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 xvii. Chapter.

1 BEtter is a dry morsel, if peace be with it, then an house ful of sacrifices with strife.

WHen according to the law that God ordeined by Moses, they did sacri∣fice, & offered their oblations, the people did eate of the sacrifice, and therein neither the Leuite, stranger, * 1.1 fatherlesse child, nor widow ought to be put by and left out. In such as∣semblies they made good cheere, they eate and dranke ynough and were filled: yet is it not to say, that such feastes were the best refreshing that they could inioy: for the goodnesse of the banket or feast did not stand in the abundance of meates, neither in the delicate and fine dressing thereof. Solomon doeth so shewe it. Therfore if we wil feede at a good banket, let the meates be seasoned with friendship and loue: let both the hoast or * 1.2 maister of the feast & the guest or friend, be good friends & louers togither, let there be peace betweene them without any strife. So∣lomon doeth signifie it nowe againe, when hee saieth, Better is a dry morsel, if peace bee with it, then an housefull of sacrifices.

by the dry morsel, hee meaneth a dinner that asketh not much cost for to dresse, and in the which wee liue soberly without excesse: If they which together at suche a banquet are freendes and louers together, their meale is better then are those bankettes, wherein is strife and debate, yea though that GOD hath ordeined suche ban∣kets: as Solomon doeth well signifie, when hee doeth cal them Sa∣crifices, wherewith the temple was filled, the which is signified by the house full of Sacrifices with strife. Strife and debate doe then defile that which God hath ordeined for his seruice, and for the vse and ioy of men, and for to leade them to sing him praises, and to giue him thankes. Wherefore let vs vnderstande that Solomon doeth commende peace vnto vs, and woulde haue vs to flie strife, for to liue easily, quietly, and pleasantly, and chiefly ac∣cording too our minde. The fine mouthes, gluttons and drunkardes cannot easily agree with Solomon, but rather will mocke him.

2 A discrete seruant shall haue rule ouer a lewde sonne, and hee shall deuide the beritage among the bre∣thren.

The greatest part of the youth do thinke that they ought to doe nothing els but play, and take their ease and pleasures, and chiefly when they haue riche fathers, and are serued and obeied by their seruantes and houshold folkes, and also they think that they should bee serued aswel as the maister of the house, and are not long in wa∣sting the goods that their fathers and mothers, the seruants and housholde folkes haue gathered with paine and labour, with greate care and diligence, and labour to rule and gouerne, and to be feared and reuerenced.

Now in this manner they magnifie them, and extol themselues, and doe promise to themselues great riches: but very often they fal very lowe, and are suppressed and humbled, and also are depri∣ued of their hope: for they doe not obteine the goods that they promise themselues, but others doe take them, at the least a good part of them. Solomon doeth shewe it vs, saying, A discrete ser∣uant shall haue rule ouer a lewde sonne: and hee shall deuide the

inheritance among the brethren. Heere Solomon doeth well shewe that God suppresseth and humbleth the proude younglinges euen to make them subiect vnto the most miserable after the world, and to those which should be their seruants and slaues: for these ser∣uants of whom Solomon speaketh, were of such conditiō, that they were bought & sold as beastes, & were so compelled to labour for those which had bought them, that they & their children, & what∣soeuer they did get, did appertaine and belong vnto their maisters, & vnto their posteritie & linage. Solomō doth not speak this with∣out experience: as hee doeth witnesse, I haue seene seruantes on horses, and princes walking as seruantes on the grounde. This * 1.3 was seene in Ioseph the sonne of Iacob.

Nowe although that such seruantes, before the worlde, were miserable, vile and abiect, yet there were some of them which were not discouraged, but with good wil and right affection endeuoured what they could to please their maisters: as they are exhorted chief∣ly. And euen so must al they which serue for wages & reward do the like for the time that they serue and are hired: for they are, af∣ter a maner of saying, as it were bought for a time, and are bounde to yeelde subiection and obedience. Wherevnto if they bee giuen * 1.4 carefully and faithfully, they are wise and discrete seruantes, and by their prudence they shalbee exalted, as out of the mire and dust vn∣to honour and glory, euen aboue the children of the house, which bring confusion: that is to say, which by their folly, falling away, & dissolution, doe set al in disorder, in making superfluous and ex∣cessiue expences. Wee may see this gouernment and ruling euen in this worlde: but it shalbee seene plainely in the last resurrection, when the sheepe shalbe receiued before the goates: for let vs not think that Solomon would haue vs onely to seeke worldly and tem∣porall honour. True it is, that hee speaketh of a temporal ruling whereat the children of God ought not to bee staied, but hope for the eternal, wherein they shal truely gouerne ouer the lewde chil∣dren. For they shal as it were treade them vnder their feet, when they shalbe exalted vnto the heauenly kingdome, & the lewde chil∣dren shal discende downe into hel and death eternal. And when Solomon saith, that the discrete seruant shall deuide the heri∣tage,

&c. Hee sheweth that God can wel tel howe to depriue the lewde children of their hope, & to worke that they shal not enioy the heritage. And therewith he also promiseth temporal welth vnto slaues: and in this, he would assure vs, that although we be the most miserable in the worlde to the sense of the fleshe and outwarde fight, yet shall wee not want riches: but if neede bee, GOD shall make vs equal in wealth, with the most richest. This same is wel signified by diuiding the heritage with the brethren: for after the Hebrue expositors, to diuide the heritage among brethren, is to take a portion of goods with those which are brethren, and to whome after the world goods do appertaine. But when wee hearesuch tem¦poral promises, let vs vnderstande that God wil not satisfie his dis∣crete and wise seruants, with riches which are common to fooles: and therefore, let them bee assured that the heauenly and eternal ri∣ches are theirs, and that they shal haue the possession of them by continuing in prudence & wisedome. Solomon hath shewed vs the same plainely. Contrarily, if God threaten the foolish and lewde, * 1.5 to depriue them of their worldly wealth and honour: and make no account to amende themselues, wee must vnderstande that hee counteth them not worthie of the heauenly glory, and eter∣nal blessednesse.

3 As is the fining pot for siluer, and the fornace for golde: so the Lorde trieth the heartes.

Saint Peter doeth admonishe vs, saying, Dearely belooued, thinke it not strange concerning the firie trial, which is among you, * 1.6 to proue you, as though some strange thing thing were come vnto you. This trial ought in no wise to bee giuen vnto fortune. And though the Diuels and men bee organes and instrumentes for too trouble and torment vs, yet they doe not prooue vs, but it is God * 1.7 that doeth it: As the Scripture sheweth it. Solomon following the same, saith,

As is the fining pot for siluer, & the fornace for gold: &c. Wher∣in we haue to note, forasmuch as the trial of God is compared vnto the fining pot & fornace, that therefore it foloweth, that god trieth

our heartes by tribulation and afflictions, by miseries and calami∣ties: and that sometimes for one cause, and sometimes for another. For as by the Fornace, sometimes golde is purged and purified from his scumme, and from his filthinesse, and sometimes wee trie whe∣ther it be good, fine & lawful: euen so God also doth trie our harts in sending to vs afflictions, for to purifie them: for by temptations wee are admonished to confesse our faultes, and to aske par∣don: and thus wee are purged from our scumme and filthinesse. The Scripture doeth shewe vs that diuers saintes being vnder af∣fliction, haue confessed their faultes, and haue asked forgiuenesse, * 1.8 and also for those of their neighbours. Otherwise by afflictions and aduersities, GOD trieth our heartes, for too prooue their righteousnesse and perfectnesse, or to shewe foorth their wicked∣nesse and vngodlinesse. After this sort GOD tried Abraham, commanding him to sacrifice his sonne. Hee hath also prooued the children of Israel. Wherefore this sentence may serue to teache vs paciently to beare the afflictions that wee may suffer, knowing that it is God which layeth them vppon vs, for to purge and too cleanse vs, & to make vs wise and very discrete to walke vprightly: the which are two blessings greatly to bee desired. As also Dauid doeth wel shewe it when hee requireth to bee tried, and when hee woulde haue men to prayse the Lorde. And adding the reason, hee saith, O God thou hast proued: thou hast also tried vs, like as siluer is tried. Trie mee, O God, and seeke the grounde of my hearte: Prooue mee, and examine my thoughtes. Saint Iames also saith, Blessed is the man which indureth temptation: for when hee hath beene tried, hee shal receiue the crowne of life, * 1.9 which GOD hath promised vnto those which loue him. And when the Apostle Saint Peter sayth, That the prouing of your faith, being much more precious then golde that perisheth (though it be tryed with fire) might bee founde vnto your praise, and honour and glory, at the appearing of Iesus Christe. Therefore let vs willingly receiue the admonition of the Apostle: My sonne, despise not the chastening of the Lorde, neither fainte when thou art rebuked of him. For whome the Lorde loueth, hee * 1.10 chasteneth: and hee scourgeth euery sonne which he receiueth.

Wee may learne this out thereof also, that we can neither doe, say, nor thinke any thing that GOD seeth not better then wee our¦selues: as hath beene shewed by the scripture.

4 The wicked giueth heede to false lippes: and a lyar hear∣keneth to the naughtie tongue.

All men are ready and enclined naturally to hearken vntoo them which speake wickedly of other. Some are so delighted there∣with, that they thinke that they are wel thought of therefore, and perswade themselues that they are suche, and doe turne the rebuke that is giuen to their neighbours vntoo their owne praise and good commendation. Wherein they are deceiued: as Solomon doeth shewe, attributing vnto them wickednesse,, the which in this place is very fit and meete, chiefly to Princes & Lordes of the earth who worship themselues in their lordships, power and authoritie, and require for to bee worshipped. And as they delight to heare wickednesse spoken, as lying, slaundering, and false witnesse bearing for to helpe forwardes the destruction of their neighbours: euen so they themselues are lyars: as Solomon doeth pronounce, saying, And a lyar hearkeneth to the naughtie tongue, or tongue of de∣struction. Heere hee calleth him a lyar, whom before hee hath called wicked or naughtie. Wherein he sheweth of what naugh∣tinesse or wickednesse hee speaketh: that is to say, of lying. And thus hee accuseth the wicked not onely to giue eare vntoo them which lie wickedly, but also that he himselfe lieth: the which is no wonder: for euery man gladly reuerencech his like. Wee may see that the princes of the worlde doe loue wel to lye, they are no nig∣gardes of their promises: but they perfourme little or put nothing in execution, and doe delight in making them faire & goodly (as is saide) not onely in light thinges: but where by their leasinges men suffer most, there doe they laugh most of all. Wee doe also often see come to passe that the strifes of Princes doe bring great destruction. There are some which are no Princes, and yet labour to doe the like: so that on what side soeuer wee turne vs, wee meete with none but lyars: so full is the worlde of them. And therefore it is not

without cause that Dauid lamenteth. And euen of the people of God, it is saide, It is a people prouoking to wrath. Lying chil∣dren, * 1.11 children which wil not heare the Lawe of their GOD. On whome haue yee iested? Vpon whome haue yee gaped, and thruste out your tongues? Are not yee rebellious children, and a false seede? And they bende theyr tongues like their bowes for lyes, &c. Hee also calleth destruction or naughtie, that which be∣fore * 1.12 hee had called wicked. Wherein hee sheweth that the lyars, false witnesses, slaunderers and flatterers, are daungerous, and great∣ly hurtful: as also experience teacheth: for by their tales they doe stirre vp anger, malice, striefes, seditions, warres, whereby diuers houses and families, euen townes and regions doe come vnto de∣struction.

But the worst destroyers, are those which set foorth diue∣lishe doctrine and mens traditions, in steede of the pure doctrine, or els doe mingle them one with another, colouring the trueth: for the destruction that they make is not of any temporal goods and bo∣dies, but they loose the soules and bodies for euer. And albeit that it is by deceit, trappes and vnder colour of religion, yet they which are deceiued: ceasse not to bee giltie: as Solomon doeth signifie, when he calleth them lyars which hearken vnto the naugh∣tie tongue, or tongue of destruction: and the Apostle S, Paul doeth * 1.13 shewe it.

Furthermore let vs note, that in this place to hearken and to giue eare, is not to heare as passing by: for otherwise wee must at∣tribute wickednesse and lying, vnto those which are regenerate and sanctified by the Spirite of GOD: seeing they often heare lippes which speake iniquitie, and tongues which woorke destru∣ction, for the which cause they are afflicted, seeing that GOD is therein offended, and that their neighbours haue hurt thereby al∣so: and therefore they doe reprooue them sharpely: but to hear∣ken and to giue earo, is to hearken with the hearte and minde, and therein to delight. If then wee wil not bee called neither wic∣ked, nor lyars, let vs delight to heare the trueth, the which is ex∣empted from al wickednesse, and tendeth not to destruction, but to conseruation and righteousnesse.

5 Hee that mocketh the poore, reprocheth him that made him: and he that reioyeeth at destruction, shall not be vnpunished.

Al the worlde boasteth to honour God, and perswade them∣selues that they woulde in no wise displease him: for there is no motion so barbarous, nor so superstitious, and idolatrous, yea so corrupted and dissolute, so passing measure and vntemperate, which hath not some kinde of doing, by the which men thinke to serue God, yea euery mā particularly laboureth to gouern himself in such sort that none may thinke of him but that hee seeketh the honour of God, at the least wise, hee laboureth to persuade himselfe hee doeth so. And yet wee despise the stranger, the fatherles, the wi∣dowe and other needie and poore, yea, they are wronged and op∣pressed against the expresse ordinance of God, who hath comman∣ded, Thou shalt not doe iniurie to a stranger, neither oppresse him, * 1.14 for ye were strangers in the lande of Egypt. Ye shal not trouble any widowe, nor fatherles childe. Thus doing we do mocke the poore, with a mockage that is not light for to offende a man smally, but to doe God great dishonour. Solomon doeth signifie it, saying, Hee that mocketh the poore, reprocheth him that made him, &c. For∣asmuche as there is none but God that inricheth and maketh men poore, it foloweth, that wee doe reproch him when wee mocke the poore, in not helping him as they ought, & in doing him wrong, and in persecuting him, for hee is despised for his pouertie, & trou∣bled therefore: and therfore it is euen asmuch as if we did reproche God for setting such a man to bee mocked, troubled, and molested, and that if they doe him iniurie out of the which he can not deliuer himselfe, that hee is the cause thereof. This same is but to too com∣mon in poperie: albeeit that they perswade themselues that they woulde doe no such iniurie vnto God: but the effect doeth shewe the contrary, when wee make no account of the poore, in compa∣rison of Images and ceremonies: euen when for to mainteine them wee will polle the poore: and woulde to GOD that they which boast themselues to bee reformed after the Gospell were

not giuen vnto suche mockery, or rather worse. But what? For to mainteine themselues at their ease and pleasure, to winne credite and authoritie, they wil vse crueltie towardes the poore, or at the least will make themselues companions of those which doe op∣presse them, & will as it were holde vp their chinne, and make them more bolde. All such kinde of people doe take their pa∣stime and ioy, so to handle the poore, for to destroy them: for the which they shal not escape vnpunished. Solomon doeth declare it, saying,

And hee that reioyceth, &c. Hee calleth the trouble, vex∣ation, damage and detriment, the spoyling and desolation which the poore doe suffer, destruction, because they are voide of humane helpe, and are tormented and molested, and no man helping nor succouring them as they ought, but contrarily, they haue not so little but they wil haue it. This violence may wel be called destruc∣tion, when they which doe it, care not what miserie and desolation they bringe vppon the poore, and woulde rather put them to death, then to fayle of eating them, euen to make them to begge their bread. And therefore the Scripture calleth them murthe∣rers and menslears. And so they well deserue punishment: as also the threateninges are conteined in diuers places, as wee may * 1.15 see by the Scriptures, God hath executed them also. And forasmuch as there is none of sounde iudgement which woulde bee counted a mocker, nor contemner of God, nor destroyer of the poore, nor that would haue God to punish him, we must weepe with those which weepe, that we may haue compassion of our poore mēbers which suffer, shewing mercy by vnfained charitie to the needie: I wil haue mercy and not sacrifice. Thus doing we honour God. For the good that we do towards the poore, is counted to be done vnto God.

6 Childrens children are the crowne of the elders: and the glorie of the children are their fathers.

Forasmuch as God blessing man, saide vnto him, growe and in∣crease, * 1.16 and replenishe the earth: and to Noe, and to Abraham, and to other holy Patriarkes: Therefore olde men ought wel to re∣ioyce, and count themselues happie, and to counte it for

a great honour and beautifying, when they haue a great stocke and linage, and that they may see themselues to bee Grandfathers. Da∣uid * 1.17 sheweth wel this same: and Solomon hauing regard vnto suche promises, sayeth, Childrens, children, &c. If wee haue then a mul∣titude of children and cousins, let vs confesse it with ioye and glad∣nesse that God hath blessed vs, and honoured vs: and let vs not re∣semble the worldly and couetous infidels, which complaine to bee charged with too many children, when they haue more then they doe desire, where they ought to reioyce, and thanke God, who doth communicate vnto them the title of Father, the which belongeth * 1.18 vnto him onely. Let vs not also be like vnto them which doe so dote ouer their children, that they suffer them to runne at randon, and where they list, and doe not teache them the feare of the Lord, and neither doe correct and rebuke them for feare that they should trouble them. Suche kinde of people, so muche as in them lieth, doe despise their Crowne: for they take the way for to be troubled and dishonoured for their children: seeing it is a daily & common thing that the children which are not corrected, waxe corrupted, and giue themselues vnto dishonest and wicked liuing. Therefore for to * 1.19 be crowned honestly with our children, let vs folowe Saint Paules teaching: Fathers, prouoke not your children vnto anger: but bring them vp in instruction, &c. Be ye the folowers of Abraham, to whō God giueth witnes that he woulde commande his sonnes and his housholde after him, that they keepe the way of the Lorde, and to doe righteousnes and iudgement. And although it is a common matter aswel vnto the children and elect of God, as also to the chil∣dren of the Deuil and reprobate, to haue great posteritie, and that ordinarily the infidels haue more children then the faithful, & that God suffereth them to increase: yet the minde of Solomon is not to giue the Crowne vnto the faithful, but onely to the beleeuers: for what hee saieth, is spoken according to the former promises, the which are not sure and stedfast but vnto the faithful, who doe ac∣knowledge the honour that God doeth vnto them, when he giueth them children abundantly. And because they are not vnthankful to∣wardes God, hee doeth giue them a continual ioye, the which shal neuer be taken from them: but it shal rather growe vnto an eternal blessing, wherin they shal obteine the crown of immortal glorie: for

God doeth not corporally crowne his, for afterwardes to make no account of them: otherwise their state should be no better then the same of the infidels: for they reioyce and are glad, and count them¦selues blessed to see themselues fathers of a greate stocke and kindred: but suche ioye is not of any continuance, considering the teares, and gnashing of teeth, which shal folowe it. Nowe that it is the intent of Solomon to giue the Crowne vnto the elect of God, hee doeth somewhat shewe it, when he addeth, And the glorie of the children are their Fathers. For sith hee conferreth the glorie and honour of the children with the crowne of the Elders, it folow∣eth wel, that his minde is to attribute the crowne vnto the faithful Fathers: for the children are not honoured by infidels fathers, but * 1.20 rather dishonoured: and chiefly when they folow the way of their fathers: for their fathers faults & iniquities are laid to their charge by the Prophets, saying, they are like their fathers. The Scripture is ful of suche reproches. And if the children haue had good fathers, and that they be wicked, their fathers also are not honoured by thē, Iohn the 8 Chapter, 37. verse.

7 High talke becommeth not a foole, much lesse a lying talk a Prince.

There is none so foolishe in the worlde, but persuadeth him∣selfe that when hee speaketh, none could speake any thing better: and the most foolishe doe thinke they speake goldenly (after a kind of speaking,) and yet they neither saye, neither can, or they wil not speake any thing woorth, nor wherein they which are truely wise, may be delighted therewith. Solomon doeth signifie this same, say∣ing,

High talke, or the lippe of excellencie, &c. The foole can not haue the lippe of excellencie: and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath, but of that which he thinketh to haue, or that would that other should giue it him. Now forasmuch as there is no word of excellēcie, but the pure trueth, it foloweth therefore, that by the lippe of excellencie, Solo∣mon vnderstandeth the mouth which speaketh agreeably & accor∣dingly vnto the worde of God. Hee shewerh this same, when a∣gainst

the lip of excellencie, hee setteth a lying lippe, or lying talke: saying,

Much lesse, &c. For the contrarie of lying, is trueth. Here∣in hee sheweth that the foole hath nothing more proper to him then lying, and that hee is so filled therewith, that trueth cannot a∣gree with him, neither can hee delight in it, but doeth hate it. For the foolishe whereof Solomon speaketh are the children of the De∣uil, * 1.21 who is the father of lying. They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse. Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing, in peruerting of iudgement, in making wicked lawes, and pronounce vnrighteous sentences against the trueth, right and equitie: for seeing that they doe not exercise the iudgement of men, but of God, and that the scripture calleth them Gods, God is truth, therefore they ought to vnderstande that it is more vndecent for * 1.22 them to pronounce and to doe any false matter, then it is for the foolishe and wicked to counterfaite honest and wise men. Notwith∣standing if the worlde bee replenished with those which sit in the thrones of Kings, and iudicial seates, which commit either indeed or in woorde greate falsnesse: in such wise that wee may almost * 1.23 complaine of al superiours and gouernours, and say to them, howe long wil yee giue wrong iudgement: and accept the persons of the vngodly? And so there are but a fewe which are worthy of such seates, but rather to bee placed in the order of fooles. Wherefore they ought to looke for an horrible and feareful vengeance. If they * 1.24 which haue any knowledge of God, wil auoide it, let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine.

8 A reward is as a stone pleasant in the eyes of them that haue it: it prospereth, whither soeuer it turneth.

Wee doe naturally iudge that it is a foule and wicked thing for magistrates & superiours of the earth, which haue the administra∣tion of iustice, to loue gifts & rewards, and to take them: and euen they also which receiue them coulde wel condemne others which

shoulde doe as they doe: but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits, and peruerte iudgement, in such wise that men delight to forget natural honestie, and finde nothing more faire, nor more delectable then to enriche themselues by the cost of other: they loue wel to receiue and take that which doeth cost them nothing, but onely to doe them plea∣sure which haue rewarded them, for to doe wrong and iniurie vn∣to other. Solomon doeth discouer this corruption and wickednes, saying, A rewarde, &c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges, vnto precious stones, the which wee gladly beholde, because wee esteeme them and find them faire: and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes. Wherein let vs note that hee saieth not what they ought to doe, but he toucheth the great actiuitie & wicked couetousnesse of the iudges of the earth, which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards. And thus hee sheweth that the worldly and carnal wisedome, which wee commonly desire to bee in iudges and gouernours of countries, (for oftentimes, for the gouernement of the pollicie and iustice, we ordeine worldly wise men) doeth holde vs backe to forget natural honestie, and to bee fouly corrupted.

Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome: the which is mentioned before in the * 1.25 8. chapter and 14. verse. Iethro (the father in lawe of Moyses) did knowe that this wisedome was fit and meete for iudges: and there∣fore hee saide vnto Moyses, Do thou seeke out amongst al the peo∣ple, men of courage, fearing God, men dealing truely, hating coue∣tousnesse: and appoint such ouer them, to bee rulers ouer thou∣sands, &c. Samuel was indued with this wisedome: Iosua requireth the like of iudges. These twoo personages and such like had re∣spect vnto the lawe of the Lorde. And because that GOD hath giuen this lesson vnto iudges, the Prophetes doe crye out sharply against those which doe the contrary, calling them theeues and murtherers. Secondly, when hee saieth, Whither soeuer hee turneth, &c. Hee compareth the giftes and rewardes vnto men, to whome al things come as they woulde and wish, of what side soeuer they turne them, they obteine whatsoeuer they desire.

Wherein hee sheweth that they which take rewardes, doe neither regarde right nor equitie, but peruert iudgement, and folowe the ende for the which they haue receiued the rewardes. And as it is not lawful to take rewardes for iudgement, so also ought no man to giue them, howe good right soeuer they be assured to haue. For in thus doing they shoulde bee an instrument of Satan, for to accu∣stome the Iudges vnto theft and polling: and they were farre bet∣ter to loose their cause, howe good soeuer their matter bee, then to induce the Iudges by giftes to giue sentence: forsomuche as in vs lieth, we make them to breake the lawe of God, and to forget ho∣nestie and natural equitie, and are cause of their destruction and per∣dition. They then which haue an euil cause doe most wickedly, to giue rewardes. They therefore which haue an euil matter, let them forbeare and cease to doe so, and they whose cause is good, let them commit it to God, staying themselues vpon his prouidence.

9 Hee that couereth a transgression, seeketh loue: but hee that repeateth a matter, separateth the Prince.

The Princes of the worlde doe desire neither Esaies, nor Iere∣mies, nor Ezechiels, nor Iohn Baptists, nor Pastours, nor Doctors, which wil rebuke them to their faces, for their euil doings: but ra∣ther they say vnto the seers, See not, and to the Prophet, Prophe∣cie not the trueth vnto vs: but preach vnto vs pleasant things, &c. * 1.26 And they doe abhorre those which tel and shewe vnto them their transgressions. They thinke al thinges are lawful for them: they flatter themselues, and also would be flattered by other: and ther∣fore suche as can dissemble not to see their wickednes, are the best welcome towardes them, they winne their fauoure and friendship, as they doe wishe and desire the same. Solomon doeth signifie this same, when hee sayeth,

Hee that couereth a transgression, &c. Though it be an ordi∣narie thing to hide the euil that they doe, whose fauour and friend∣ship according to the worlde wee desire, of what qualitie soeuer they be, yet doe wee chiefly expounde this sentence of those which labour to insinuate and creepe into the fauour of Princes: partly

for to ioyne this sentence vnto the two former: and partly for that, that Solomon doeth shewe it, when hee addeth, But hee that re∣peateth, &c. That is to say, that hee which is not satisfied to haue once admonished the Prince of his euil doing, but, seeing that the Prince perseuereth and continueth in euil, or, againe doeth worse, doeth continue stil also to reprooue him, hee separateth the Prince from him, so that hee is hated of him, and is persecuted vnto death, if the Prince can apprehend and take him. The Prophets and Apo∣stles haue truely prooued this same. So also do they which reprooue any people which persuade themselues that they are Princes, and woulde be esteemed for suche: but what separation soeuer is made, wee must not cease to repeate the thing, and wee ought wel to take heede from hiding their faultes, labouring to hold worldly and car∣nal friendship with the wicked. It is al our dueties: but chiefly it doeth belong vnto the Ministers of the worde. And our Lord would * 1.27 haue vs to preache repentance: the which is not done as it requi∣reth, except that the faultes be discouered. And hee would haue e∣uerie man to rebuke his brother. Wee ought then to vnderstande that Solomon doeth not heere pronounce what wee ought to doe: but hee sheweth what the nature of flatterers is: to wit, that they wil not rebuke the trangressions, not because they loue their neigh∣bours, but because that they loue themselues, and woulde also bee beloued of other. Suche were the false Prophets amongest the peo∣ple of Israel, who in steede of rebuking and threatening the people, and the Princes of their misdooinges, made them beleeue that al * 1.28 should goe wel on their side: and so they loued them not: for they did deceiue and destroy them. Suche are those nowe which become the felowes of the wicked, or that flatter the Nicodemites. He she∣weth also what the hardinesse & arrogancie of those is, which think themselues great, and mightie: to wit, that it seemeth to them that they haue licence to doe whatsoeuer they wil, and that no man * 1.29 ought to rebuke them. But because that wee ought to haue peace with al, some expounde to couer the transgression, as (Chapter, 10. verse 12.) wee haue expounded couereth al trespasses: and to sepa∣rate the Prince, as Chapter 16. verse 28. If wee wil folowe this sense which is true, and conteineth good doctrine, as wee haue

seene, wee must say that this sentence is a repetition of the two for∣mer sentences, the which is not vndecent nor vnmeete. Neuer∣theles, because that Solomon by these sentences hath laboured to aduertise vs of diuers and many thinges, there is no inconuenience to say, howe Solomon doeth giue vs heere a newe aduertisement. And therefore, I haue taken this sentence in the first sense, leauing the readers in their libertie to choose which of the two senses they shal like best, and most meetest.

10 A reproofe entreth more into him that hath vnder∣standing, then an hundreth stripes into a foole.

Forasmuche as wee al doe offende in many thinges, it folow∣eth that what wisedome soeuer we haue, yet is it not so perfect but * 1.30 that wee haue great neede to be aduised and admonished, to be cor∣rected and reprooued, that wee may become more wise and better aduised. Solomon would giue vs the same here to vnderstand. Also * 1.31 they which are truely wise and learned, are not arrogant and pre∣sumptuous, so farre as to thinke that they haue no neede to bee ad∣monished and rebuked: but with al humblenes doe heare instructi∣on, and thinke wel of them that rebuke them. They looke not to be handeled sharply, but by the onely woorde of the messengers of God, they doe truely confesse their faultes: as Dauid at the Prea∣ching * 1.32 of Nathan the Prophet, and as Saint Peter at the onely looke of Iesus Christ. Contrarily, the foolishe are so proude, arrogant, and so hardened, that not only they disdaine the rebukes by words, and doe iest thereat, but also they kicke against the spurre, despigh∣ting and murmuring against the roddes & corrections of God: and so muche it wanteth that they humbly and with patience receiue them to amendment, that rather they waxe obstinate and indurate, and become worse. Pharao King of Egypt is a glasse thereof: as we may see from the beginning of the seuenth Chapter of Exodus, vn∣to the ende of the 14. Euen so are the Iewes also which were cha∣stened so farre as that they forsooke GOD, as a man might saye, as it appeareth by the Scripture.

11 A seditious person seeketh onely euil, and a cruel mes∣senger shalbe sent against him.

The beginning of this present sentence may be taken after two senses. The first is, That hee which is a rebel to God and his worde, and to them which haue charge from him, doeth shewe by his re∣bellion and resistance that hee beareth hatred and malice, whereby hee deuiseth nothing but to despight God, to tread his word vnder foote, and to hurt those which exhort him in the name of GOD. The children of Israel haue thus done in al times: as the Scripture witnesseth. They beganne euen at the departing out of Egypt, and so continued in the wildernes, and in the lande of Canaan. Our Lord Iesus Christ doeth rebuke them for it. When we were vnder * 1.33 Poperie, liuing in infidelitie and ignorance, we were neuer a whit better. Let vs nowe take heede that we become not worse, when the light of life doeth shine vnto vs. This first sense agreeth wel: for the rebellion of suche, commeth because they loue not God, nor their neighbours. Now they which haue no loue, can not but ima∣gine euil. The seconde sense is, That hee which thus rebelleth, doth tende to nothing but his destruction and ouerthrowe, seeing hee hath to doe with a strong enemie: for albeit that hee dealeth as he thinketh good, with weake and frayle men: yet he riseth vp against God.

Beholde, this is for the seconde sense, the which dependeth vp∣on * 1.34 the first: and foloweth it: for it foloweth wel, that if a sediti∣ous person seeketh onely euil to his neighbour, that euil again must happen to him: as hath bene shewed here before. The wicked man must needes fal into the pit that hee hath digged for other. Now af∣ter what sorte soeuer the seditious seeketh the euil, hee is wel wor∣thie that euil shoulde light vpon him: and therefore, that he might bee punished, A cruel messenger, shalbe sent. By the cruel mes∣senger, hee meaneth al meanes by the which God afflicteth and pu∣nisheth the seditious, for to destroy them, without any remedie, be they men or Deuils, yea Angels of heauen: bee it by pestilence, fa∣mine, pouertie, warre or other sicknesse. To bee shorte, al things that are sent vnto the seditious for to destroy him, howe good

so euer they bee of themselues, yet are they cruel messengers vnto the rebel: though by nature they are not suche. In this sense the * 1.35 day of the Lord is called a cruel day, and the Assirians and Chalde∣ans cruel, and the Medes and Persians, and the chastisements of the Lorde cruel: The Angel of the Lorde was a cruel messenger vnto the Assirians.

12 It is better for a man to meete a Beare robbed of her whelpes, then a foole in his follie.

Man by his first creation was made verie excellent, but by his sinne hee became so vile and abiect, so cursed and wicked, that he * 1.36 is not woorthie of himself, to be placed amongst beastes, but ought to be set more lowe. The holie Scripture doeth compare him often vnto cruel beastes, as to Foxes, Wolues, Lions and Leopards. Here∣in it sheweth after a sort, that man is worse then they: considering that these beastes doe folow the nature that God hath giuen them: and man of his owne malice hath corrupted his first nature, wherin hee was created, for to giue himselfe vnto al wickednes, making himselfe like the Deuil, which is the most dangerous, the strongest and the most cruel beast to meete with al that is on the earth, for there is no force nor wickednes to bee compared vnto the same of the Deuil, as Saint Paule doeth wel shewe. Nowe seeing it is thus, it is vpon good cause that Solomon saieth, That it is not so dange∣rous * 1.37 to meete with a Beare, which hath newly lost her whelps, then to haue to doe with a foole, that foloweth his foolishnesse with a loose bridle: and as touching our nature, corrupted and malitious, wee are al fooles and ledde by follie, from the which wee can not neither wil be exempted, but doe folowe it most hastily, it folow∣eth therefore, that we are verie fierce and cruel, except that God by often admonitions, rebukes, threateninges and chastisements, doe make vs soft and gentle. And thus, it is a verie dangerous thing to haue to doe with a man, before that God hath regenerated and renewed him by his holie Spirite, and hath mortified his members which are on earth. If then wee bee not so vngentle, nor so cruel as others, it commeth not of our goodnesse, but of the onely mer∣cie * 1.38

of God, whereby hee hath changed and softened vs.

Furthermore, let vs learne that follie is no smal vice, but a wic∣kednesse greatly furious, by reason whereof the foolishe are vne∣qually yoked with other: and thus they are forsaken of al, the which is a great miserie, for no man can dwel with them. And as by * 1.39 their violence and crueltie, they driue away other, euen so, God can not abide them in his presence. And suche as they shew them¦selues towardes or against their neighbours, euen so wil God shew himselfe towardes them againe.

Let vs then take heede to folowe Saint Paule, which doeth ad∣monishe vs thus, Nowe therefore as the electe of GOD ho∣lie and beloued, put on tender mercie, kindnesse, humblenesse of minde, meekenesse, long suffering: forbearing one an other, and forgiuing one an other, if any man haue a quarrel to an other: e∣uen as Christ forgaue you, euen so doe yee, &c.

And in this sorte shalbee accomplished in vs, The Woolfe shall dwel with the Lambe, and the Leoparde shal lye with the Kid and * 1.40 the Calfe, and the Lion and the fat beast together, and a little childe shal leade them.

13 Hee that rewardeth euil for good, euil shal not departe from his house.

The worldlinges and carnally minded, doe esteeme and pro∣nounce a man to bee of a fainte courage, when hee steppes not * 1.41 foorth to be reuenged of his enemies, and to yeelde them the like, or woorse: but God iudgeth cleane contrarie, when he comman∣deth vs to doe good for euil vnto our enemies.

Whereuppon it followeth, that they are woorthie and valiant, which doe beare the iniuries and doe not render euil for euil, but rather good for euil.

It foloweth also, seeing that God hath commanded to doe good vnto our enemie, that hee which yeeldeth euil for euil, shal not goe vnpunished, as a transgressour of the lawe: although that in reuen∣ging hee seemeth not to offende against natural light. I say expresly, he seemeth: for in this place, that which is called natural light are

deuilishe darknesses, with which the sensual man hath his mynde darkened, and can not knowe howe patient hee shoulde bee, and beare with his neighbours which fayle. Nowe if God punish them which yeelde euil for euil, by a stronger reason the vnthankful, vn∣gentle and cruel which oppresse those which haue done them good, ought to looke for sharpe punishment. Solomon doeth plainely shewe this same, when hee sayeth,

Euil shal not depart from his house. This is not alwayes seene with the eye: for the Lorde doeth suffer the vnthankful and cruel to prosper in this worlde, that they dispose and order their houses at their desires, yea, euen a long time, in outwarde appearance: but his vengeance ceaseth not for al that to be readie, for to be executed at time conuenient openly: the which he doeth vppon some later, and vpon the other sooner sending them great troubles. And yet he that suffereth not that they should bee without euil: for by reason of their ingratitude and crueltie which they knowe to bee against nature, their consciences doeth reprooue them, and haue their mindes in continual feare, and are terrified with the iudgement of God. For albeit they labour by al meanes to take their pleasure and bee mery, for to forget the euil they doe, or perswade them∣selues to beleeue that they doe none: yet seeing that they yeelde euil for good, they resist against nature, and fight against it, they cannot auoid but that their wickednesse will appeare before them, and conuince them in their conscience that they are wicked: and therfore they are in a continual trembling and fearefulnes, although they labour sore to assure themselues and to be glad: For there is no peace to the wicked. And so they beginne their hel euen here hoth they and their housholdes which folowe their steppes and wayes.

Now forasmuch as by our corrupted nature we are al inclined and geuen to yeeld euil for good, we ought wel to feare this threat∣ning, seeing we desire that al should be wel and prosper in our hou∣ses and families, both in our time, and after our decease from gene∣ration to generation.

Let vs take heede, that we folow not our corruption least wee he of the number of those against whom the Prophet Ieremie doth

both pray and prophesie. Therefore to be exempted from such euil, * 1.42 wee must bee gouerned by the holie Ghost, which may make vs to yeeld that duetie which wee owe vnto our neighbours.

14 The beginning of strife is as one that openeth the waters: therefore ere the contention be medled with, leaue off.

It is a verie dangerous thing to breake howe litle soeuer it be, a browe or bancke which keepeth in a riuer in his course, least it shoulde spreade ouer the erable lande or meddowes, or through townes or villages: for so soone as ther is but neuer so litle a breach begonne, if the riuer beginne once to grow and to swel, the vio∣lence & rage of the water wil easily enlarge the breach: & thē there is an inundation & flood made, which bringeth great temporal hurt whereas the ouerflowing happeneth.

Nowe if wee feare such an opening for the danger or hurt that foloweth, wee must needes feare to begin a striefe, and to stirre vp any debate amongst our neighhours of what qualitie or condition soeuer they bee, but chiefly betweene kinges and Princes, and lordes of the earth. For looke by how much as the riuer is the grea∣ter, by so much shal the breache of the banke bee more dangerous: euen so also by howe much as men are of greater strength and po∣wer, by so muche is the striefe more dangerous which is begunne to be raised betweene thē. We ought then to feare to begin any strife: for as by a breache and opening of the banke, the waters breake in, which bring great hurt to the goods on the land: euen so also the beginning of a strife, bringeth greate hurte both to the bodies and soules of men: for hatreds, spites and desires of vengeance are kin∣dled, * 1.43 which kil the soules. Also by the beginning of strife are raysed seditions, insurrections, frayes and cruel warres, and much blood is spilt, besides theftes and spoylings, besides whoredomes, and adulte∣ries, and besides other oppressions. Solomon maketh this compari∣son, when he saith,

The beginning of strife is as one that openeth the waters, &c. Not that al thinges are like and equal, as hath beene alreadie

shewed, and also may be seene by experience, but Solomō maketh this comparison, for to shewe that it is verie harde to let and stop, that many euils shoulde not folowe vpon the beginning of stryfe. And therefore hee admonisheth that wee shoulde take heede from beginning of debate, saying, Therfore ere the contention, &c. Hee doeth heere teache vs, that if wee see our neighbours to bee incou∣raged to make debate with vs, let vs bee readie to seeke peace and reconciliation with them, and let vs be so gentle, gracious and pa∣tient, that wee may leade our neighbours vnto quietnes, and to de∣sist and leaue off the euil that they deuise. And for to doe this wel, we must take heede from nourishing of hatred in our hearts: for hatred stirreth vp strifes. And so to leaue off wel, before the * 1.44 contention bee medled with, wee must bee enclined to brotherly loue.

15 Hee that iustifieth the wicked, and hee that condem∣neth the iust, euen they both are abhomination to the Lorde.

Wee al doe naturally knowe that God loueth the righteous and keepeth thē: & contrarily, that he hateth the wicked, & letteth them perishe, yea, doeth punishe and destroy them. Wee know al∣so naturally that we must be folowers of God, hating euil, and per∣secuting it, & to bee louers of goodnesse, & folowers of it, and wee would be accounted to be thus affectioned: and are readie to think and pronounce of others which doe the contrarie, that they be no honest men. Wee also iudge naturally, that the righteous ought to be mainteined and conserued, and the wicked reiected and cast off. Nowe for to helpe this natural iudgement, and for to make them which shal stande against it more vnexcusable, God hath giuen vs his lawe by writing, by the which hee commaundeth vs the good, and forbiddeth vs the euil, not onely giuing vnto vs the twoo tables of stone, but also diuers other commaundementes and for∣biddinges, for the exposition of the saide tables: as wee may see it in the Bookes of Moyses: whose doctrine Solomon folow∣ing, sayeth,

He that iustifieth the wicked, &c. When hee speaketh thus, hee hath regarde vnto that which is saide: for to declare this same * 1.45 wel, the Lord hath added vnto his lawe, the Prophets, which haue often cried out vpon the wicked Iudges. And forasmuch as in iu∣stifying the wicked, wee goe against the right and natural wri∣ting, wee woorthily deserue to be abhorred of the Lorde, which is authour not onely of the lawe written, but also of natural know∣ledge: for we haue no knowledge, nor natural light, but that which hee hath giuen vs. Against the which if wee stande, wee are worse then bruit beastes which folowe their nature: and in going against the lawe written, we are like vnto seruantes and maides which de∣spise that which they be ordeined and commaunded to doe about their maisters woorke, and labour to marre al for to vexe and to de∣spite them whom they shoulde please and obey. Nowe if such, ser∣uantes and maydes are hated of vs, if we haue any such, it foloweth rightly that wee must be in abhomination to the Lord, whome wee ought to obey and please, if wee stande agaynst the Law that he hath giuen vs by writing. Whervpon foloweth eternall death: for none can obteine saluation except he please the Lorde God. Wherefore the wicked iudges ought well to tremble: for this sentence is cheef∣ly directed to them, and also the threatnings which are in the places before alleadged.

16 Wherefore is there a price in the hand of the foole to get wisedome, and he hath no heart?

The flatterers which desire to make their particular profite with the riche, howe wicked soeuer the riche bee, cease not to la∣bour to persuade them to beleeue that they are good men, and that they doe very wisely whatsoeuer they take in hande: and cheefly when they are giuen to gather together: and contrarily, the poore are despised, and are counted fooles, except they laboure to become rich: and thus it seemeth vnto the worldlings that wisedome com∣meth from riches. But let the wicked man which is here named a foole, haue in his hand readie for to giue so great a price as he can: or that hee hath for to holde it and to keepe it, yet shall hee not

be wise. For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome, and also refuse the thing it selfe. Secondly, blessed is the man which findeth wisedome. Wherevp∣pon foloweth that no sufficient price that may be giuen, can get it. * 1.46 But the meanes fit and meete to come by wisedome, is to apply our heartes thereto: the which the foole can not, nor will doe: as So∣lomon heere sheweth, when he sayth, The foole hath no hearte. Leauing then the fooles, let vs set our mindes, our heartes and vn∣derstandinges, vpon the pure woorde of God: and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome, the which we must seeke with al our heart * 1.47 and we haue no heart that is ought woorth: Therefore it folow∣eth wee must demaunde a cleane hearte as Dauid did. * 1.48

17 A freend loueth at al times, and a brother is borne for aduersitie.

They that are rich or mightie, which haue credit and authori∣tie, they whose matters happen as they woulde haue them, and are in great prosperitie, doe finde many which doe honour and reue∣rence them, which declare themselues to be at their commaunde∣ment and shew them great tokens of loue, labouring to make them beleeue that they are their singular freendes, but if fortune change and growe to woorse, they which before shewed themselues their freendes, doe mocke at them, turne their backes vpon them, or per∣secute them, where they ought to be more ready and careful to help them, if they were truely freendes: for in necessitie a freende is knowne.

Wherevppon foloweth rightly, that they which shewe them¦selues freendes in prosperitie, were not freendes indeede. For, as sayth Solomon, A freende loueth at all times. Hee regar∣deth not whither it be day or night, whether they bee in aduer∣sitie or prosperitie, in a storme or fayre weather, in peace or in war in power or in weaknes, in honour or shame, in riches or pouerty, but

the true friende loueth & declareth chiefly his loue, whē his neigh∣bour is in trouble, griefe and vexation, in sorowe, affliction, and necessitie: yea, though hee were hated and persecuted of all the world.

Solomon sheweth wel this same, when hee addeth, And a bro∣ther is borne for aduersitie. Forasmuche as the friende is borne as a brother to tribulation (seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth, but ought to haue care of him, chiefly in his afflictions: for then haue wee also most neede of true friendes) hee sheweth wel, that wee must bee friendes vnto the needie and painful, and to them which suffer ca∣lamitie and miserie, and brotherly to helpe them with al our pow∣er: for the true brother imployeth and bestoweth himselfe gladly altogether for his brother, sparing nothing that hee hath, or may haue, til he hath deliuered his brother out of affliction. And when hee speaketh of birth, in the which the creature is al newe, and be∣ginneth to bee, hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie, that in time of miserie hee wil begin to declare vnto him more abundantly his loue, not by wordes onely, but indeede: as wee are admonished by the Scripture in expresse examples and testimonies. Abraham may bee an example, in the deliuerance of Lot: and also Moyses * 1.49 when hee smote the Egyptian, and in the labour that hee tooke to deliuer the children of Israel: Ioseph likewise.

As touching the witnesses, they are many in number. He shew∣eth vs also by this birth, that if wee haue not shewed some signe of friendship vnto our neighbour, when hee was in prosperitie, that yet we should begin to loue him in his necessitie, in helping him af∣ter our abilitie and power. By these things wee may knowe, and al∣so by experience, that the poore, the fatherles, the widowes, and the strangers, haue not many friendes.

18 A man destitute of vnderstanding, toucheth the hande, and becommeth suretie for his neighbour.

Albeit that Solomon doeth attribute want of vnderstanding, or faintnesse of heart vnto a man which becommeth pledge for his neighbour, yet hee pretendeth not to turne vs away from answe∣ring for our neighbours, when necessitie requireth, and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably, and not that strangers shoulde bee set at ease at our cost: as hath beene handeled, Chapter 6. verse 1. 2. 3. 4. 5.

19 Hee loueth transgression, that loueth striefe: and hee that exalteth his gate, seeketh destruction.

Forasmuche as there is none of vs that woulde bee esteemed a transgressour, neither is there any man that desireth (as hee thin∣keth) his destruction, let vs vnderstande, that when Solomon doth shewe vs that from strife wee come to delight for to transgresse, & that frō pride or exaltation, which is signified by him that exal∣teth his gate, proceedeth death and destruction, let vs vnderstande, I say, that hee doeth exhorte vs that wee shoulde turne away from al striefes, which come of enimitie, hatred, malice, and appetite of vengeance.

Nowe hee sayth, that hee which delighteth to haue suche strifes, delighteth to doe euil, giuing himselfe vnto al sinne and vi∣ces, in committing the which he thinketh to ouercome his enimie with whome hee is at strife: and so strife is the roote of much mis∣chiefe, when we are led to strise through hatred and enuie: contra∣rily, the strife shoulde bee mainteined, when it requireth the maintenance of the honour and glory of God, his pure trueth, and the edification of his Church, against the Heretikes, and to defende the righteous & innocent against the violēce of the wicked. He that loueth such debates, loueth not transgression, but doeth abhorre it, and loueth trueth: for he followeth that which God desireth and * 1.50 commandeth. Let vs also vnderstand that he doeth admonishe vs to put of al pride and highnesse of minde, when hee threateneth him with destruction which exalteth his gate. Wherefore, let vs not be like vnto them which builded Babel: nor like vnto Zennacherib, Na∣buchadnezer, nor Absolom. Wee are also exhorted after a sort that

wee shoulde bee carefull to builde the Churche and house of God, and to make ourselues freendes in communicating of our goods vnto the needie: and in so doing, we shal haue not onely gates made of corruptible stones, but also eternal tabernacles in the heauens.

20 The frowarde hearte findeth no good: and he that hath a naughtie tongue, shal fall into euill.

Wee may see before our eies that the wicked and froward haue temporal felicitie and ioy, that they are at their ease, and doe great∣ly florishe: and therefore, it seemeth at the first sight that Solomon standeth against experience, when he saith,

The frowarde heart findeth no good, &c. But if wee consi∣der the nature of the frowarde heart, which is to deuise euil conti∣nually, and to giue no rest vnto his minde, wee shal knowe that the froward heart howe florishing soeuer hee bee, shal not finde the good that is spoken of in this place: for Solomon speaketh not heere of temporall goods which are common both to good and to bad: but of those goods whereof Dauid speaketh in his Psalme. 34. ver. 13. If such goods are not founde by the froward heart, it is no wonder, for hee neither asketh nor seeketh it: the which is re∣quired in the finding thereof, and also hee is in abhomination too the Lorde.

Nowe the Lorde doeth not giue vnto the frowarde whome hee hateth and abhorreth, that which hee hath ordeined properly for his children, whome hee loueth, and in whom hee taketh his de∣light, * 1.51 but sendeth them euil, whereinto they fal and perishe. Solo∣mon pronounceth this fal and perdition, saying, And he that hath a naughtie tongue, shall fall into euill. For although he speaketh heere of the tongue, yet doeth hee not say any thing which is not ioyned to the former part, and which followeth not also: for sith there can come nothing out of the poke and sacke, but that which is within, euen so it followeth, that it is necessary for the frowarde heart to haue also a lewd & naughtie tongue, the which speaketh frō the abundance therof. And so, they which speake euil, cannot be said to bee good and honest men, if they wil not lie, and falsifie the vn∣fallible * 1.52

trueth, which calleth the Pharisees which spake euil, Gene∣rarion of vipers. And also forasmuch as the frowarde hearte doeth finde no good, he must then needes finde euil, that if it bee in this worlde openly, yet hel shal finde him. And therefore, let vs not bee enuious to be of a frowarde heart, nor naughtie in our tongues, but let vs folowe Solomon. And because it is the gift of God, wee must * 1.53 aske it of him.

21 Hee that begetteth a foole, getteth himselfe sorowe: and the father of a foole can baue no ioy.

Forasmuche as it is a blessing of God to beget children, and to haue kindred, it is no reason that we should bee greeued when wee haue a multitude of children, but confessing truely that it is the gift of God, wee must therefore giue him thankes and praises, in follow∣ing the good old fathers, which reioyced when the Lord gaue them linage. And for to continewe in this ioy, the fathers and mothers must bee careful and diligent for to enstruct their children in the * 1.54 feare of the Lord, admonishing, correcting, and chastening them, for to make them obediēt vnto God, which commandeth them, to ho∣nour their father and mother. And for to obey them wel, let them folow what S. Paul saith, Children, obey your father and mother in the Lorde: for that is righteous.

Now for to leade them rightly thereto, let the fathers and mo∣thers bee careful, of that which Saint Paul doeth admonishe them, And yee fathers, prouoke not your children to wrath: but bring them vp in instruction, and information of the Lord: And this they must not doe onely with word, but chiefly with holy conuersation, giuing them good example: let them followe also that which Saint Paule teacheth. Let the elder men bee sober, honest discrete, sound in the faith, in loue, and in patience. Otherwise the children in * 1.55 steede to stande in feare, to bee obedient, humble and modest wil bee proude, rebellious, arrogant and dissolute: and thus in steed too bee wise, they shalbee fooles: and in steede of giuing ioy to their parentes, they shal bring them sorowe: For hee that begetteth a foole &c. Solomon hath already heeretofore fore∣taught

vs this same. And forasmuche as parentes do not conceaue a∣ny sorowe for their children, except folly appeare, the which cannot * 1.56 bee seene til they are past their infancie, therefore it followeth that to beget, is not taken for the first generation, wherein the children haue no knowledge nor discretion, but for the disposition that the children do get, either by the negligence and wickednes of their pa∣rents, or els by the wilfulnesse, and obstinacie of the children them∣selues, or els by them both. If the disposition come by the fault of the parents, then can they not of themselues bee sory, for the folly of their children, but doe rather delight therein, take pleasure and reioyce thereat. But wee must not thinke for al this but that Solo∣mon saith ture: for God can tel howe to finde out suche parentes, & conuert their ioy into sorow, in raising vp their children against them, or giuing vp their children vnto such wickednesse that they shal come to the gallowes, or els by destroying both themselues and their children by diuers miseries and afflictions. But if hauing doone their duetie, by admonitions, corrections, and chastisinges, they coulde beget none but fooles, they shalbe sorowfull, but yet it shalbe to the hurt of their children. Wee may apply this same vnto Superiours and subiectes, to Ministers and their people.

22 A ioyfull heart causeth good health: but a sorowfull minde drieth the bones.

There is no man but vnderstandeth and confesseth, that if a sicke man doe willingly and gladly take Phisicke, but that it may be pro∣fitable for to restore strength to the members weakened, and good colour vnto the face againe, which was decayed by sicknesse: con∣trarily, if a man bee vexed and troubled, and that hee delighteth in nothing, nor in any good medicine that is prescribed him, it shal not profite his body, but wil come to nothing, and vanishe away with∣out restoring him. Solomon doth plainely pronounce it, when hee faith,

A ioyful heart causeth good health: but a sorowfull minde dryeth the bones. And in this hee teacheth vs, that wee may not giue ouer reioysing, though that God doeth smite vs and sende vs

sicknesse: but that with ioy wee shoulde vse the meanes ordeined of God for the recouering of helth, strength, and force, that we may not bee vnprofitable, as dry bones, but may bee fit and apt to serue God and our neighbours in the vocation whereto wee are called. And so hee teacheth vs howe wee muste vse the thinges that God giueth vs for this body, that wee make them not vnprofitable and vnfruitful: and hee sheweth vs that wee must not despise our bodies: for God also hath not disdained them, when hee created al thinges for them, and that he would administer vnto them al things necessary for them: as our Lorde Iesus Christe doeth teache vs, when hee saith vnto vs, That wee shoulde aske of our heauenly fa∣ther, that hee would giue vs this day our daily bread. Also he hath created both the Phisition and Phisike, reteining neuerthelesse to himselfe the healing. Therefore in vsing ioyfully the helpe of Phi∣sitions, * 1.57 and of medicines, let vs not put our trust therin, but in God: not doing as Asa did.

Nowe albeit that in this sentence wee may learne that which hath beene saide, yet wee must vnderstande that Solomon preten∣deth by corporal thinges to bring vs vnto spiritual. And therefore that our bones may not dry away, least wee perishe without reme∣die, let vs take heede that when wee are sicke, yea dead by our sins, that wee bee not greeued that the chiefe Phisition Iesus Christe shoulde come vnto vs, and exhort vs vnto repentance, wherevnto * 1.58 let vs bee giuen with ioy: as also there is ioy in it. &c,

23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement.

There are many which perswade themselues to beleeue that they doe no euil in taking giftes, prouided that they haue not ex∣acted nor required them, and that no man seeth any thing, for it is the custome of wicked iudges, which woulde be in estimation, more to feare men then God, or to labour to set God wholy in contempt and forgetfulnesse, and haue their respect vnto men. But what wise∣dome soeuer they challenge, yet are they wicked: as they shoulde wel vnderstande, when God forbiddeth iudges expresly too take giftes, and that hee calleth them which receiue giftes, theeues and

murtherers. Solomon also doth giue them it to vnderstande, when he saith,

A wicked man taketh a gift, &c. He discouereth and openeth the wickednesse of such iudges: first of al when hee saith that they take it out of the bosome: for hee sheweth that in taking the gift secretly, they doe against their conscience, and that they haue more reuerence to men then to God, or that they bee of the number of those of whome the Psalmist complaineth. Secondly when hee saith,

To wrest the waies of iudgement. For he sheweth that hee vi∣olently pulleth the right from him to whome it belongeth, as hee knoweth wel, but his couetousnesse doeth compel him to counter∣uaile * 1.59 the gift to him which hath giuen it him, as Solomon hath shewed heeretofore, saying, that wheresoeuer the gift is giuen, it prospereth. And thus Solomon doeth shewe vs that the iudges, which receiue giftes, neither can, nor wil administer iustice, and therefore they rightly deserue to bee called wicked. Let iudges and magistrates vnderstand that they are heere admonished, that if they wil rightly administer iustice, they must wholy absteine from taking of giftes. Also they ought to shunne flatteries and worldly honours, and to haue no respect of persons, for by these thinges they wrest iudgement, aswel as by the receite of giftes, but the holy Scripture doeth more often make mention of giftes, because that giftes are of greater power, so that they which loue them, wil be ready for to be∣tray their fathers and mothers.

24 Wisedome is in the face of him that hath vnderstan∣ding: but the eies of a foole are in the corners of the worlde.

There are many men which thinke that they cannot be wise, except they visite and see farre countries, and except they can vn∣derstande diuers languages, and except they giue their eies to be∣holde, and their mindes to consider the fashions and manners of diuers peoples and nations, and except they had prooued many thinges: but the true wisedome requireth no man to trot hither

nor runne thither, for to bee talked with, but shee doeth offer her¦selfe vnto those which giue their mindes and vnderstanding vnto * 1.60 the woorde of the Lorde, for to beleeue it and obey it. Such men so attentiue and learned in the worde, which is our only wisedo••e and prudence, neuer want wisedome, as Solomon doeth shewe it, saying,

Wisedome is in the face, or in the presence of the wise: but hee that wandereth hither and thither for to make himselfe wise, is de∣stitute of wisedome and prudence: for hee is a foole: as Solomon doeth pronounce, saying, But the eyes of a foole, &c. Notwithstā∣ding wee wil not condemne the Queene of Saba of foolishnesse, for the voyage that she made vnto Ierusalem. For then there was wisedome but in Iewrie, where the woorde of God and his ser∣uant * 1.61 were, and that tyme there was no suche wisedome in al the worlde as was the same of Solomon. Our Lorde Iesus Christ also * 1.62 hath allowed the voyage of the same Queene. Wee wil not con∣demne the Apostles of our Lorde, which wandered vp and downe through the worlde: for it was done at the commandement of Ie∣sus Christ, and was not taken in hande for to learne wisedome: for before that they departed from Ierusalem they were filled with the holy Ghost, which is the spirite of wisedome: but they went * 1.63 to winne wise men vnto our Lorde, by the preaching of the same wisedome wherewith they were indewed. Wee wil not also con∣demne those of follie which wanting this wisedom in their coun∣trie, seeke out the places, where God hath planted his pure worde, which is the true wisedome.

25 A foolishe sonne is a griefe vnto his father, and a hea∣uinesse vnto her that bare him.

When Solomon hath alreadie so often reprooued the foolishe sonne, and praised the wise childe: and not contented therewith * 1.64 doeth still rebuke the foolishe childe, hee sheweth wel that it is very needful that fathers and mothers, and all superiours and gouernours, shoulde bee very wise, that they may teache wise∣dome vnto their children, vnto their subiectes, & to those which

they haue in charge and gouernement. Hee sheweth also that it is a very detestable thing both before God and men, which haue any good feeling, that A foolish sonne, which by contempt of ho∣ly and honest, modest, and humble conuersation doeth vexe and torment his parents, to whome hee oweth al honour and reue∣rence, al obedience and submission, al pleasure and seruice. Hee sheweth further by so many reprehensions that the foolish chil∣dren wil not gladly bee amended, but doe delight in follie, and bee hardened therein by custome, and perseuerance in wickednesse. And thus follie is so familiar and acquainted with them that it is almost vnpossible for to heale them of it. Where∣fore let the fathers and mothers, and also al gouernours of youth, not bee slouthful and negligent. And when for to signifie the mo∣ther he saith,

Her that bare him, hee doeth giue vs to vnderstande that there is greate ingratitude and vnthankefulnes, yea crueltie in the foolish sonne, when in vexing his mother, hee wil not confesse the great blessing that he hath receiued by her, when she did beare him, nine mouthes in her wombe with great paine and many sorowes, and that with extreeme trauaile shee brought him foorth into the worlde, and with great care shee did nource and bring him vp ten∣derly in his infancie and youth.

26 Surely it is not good to condemne the iust, nor that the Princes shoulde smite such for equitie.

Wee might meruaile why Solomon setteth downe that which the most idiot and ignorant doth know and confesse, for a notable sentence and prouerbe. It might wel seeme that it were for nothing that hee hath pronounced such a sentence, seeing also that the most wicked doe agree theretoo. But the scripture requireth not onely confession of mouth, but true consent of hearte. Nowe though the wicked haue goodly shewes for to counterfaite themselues to bee honest and good men, and make vs beleeue that they woulde not consent that any righteous and faythful, little or greate, shoulde bee in any wise troubled,

because they knowe naturally that it is not wel doone: neuerthe∣lesse they ceasse not to be fleshed, to doe hurt and violence vnto the innocent, iust, and faithful man, they are of so frowarde and wic∣ked a minde, and conscience corrupted. And therefore, when So∣lomon saith,

Surely it is not good to condemne the iust: It is not chiefly to teache vs that wee shoulde not condemne the iust: for the same is so wel knowne, that it may make those which do contrary vnex∣cusable. But it is to reprooue the tyranny and violence of the wic∣ked which haue authoritie and power, and to make them feele that they doe against their conscience. And this is chiefly directed vnto kings and lords of the earth, because that without regarde to right and equitie, they woulde haue al thinges to bee doone after their will and fantasie. Wee may thus vnderstande it, by that that hee maketh mention heere of smiting princes for equitie, by which are signified al good gouernours, which are often mole∣sted and pressed to pronounce wicked sentences, for the pleasure of their superiours. This serueth also for to admonishe kinges and su∣periours of the earth, not to do wrong vnto the righteous, but that they shoulde mainteine them, and conserue them: and that if they haue good gouernours and magistrates in their countrey and lord∣ships, that they shoulde admonish and stirre them vp to iustice and iudgement, rather then to trouble and torment them for iudging rightly. And herein we haue almost a repetition of the 15. verse, the which repetition is very necessary, for to rebuke the tyrāny & cru∣eltie of the great, the which is so deepely rooted in their heartes, that their wil standeth for a lawe. And when they which com∣mit euill, shoulde bee abhorred, chastized and rooted out, hee sheweth that wee shoulde not suffer tyrants to beare rule.

27 Hee that hath knowledge, spareth his woordes: and a man of vnderstanding is of an excellent spirite.

There is neither man nor woman but doeth praise himselfe in his hart, & we all doe desire naturally to appeare learned, though we be ignorant, and feele and iudge it in our consciences: and euen

the most ignorant doe striue by many wordes to winne estimation and reputation. This is prooued by experience after diuers sortes: and amongst other wee shal see the sophistical doctours and dispu∣ters, * 1.65 which woulde shewe themselues by long and diuers disputati∣ons to bee good diuines, whereas they vnderstande nothing of that which belongeth to God. Wee may thus speake of them after Saint Paule. And as touching humane artes, they which knowe least of them, wil speake of them most boldly. Solomon doeth shew vs wel, that wee must make no account of suche people, when hee saith,

Hee that hath knowledge, spareth his woordes, &c. Where∣in wee must learne, that hee which hath true knowledge of any thing, speaketh not thereof at aduenture and vnconsiderately, but he markerh fit opportunitie, hee considereth how, when and before that neede requireth him to open his mouth. And heerein hee sheweth that he hath not a flying spirit nor senseles mind but a stai∣ed and setteled minde, which is not tossed aboue measure to thrust out wordes, but wayeth what hee hath to say. The same commeth of great excellencie, whereof they are partakers which are not de∣lighted with folly nor with ignorance, but are carefull to know and vnderstande profitable and necessary thinges: and chiefly by the worde, which is our wisedome and knowledge. Solomon doeth affirme it when he saith,

And a man of vnderstanding is of an excellent spirite.

Now forasmuch as the excellencie of the spirite is not giuen vs that wee shoulde hide it (for a candle is not lighted for to bee put vnder a bushel, but vpon a candlesticke: and it lighteth al that are in the house) let vs not thinke that when Solomon praiseth him which spareth his woordes, that hee woulde haue vs dumbe, nor that wee shoulde feare, as greeued to make our neighbours parta∣kers of our knowledge, and vnderstanding: seeing also that it is the nature and propertie of wisedome and vnderstanding for to com∣municate * 1.66 themselues: but hee would haue vs to speake wisely, the which dwelleth and abideth with discretion.

28 Euen a foole when he holdeth his peace, is counted wise: and he that stoppeth his lippes, is prudent.

Commonly fooles doe talke very muche, vttering not one∣ly vaine, friuolous, and pleasant thinges to the fleshe, but most often vngodly and wicked thinges, abhominable and detestable thinges: as flattering woordes, lyes, false witnessinges, slaunders, othes, per∣iuries, cursinges, blasphemies, and deniynges of God. This is the common trade of wicked fooles to vse suche filthinesse and infecti∣ons, and to spue them out of their stincking mouthes, because that their inward parts ouerfloweth: but the wise, which haue no desire but to please God, & to profite their neighbors, do diligently heare and are sober in wordes. They loue better to bee schollers and dis∣ciples, then to be maisters and doctours: except they know that * 1.67 their duetie requireth to speake, for to stoppe the mouthes of the wicked, and to instruct the ignorant, and to arme them, that after∣wards they may resist the euill speaker, as need and opportunitie shal require.

Nowe because that in sobrietie of wordes their wisedome shi∣neth, when the fooles dissemblingly doe holde their peace, they are counted wise and learned: it is not therefore to say that they are suche: but if wee desire to shewe ourselues wise and prudent, as behoueth, wee must keepe backe thinges which are hurtful and bring damage, and which serue for nothing but to dishonour God, and to offende our neighbours. Solomon hath shewed vs the same.

Nowe let vs note, that to shewe ourselues wise and pru∣dent in holding our peace it is not enough too vtter no∣thing * 1.68 that is euill: but wee must abstaine from al hurt, or rather to suffer with patience the iniuries and wronges, then to doe the same vnto our enimies and aduersaries, being assured that God wil not forsake vs, but wil deliuer vs at the time appointed: for the si∣lence that pleaseth God consisteth chiefly in patience, in faith and repentance.

Notes

• * 1.1

  Leui. 23. 40. Deut. 12. 7. & 14. 23.
• * 1.2

  Pro. 15. 17.
• * 1.3

  Eccle. 10. 7. Gen. 14.
• * 1.4

  Ephe. 6. 5 Col. 3. 22. 1. Tim. 6. 1 Titus. 2. 9 1. Pet. 2. 18.
• * 1.5

  Pro. 3. 13. & 4. 5.
• * 1.6

  1. Pet. 4. 12.
• * 1.7

  Iob. 1. Exo. 20. 20. Iob. 7. 18. Psal. 26. 2. & 66. 10 & 139. 1
• * 1.8

  Num. 21. 7 1. Sam. 7. 5 & 12. 10. Psal. 106. 6 Esay. 59. 12. & 64. 5 Dan. 9. 5. Gen. 22. 1 Deut. 8. 2. Psal. 26. 2. &. 66. 9 & 139. 23.
• * 1.9

  Iam. 1. 2.
• * 1.10

  Heb. 12. 5. 6.
• * 1.11

  Psa. 5. 10. & 12. 2. 3. Esay. 30. 9 & 57. 4.
• * 1.12

  Iere. 8. 6. & 9. 2.
• * 1.13

  2. Thess. 2. 9. 10
• * 1.14

  Exo. 22. 21. 22. Leui. 19. 33. 35.
• * 1.15

  Esai. 1. 21. Osee. 4. 1. 2 Psal. 94. 3. Zach. 11. 4. 5 1. Ioh. 3. 15. Rom. 12. 15 1. Cor. 12. 26. Mat. 9. 13. Pro. 14. 31. Mat. 25. 40.
• * 1.16

  Gene. 1. 28. & 19. 1. 7. & 13. 16. & 17. 2.
• * 1.17

  Psal. 128. 1
• * 1.18

  Mat. 13. 9.
• * 1.19

  Ephe. 6. 4. Collo. 3. 21. Gen. 18. 19
• * 1.20

  Psa. 95. & 106. 6. 7. Esay. 43. 27. &. 65. 7. Iere. 2. 5. 6. Exe. 2. 3. & 16. 3. Mat. 23. 30.
• * 1.21

  Iohn. 8. 44.
• * 1.22

  2. Chro. 10. 6 Psal. 82. 16.
• * 1.23

  Psal. 82. 2. Esay. 1. 23. Iere. 5. 26. Za. 7. 9.
• * 1.24

  Psa. 2. 4. 5. Esay. 1. 24. Deut. 17. 18 Psal. 2. 10.
• * 1.25

  Pro. 3. 13. & 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. & 16. 18. Esay. 1. 21. & 5. 23. Iere. 5. 26. Eze. 22. 27. Miche. 3. 9. Sopho. 3. 3.
• * 1.26

  Esai. 30. 10. 11.
• * 1.27

  Esai. 58. 1. Ier. 1. 7. 8. 18. 19. Mat. 18. 15.
• * 1.28

  Ier. 23. 16. Eze. 13. 6.
• * 1.29

  Rom. 12. 18. Hebr. 12. 14
• * 1.30

  Iam. 3. 2.
• * 1.31

  Pro. 9. 8. 9.
• * 1.32

  2. Sam. 12. 1•• Luk. 22. 61 62.
• * 1.33

  Mat. 23. 34.
• * 1.34

  Exo. 16. 7. Num. 14. 11.
• * 1.35

  Esai. 13. 9. Ier. 6. 23. & 50. 42. & 30. 14. Esai. 37. 36
• * 1.36

  Gen. 1. 26. 27 Eccle. 3. 18 & 7. 30.
• * 1.37

  Ephe. 6. 10
• * 1.38

  Coll. 3. 50.
• * 1.39

  Psal. 5. 6. & 18. 26. Collo. 3. 12.
• * 1.40

  Esai. 11. 6. 7.
• * 1.41

  Exo. 23. 4. 5. Mat. 5. 44. Rom. 12. 17 1. Pet. 2. 9.
• * 1.42

  Ier. 18. 19.
• * 1.43

  1. Ioh. 2. 3. 14.
• * 1.44

  Pro. 10. 12
• * 1.45

  Exo. 23. 6. Leui. 19. 15. Deut. 1. 17 & 16. 19. Esai. 5. 23. & 59. 14. Ier. 21. 12. & 223. Amos. 5. 6.
• * 1.46

  Pro. 1. 7. 22. & 3. 13.
• * 1.47

  Pro. 2. 1.
• * 1.48

  Psal. 51. 12
• * 1.49

  Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17.
• * 1.50

  Iere. 17. 17. 18. 19. Gen. 11 Esa. 36. & 37. Dan. 4. 2. Sam. 15.
• * 1.51

  Mat. 7. 7. Pro. 11. 20.
• * 1.52

  Mat. 12. 34.
• * 1.53

  Pro. 4. 23.
• * 1.54

  Gen. 4. 1. 25. & 21. 6. 1. Sam. 2. Luke. 68. Ephe. 6. 1. Collo. 3. 20. Ephe. 6. 4
• * 1.55

  Titus. 2. 2.
• * 1.56

  Pro. 10. 1. & 15. 20
• * 1.57

  Eccl. 38. 2. Chro. 16. 1••
• * 1.58

  Luke. 15. ••
• * 1.59

  Psal. 94. 3.
• * 1.60

  Pro. 2. 1.
• * 1.61

  1. Kings. 10
• * 1.62

  1. Kin. 11. 12. Mat. 12. 42.
• * 1.63

  Acts. 2. 4. Esay. 11. 2.
• * 1.64

  Pro. 10. 1. & 13. 1. & 15. 5. 2••.
• * 1.65

  1. Ttm. 1. 4 & 6. 3 2. Tim. 2. 15 16. 17. 23
• * 1.66

  Pro. 1. 21
• * 1.67

  Psal. 5. 1••
• * 1.68

  Pro. 10. 19. 20. 21.