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 xix. Chapter.

1 BEtter is the poore man walking in his integritie of life, then he that abuseth his lippes, and is a foole.

HEere Solomon hath no regarde to speech, which is an easie thing, and wheretoo the wickedest wil accord in woorde, to the ende to get cre∣dite, and to be accounted wise: but if wee weigh more neerely the af∣fections, thoughtes, opinions, and phantasies of men, which are verie harde to rule and gouerne, wee shal knowe that Solomon saieth not so without great cause: for as it is daily seene, the poore man is in cō∣tempt, and out of fauour with al men: and be there neuer so much wisedome, prudence or foresight in him, yea, although it plainly ap∣peareth, yet is he reiected as vnprofitable, and persecuted as a wic∣ked person. And they which doe this, wil persuade themselues they doe wel, although the ordinarie talke goe quite contrarie. But men for the most part, speake as birdes in a cage, not vnderstanding what they say, nor receiuing fruite or benefite thereof. And thus while the lyers, deceiuers, flatterers, backbiters, sowers of false doctrine, and false opinions, shal haue the vpper hande, and be reputed ho∣nest, eche one shal desire to resemble them, because they are wel∣come, and muche accounted of. So see wee wel, that not without great cause Solomon saith, The poore man in his, &c.

Hee knewe wel that we had neede of such aduertisement, because there are verie fewe which make account of pouertie, and muche lesse of simplicitie, and purenesse. Pouertie also is a thing which of it selfe ought not to be esteemed: it ought (to the ende it may bee of some value) to be ioyned with a good conscience. For this cause Solomon hath wel foreseene, not to say simply, The poore man is better, &c. but he addeth, Walking in his integritie and purenes: for it is that which maketh the poore man, being nothing worth of himselfe, to be founde profitable and good, without the which he that is poore, can not but annoy and hurt, offende and endamage: but when hee is accompanied with integritie, hee contenteth him¦selfe with his estate and calling, and wil bee right sorie to offende any man, either in woorde or deede, stil desiring to doe profit and pleasure to his neighbours. And thus, Hee is better then he that abuseth his lippes, &c. For hee that is suche a one, not onely is vnprofitable, but also noysome and hurtful. As Solomon expres∣seth it, saying, Hee is a foole. For (as often it hath bene said) he calleth him foole, which is giuen to doe hurt, and delighteth ther∣in. And herein hee sheweth, that the peruersitie of the lippes pro∣ceedeth from the follie or wickednesse of the heart. And therfore shoulde wee laye away our wickednes, and walke in integritie: the which is ours onely, because it is giuen vs from God, and therein let vs delight. Let no man builde vppon his owne goodnesse, al∣though Solomon say, Walking in integritie.

Besides this let vs note, that when Solomon setteth the foole a∣busing his lippes, a contrarie, to the poore man walking in his in∣tegritie: hee tasketh the riche worldlinges of follie, which is the wickednesse of the heart, whereby they depraue and abuse their lippes, wherewith they speake in pride and malice, and giue licence to their owne appetite to speake against God and their neighbors. Then to the ende we merit not to be tasked with such wicked and foolish persons, let vs loue integritie, and walke in the same, procu∣ring in all our woords and actions the honour and glory of God, and doing truely to our neighbours euery thing, as wee woulde they shoulde doe vnto vs: so that wee may say, I haue beene vncorrupt before God, and haue kept my selfe from offending him.

I haue lifted vp my heart to thee, In thee, my God, haue I tru∣sted. If wee walke thus, what pouertie, or affliction soeuer wee haue, wee shal want nothing: for the Lorde God is our Sunne and Buckler. The Lorde spareth no good from them which walke in innocencie. Not because our owne righteousnes deserueth it. For although Dauid (after recital how God assisted him) saith, The Lorde hath rewarded mee according to mine owne righte∣ousnesse, &c.

Notwithstanding, hee trusted not in his owne integritie, but in God onely, as hee sheweth it. Note we also that according to the foresaide exposition: when Solomon saieth, That the poore man is better, &c. hee speaketh of the goodnesse of the conscience, of ma∣ners, and behauiour, as wel in worde as indeed, and wil, that for this goodnes the poore man be esteemed, and preferred before the foole, be hee neuer so riche and mightie: As also God preferreth him. But the opinion of some men is, that Solomon prayseth more the condition of the poore man, then of the foole, and that hee esteemeth the poore man walking in his integritie of life, to be more happie then the foole which abuseth his lippes. This exposition conteineth trueth, and dependeth of the former: for if the poore man be preferred by God, it foloweth, that he is in good estate, and more happie then the foole.

2 Desire without discretion is not good: and he that hasteth with his feete, offendeth.

Those which are not instructed in the worde of God, but ledde by the sense of their owne corrupt nature, and according to the ap∣petite of the fleshe, haue diuers and sundrie desires, and haste, (as muche as in them lyeth) to attaine to the ende of them, and to en∣ioye them. They thinke stil, it is no hurt to desire that, which they haue in their phantasie, although they knowe not what the ende wil bee, neither if it be profitable for them to obtaine it, according to their desire. If the worlde reprooue and condemne not suche desires, the holie Ghost ceaseth not to blame and reiect them as vn∣profitable and wicked, saying by Solomon, Desire is naught, &c. And it is in folowing that which God forbiddeth.

Therefore seeing God hath giuen suche commaundement: it is not without cause that Solomon blameth it. For it is not lawful to make that good, approoueable, which God forbiddeth, whose onely wil should suffice vs, for the perfect rule of al iustice and equi∣tie. Likewise naturally wee perceiue, that in desiring we are pro∣uoked to strife and debate, if we obtaine not our desires, and enioy them at our pleasure. And therefore Saint Iames doeth worthily rebuke the couetous. But when we see, that the antient holie Fa∣thers (as Abraham) haue had desires, which haue not bene reproo∣ued, naye rather haue obtained according vnto them, yea more then they could themselues desire: Hee desireth it according to discre∣tion, as appeareth by the promises, and so hee obteineth it, Iacob desireth that the Lorde God wil assist him, folowing heerein rhe promise made. Dauid desireth often to be deliuered from his e∣nemies, for hee knewe that God woulde that hee shoulde raigne in Israel. Also seeing it is Gods wil that wee shoulde cal vpon him, and that our Lorde God hath taught vs to praye, and that we haue the promise to bee hearde, wee shoulde and ought to vnderstande that Solomon blameth not al desires: for hee himselfe hath wished and obtained. And in this place he sheweth it also, when he saith not absolutely, Desire is not good: but hee addeth to it, Without discretion: as if hee shoulde say, That when wee wishe for any thing, whereof we haue not certaine testimonie in our consciences, that the worde of God alloweth it, suche wishe is not good. It is without fayth, which is the foundation of al goodnesse, yea the goodnesse of our desires, and without the same, it is impossible to please God. And by consequence hee imputeth it a sinne. And for this cause the infidels are frustrate of their desires: as many haue prooued it, and principally the enemies of God, and his people, And the holie scripture yeldeth testimonie therof. The desire of the wicked shal perishe. Likewise, that it is not good to desire without discretion. Solomon sheweth it, when he calleth it sinne, saying,

And he that hasteth. He saith the same that we haue expoun∣ded, but vnder other wordes, wherein hee speaketh by similitude. For euen as hee that runneth with his feete, without any other consideration, but that hee come to the ende of his race, and at∣chieue

his iourney, falleth and stumbleth against them that he mee∣teth, and so doeth them hurt: so he that is ardent in his desires, and boyling in his affections to doe a thing, not knowing whether it be lawful for him or no, is not cleare without damage, principally of his soule, & he troubleth & hurteth others, and so sinneth. And to accomplishe his desires hee doeth that wrong to his neighbours, which he woulde shoulde not bee done vnto himselfe, and he doth them not that good which he is bound to do, and which he would should be done vnto him, if hee were in the place and estate of his neighbours. And (which worse is) hee giueth not the honour to Gods prouidence: which is due theretoo, for hee distrusteth thereof, and hath al his whole endeuour on his enterprise and affections. Hee leaueth God behinde, and puts him backe, to the ende hee bee not letted to runne after his desires, which he would renounce, and bee coye to atchieue, if hee had God in his thought, and desired like the Psalmist, and Esay.

3 The foolishnesse of man shal peruert his waye: And his hart shal fret against the Lorde.

It seemeth that the wicked prosper and doe their busines wel in this world: and therefore they are accompted honest, sage, & wise, which thing they desire and couet, and enforce themselues to ap∣peare so. Notwithstanding in their businesse, they neuer come to the ful ende of that they desire. And therefore they streine them∣selues, bee it right or wrong to obtaine their owne wil, and by this meanes they marre al. First, for them for they haue thoughtes and deliberations, which proceed from the malice of their consciences, the which Solomon calleth follie: Eliphas, guile and sutteltie: and Dauid, vanitie. Wherevpon enseweth, that they can profit nothing, but must of necessitie be frustrate of their enterprises, & attemptes as one may see by the places afore alledged, and as Solomon pro∣nounceth it saying, The follie of man shall peruert his wayes: &c. Secondarily, as much as in them lyeth, by their follie and wickednesse, they doe al manner euil, to their neighbours where∣as

they shoulde doe good and bee sage to profite and helpe them. And so they peruert their way, practising and doing cleane contrarie to their office and duetie. Then as they are peruerse, so God is to them peruerse, not permitting them to come to the end of their en∣terprise as they woulde: And when they thinke sure to haue an end of the same, God ouerturneth al, and maketh the wicked feele, that it is hee that is troubled: & disturbeth them to dispose their waies, according to the appetite of their follie. Yea for that cause, he han∣dleth them so rudelie, that they knowe not in what taking they are, but they feele great resistance, whereat they are angrie, agrieued, and dispited. And although it seeme to bee against men onelie that they would deale: notwithstanding insomuch as they cast their rage against innocents, whose defender God is: they fret and fume a∣gainst him, not in wordes onelie, but they beare him a grudge also in heart. Solomon speaketh so when hee saith,

And his heart, &c. One may wel say also that foolish men fee∣ling the iudgement of God to persecute them (because they can∣not shunne it) in their hartes, doe accuse God of ouermuch rigour, crueltie, and iniustice: and woulde that there were no God. And thus they chafe, & fret directly against the Lord. One may see these twoo kinde of frettings in Cain, he grudgeth against his iust brother Abel, and kils him: and then hee accuseth God of iniustice, and dis∣payreth. And Saul beareth hatred against Dauid, whome he knewe and confesse, to be innocent, and persecuted him to the death: and finallie feeling that God had forsaken him, waxeth spyteful, and see∣keth counsel at the Diuel. Iudas waxed spyteful against Iesus Christ, the Lambe immaculate, and soulde him to be put to death. And af∣terwards through dispaire waxed frantike, and hanged himselfe. So∣lomon therefore sheweth vs that follie is a great wickednes, & that we ought to be careful to roote it out of our hartes: otherwise wee shalbe so vnaduised, that if our busines proceede not according to our desires, we shal fret against God to our owne confusion. There∣fore to roote out this follie, it behoueth vs to be attentiue to that sapience which is taught vs by the woorde, and by the same to learne, howe to frame al our waies, and words, to the honour & glory of God, and to the edification and health of our neighbour. Thus dooing GOD wil prosper our proceedings according

as hee shal thinke expedient. And although wee attaine not wholy to the ende of our enterprises, yet wee shall take well in worth al that which shal happē to vs, bee it prosperitie, or aduer∣sitie, and not grudge against God: whome Solomon heere calleth the Lorde, or the eternal. Wherein he signifieth that al things are subiect to him: and that it is meete, that without murmure, contradiction, or despite, al submit themselues to his wil, as to the rule of perfect iustice, knowing that what resistance soeuer we find or what affliction soeuer wee endure, al happeneth vnto vs by his wil and prouidence. And in the meane while hee ceasseth not to loue vs, assist vs, and keepe vs. And therefore in steede of grud∣ging, it is meete that wee say with Dauid, That if hee say to mee, Thou pleasest mee not, beholde mee, Let him deale with mee as it seemeth him good. And with Iob, Although he kil mee. &c. Be∣sides, let vs take heede of striuing to exalt ourselues by ambition and arrogancie, as our father Adam did, who willing to bee like to God, peruerted his way, and is fallen from his dignitie, & excellency into a miserable estate: & feeling his misery, hid him from God, but seeing that hee coulde not escape his sight, hee laide al the fault vp∣on the woman, and the same vpon God, which is a spice of this murmuring and grudge.

4 Goods and riches gather freendes: but the poore man is separated from his neighbour.

Solomon saith nothing in substance heere, but that which he hath saide aboue: notwithstanding hee seemeth at the first shewe both there and heere to haue differed from that which hee hath said els where. But if we consider these sentences accordingly, we shal find that this present sentence, is as it were a declaratiō, by the which hee giueth to vnderstande, that many are freends to the rich, and that is not in trueth: for they loue the goods and not the per∣son, but onely because hee is rich, hee saith not, Man assembleth many freendes: But goods assemble, &c. One makes many fetches, one hath many gestures, one vseth many woordes, too make a man beleeue hee loueth him: and this while hath hee his heart fixed on his riches, and goods: And al that which one sayth,

and doth about the person, is no more but draw from it, that which he loueth: that is to witte, his goodes, his riches, his substance. One may knowe this by experience, for if the rich man become poore, they make no account of him, yea they studie rather to doe him hurt, and hinderance, then to ayde and profit him, as also Solo∣mon declareth it saying,

But the poore man is separated from his neighbor or freende. Those which shuld loue him, hate him: they which shold help him, hurt him: those which should assist him, absent themselues from him: they which should defend him, persecute him: and so in verity the poore man hath no freende according to rhe ordinary course of this worlde. And therefore when Solomon speaketh heere, of the poore mans freende, he speaketh not of him, that is so indeede, for hee is inseparable, but of him that shoulde bee so, or that hath made semblant to be so. Wee see therefore that Solomon speaketh not heere against that which is spoken of before in the seuenteenth chapter, and seuenteenth verse, for there he speaketh of the true charitie that one hath towardes his neighbour, which neuer chan∣geth. And heere he speaketh of the affection and loue, which men haue to the riches of the world, and sheweth that man is too vnre∣sonable when he preferreth thinges corruptible and transitorie, in∣sensible and deade, before that which is his fleshe, to wit, the image of God which shineth in man. And not onely preferreth them be∣fore the image, but (which woorse is) before God himselfe whome he despiseth and hateth, when hee setteth his affection on riches. And so hath God the poore man in recommendation, that what∣soeuer one doeth to him, he reputeth it done to himselfe. Insomuch therefore, that wee ought to loue God aboue all thinges: let vs take heed of despising the poore, and of separating them from vs, to set our affections on earthly things, which when a man onceloueth, he cannot easily withdraw himselfe, but pursueth more and more. And so by this meanes it is somewhat practised that the freende lo∣ueth alwayes: for the auaritious loueth his riches at al times, and neuer separateth them from him: but when by the grace of God hee is changed and made a newe creature, following har∣tily al holy admonitions of the Scripture which tende to turne vs from couetousnesse. These thinges thus considered, wee may see

that Solomon rebuketh the worlde of auarice and crueltie: which cannot bee in a man without defiance and rebellion against God.

5 The false witnesse shall not be vnpunished, & he that tel∣leth lyes shall not escape.

For our Lorde God is veritable, and loueth trueth, and that in the same hee doeth all his workes, and disposeth al thinges, with∣out any disguising, colouring, or counterfeiting: hee will that wee which are created after his owne image, shoulde be his followers, making shine that image in vs, conducting to veritie. To the which to sticke inseparably, it behooueth vs to flie and detest the contrary, which is lying. And though wee knowe naturally that we ought not to lye, neither to God nor men (for wee cannot abide that an otherlye to vs:) notwithstanding in that wee are so negligent to do our duetie, and that we encline more rather to corrupt this image, and to depraue our nature by lying, then to continue, & preserue it in trueth. For this cause to waken vs, and admonishe vs of our due∣tie, the Lorde God hath giuen vs his lawe by writing, in the which by two commandements hee forbiddeth vs lying, neither to his dis∣honour, nor to the detriment of our neighbour. Thou shalt not take the name of thy Lord God in vaine: Thou shalt not beare false witnesse. &c. To the first he addeth a threatening, and he ordeineth a temporal punishment to the false witnesses, by the which he ought to vnderstande, that perpetual tormentes are prepared for him, if hee acknowledge not his fault and amende. For thou shalt destroy al them that speake lyes. These commandementes, manacing and threatning punishment, ought to suffice to conuert vs from al lying: but our nature is so wicked, that it weyeth not one warning.

And therefore, after God had once giuen his lawe to Moyses: his wil was, that hee shoulde write the Deuteronomium, which is a repetition or declaration of the lawe. And not content herewith, he hath raysed vp diuers wise men, and Prophetes, who seeing the obstinacie of the worlde, and the stubbornenesse of it, haue incul∣ced the Lawe and threateninges by voyce, and by wryting: as is seene in the olde Testamente. And amongest others,

Solomon hath doone so, as one may see in many of his Prouerbes, and presently in this saying, The false witnesse, &c. In the which hee saith nothing, which hath not beene saide, and written before him in the lawe, as wee haue seene. Neuerthelesse we iudge not this sentence superfluous, seeing the world is so wicked, that it ma∣keth no account of fearing God, when it is so throughly warned. Wee shal learne therefore in this manace, that the false witnesse, backbiter, and flatterer, that those which swere vainely, forswere, and blaspheme, if they escape for a while the handes of men, and bee supported and mainteined, yet they cannot escape the fury and re∣nenge of God. Also the iudges, and gouernours of the earth, are warned to bee carefull to punishe suche people according to the lawe of God. Wee may comprehende vnder this manace, al false teachers. For their doctrine is but lyes to deceiue the soules, and false witnesse against God, in that they attribute not the honour to him which is his, but studie to haue it to themselues, and so trans∣port it to other creatures.

6 Many hang vpon the face of the Prince, and euerie one is a friend to him that giueth.

When wee thinke wee haue neede of any thing, or that wee couet more then wee haue, in that our natural couetousnes is cor∣rupted, and of it selfe insatiable, wee looke who they bee, that haue power to doe vs good, and who are most inclined to shewe themselues magnificent, and vseliberalitie. Towards such men wee play the poore, and humble, we reioyce them, and flatter them, sub∣mitting ourselues by wordes and exteriour gesture, wholy to their commandement. And because Princes, and greate Lordes are they which haue greatest authoritie, and which shew themselues ordina∣rilie most liberal, there is preasse to come to them, and many present themselues to doe them seruice, protesting that they are their hūble seruitours. Solomon expresseth this saying.

Many hang vpō the face of the prince, &c. This is not to say, that he teacheth vs so to doe, for although it is meete wee bee subiect and vnder Lordes and superiours: notwithstanding wee ought not

to hang on their faces, for heerein is naught but hypocrisie, and dis∣simulation. And such a one hangeth on the Princes face, as dis∣praiseth him, and mocketh him in his hearte, who hateth him and woulde haue him put downe, for to bee in his place, if it were pos∣sible. For, to hang vpon the Prince, is not to do him honour and re∣ue rence, and to humble himselfe to him with free courage as one ought: But it is in considering his hautinesse and great power, his credite and authoritie, his goods and riches, his promptitude and li∣beralitie which are the face of the Prince, to play the wanton be∣fore him, to seeme to loue him, and to beare him good and humble affection, to the ende to bee supported by him, and drawe from him his riches, and bee in credite with him, Solomon expresseth this dissimulation and faire shewe, saying:

And euery one is a freende, &c. For hee speaketh not of him that is a freend indeede, and loueth at al seasons. Hee that is such a one, regardeth not if one giue him, and affecteth it not, but hee is rather readie to giue, if necessitie require, then to take. He desireth giftes, but when great neede is, hee speaketh not (I say) of such a freende, but of them whome he hath treated of. Such freends loue not the person, but rather hate him, for if one giue not them as they desire, they are so actiue to take, that they imagine and re∣garde, howe they may get into their handes any thing. They are therefore freendes to the giftes, & not the to person. Although So∣lomon say that euery one is a freende to the man that giueth: and saith not a freende to the gift: notwithstanding, in that which wee haue saide, wee haue not gaine saide Solomon. For he speaketh not of that which is so indeed before God, but of that which appeareth outwardly to the eies, and of the opinion that they woulde one shoulde haue of them, which haunt the riche onely to get some of their substance: and so hee taxeth the hypocrites, flatterers and a∣uaricious, with whome the worlde is replenished. As also he giueth to vnderstande by these two wordes, Many, and euery one. Hee maketh therefore stilly the complaints which are els where. Al are hypocrites and wicked, and eche mouth speaketh lauishly, and still also hee warneth vs, that wee walke in veritie towardes our neigh∣bours, And that wee loue without dissimulation, as Saint Paule admonisheth vs openly. Also those Princes which haue the power

to helpe the necessitie of the poore more then others, are warned not to bee so giuen to couetousnesse, that they turne the deaffe eare to those that haue need of their succor & aide: But according to the title which Solomō giueth thē heere (the which in his tongue signi∣fieth liberal & free willed) they ought franckly, & in a ioyful wise to distribute largely of their goods, not to minstrelles, Mirthmakers, flatterers, fooles, baudes and Ruffians, as the common vse of princes is to exalt and eleuate them to riches and honour that are nothing worth: but to the indigent and needie, which are commonly re∣iected and dispised, yea pilled and polled if they haue any thing at al. Princes & great Lords ought to be fathers to such poore afflicted, and to comforte them, deliuering them frō aduersitie & oppression, to the ende they may truely say with Iob, I haue deliuered the poore when hee cried, and the Orphan that had no aide. So euery one in his degre, according as God hath giuen him power, ought to fo∣lowe this which is saide of the Prince. For as naturally wee haue euery one the courage of a foolishe and ouerhardy prince: so it is meete that correcting our corrupt nature, wee followe in al righte∣ousnesse that which a Prince ought to doe according vnto God.

Moreouer if they which loue their particular profite vse them¦selues so, that they shew themselues as friends to them that giue: by a farre more reason, if one helpe vs in our necessitie, wee ought truely to bee freende to them that haue pitie on vs, and to please them, and to shewe ourselues bounde vnto them. For if wee ought too loue our enimies, by a farre more reason shoulde wee loue them that loue vs and declare the same loue towardes vs, in communicating to vs, the goods wherewith God hath endowed them. If one loue a toole or instrument which hee findeth fit for his businesse, which cannot mooue nor stirre but when it is mooued, because it is insensible: by a farre more reason, ought one to like of the instrumentes of GOD which desire to bee hande∣led and conducted by the holy Ghoste, and take pleasure in doing good. If God (as it is true indeede) loue such persons, to whom hee is no way bounde, by a farre more reason ought wee too loue them, and do them seruice in that they haue neede of vs, & that we may stand them in steede either with counsel, or with the worke of

our handes according to the state whereto God hath called vs, o∣therwise we shoulde bee vngrateful.

Moreouer when wee couet to haue freendes rather then eni∣mies, let vs be enclined to giue, seeing that as Saint Paule saith, It is meete wee remember the wordes of the Lorde, who hath saide, That it is a more blessed thing to giue then to take. And if the worldlinges by vaine glory, which is a thing of no endurance bee prouoked to giue and bee liberall, not looking for any rewarde a∣gaine: by a farre more reason, Christians ought to bee mooued too liberalitie, considering the promise of the Lorde. If wee doe o∣therwise, wee are infidels, and cannot worthily receiue the Supper of the Lorde.

7 All the brethren of the poore doe hate him, and his freendes and fellowes withdrawe themselues from him: Hee giueth credite to wordes, and getteth nothing.

According to the common experience of the worlde, it is a miserable thing to be a poore man: for what necessitie soeuer hee hath, he shall scarse finde one which will haue pitie or compassion vpon him, and helpe his indigence, but rahter flee him and hate his companie. Solomon following the same experience, pronounceth it thus. It is a very lamentable thing to see the poore man so vn∣curteously and cruelly handled. But it is farre woorse, according to common proofe, when those which are of his owne fleshe and blood, not onely, haue no pitie on him, but also hate him. If it bee so (as dayly experience sheweth it) we ought not to maruell if those which thinke themselues nothing bounde but by neighbour∣hood and familiaritie, despise him and withdrawe themselues from him. Solomon expresseth this great crueltie, when hee saith, All the brethren of the poore, &c. When the brethren are faithfull, and haue the feare of God before them, they are careful to obey his lawe and commaundementes. And so Solomon speaketh heere of carnall brothers and infidelles, which haue their hearte on their profite altogether. If they haue brethren in necessitie, naked of aide and succour, they cannot see them: for they think that they let them, to come to their purpose: & therfore they hate thē & cannot

giue them a good worde, nor heare any request or complaint that they make, nor bee their intercessours in any matter of waight which wil doe them good: for they are so attentiue to doe their owne businesse, that they thinke if they should giue a good worde to their poore brethren, or heare their requestes, or complaintes, or beare any burden for them, it would hinder them greatly. Solomon expresseth this beastly barbarousnesse, and saith, Hee giueth cre∣dite to wordes, &c. Ioseph the sonne of Iacob hath prooued the like beastlinesse and crueltie, as his owne brothers confesse. But al∣though it bee so, and that Solomon rightly reproue the barbarous∣nesse and crueltie that one vseth towardes another: neuerthelesse what affliction and miserie soeuer the poore endure, to the death, yea, yet let them not dispaire, but consider there is a God in hea∣uen, which hath care ouer the poore that trust in him. Then see∣ing it is so, that God (who is father of vs all) hath suche care ouer the poore: let vs take heede that wee bee not of those brethren which hate the poore, nor of those felowes which withdrawe them¦selues from them. If the poore man vtter wordes, requiring vs to assist him, yet let vs not despise his request, as vaine or enuious, but giue him a speedie answere, not of the mouth, but of aide and suc∣cour, according as hee hath neede.

Furthermore, let vs note, that where hee saith, All the bre∣thren of the poore hate him. This hate is very ordinary, and so commonly practised, that it is made a custome. And men way not whether they doe wel or il, and many hate the poore, which thinke it not. But they shal not therefore bee excused: for their owne con∣science accuseth them, that they are not so wel affectioned to∣wardes the poore, as they would one should be vnto them, if they were in that estate. And thus they beare not that good wil to the poore, that they thinke they doe. Whervpon ensueth, that they hate them, for betweene loue and hate cannot be any good meane. Be∣sides this, let vs note that although Solomon willeth vs to answere in words, or giue words to them which pray and speake to vs: yet notwithstanding hee woulde not haue vs to feede the poore with wordes onely: but hee sheweth vs, that if wee refraine them in speache, & spare our tongue, by a farre greater reason we wil grutch to aide them with our goods, which wee esteeme fatre more then

our words. Let vs not therefore be niggards of profitable speaches, but let vs loue principally indeedes and trueth.

8 Hee that hath a hart, loueth his soule, and keepeth pru∣dence to finde riches.

There is nothing that wee loue so naturally as this presente life, and al that we thinke, say, or doe, tendeth onely to get where∣withal to mainteine vs in the same, and keepe vs in good health, and heartes ease: yet although this care bee naturall in vs, notwith∣standing wee prosper not, if wee haue not the hearte in good plight (as they say) indewed with natural vnderstanding, and that wee bee of a quicke wit, and foresight. For the foolishe and brainelesse sort, oft put their life in great hazarde, and in steede of finding goods, loose the same, and marre al they goe about: and if wee loue so much this brief and transitorie life, and the fraile and brickle goods, for the maintenance of the same: wee ought farre more to loue the heauenly life, and felicitie which is eternal: but of ourselues we cānot come to this loue, for we are fooles, wicked, negligent, & slouthful: and so we are loose of courage and faint hearted: wher∣vpon ensueth the destruction of our soules, and way to death: and to loue our soules wel, and to enriche them, it behoueth vs to bee prudent in heart, as Solomon saith,

He that hath a heart, loueth his soule, and keepeth prudence to finde riches. But when wee haue naturally a lacke of hearte, wee cannot haue it of ourselues, because wee cannot or will not change our nature. That is the worke of GOD: as wee ought to vnderstande by his promises wherefore we ought to pray, O God, create in mee a pure hearte, and renewe in mee the spirite of righteousnesse. And also by that which hath bin oftentimes tou∣ched, of him that wanteth heart, and is loose of courage. And by that which hath beene touched in the 15. Chapter, and the 31. 32. wee may and ought to vnderstande, that hee possesseth hearte, which is so instructed by the worde of GOD that by the same he hath sound iudgement, and good aduise to conduct himselfe, in the feare and reuerence of the Lorde, and hath a good will, and right

affection to yeelde himselfe obedient to God, and helpeful too his neighbours. He that is such a one, loueth his soule, and not as Worldlinges doe, and Epicures, which studie to liue at heartes ease, and haue the fauour and support of the worlde without any con∣tradiction, or resistance. Such men are much deceiued, as our Lorde Iesus Christe sheweth vs. But the man that hath a hearte, loueth his soule in such maner, that he hath a care to gouern it according to the wil of God, prest to endure with pacience al maner afflicti∣ons which it shal please the Lorde to sende. In this manner hee kee∣peth prudence which leadeth him to those goods, which are proper to preserue his soule whom he loueth.

Now the goods which he getteth, is the fauour acceptable to the Lorde, by the which hee obteineth, that his sinnes bee not im∣puted to him, but is made partaker of the iustice of Iesus Christe, by the which he commeth to euerlasting life. Let vs note in the rest that although there bee none but God, which prouideth of his owne meere grace and good wil, al that which is necessary for vs for the time present, and the time to come, aswel for our bodies, as our soules. Notwithstāding this letteth not, but with sound iudge∣ment, prudence and good aduise, wee may followe those meanes by the which wee prouide for this life, and doe that which is good and necessary for our health. For it is no inconuenience that GOD doethal, and wee bee his instruments by the which hee worketh. What heart then soeuer wee professe, what prudence or vnderstan∣ding wee haue: let vs reknowledge in veritie, that it is onely God which willeth and accomplisheth: and to him let vs giue all praise and glorie in al thinges.

9 The false witnesse shall not escape vnpunished: and hee that speaketh lyes, shal perish.

Beteweene the fift sentence of this Chapter, and this, is no diffe∣rence, sauing in the ende of the fift sentence, there is Shall not es∣cape, and in this Shall perishe, which is the exposition of shall not escape. And so this is here a repetition not vnprofitable to the wel disposed: for they are againe warned, that God greatly detesteth false witnesse bearers and lyars, and therefore they to bee careful to

thinke and say, the trueth, and flee all lying. This repetition also ser∣ueth to make the false witnesse bearers and lyers more blame woor∣thy, when they haue once despised so many warninges, and not ta∣ken heede to amend.

10 Pleasures are not seemely for a foole: much lesse for a bound man to haue rule ouer Princes.

Although the wicked which despise true sapience, and are there∣fore called fooles, haue commonly good store of goodes, eyther by succession, or giftes, or by their owne industry, and that they enioy them in delight and heartes ease, at theyr owne pleasure: and that because they spende the time gallantly and make good cheere: they are therefore accompted worthy to liue, and haue abundance of ri∣ches: notwithstanding because they haue not the feare of God with them, and be not his children, it were more fit for them to haue no riches at all. And that which they haue, they vsurpe it wrongfully by what title soeuer they possesse it. Wherevpon ensueth, that they cannot vse it, nor rightfully enioy it, at their ease and pleasure. So∣lomon pronounceth it, saying: Pleasures are not seemely, &c. As when we know any one to be a thiefe, & liue by robbery, we can∣not, nor ought not to allowe his wickednesse, nor affirme his life good and honest, but rather iudge it disordinate, and detestable. So before God, who knoweth the foolish, it is not found fit, that they liue at their pleasure and ease of theyr fleshe although hee permit them as is seene: For there is none in the world, according to out∣ward apparance that haue more their pleasures then the foolish and wicked. And as God which knoweth all, alloweth not that the foo∣lish haue their pleasures to the damage of the miserable & afflicted: Euen so, when God hath opened the eyes of his seruantes and principally those which he hath lifted vp in preheminence, and geuen too vnderstande the wickednesse of the foolishe, they ought too detest and hate those fooles whome they see so at theyr ease. For they cannot enioy the delightes of this worlde without greate disorder. And although a man cannot per∣ceaue it alwayes, yet it ceasseth not to boe a greate hinderaunce

to the feeble, simple, and innocent of whome the foole makes no accompt, but rather studieth to afflict & vex them, pilling, and pol∣ling them, or refusing to pleasure them to enioy the better his owne ease and pleasure. Then if pleasures are not seemely for fooles, who notwithstāding seeme fit to enioy them, because they are rich or of noble parentage, and in authoritie, or because afore time they haue taken paynes, to liue lastly at their ease: If to such people (I say) pleasures are not seemely, by a farre more reason it is not fitting, that inferiours shoulde enterprise ought, against or aboue their supe∣riours, to put themselues in their ease, or haue their pleasures, to the preiudice of their superiours. Solomon sheweth this, say∣ing,

Much lesse for a bounde man, &c. By the name of bondman hee meaneth al inferiours, as children, housholde seruants, wayting men, Chamberlaines, subiects and vassailes, which are bounde to o∣bay, feare, & honor them that are in power by Gods appointment, and whome they ought to serue without grudge, or contradiction, and as much as in themlyeth, worke their delightes, which are prin∣cipally in bearing rule, without resistance, or rebellion. For great mē of the earth, & al those that haue preheminēce as kings, princes, ma∣gistrates, gouernours, fathers, mothers, maisters, & rulers, although they haue many cares, and great trauaile to maintaine themselues in their principalitie, notwithstanding they haue no greater pleasure, then when their subiects and Inferiours worke no sedition against them, but endure in al humilitie, their rule and goueruement: which to enioy, they take thought and deliberate, they payne and trauel themselues, and spare for no cost, esteeming this as nothing, so they may beare rule: for they knowe, that in gouerning, they may doe as please them, and obtaine al their desires, euery one beeing at their commandement: and thus they shal enioy their pleasures. The foo∣lishe thirst after such pleasure. But of what power, or calling soe∣uer they bee, it is not seemely for them, but rather requisite that the wise beare rule ouer them and tame them. Wherevppon enseweth that which Solomon saieth, That much lesse ser∣uantes which are slaues, and of the most vile and abiect condi∣tion of the world, are meete to gouerne & beare rule ouer princes:

But they and all inferiours ought to humble themselues, and by their obedience reioyce their superiours, for they ought of free will to submit themselues: as Saint Paule teacheth them in many pla∣ces. One may also say that if the foole be in prosperitie and haue his ease and delightes, yet can he not vse them as he ought: Much lesse can a slaue of seruile condition, beare rule ouer princes, and order them as he ought. Let vs note first of all, that pleasures are not forbidden if we vse them soberly, and without excesse: for God hath not giuen riches vnto man onely for to vse them, but also to reioyce and take his pleasure in them.

And so haue the Saintes, not onely vsed them for necessitie, but also for delight, and yet soberly, to the ende the dissolute and ouer∣lauish, should not take occasion thereby to woorke excesse. Se∣condarily let vs note, that to inoye our pleasures wel, and to be ca∣pable thereof. We ought to detest and hate folly, and aspire to wisedome, giuing ourselues to the same. For we cannot haue the true vse of pleasure, if by wisedome wee bee not taught how to vse it. Also there is no true ioy, nor delight but in wisedome, who a∣lone maketh vs to inioy it, as is aboue seene. Thirdly, let vs note that seruantes ought to be content with their state, vntil such time as they may lawfully fet free themselues: and whiles they bee in seruice, to thinke their maisters worthie of al honour. Fourthly, let vs note that sith the pleasure of princes is in bearing rule, they ought to exercise no tyranny.

11 The foresight of a man maketh him defer his anger: and it is his honour to let faultes passe.

Seeing wee are al the children of one father, wee ought there∣fore al to desire to resemble him: and as hee is to vs gentle, gracious and pitiful, so ought wee to bee one to another: as our Lorde Ie∣sucs Christe admonisheth vs, and the Apostle Saint Paule, But wee cannot so followe our heauenly father, if wee bee not indued with prudence and foresight, as Solomon sheweth wel, when he saith not a man doeth defferre his anger, but the foresight of a man, &c. Hee sheweth also that it is God which leadeth man to bee courteous and gentle: For foresight, or wisdome or vnderstanding, is of God.

Hee sheweth thirdly, that he which is soone mooued to anger, hath no foresight, but is frantike and foolishe as hee sheweth it by folly indeede. Solomon expresseth this more plainely els where, and when hee addeth,

And it is his honour, &c. Hee sheweth that the man well grounded in vnderstanding and foresight, excelleth in charitie to∣wardes his neighbours, who haue offended him, when not onely hee easily pardoneth them, and putteth in obliuion al their faultes and offences, but also hath great ioy, and esteemeth himselfe happy, to bee in good concorde, and vnion with them, that haue wrought offence towards him. In this hee is a right follower of his heauen∣ly father, who is saide to be a pitiful God, merciful, slow to anger, ful of mercie and trueth, &c. Besides this, note we that Solomon vseth here a similitude, takē of thē which haue any voyage to make in hast. As they that take no care to breake down hedges, or fil vp brookes & ditches that lye in their way, but leape or passe ouer thē: so if we will worke by good aduise, and make our voyage to the heauenly kingdome, let vs not stande to examine to the vttermost, euery in∣iury that is doone to vs, thereby to incurre hate, debate and strife, and to take vengeance on them that offende vs: otherwise we can∣not come where we woulde or shoulde come. For if wee pardon not men their faultes, our heauenly father wil not pardon vs ours. Where one may say, hee vseth a similitude taken of persons puisan•• and valiant, to whom it is an easie thing to ouercome their enimies, and ouerunne them. It is fit wee resemble them, as Saint Paule ex∣horteth vs. One might bring in heere that which is saide aboue, Chapter 10. & verse 12. & Chap. 14 ver. 29. & Chap. 15. ver. 18. & Chap 16. ver. 32. & Chap. 17. ver. 9.

12 The kings displeasure is like the roaring of a Lion: but his fauour is like the deawe vpon the grasse?

Solomon teacheth heere two things principally. The one that subiects and inferiours shoulde take heede least with their wicked∣nesse of life, they doe prouoke their princes iust indignation a∣gainst them, and that by holy conuersation, and true obedience, they

studie to winne their fauour, and make that they be to them, helpe∣ful and profitable, as the deawe profiteth the grasse, making it waxe greene, encrease, and multiplie, and keeping it from the heate of the Sunne, which otherwise woulde burne and drie it vp. Neuerthelesse, this is not to say that wee should flatter kings and princes, and make them drunke with their owne greatnesse and glory: as the common tricke and practise of them is, which wil creepe in credite with the Lordes of the earth, and make their owne profite by them, in putting back and detracting their neighbours. But it behooueth vs onely to humble ourselues to our superiours, and yeeld them that obedience which is due to them by Gods appointment. Thus doe∣ing, if they bee not tyrants, wee shal profite by them: and although they bee tyrants, yet God wil not let our obedience to bee in vaine, and altogether vnprofitable, but wil make that what inhumanity or crueltie soeuer they execute against vs, yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes, and wil make vs prosper, and liue at our pleasure as hee shal see expedi∣ent. One may see this in Pharao king of Egypt, and the children of Israel, in the wicked kings of Iuda and Israel, & in the Prophets. The second is, that Kings, Princes, and Superiours are aduertised of their dueties, which is, That they ought to be mooued to wrath and an∣ger, and rore like Lions in threatninges condemnations, and pu∣nishments towards the wicked, which liue disorderly in dispraising and blaspheming God and his worde, and in iniuring and offending their neighbours. Contrariwise they are aduertised, that they ought to be pleasant, gracious, & courteous towards the good, & to keep them from iniuries, and outrages of the oppressions, and violences of the wicked, as the deawe keepeth the grasse from the heate of the Sunne. And as the deawe maketh the grasse to grow and augment: so kings and superiours of the earth ought to bee careful to make the simple, iust, and the innocent prosper, and principally according to the soule, in rooting out of their countrie al reprochful persons, and being careful to cause that GOD haue audience by preaching of his woorde, and that good order bee kept without exception of persons, and true religion obserued. Moreouer, let vs con∣sider, that if God woulde that wee shoulde bee suche towards our

superiours, it behoueth vs to bee farre more humble, and reuerent towardes him: for hee is king of kinges. And if hee appoint vs superiours, and commaunde them to bee rigorous, or gentle, accor∣ding as occasions serue: wee ought to vnderstande by farre more reason, that he is such a one towards men as hee declareth to vs, in his worde. Who desireth a more ample declaration, then hee hath set downe, in the sixteenth Chapter, verse 10. vntil the ende of the 15. verse?

13 The foolish childe is the fathers sorowe: and a brawling wife is a continuall dropping.

It liketh not many fathers to watche and warde their children, and to keepe them vnder, to learne them to bee wise. They haue this foolishe opinion, that they shoulde let them doe as pleaseth them: because being younge, they may spende the time merily, and liue without melancholie. They thinke that if one should presse them to vnderstande wisedome so soone, they woulde bee leane, and pensiue, dul, and blockishe, and not haue a quicke wit, to thinke, say, or doe any thing pleasantly, nor shewe themselues lustie gallants, or mery companions, as they ought. And therefore such fathers de∣spise God & his word, and are also the cause that their children are mockers and contemners of al iustice and holinesse, and so they sinne against the holy Gbost. For this cause they receiue their pay∣mēt of care which they haue had to entertaine their children in fol∣ly, and wickednesse: whereat they bee greeued and much vexed as they wel deserue. They haue graffed the tree with euil graffes, and therefore they eate the fruite of anguishe and sorow. Solomon expresseth it wel, saying:

The foolish childe is the fathers sorowe. Hely hath proued this: notwithstanding it is not to say, that if fathers be afflicted & receiue griefe by their children, who are not wise, that it proceedeth alwaies of the fathers negligence: for behold Isaac who hath beene grieued with the follie of his sonne Esau. Beholde also Dauid afflicted by his sonne Absolom.

Solomon reproueth not here only the fathers, which do not their dueties to teach, admonishe, correct, and chastice, their children in

time, to make them renounce follie, and giue themselues to wise∣dome: but hee sheweth also to the foolishe children, that they are disobedient, and rebellious to the commandement of God, which wil, that the childe honour the father and mother, which is not on∣ly to make them some signe of reuerence, by gesture of the bodie, or by woordes of the mouth, but that they be indeede humble and o∣bedient to their fathers, and mothers, doing them honour and re∣uerence without faining, assisting them carefully, and being wholy at their commandement in the Lorde, as they are bounde, and as the holie Scripture teacheth them in many places: and as it hath bene treated of heretofore in diuers pointes. But the foolish childe in steede of dooing this good and honour to his father and mother, doeth displease them, woorke their woe, and hinder and endamage them, as Solomon sheweth, when hee saieth, The foolishe childe, &c. And heerein hee giueth to vnderstande, that the childe that is suche a one, is to be holden vnwoorthie to liue vpon the earth: and that Magistrates according as the lawe commaundeth, ought to put too their hands and punish him, yea with death. And although men doe not their duetie therein, yet God which is iust, wil not leaue suche iniquitie vnpunished, but wil worke his horrible ven∣geance, and most terrible iudgement vpon suche a childe. Where∣fore, insomuche as wee loue our children, let vs chastise them be∣times, and that it be not long of vs, that they shunne not that ru∣ine. Solomon also sheweth, that fathers and mothers ought not to esteeme it a thing of smal value or litle importāce, that their chil∣dren are fooles: but to account it a great misfortune and greefe: Not so muche for the damage and dishonour they haue thereby, as for the zeale of the glorie of God, and edification, and saluation of their children: for they ought to preferre this aboue al temporal ri∣ches. Of foolishe children hath bene spoken heeretofore. Solomon addeth,

And a brawling wife, &c. Although brawling and contenti∣ous wiues, and which lift vp their voice on high, to iniurie and of∣fende their husbandes and neighbours, thinke not that they doe il, because they haue this as a custome, which they haue incurred either by lightnesse or pride, not regarding to render due honour and obedience to their husbandes, and humblenes and humanitie

(as they ought) to their neighbours, neuertheles their brawlinges are most hurtful, and cause of great ruine and destruction. Although one prooue it but too muche, yet Solomon leaueth not to shewe it, when hee compareth the brawlinges of a woman, to the couer of a house, which is so broken, that when it raineth, the water droppeth in, on the planckes and walles, and rotteth them: so that the house is readie to fal, and maketh great ruine and destruction. So when women are giuen to contention and brawling, they are cause of great euil, as is daily prooued: but besides this proofe, one may see it in Iezabel.

In this example wee see, that brawlinges light not on them onelie whome they are meant too, but on them also, which make them. Wherefore wee may vnderstande, that it is not without cause, that women are warned to be peaceable of spirite, and Saint Paule wil haue them to holde their peace. Therefore to bee in silence and subiection, let them folowe the admonition of Saint Paule. Wo∣men, be yee subiect to your husbandes, as to the Lorde. Wee may see by this that hath bene heere handeled, that it is verie requisite for a father of an housholde to bee watchful, both ouer his wife and children, to the ende, to keepe them in wisedome and modestie. For if his children bee fooles, and his wife a brawler, hee is double mi∣serable.

14 House and riches are the inheritance of ones elders: but a discreete woman is the gift of the Lord.

Although God is the Creator, disposer, and gouernour of al thinges, yea, of countries and regions, and that hee giueth king∣domes to whome it pleaseth him: and although God had giuen to Abraham the lande of Canaan, and that the children of Israel were the heires of Abraham: neuertheles, after the death of A∣braham, Isaac, and Iacob, God suffered not to bee saide, that hee gaue, or woulde giue to the children of Israel, the saide lande for inheritance. I say this, because it might seeme at the first shew, that Solomon transferred to creatures, that which is proper to the Crea∣tor, when he saith,

The house, &c. But the resoluing thereof is easie: for one may say that Solomon speaketh according to the phrase of speeche of children, which succeede their parents in the goods which they haue possessed and left them. Or that hee speaketh according to the lawe of nature, which is, that children shal succeede in the wealth of their fathers. But this lawe is not so natural but that it procee∣deth from God, who is authour of that nature, which is good and reasonable. Likewise the order of succession is of his ordinaunce, as wee finde written in many places. Although therefore God giue al thinges both to the fathers and to the children: notwithstan∣ding, in that hee hath ordained, that the children shoulde inherite the goods that their fathers haue possessed, for this cause the hou∣ses, and riches which they leaue to their children are called, The heritage of the fathers.

And heerein one transferreth not to the creature, that which is proper to the Creator, seeing hee himselfe calleth it so. And so it happeneth often, that fathers trauel and take payne, to assemble and get goods together. And for this onely, because they haue chil∣dren whome they couet to prouide for. And therefore one may say, that Solomon speaking so, hath somewhat admonished chil∣dren not to waxe proude, for the goods which they possesse, and wherewith they are enriched, not hauing trauelled for them: but that they knowe that they haue them by the care and diligence of their fathers, vnto whome God, and none but God gaue them. And that afterwardes by their meanes, hee hath put them into their handes, to dispose and spende with sobrietie, and aide therewith them that taste necessitie. But although God wil, or permit that children acknowledge their riches to bee the heritage of their fa∣thers: yet hee wil not that the principal temporal good of this worlde be reknowledged of any other but of him alone. Solomon sheweth it, when he saith,

But a discreete woman, &c. That a woman is the princi∣pall temporall riches that a man can haue, GOD giueth to vnderstande, when hee saide, that it was not good for man to bee alone, when hee called her the aide of man, and when hee made her of one of his ribbes.

Saint Paule also sheweth it, willing that men shoulde loue their wiues, as Iesus loued the Churche. And wee ourselues ought to knowe it, when by the woman, man obteineth issue, and is made a father which is no smal blessing, as may bee seene by the desire that the holie fathers had to haue progenie, and the promises that God made them therof, which could not haue bene accomplished with∣out a woman. By these reasons wee may also vnderstande, that a woman, and principally the discreete, is not the inheritance of the father, but the excellent gift of God. For first, it is not in fathers to giue wisedome to their daughters, although their office be to in∣struct and teach them in the feare of the Lorde, which is the prin∣cipal wisedome, and vnderstanding prudence proceedeth of the on∣ly grace and liberalitie of the Lord.

Secondarily, for the most part, fathers are not so careful to finde wiues for their sonnes, for feare of forgoing any portion of goods which they possesse. Or if they doe, they searche them out riche wiues, not those that are discreete. Although therefore, when one wil marrie himselfe, it behooueth him with care and diligence, and with great discretion to regarde with whome hee match him, and that hee ought not to proceede at randon, nor as one carelesse and without foresight, yet when we haue found a good and honest par∣tie, it is fit wee acknowledge that shee is come intierlie by the grace and mercie of our God, which giueth vs foresight and aduise∣ment to conduct vs rightly, and to seeke that which is good and profitable for vs. And in the meane while, hee maketh vs meete with that which he thinketh good. Abraham knew wel this same, as he sheweth it, when hee sendeth his seruant to take a wife for his sonne Isaac. And sith it is meete we haue suche reknowledging, those which haue discreete wiues, ought to preferre them before al goods of the worlde, otherwise they despise not onely the creature, but the Creator, whose gift they esteeme not as they ought. On the other side, if the wife be discreete, she wil reproch her husbande in nothing, but in al humilitie and modestie, wil acknowledge first, that she hath no discreetnes of herselfe, but of the gift of God Se∣condly, although it be by her consent that she is maried: notwith∣standing, it is God that hath ioyned her to her husbande, to the ende that by her prudencie, shee bee his aide and consolation, ta∣king

the care of the house vpon her.

15 Slouthfulnes maketh one fal a sleepe: and a soule accu∣stomed to craft, shal suffer hunger.

It may seeme at the first view, that this sentence fauoureth them that loue sleeping: teaching them howe they shal prouoke sleepe, and enioy that which they loue: but seeing that slouth is vaine, vn∣profitable, hurtful, dishonest & wicked, (as one may perceiue here∣tofore) and that it is not good to be giuen to sleepe: wee ought to knowe that Solomon argueth heere the sluggishe, shewing them whereto they serue, to wit, to nothing but to occupie a place, and bee as it were a let, and domage. Also hee threateneth them pouertie and want, whereof they bee wel woorthie: as hath bene aforesaide. And Solomon partly pronounceth it heeretoo, when he ioyneth the slouthful to him that is giuen to fraude, saying,

And a soule accustomed to craft, shal suffer hunger. It might seeme at the first viewe, that this coniunction is not agreeable, and that Solomon might haue made an Antithesis, putting the slouth∣ful, which ceaseth and wil doe nothing, a contrarie to him that is accustomed to craft: for he that goeth about to deceiue his neigh∣bour, and make his owne profite by the hurt of an other man, is not asleepe, nor yet giuen to rest, but is ful vigilant, and taketh great paynes. I answere. True it is, that herein the slouthful and the craf∣tie, are contraries: but they sticke not to agree in some pointes: for as the craftie by taking payne, getteth and snatcheth away o∣ther mens substance. So the slouthful, by taking his rest, depriueth his neighbour of that succour and aide hee ought to shewe him. And as the slouthful coueteth much, and hath nothing but pouer∣tie and want, and suffereth much, as he wel deserueth: so although the craftie man get goods abundantly: neuerthelesse, his fraudes and rapines, wil not serue him, but he shal suffer hunger, partly be∣cause hee shal neuer haue enough, partly because God wil not suf∣fer him to enioye his desires at ful. And yet although in this life hee had his desires to the vttermost, yet finally, hee shalbe in ex∣treeme indigencie, as is written of the riche man.

Let vs not therefore learne to sleepe heere, but rather to watche: nor to take our rest, but rather to labour: nor to deceiue, but ra∣ther to folowe fayth and loialtie: and thus dooing, wee shal not suffer hunger, but shal haue suche suffisance as wee shalbee content withal.

16 Who so keepeth the Commandementes, keepeth his owne soule: but hee that regardeth not his wayes, shall dye.

If wee take, (to keepe the commaundement,) to fulfil al that which God hath commaunded vs in his lawe, there is none which can keepe his soule: for there is none that can so keepe the com∣maundement. Saint Paule sheweth it wel in diuers places. If there∣fore wee wil knowe howe it behooueth vs to keepe our soules, it is necessarie wee knowe, howe wee shoulde gouerne ourselues to keepe the commaundement. Solomon sheweth it when he saith,

Hee that regardeth not his wayes, shal die. To the keeping of the commaundements hee putteth the despising of his wayes, a contrarie. Whereby we may gather, that to keepe the comman∣dementes is, to haue a firme affection to serue God first of al: and next his neighbour, according as God hath taught vs by his word: to haue care to renounce al vnbeliefe, and to assure ourselues of the bountie and loue of our heauenly father towardes vs, by the meane of Iesus Christe, to be careful to forgoe al wickednes, and to giue ourselues with al our power to doe wel, according as God hath commaunded in his lawe. Whosoeuer keepeth so the com∣maundement, although sinned wel in him, and that hee be in great fault, as wel in his fayth, as in his affections, thoughts, & works, yet neuertheles his faultes shal not bee imputed to him, to suffer thereby any detriment: but he keepeth his soule to euerlasting life. For dooing so, hee loueth God, and God loueth him, hee dwel∣leth with God, and God with him. Meanewhile, let vs not thinke that suche keeping of the commaundement, is the cause of keeping of the soule, and that by suche keeping of the commaundement, wee deserue the conseruation of the soule: but onely that it is the

meane to keepe the soule to life euerlasting, the which we obtaine because God loueth vs in Iesus Christe. The loue of God is the onely cause of our saluation. Although then, that in keeping the commaundement, one keepeth his soule: that is not to say, that for any dignitie there is in vs, or for any thing that wee thinke or doe, wee may merite with God to be reserued in life. Now there∣fore, sith wee vnderstande what it is to keepe the commandement, it must needes bee easie vnto vs to vnderstande the neglecting of the way, which is contrarie to this: and not to make account of al that which God hath appointed vs by his worde, which tea∣cheth vs euerie thing what wee ought to thinke, wil, beleeue, saye, or doe: which thinges are the wayes of God, insomuch as hee hath ordeined them: and conducteth vs in them: and they are ourwaies because we ought to walke in them, and be assured not to perishe, when wee perseuer in the same. And because that of ourselues, wee doe nothing but erre and goe out of rhe way, wee ought to pray, Lorde, make mee vnderstande thy way, and teache mee thy footepathes. And to acknowledge in all humilitie. Lorde, I knowe that the way of man is not in himselfe, if wee doe other∣wise, wee regarde not our wayes: and so wee cannot assure our¦selues that our life shalbe saued, but we must looke for death. For he that regardeth not his wayes shal die.

One may also applie this sentence to life and death temporal, for if wee bee ohedient to our rulers and gouernours, they are bounde to preserue vs from the violence of the wicked. Contrari∣wise, if not making count of doing our duety, wee liue dissolute∣ly, theyr office is to vse the sworde agaynst vs, For hee is the Minister of GOD for thy wealth: but if thou doe euill, feare: For hee beareth not the sworde for naught, for hee is the minister of God too take vengeance on him that doth euill.

Note we, that although it behooueth one to renounce him∣selfe, too keepe his soule, notwithstanding hee must not renounce his wayes, but those which hee hath followed, o∣beying the corruption of the fleshe. Suche wayes are dis∣pleasaunt vnto GOD, and because of them, the Sonne of God hath suffered death. And seeing it was needefull and necessary that

the Lambe immaculate, should be so cruelly handled to deliuer vs from the eternal perdition, which wee had deserued by our corrupt wayes, it is good reason that wee hate and abhorre them, and that wee retyre ourselues from them, making our wayes good. Thus doing, we shal not despise our owne wayes, we shal not go astray from that which God demaundeth of vs. And so wee shal not dye, but be blessed and happie.

17 Hee that hath pittie vppon the poore, lendeth vnto the Lorde: and looke what he layeth out, it shalbe paide him againe.

Our good God beareth great loue and fauour towardes them that are poore and needie: as the holy Scripture testifieth, & as hath beene alledged in the law in the Prophetes & Apostles of foretime. But men make no account of their aduertisements and admoniti∣ons, neither doe they feare their complaintes and threatnings, as is seene by the smal account that they make of the poore, by the op∣pression, outrage, and violence, that the poore strangers, orphans, and widdowes indure. And that which is cause, why these poore are so despised, reiected, and misused, is the malice, ingratitude, and crueltie of men, who are so readie to their particular profite and so greedie of gain, that they think if they pill not thē, which cānot de∣fende themselues, they make not their market halfe wel: and if they shoulde ayde the weaker sort any whit at al, or giue any almesse to the needie, who haue not wherewithal to requyte it againe, they shoulde susteine great losse and neuer be able to recouer it. Thus by their disordinate desires, they tende stil to augmentation, at least wise they cannot suffer any apparance of diminition or losse. But such people are abused, as Solomon sheweth saying, He that hath pity vpon the poore, &c. When one lendeth to an honest man, hee feareth no losse, but hopeth, and is as it were assured that hee wil not be vngrateful, but wil acknowledge and confesse the pleasure which he hath done him, and restore willingly that which hee hath len thim, yea with profit, & wil yeld some recompence for the plea∣sure

which hee hath done him: By a farre more reason ought wee to be assured, that when wee haue done any good to the poore, we shal not loose it, but it shalbe restored, and wee shal haue a verie good recompence: for wee haue not done it vnto a man, but to God, who taketh it not on this condition, neuer to restore it a∣gaine: but as pure and loyal, readie to yelde it againe, which he wil doe certeinly, yea with vsurie, by a maner of speeche: as Solomon expresseth it by Retribution. For this cause wee ought to bee readie and most willing to benefite the poore, as Solomon striueth to teach vs heere. And therewithal declareth vnto vs, first the honour which God doth to them, which haue pitie on the poore, and doe them good, giuing them the title of pitiful, which is properly to him a∣lone: for he alone doeth benefit vs, not being bound therto: & we can doe no good but what wee are bounde to doe, and should not once think to receiue any recompence for the same again: but rather should acknowledge that wee are vnprofitable seruantes, to thinke that any one is boūd to vs. Our Lord Iesus Christ sheweth this wel. But our good God giueth vs suche titles to aduertise vs, that wee bee his folowers, and as wee woulde that hee shoulde doe vnto vs, so wee shoulde doe to others, beeing certaine that hee wil recompence vs wel. Hee declareth secondly, that God requireth not of vs with rigour that which is his, but hee taketh it by bo∣rowing, to the end to restore it, as though hee were bound therto, although to him al thinges appertaine. And so to speake properlie, it is God which lendeth, or rather giueth vs al thinges to vse and dispose, and distribute to his familie, and wee can neither giue nor lende to him. Notwithstanding, this is not to say, that Solomon speaketh not wel, when he saith,

One lendeth to the Lorde. For one may say, that hee iesteth with vs, because of our rudenesse and ignorance, as a mother doth with her children: to giue vs more easily to vnderstande, how rea∣die the Lorde is to benefite vs, when hee reputeth that which is his owne, to bee lent him by vs, and wil restore it to vs as though hee were bounde theretoo, and as though hee had some thing of ours in his handes.

A man may also say, that hee speaketh after our maner of speeche.

For when wee haue giuen any thing to any one which is not base conditioned, and that wee hope hee wil acknowledge it, and ren∣der vs againe the like or better, wee say, that wee haue lent him it. Or if one haue giuen vs any thing, and that wee bee willing to re∣quite it againe, wee say, that wee haue but borowed it.

Thirdly, hee declareth vnto vs the liberalitie of our God, when hee sayeth, That hee wil restore, the retribution to him that shal haue lent. For of his grace, hee maketh himselfe as detter, when it is said, That hee wil restore. It is meete to vnderstand and say, that it is of his grace, seeing hee can be in dette to no bodie, and al are in det to him, and there is none that can paie that det. And as if one had done him some great pleasure, and had merited to be recompenced therefore, hee promiseth retribution, declaring that hee wil not onely render that which hath bene lent him, but also wil giue hyre, and profite to him which hath lent it him. Retri∣bution is made first in this worlde, when God doeth giue suffisance and contentment to them that are pitiful to the poore, although it seeme often, that they haue but litle.

Secondly, it is made in the last resurrection. For the rest, be∣cause mention is made heere, of restoring, and retribution: the ar∣rogant dreamers, which demaund recompence of their good deeds, woulde heere founde their merites, and say, that in dooing good, they gaine the kingdome of heauen. But it is an easie thing to shew them that they are abused: for seeing the heauenly kingdome is the retribution, and inheritaunce of our father, which hee hath prepa∣red for his children before the foundation of the worlde, it folow∣eth, that one can not merite it: for wee were not before the foun∣dation of the worlde, and so children cannot merite the inheritance of their father, what seruice or duetie soeuer they doe to him. For they neither doe, nor can doe any good to their father, which they are not bounde to doe. If it bee so with men, which can leaue their children but temporal thinges, and of smal enduraunce. It is not fit that wee shoulde bee so arrogant, as thinke to come to the heauenly kingdome by our merites, and binde God to vs, to giue it. But the kingdome of heauen is called hyre, rewarde, or re∣tribution, because it foloweth our paynes and labours, our workes,

and good deedes: not that they are worthie thereof, but that it pleaseth God so to accept them, and that hee himselfe maketh them, For it is God that woorketh in vs both the wil and deede, according to his good pleasure.

Heereby wee haue a good argument to knowe, that retribu∣tion commeth not by our merites, but by pure grace, and libera∣litie. Also it woulde bee no inconuenience to say, that the scrip∣ture speaketh of God according as one speaketh of Kinges and Prin∣ces, which vse great liberalitie, and giue great giftes and presentes for their pleasure, to those which haue done them but a smal ser∣uice. One may say of suche Lordes, that they haue wel rewar∣ded them, but one can not say, that they haue deserued it. If there∣fore it please our God to vse great liberalitie towardes vs, and to cal it, rewarde, let vs acknowledge, that wee haue not deserued it, but that it is his good pleasure to deale so with vs.

18 Chastise thy sonne, while there is hope: and let not thy soule spare for his crying.

Solomon hath alreadie often warned children to receiue the instruction and correction of their fathers and mothers: and hath shewed fathers and mothers, that they ought to instruct and cha∣stise their children betimes, if they loue them: for otherwise they hate them, which is a thing against nature. For one loueth natu∣rally his owne blood, and principally him that is sprong of his en∣trailes.

Nowe although it be a thing verie harde, and almost impossible that a father should not loue his childe: notwithstanding, some sticke not to fayle often in this loue, in making themselues beleeue they loue their children, and in the meane while by flatteries, and pardons, or by great libertie and licence, they let them bee lost: which is a good argument that they loue them not as they ought to doe. And because this thing is so vsual, Solomon is not content to haue saide:

Hee that spareth the rodde hateth the childe: but he that loueth him, chasteneth him betime:

but to teache fathers, what they ought to do with their children whome they loue, hee commandeth them expresly, Chastise thy sonne. How one ought to chastise, hath bene treated off in the place afore alledged. It resteth to know when one should chastise. Solo∣mon sheweth it, saying, When there is hope, to wit, that the childe by chastisement, may come to amendment: which is, when the childe is yet tender of age, and not accustomed nor hardened to yl dooing, nor hath not learned to despise his parentes, nor mock at their admonitions, corrections, menacinges, and scourgings. This is the time whereof Solomon speaketh in the place aforesaid. And to the ende that the childe become not a mocker and con∣temner, obstinate and stifnecked, and that al hope of amendment passe not: Solomon wil not that one suffer them to rage, exclaime, make noyse and murmure, in rebelling either in high wordes, or outragious and violent deedes, but that without delaye, they bee reprehended assoone as the fault is spied, be it neuer so little: wee shoulde vnderstande this, when Solomon saieth, And let not thy soule spare for his crying. Some say, Haue no regarde of his cry∣ing. Cease not to chastise him although hee crye. Some, And let it not enter into thy thought to kil him. For Magistrates are ordei∣ned to take reuenge on the childe that wil not bee ruled. Because the Hebrewe tongue endureth suche diuersitie of senses, which neuertheles are not contraries, it is free for euerie one to followe which hee wil. And this while, let vs not bee of the opinion of them, which saye, that one ought not to chastise children with roddes, for that is inhumanitie. Then if suche chastisement bee inhumanitie: wee may say by farre more reason, that God hath taught fathers and mothers to bee cruel. When hee wil haue chil∣dren that wil not bee ruled, to bee put in the handes of Iustices, to bee punished with death: and by consequent, one shoulde accuse God of crueltie, which is no way lawful. They that wil not haue them chastised with roddes, builde vppon this passage of Saint Paule (If at leastwise they reade the Scriptures,) to wit, And you fathers, prouoke not your children to anger, but bring them vp in instruction, and information of the Lord.

Heere the Apostle forbiddeth not the rodde, but hee wil that

the correction be moderate, and that fathers bee not cruel, nor fu∣rious towardes their children: for too great rigour is cause that children hate their parentes, and that they rebel against them, and retyre themselues from their yoke and subiection, that they loose their courage, and haue afterwarde no heart to doe wel.

19 A man of great wrath shal suffer punishment: although thou once deliuer him, yet his anger wil come a∣gaine.

Many thinke they cannot do their businesse halfe wel, nor come halfe so soone to the ende of their enterprises, if they be not an∣grie bitterlie against them, which resist them, or let them to doe as they wil: and take no heede if they haue iust cause or no, to be so angrie, but they fret and fume, as though they were madde. Of the which number one may first put Caine, who hath wel shewed to his brother Abel, that hee was a man of great anger, when hee slewe him. Hee thought by this meanes to doe as hee would himselfe, and to liue at his heartes ease, thence forwarde: but hee hath had the paine, and torment therof as appeareth. In the second place one may put the brethren of Ioseph. They haue felte the payne of the great anger which they bare against the saide Ioseph, as they themselues confesse. Wee wil set downe Pharao King of Egypt in whome this sentence hath bene more and manifestly verified, as is seene from the beginning of Exodus, to the ende of the 14. Chapter. One may see that hee hath borne great anger against the children of Israel, for the which cause he hath receiued great woundes, from the which hee hath bene deliuered by the prayers of Moyses: but hee hath not ceased to returne to his ire and furie, vntil such time as hee was drowned in the sea. Also one may set downe heere al theeues and murtherers, which thirst after mans blood, who ought to bee punished by Kinges, Princes and Magistrates: for if one pardon them, they cease not to doe so againe, as is commonlie seene to come to passe.

Let vs vnderstande therefore that wee are warned to eschue an∣ger, if wee wil bee free from paine, punishment and torment. Also

Kinges and Magistrates are aduertized, that they profite nothing when they giue pardon to the wicked: and therefore they should let them suffer punishment. Some ioyne this present sentence, to that going before, according to the thirde exposition, saying, That if the fathers anger bee so great towardes his sonne, that he thinketh to kil him: this anger or furie, is greatly hurtful to him, but hee ought to spare him, in hope he wil amende▪ And indeed it is not good, that a father of an housholde, shoulde yeelde him¦selfe to anger for euerie matter or trifle, either against his chil∣dren or his seruauntes or neighbours. For the anger of man fulfilleth not Gods iustice. So in what sense soeuer wee take this present sentence, wee are admonished to bee gentle, meeke, and tractable. Yea, when by our meekenesse and gentlenesse, wee o∣mit nothing of that which is our office, but serue to the glorie of GOD, and edification of his Churche: and in as muche as wee can, conuert soules to God, and serue to the augmentation of the kingdome of Iesus Christ our Lorde.

20 Giue eare vnto counsel, and take correction: that thou mayest bee wise in thy later dayes.

Wee are all by nature not onely ignoraunt, and brutishe, but also foolish, and wicked, and neither wil, nor can of ourselues chaunge and amende ourselues, nor better our estate.

Notwithstanding, wee haue not suche opinion of ourselues, nor take it not in good parte, that others shoulde account vs so, but striue and studie to make vs bee thought good and wise, and couet that our neighbours shoulde esteeme vs so. Whereby wee are verie muche abused: but the abuse is not suche, but it may ea∣sily be remedied, as Solomon sheweth vs, saying,

Giue eare vnto counsel, and take correction: that thou maist be wise in thy later dayes.

Hee teacheth vs what wee haue to doe to dispoile ourselues

of ignoraunce and brutishnesse, to flye from follie and wickednes, to the ende that at leastwise wee become wise in the latter dayes. And to doe the same, hee proceedeth by degrees. First, hee gi∣ueth vs remedie against ignorance and brutishnes, when hee ad∣monisheth vs to giue eare to counsel. For the counsel whereof hee speaketh, is the woorde of God, which (as hath beene di∣uers times spoken of) is our wisedome and vnderstanding, of the which wee participate not but by the holie Scriptures. Where∣vppon ensueth, that Solomon inuiteth vs to the reading and hea∣ring of Sermons, wherein the holie Scriptures are declared vs: this is the first degree: as wee ought to vnderstande by Moyses and the Prophetes, when they inuite vs so often to heare the woorde of the Lorde, yea, afore al other thinges. It is the right entrie, to come to true wisedome. Secondly, hee giueth remedie for fol∣lie and wickednes, when hee woulde haue vs to take correction: which is to say, That we hearken to the word of God so attentiue∣ly, and with suche affection, that the threatenings therin pronoun∣ced against vs, make vs to tremble: that we haue feare and horrour at the iudgementes which they shewe vs to haue bene executed a∣gainst the wicked, and of that they shal susteine in the time to come. And that the admonitions, exhortations and warnings, make vs ashamed of our life passed, and to beare a special hate to wickednes, whereto wee haue not onely bene enclined, but also giuen and ad∣dicted, and that we take pleasure to amende our life, in walking in al honestie, holines, and iustice.

Beholde what it is, to take correction, as may bee gathered by many places of these Prouerbes. But one may say, that they which walke by these two degrees, are wise, as hath beene seene heereto∣fore in diuers pointes of this booke. The answere heereto is, that Solomon meaneth, that one hereby aduaunceth himselfe fur∣ther in wisedome, and encreaseth therein successiuely, and is in waye to giue certaine proofe thereof, and to bring foorth fruites. There is also an other difficultie, which is, that Solomon seemeth to be content, if we be wise in our later dayes. Wherunto we answer, that indeed it is better we be wise late thē neuer, as may be seene by the theefe: but we are not promised, that when we haue spēt al our

life in pleasures of follie, and naugh tinesse, God wil afterwardes giue vs the grace to amende, and folowe true wisedome. And So∣lomon giueth vs hope of nothing which hath not his foundation on the promises of God. And therefore when he saith,

In thy later dayes, &c. Let vs take it for al that time wherein wee are called to fayth and repentance, wee may wel cal it, The la∣ter dayes: for first, after being once called, it is not meete wee re∣turne to our first estate of follie and wickednesse.

Secondarily, the dayes of man are short, and hee liueth (by his wil) longer, in follie and wickednesse, then in wisedome and good∣nesse. Wherefore one may wel cal his later dayes, the time which hee applieth in wisedome and wel doing. Let vs note finally, that it is not to bee maruelled at, if in the world there be many fooles, and fewe wise men: seeing they wil not folowe the counsell of Solomon.

21 There are many thoughtes in the heart of man: but the counsel of the Lorde shal stand fast.

There is none of vs which desireth not to bee in good estate, and haue prosperitie of long endurance, but man of himselfe can∣not attaine to it in this world: also there is nothing vnder the Sun which is not subiect to chaunge, as is daily prooued: yea Kinges themselues which are puisant and mightie, haue not their estate permanent.

Notwithstanding, man thinketh not so, but he deemeth him∣selfe not of so smal value, as to take vpon him an estate of no en∣durance, rather al they which are come to any degree of prosperi∣tie, say naturally in their hearts, that they wil neuer stirre nor moue, and al because they haue tasted no aduersitie: but it happeneth of∣ten, that they are frustrate of their opinion: which is cause that they thinke, and rethinke, they take newe counsels and make ma∣ny deliberations, as Solomon expresseth, saying,

There are many thoughts in the heart of man: when he speaketh so, it is not to say, that hee alloweth so many thoughtes to be

in the hart of man, but rather blameth them, and sheweth that they are vaine, when hee setteth against them the counsel of God, say∣ing,

The counsel of the Lorde shall stande fast. Hee argueth and reprooueth those, which of themselues wil gouerne themselues, & place them in estate, stable, and permanent: and to come to the end thereof they thinke, consult, & determine often, and in many sorts: and this without asking at the mouth of the Lorde, without cra∣uing counsel at him, and aresting themselues at his worde. It see∣meth to them that they are but too wise, to knowe howe to set in order and sure estate their businesse. Such rashe headed and ar∣rogant fooles ought wel to be reprehended, whereon they esteeme themselues so much, & despise so boldly the eternal wisdome, with∣out the which we cannot but goe astray, stumble, and fall. There are also in the scripture many complainres and threateninges against such arrogant fellowes. Contrariwise, hee promiseth a sure estate to them, which renounsing themselues and al their owne counsel, take the counsel which God hath ordeined them by his worde, which teacheth them to yeelde a voluntary obedience to the Lord, and to cleaue to his gooduesse and mercy, not any thing doubting of his fatherly loue towardes them. Hee maketh not this promise of himselfe, but following the holy Scripture, hee hath also re∣garde to that which is saide, The counsel of the Lorde shal stande for euer. And so, wee take not heere the counsel of the Lorde for his eternal wisedome: by the which afore the foundation of the world he hath ordeined al things. This counsel is secrete, and to vs incomprehensible. Neuerthelesse wee shoulde not sticke to confesse that such counsel is, and shalbe firme, as Esay confesseth it. Also of the firmenesse of this counsell dependeth the firmenesse of that which is giuen vs dayly by the worde: for when the worde is pro∣nounced to vs, it is because God hath so ordeined it before the be∣ginning of the worlde. By the reuelation of this secret, the elect of God are deliuered from vanitie, and made firme and stable.

22 That which is desirable in a man, is his vpright dealing: insomuch that the poore man is more profitable then the lyar.

Although wee be wicked of nature, and many perseuer obstinately in their malice and naughtinesse, taking delight to pro∣fite themselues by the hurt of others, in deceauing, polling and robbing, and despise to order themselues by vpright dealing, not∣withstanding if they haue any thing to barter or vse traffique with their neighbours, that which they most desire in them is, vpright dealing, and that they wil not seeme to deceaue them: for although they be worth nothing, yet they haue a certaine feare to deale with cousoners, lyars, hypocrites, and dissemblers, bee they neuer so rich, and diligent in doing their businesse: yea they loue better to haue to doe with a poore man naked of all goods: with whome they thinke to profite more then with the lyar, dissembler and de∣ceiuer bee hee neuer so rich. Solomon expresseth wel this same, saying,

That which is desirable in a man is his vpright dealing. If this sentence be practized and verified any whit by the wicked, that is not say, that it shoulde not bee practised in al thinges, and princi∣pally in thinges of weight, and excellency. As if there bee a question to chose, or make a King, Lorde, Magistrate, or gouernour in a coun∣trie, it is meete to desire vpright dealing, as Iethro sheweth: also we may gather it out of many places of the Psalmist. It behooueth vs not to be scrupulous about the poorenesse of the person as GOD sheweth wel to Samuel, when hee appointeth him to annoint Da∣uid King ouer Israel: we ought also to vnderstande it by that which is saide els where. It is not fit therefore to haue regarde to nobi∣litie or riches, nor auncientnesse of race, and family, but to desire vp∣right dealing. Likewise if there bee question to choose Ministers of the worde of God, it is right necessary to desire vpright dealing be∣cause they haue the gouernment of soules, which haue bin bought so dearely and preciously. Also one can giue no iudgment of a mans vpright dealing, but by his former conuersation, whereof one hath certaine proofe. This first part of this sentence may be expounded diuersly, because of one worde which hath diuers significations in the Hebrue tongue, to wit, mercy, shame, religion, reproche, and defame: but leauing the diuersitie of expositions aparte, let vs learne heerein, that as wee woulde our neighbours shoulde vse

vpright dealing towards vs, and not disguise themselues any way: So wee shoulde doe the like towardes all men.

23 The feare of the Lorde bringeth a man to life: And hee that it is filled with the same, lodgeth where no plague shall visit him.

God greatly recommendeth vnto vs his feare: as is seene in the Lawe, the Psalmes, and Prophetes of whom we are often admoni∣shed to this feare.

Nowe although the feare that hee demaundeth, serue to his glory: notwithstanding hee demandeth it not, for any profite that hee shal reape thereby: for hee hath no neede of vs, neither can we profite him any way. But hee demandeth it to the ende, we be ad∣uanced in goods, and honour, not onely fraile and transitory, but chiefly, heauenly, and eternal. Solomon signifieth it by this worde Life, when hee saith, The feare of the Lord bringeth a man to life. True it is, that Superiours ought to keepe from al wrong and vio∣lence, those which feare God, to the ende they may liue in peace, & tranquilitie seruing God. And Moses in many places, promiseth longlife vppon earth, to them which keepe the commandements of God.

Wherevpon the Apostle Saint Paule building, saith, That the feare of God is profitable in al thinges hauing promise of life pre∣sent, and also of life to come. Neuerthelesse, seeing that the life present is common to men with beasts, & that the wicked often∣times liue in this worlde, more happily according to the outwarde apparance then the good and faithful which haue the feare of the Lorde before their face: for this cause when wee haue promise of life, wee vnderstande that the life present is not but as it were a shewe of the life to come, and that wee ought not to stay there∣in, to make our dwelling heere belowe, as in our heritage: but wee must aspire on hie to heauen, where their life is, that feare god, folowing the faith of the good fathers. And that with firme assurāce

wee say with Saint Paule. We are not we cried: but although. &c. Aso wee knowe that if our earthly house of this Iodging be destroi∣ed, we haue an euerlasting house in heauē, which is not made with handes. Saint Paule inuiteth vs to aspire to this life. Sith therfore it is aboue, which wee ought to aspire to, knowe wee, and bee wee assured, that when life is promised them which feare the Lord, it is meant chiefly eternall life. Contrariwise when we see the threate∣ninges which are spoken against them, which are without the feare of God, knowe wee, that they shal not liue, but death shall swalowe them eternally, with that, that from now many begin their hel, partly because their owne consciences reprooue them: & they cannot rest therefore, partly because they are afraide of the iudge∣ments of God. Whereby they dispaire, not seeing any way howe they shal escape them: and partly because they haue often great mi∣series and afflictions, wherewith they are tormented greatly, not knowing that hee is God which afflicteth them iustly. Caine was the captaine of suche people, also hee began his hel in this worlde: as may bee seene by that which is written of him. Pharao may well come next after, as is seene in Exodus, by the plagues which GOD sent him, and by the acknowledgement which hee made of his wic∣kednesse, in the which notwithstanding hee remained indurate and hardened. Let vs put Saule in the thirde place, who pursued Da∣uid vniustly against his conscience, as is also seene by his owne con∣fessions. Also God hath sent him great miseries and afflictions, frō the which, seeing hee coulde not escape, hee had recourse to the Di∣uel, and dispaired and slue himselfe: wee see therefore what a mi∣serable thing it is to reiect the feare of the Lorde, for to giue ones selfe to wickednesse: and contrariwise, that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie, and couet to render true obedience to God, according as he demandeth by his worde, and to be also at their neighbors com∣mandemēt, asswel for the edification & helth of their soules, as for the commoditie of this life. Solomon expresseth also in other words this felicitie, saying, And hee that hath the same, lodgeth, &c. In the which hee sheweth vs, that to bee happy by the feare of the Lord, is not enough to feare him in any one part of our conuer∣sation,

and in the rest to bee giuen to followe our owne fantasies: as those which feared the Lorde, seruing likewise their gods: and as the Papists doe, which are followers of this foresaide kinde of men: for they make a shewe of fearing of God, in that they folowe his worde some what, and principally in this that they haue obser∣ued baptisme, and that they vse some loyaltie one towardes ano∣ther: for the rest, they are abhominable in their Ceremonies and seruices which they call diuine, beeing indeede diuellishe: and they are also abhominable in their wicked traffiques, fraudes, and couso∣nages, in their othes and blasphemies. Therefore they obteine fe∣licitie by the feare of God, it is not enough to vse some faire apparāce of holynesse, in contemning al the abuse, and abhomination of su∣perstitions and Idolatries, of Painims, Papists, and other infidelles, frequenting sermons of the woorde, and communicating the Sa∣cramentes: and in the rest to bee Athiestes in our heartes, and our mouthes replenished with euil talkings, our affections bur∣ning with auarice, wee embrased with hate and rancour, and who∣ly giuen to fraudes, cosonages, and other abhominations.

But it is meete, that as a man which desireth to bee whole and sounde of body, followeth willingly the counsel of a good Phisiti∣on, and to fil and satisfie himselfe, eateth not but good meates con∣uenient & proper to ingender blood, and reiecteth al others which are not proper to mingle with the good. Euen so wee shoulde en∣tirely followe the counsel of God, who is our soueraigne Phisition and fil and satisfie ourselues with his feare, folowing orderly that which hee teacheth vs by his woorde, and reiecting al other feare which our soueraigne Phisition reprooued. Solomon vseth the same similitude here, as may bee seene by the woorde filling, which signifieth in his language satisfiyng or appeasing of hunger, and pro∣miseth to him that shal satisfie himselfe with the feare of the Lord, great assurance, when he saith,

That hee shall lodge where no plague shall visit him. Hee v∣seth a similitude taken by a traueller or stranger who arriueth in a lodging or Inne, which is out of the danger of theeues, & hath good gates and walles very strong, and those of the house are honest folkes and are careful to shut their doores, and vse a traueller or

passenger gently, and see that hee be not offended, nor suffer no wrong in their house. Euen as such a traueller is in great suretie, according to humane sense: so hee that feareth the Lorde, findeth good lodging, & sure entertainement, and there is no man that can doe him any harme. This is it which God hath promised to his peo∣ple by Moses, and afterwarde by Dauid and his holy Prophetes. But one may say: there is none in the worlde, that suffer more outra∣ges, iniuries, & violences, nor that are persecuted more cruelly, then they that feare GOD. Abel hath prooued it, Dauid, the Pro∣phetes, Iesus Christe and his Apostles, whome hee hath foretold their afflictions. To this I answere, That to bee visited with euill in this place, is to bee vanquished therewith, so that one is not able to recouer himselfe: as it is taken in diuers places of the Scrip∣tures.

24 The slouthfull man hath shut his handes into his bo∣some: and will not take paine to put it to his mouth.

Solomon hath often tolde vs alreadie the nature, gestes, and qualities of the slouthful, & the misery and pouertie which of force they must indure by their slouth & negligence: notwithstāding, be∣cause the number of them encreaseth dayly, and continueth, and that wee are al of so wicked a nature, that wee wil bee content too liue at our owne pleasure without doing any thing, but to sporte and play, and to enioy the delights and pleasures of this worlde, and wil not thinke on the hyre of slouth, nor heare speake of euil, which shal followe after, which wee must of force suffer, will we or nil we, if wee bee slouthful: for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs: but to the end we may take more heede, or at least wise be more inexcu∣sable, and iudged worthie of miserie, hee repeateth heere againe vn∣der contrary wordes, the negligence, and little care of the slouthful, by the gesture of a man, who because of the great colde he endu∣reth cannot put his hande to worke, but is constrained to shut it into his bosome to keepe it warme, when he saith,

The slouthfull man hath shut his hande into his bosome: and will not take paine to put it to his mouth.

And by good reason speaketh hee soo: for the slouthfull wil not warme himselfe with his businesse, but is still as it were very chilly & cold. Whervpon ensueth that of force the great indigence which taketh and assaileth him, must make him suffer hunger, as Solomon expresseth, saying,

And hee will not take paine to put it to his mouth. In so say∣ing hee sheweth the long abiding of the hande in the bosome, and the continuall and obstinate negligence of the slouthful, which if he woulde forsake, hee might so one remooue his hande from his bo∣some, and set it a worke, whereby hee might haue wherewith to re∣turne to his mouth and susteine himselfe. But seeing hee maketh no account thereof, he must of force perish with want, and be poore and miserable. And if one put a contrary to this, that there is a great number of sluggardes, which put well their handes to their mouth, eate and drinke, & make good cheere, and their goods ne∣uer faile them: as is seene in the Clergie & monkery of the Papists. Answere First. Solomō sheweth what the slouthful are worthie of, and what it is they deserue: as also the Apostle Saint Paule shew∣eth, when hee forbiddeth giuing meate to the slouthful. Second∣ly, seeing they are not worthie to liue: and that they vsurpe that which they haue, as theeues and robbers that lyue by rapine, yea by what title soeuer they possesse their goods.

Thirdly, if the slouthful for a time liue at their ease, they come atlast vnto great pouertie: as is dayly seene in many who inhe∣rite richly their fathers patrimonies, and afterwardes liuing in de∣lightes, without doing any thing, haue not had wherewithal too put their hande to their mouth, but by begging, filching, robbing or deceiuing.

Fourthly, if God spare the slouthful for a time, hee knoweth howe to visite them afterwardes: and if it bee not in this worlde, it will bee in death euerlasting, as may bee seene by the wicked riche man, Luke 16.

25 Smite the scornefull person, and the ignorant will take better heede: for if one reprooue the wise man, hee hath vnderstanding to knowledge.

One saith commonly that it is best to beate the dogge before the Lion: whereby is signified that to warne and feare the hautie, proud, & arrogant, stiffnecked, and obstinate, it is best to chastice the feeble, although they haue sinned in little, or nothing. And as one saith, who without al right or reason, so one doeth wickedly in do∣ing so: and the sentence is practised, which saith: Censours tor∣ment and afflict the Doues, and spare the rauens and pardon them. For one shal see (as the common vse is) that Kings, Princes, and ma∣gistrates and iudges wil sooner and more sharpely punishe the sim∣ple person which hath not much offended. They are not so taught by God, who resisteth stoutly the proude, and giueth grace to the humble: as he hath wel shewed at the Deluge, at the subuersion of Sodom, the destruction of Pharao, and other desolations whereas hee hath smitten the scorneful, and spared the lowly, to the end that the ignorant and simple which are not yet wel aduised, may feare and learne to walke wisely. Therefore sith the superiours of the earth are in the seate of God, they ought to bee his followers in punishing them that haue no feare of God, nor reuerence of his woorde, and that by their dissolute life and insolencie, worke great scandalles, and offende their neighbours, with wronges and outra∣ges, and violences, to the end that the rest may be afraide to giue themselues to such wickednesse, Solomon warneth them hereof, saying,

Smite the scornefull person, and the ignorant will the better take heed: for if one reprooue the wise man, hee hath vnderstan∣ding, &c. Hee saith not, admonishe freendly the mocker, and reprehende him in secrete: for he knewe wel that one shoulde profite nothing that way, as hee hath aboue saide: But hee will that one smite him, and punishe him, according to his demerites, to the ende hee may bee an example, and that others may come to repentance and amendment of life, and that they be not so har∣dy

to giue themselues to wickednesse, but haue it in abhomination, and flee from it intierely. See heere the heede which Solomon spea∣keth of when hee saith, That the ignorant wil take better heede. Hee wil not that by his heede, he hurte his neighbours, but that he flee from mockerie. For the rest, when hee putteth the wiseman a contrary to the scorneful, saying. If one reprooue the wise, hee wil haue vnderstanding to knowledge. And that hee saith not. Smyte him: but reprooue him: hee sheweth principally two thinges. First, that one calleth not him wise which hath no faute (for such a one is not any way to bee founde, or if hee bee founde, yet hee is not to bee reprooued, but praised, and extolled) but hee which by infirmi∣tie beeing falne, relieueth himselfe by repentance, and taketh in good parte, to bee argued, blamed and reprooued: for hee knoweth that such admonitions, and corrections, serue him for a schoole to bee come yet more wise, and better aduised. As Solomon expres∣seth it, saying,

Hee hath vnderstanding to knowledge. For hee vnder∣standeth not at the beginning but by augmentation, wherof hath beene spoken heeretofore. Secondly, That they which are trac∣table and of good capacitie, ought not to bee handled rigorously, as the vncorrigible, scorneful, and contemptuous: although one may wel vse sharpe woordes, and seuere speeches: as is to bee vn∣derstoode by this woorde reprehending: for if a man haue wit of himselfe, hee ought therefore, to bee better aduysed, and to guide himselfe wel that hee fal not, and it ought to bee a greate shame to him, to commit a fault worthy reprehension, bee it neuer so little.

26 Hee that hurteth his father, or shutteth out his mother, is a shameful and an vnworthy sonne.

There are some children which thinke it is laweful for them to spende their fathers goods at their owne pleasure, and so they make greate wast of the same, and put their fathers in pouertie, and want: and despyse their mothers, because they are women, who doe no∣thing

but trouble the house, a lest, and offende them, and seeke to chace them out, principally when their fathers bee dead: And in thus doing, they thinke them∣selues couragious champions, honest men, good companions, and men of accompt, and light on table fellowes, and playepheers, who knowe howe to flatter them, and make them beleeue that they are worthy to haue goods, because they knowe howe to spende them pleasantly and in good felowship. But because the woorde of God ought to bee preferred before al humane wisedome, and so by con∣sequence before al foolish phantasies: and that such children, consu∣mers of substance, and contemners of their parents, not only despise humane wisedom which teacheth children to be sober, modest, tem∣perate, and humble to their parents, but also are disobedient and re∣bellious against God, who commandeth that one honor father and mother: for this cause Solomon calleth them shameful and vnwor∣thy, saying,

The sonne is shameful and vnworthy, &c. Solomon speaketh not heere obscurely: for he speaketh according to our maner, which is, to cal a person shameful and vnworthy, which leadeth so wicked, filthy & abhominable life, and in such inhumanitie ingratitude and crueltie, that not only he ought to be ashamed thereof, but also de∣serueth to bee opprobrious & despised. Which thing those children wel deserue, which hurte or vndoe their fathers, and chace, or shut out their mothers. The law ought so to handle them, that they bee an example to others. But because it pleaseth vs not that our chil∣dren should come to such reproch and shame, as to be punished o∣penly, for offendors, & that we ourselues shoulde be abashed, grie∣ned, & vexed thereat, it is meete aforehande that fathers and mo∣thers be careful to order their life according to the worde of God, and according to the same word to watch ouer their children, brin∣ging them vp in the feare & knowledge of the Lord. And that mo∣thers take heed of being too much doted ouer their children, but that they shew themselues graue and make them feare them. For it hapneth oftentimes, that children, which are cockered, and brought vp tenderly, worke most woe to their mothers. And principally, whē they haue most neede of succour, which is after the discease of their

husbands when they are widdowes, or sick, or aged: It is then say I, that children ill brought vp, despyse them, offend them, & do them wrong, & seeke in this sort, to shut them out far from them, where by right they should enterteine them carefully, in al humanitie & gentlenesse, with feare, humilitie, and reuerence. Such children are shameful and vnworthy principally before God, which knoweth wel howe to destroy them, and put them backe from him with the Diuel, vnder whome they serue.

27 My sonne heare no more the doctrine that leadeth thee vnto errours, from the words of vnderstandinge.

Seeing that Solomon admonisheth his sonne, that is to saie, him that is minded to obay his commandements, and beleeue his do∣ctrine, and hath already a good beginning, or yeeldeth himselfe at∣tentiue, to learne good doctrine: seeing (I say) that it is to such a sonne, that hee speaketh, and admonisheth him to heare no more any false instruction: let vs vnderstande that he speaketh not of the instructions of the Priestes and Doctors of the Gentils, which led them to abhominable obseruations, & who fought directly against the lawe, in so much that the most rude amongst the children of wisedome, amongst the people of Israel might knowe them, and ea∣silie keepe themselues from them, if they woulde not worke against their owne consciences, and despyse God willingly. It was easie for them to take heede thereof: for in the lawe they were often war∣ned, both by expresse wordes and by sharpe threatnings: But hee talketh of the instructions of them who vnder shadowe of beeing Iewes, and magnifying with their mouth, the lawe of God, shewing themselues very zelous of the glory of God, and profite of their neighbours, deceyued the people, bringing in sectes, and practising superstitions, which had some spyce of holinesse and religion. And so they peruerted the state of the Churche, which was wel ordey∣ned and disposed: as Core and his companions. As also those a∣gainst whome the true Prophetes cryed, and amongst the rest Iere∣mie and Ezechiel.

Of such Prophetes the number hath beene great, as may bee seene in the 1. Kings, chap. 18. vers. 19. And not onely then but also in the tyme of our Lord Iesus Christ, and his Apostles: the Scribes, and Pharisees, and others were of that number: as our Sauiour shew∣eth it, when hee willeth men to take heede of their leauen, and when hee pronounceth them euil lucke. Saint Paule also sheweth it, and Saint Iohn. Such fellowes are very dangerous, because of their doctrine which beare a fayre shewe, are in the meane whyle turned from the obedience of the lawe which is the true know∣ledge as there are many aduertisementes thereof. Saint Paule also sheweth the danger wel. Solomon therefore admonisheth his sonnes, to wit, eche faythful Christē man, not to giue eare to con∣sent to the instruction of such false Prophetes, which make the true preaching of the woorde to bee despysed, which is the true knowledge, without the which wee are blinde, and •••• force must goe astray, stumble, fall, and perishe. This present ad∣monition is nowe as necessarie for vs, as it was at the tyme of Solomon. As wee ought to vnderstande by that which our Lorde Iesus Christe hath foretolde vs, and Saint Paule and Saint Pe∣ter. Let vs note therefore that wee are admonished diligently to reade the scriptures and frequent sermons of the woorde of trueth. For it is there that wee heare the woordes of know∣ledge. Not to goe astray therefore, wee haue to pray with Dauid: Lorde make me to knowe thy wayes: direct mee in thy trueth, and instruct mee.

28 The false witnesse scorneth iudgement: And the mouth of the wicked deuoureth iniquitie.

Many weigh it not much to beare false witnesse against their neighbours, although their owne consciences reprooue them, and this may bee, because they thinke, or else seeke to make them∣selues beleeue, that they do no hurt but to them against whome they witnesse falsly, who are men as they are, and that they abuse none by theyr false witnessing but earthly iudges: but heere Solomon doeth shewe them that this is not so light

a matter as they make it and that they open their mouthes euen vp into heauen and speake against God: for they scorne against iudge∣ment, the which although men exercise it, notwithstanding it is not their iudgement but of God, of whome iudges are but mini∣sters, and as it were instrumentes. And hee alone is iudge of al the worlde, and so the wrongful witnesse, not onelie stryueth to set disorder, trouble, and confusion in worldly affayres in doing their neighbours dammage, and abusing the iudges to make them erre from the right, but also hee despyseth God, and asmuch as in him lyeth, depriueth him of his trueth, and righteousnesse, and conse∣quently of his diuinitie, for hee cannot bee God, but hee must bee veritable, and iust, which is a mockery so detestable, that God wil not leaue it vnpunished, as Solomon hath saide before in this chap∣ter, ver. 5. and 9. But the false witnesses are so affectionate to yl speaking, and finde so much sweetenesse therein, that they thinke not of that which wil folowe, but onelie to speake euil with greate desire, and pronenesse. As gluttons and drunkardes doe which de∣uoure meate, and swallowe vp drinke with the greate desire that they haue to fil their bellyes, and cease not to put in their mouths: for al their pastime is to eate, and drinke. Euen so false witnesses ap∣ply al their studie to speake wickedly. Solomon signifieth the same saying.

And the mouth of the wicked deuoureth iniquitie. Where∣in also hee signifieth the ruyne of the wicked, which giue their mouthes to euil speaking: for as the gluttons, and drunkardes kil and choke themselues with too much excesse, euen so the wicked shalbe condemned for the words of their mouths. And wheras the holy scripture applyeth it self often to our maner of speaking, it must not be thought strange of that which we haue said for when we see any one desirous to tel a tale, we say he byteth vpon it, as vppon an apple: and so wee say of gluttons and drunkardes, that they kil themselues, because they neuer cease as it were, to drinke and eate abundantly. Neuerthelesse, because the woorde deuoure doeth signifie also, to hyde, some expounde it that the wicked dissemble iniquitie, because in bearing false witnesse they would bee thought to speake trueth.

29 Iudgementes are prepared for the scorneful, and stripes for fooles backes.

There are diuers scornefull persons in the worlde and in diuers sortes, as experience sheweth it, and Solomon hath witnessed it here∣tofore speaking of the scorneful in sundry manners. Nowe although it cannot be but their consciences must reprooue them oftentimes, and ma••ger their heartes they must be afrayde of the iudgementes of God, neuerthelesse they cannot truely vnderstand that there is a God, a iudge iust and seuere, who ought to iudge and punish them in ire and fury. As it appeareth, when for any remorce of consci∣ence that they haue, yet they reuert not at al from their scornfulnes but are rather obstinate and hardened therein, as if they had made aliance with death and hell, and as though they had power to resist God, and to command him to desist from that which he hath prepa∣red for them, and renounce that which he hath enterprised against them. But euen as all suche presumption is vaine, arrogant and wic∣ked, so the holy Ghost laugheth at it, and sheweth that it shalbe put downe, made nothing, punished, and destroyed, Solomon declareth it in this present sentence. Iudgementes are prepared &c. For se∣ing that God is not variable, and that he hath prepared iudgementes for the scorneful, it followeth wel that he wil make them feele them punishing them horribly, and without appeale, yea afore they them¦selues shal know of it, as Solomon signifieth by the word of iudge∣mentes: the which signifieth not here any arestes of the mouth, or any deliberations or sentences verball, but the horrible, and fearfull execution, of the eternal decree of God agaynst the wicked as it is taken in other places, where God manaceth the wicked to punish & destroy them. Solomon also sheweth it when he ioyneth stripes to iudgementes, saying, And stripes for fooles b••ckes. For this is but an exposition or repetition of the wordes precedent, as the manner of Scripture is to resay one thing twise or thrise, and to call it by di∣uers names. That therfore which Solomon hath called iudgements, he calleth stripes: and the scornefull, foolish, threatning them gree∣uous punishment, not in their goodes, but on their owne person:

for he sayth that stripes are prepared for their backes, which is to say that God hath determined, and appoynted to afflict and punish the persons of fooles by diuers and sundry afflictions and punishments, as the Egyptians haue proued, and also the obstinate and rebellious amongst the people of Israel and others. Solomon signifieth wel the diuersity of punishmentes, when he saith not stripes in the singular number, but in the plurall. And that the backe or body is taken for the person, it is manifest, for God afflicteth not the wicked onely in their outward members, but also in their soules and mindes as they well feele it. And in other places the backe or body is taken for the person. In our common language we call the garde of the body of a∣ny one, him which kepeth him to the end none doe hurt to person. And although many scorneful and foolish persons feele not in this world these iudgementes and stripes, neuerthelesse that which is ordeyned for them, shal not fayle. For hauing abused the wisedome of God, they shal receaue at last their merites, and desertes. One may also say that Magistrates and iudges are warned of their office: for they are ordeyned of God to doe iudgement and iustice, in puni∣shing the wicked, and deliuering the good from all iniuries, and vio∣lences. True it is that scornefulnesse, and folly haue their principall seate, and residence in the heart, whereof men cannot be a fit iudge, there is none but God which soundeth and proueth the hearts. But as a liuely spring andful of water must needes emptie himselfe; or as a draughtful of filth and doung breaketh and casteth his smell a∣broade, and infecteth al them which are about it: So the scornefull and foolish spil their wickednesse, in committing great scandals, or doyng great outrages, or violences to their neighboures. Of suche thinges men are iudges, and ought to punish them.

Notes

• Psal. 18. 24 & 26. 1.
• Psal. 84. 12.
• Psal. 18. 17 21.
• Psal. 18. 3. 31. 13.
• Psal. 34. 11 Luk. 1. 51. & 6. 20. Iam. 2. 5.
• Exo. 20. 17
• Iam. 4. 1.
• Gen. 15. 2. & 12. 2. & 13. 14. & 21. 1. & 28. 20. 13. Psal. 50. 14. Mat. 6. 9. Psal. 145. 18. Rom. 3. 9.
• Hebr. 11. 6 Rom. 14. 24.
• Psal. 112. 10
• Psal. 38. 10. & 42. 2. & 119. 20. 131 Esa. 26. 8. 9.
• Iob. 4. 12. 13 Psal. 94. 11.
• Psal. 18. 27.
• Gen. 4. 5. 1. Sam. 18. 8
• 2. Sa. 15. 26. Psa. 23. 4. & 119. 137. Iob. 13. 15. Gen. 3.
• 1. Esay. 58. 7.
• Mat. 8. 24. & 25. 35
• Exo. 20. 7. 16 Deut. 19. 1••
• Psal. 5. 7.
• Psal. 5. 7.
• Rom. 13. 1. 1. Pet. 2. 13.
• Esa. 9. 9. 17. Psa. 12. 2. 3. Iere. 6. 13. Rom. 12. 9. Ephe. 4. 25. Phi. 4. 8.
• Iob. 29. 12.
• Mat. 5. 44.
• Act. 20. 35.
• Luke. 16. 9
• Gen. 42. 21.
• Deut. 15. 4. Psa. 22. 25. & 34. 7. & 69. 34. 7. & 42. 9.
• Iam. 2. 15. 1. Ioh. 3. 18.
• Deut. 30. 6 Iere. 24. 7. Ezech. 11. 19 &. 36. 26.
• Mat. 16. 24 Iohn. 12. 25.
• Leu. 23. 40. Deut. 16. 12
• 1. Cor. 7. 20. 1. Tim. 6. 1.
• Luk. 6. 36, Ephe. 4. 1. & 5. 1. Col. 3. 8. 12.
• Psal. 4. 8. Pro. 2. 6.
• Pro. 12. 16. &. 14. 29.
• Exo. 34. 6 Luke. 15. 4
• Mat. 6. 14 15. 20
• Rom. 12. 19.
• 1. Sam. 2. & 3. &. 4. Gen. 26. 34. 35. &. 28. 8. 9.
• Pro 10. 1. &. 13. 1. 15. & 1. 5. 20. & 17. 21. 25.
• 1. Rom. 18. & 19. & 21. 2. Rom. 9. 1. Pet. 3. 4. 3. Cor. 14. 34 1. Tim. 2. 11. Ephe. 5. 22.
• Dan. 2. 21. & 4. 14. Gen. 13. 15 & 15. 7.
• Gen. 12. 7. & 15. 15. & 15. 4. & 21 10. 11. 12. Leu. 25. 44 Num. 27. 6
• Gen. 2. 1••
• Ephe. 5. 25.
• Deut. 28. 4. 11. Psal. 28. 3.
• Gen. 24. 7.
• Pro. 6. 6. & 4. 5. 26. & 12 11. 24. 27. & 13. 4. & 15. 19.
• Luk. 16. 24
• Rom. 7. 14. & 83. Gal. 5. 17.
• Ioh. 14. 23.
• Psal. 91. 11.
• Psal. 25. 4. Iere. 10. 25.
• Rom. 13. 4.
• Mat. 16. 24.
• Gen. 6. 5. Isa. 53. 4.
• Iere. 7. 3. &. 18. 11. Eze. 18. 23 & 33. 12. Ps. 1. 1. & 119. 1.
• Luk. 17. 7.
• Mat. 5. 7. Luk. 6. 36.
• Psal. 24. & 50.
• Psal. 37. 9. 16. 17. Mat. 25. 34.
• Phil. 2. 13.
• Pro. 13. 24.
• Ephe. 6. 4. Col. 3. 21.
• Gen. 4. 8. 11.
• Iam. 1. 30.
• Luk. 23. 40
• Dan. 2. 21.
• Iob. 12. 13. Ioh. 5. 12. Psa. 33. 10. Isa. 8. 9. Iere. 11. 7. Leuit. 26. 3. Deut. 28. 1. Psa. 33. 11.
• Esa. 40. 12. Rom. 11. 33. Esay. 25. 1. Rom. 16. 25. Ephe. 1. 9.
• Exo. 18. 21. Psal. 2. 10 & 72. 1. 12 & 82. 1. & 101. 1. 1. Sam. 16. 1 12 Eccl. 4. 13 & 9. 13
• Deut. 4. 10. Psal. 22. 24.
• Heb. 11. 13. 2. Cor. 4. 16.
• Col. 3. 1.
• Psa. 55. 20. 24.
• Gen. 4.
• 1. Sam. 24. 18. & 28. 7. & 31. 4.
• 2. Rom. 17.
• Isay. 8. 12. & 29. 3. & 41▪ 8. & 43. 1. & 44. 2. 1. Pet. 3. 14.
• Leu. 25. & 16. 2. Deut. 8. 6. Psal. 22. 24. 25. & 34. 8. Esay. 33. 14. Exo. 25. 5.
• 2. The. 3. 10.
• Rom. 16. 1 Ier. 4. 14. Ezech. 13. 1.
• Math. 16. 6 & 23. 13. Phil. 3. 18. Ioh. 2. 18. & 4. 1.
• Deut. 13. 1. Esa. 9. 15. Iere. 23. &. 18. 15. Rom. 16. 17. 2. Tim. 2. 14. Ose. 4. 5. Mat. 24. 4. 11. 23. Act. 20. 29 30. 1. Tim. 1. 4. 2. Tim. 3. 1 2. Pet. 2. 1 Psa. 25. 4. & 119. 33. & ••••3. 8. 10.
• Gen. 18. 25. Rom. 3. 7. 8. 9. Psal. 7. 9. & 9. 8. 9. & 75. 6. 7. 8.
• Isaack. 28. 14. 15.
• Exod. 6. 6. & 74. & 12. 12. Isay. 3. 14. Iere. 1. 16.
• Rom. 24.
• Rom. 13.