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 xx. Chapter.

1 WIne is scornefull, and strong drinke troublesome: and who so erreth in the same, is not wise.

ALthough God hath created wine and other drinkes, which haue greate strength and sauour, and giueth vs them not onely to susteine and forti∣fie vs, but also to reioyce and delight vs, (as may bee seene in Moses as hath beene alledged:) notwithstan∣ding this is not to say, that one shuld * 1.1 take such abundance thereof as to be drunk, as Noe, & Lot did. And also it is not lawful to delight in taking too much thereof, when chiefly for the abundance thereof one shall not be drunke, as the forena∣med were. For the excessiue abundance maketh not one drunke alwaies, insomuch that by the same one cōmitteth only one fault or two: But it chauncerh to many, that when they haue exceeded one tyme, and that the drink pleaseth, they return therto twise or thrise, and afterwardes continue and perseuer therin, as long as the occu∣pation agreeth with them, and there is nothing that pleaseth them more, then to intunne the wine into their throtes. And so they a∣buse greatly the good creatures of GOD, against whome they are verie vngrateful, not acknowledging that God giueth vs meat and drinke, for to vse in all sobrietie and temperance. Also hee ren∣dereth them the hire, that they deserue, deliuering them vp in a re∣prooued sense: As Solomon sheweth it in three woordes. The first when he sayth, wine is skornefull. Heere wine is not taken for the licour that GOD bringeth vs foorth of the vines: but for him that is adicted to the same, and hath therein so greate de∣light. For as one calleth man by the vertue and grace wherewith he is indued and adorned: So doeth hee also by the vice whereto

hee is adicted and wherein he is greatly enwrapped. Example: the man is called flesh, because he is giuen to fleshly lustes, the faithfull are called light. You were of late darkenesse, but now you are light to the Lorde. Solomon therefore calleth wine, him that abuseth * 1.2 himselfe therein, and by the same is corrupted: and sayth that such a drunkarde is skorneful: wherein he signifieth wel that hee is deli∣uered vp into a reprobate sense. As one may vnderstand by that which hath beene treated of heretofore of the skorneful. And al∣though we had no passage of the Scripture, which taught vs that we might say, that wine is taken for him which is giuen thereto, yet we might say, that Solomon speaketh so, applying himself to our man∣ner, which is to attribute vnto wine, that which drunkardes doe, and say. Wherein drunkardes ought to haue great shame, and find themselues very culpable, when it must bee, that for their vice, the creature of God which is good, be so reproched. Also the Lord can holde them culpable in that they abuse so his good gift, and defile it by intemperance: And finally wil declare against them his iudge∣mentes * 1.3 and stripes, which he hath ordeined for them. The second, is when he sayth, Strong drinke troubleth or is troublesome. By strong drinke the Scripture intendeth ordinarily the drinke, which hath force to make a man drunke. But heere we take for the per∣son which is so much giuen thereto, and taketh so great abundance thereof, that by the same he is mooued to strife, debate, and mutuny insomuch that one can haue no peace with him, nor reconciliatiō at al. And so he that is giuen to take abundance of drink, which maketh drinke is deliuered vp into a reprobate sense, also he is vnreconci∣liable. As one may see where Saint Paule sayth, that they which are abandoned in a reprobate sense amongst other vices are full of strife, and that they bee without naturall affection, peo∣ple.

The third is, when hee sayth, that who soeuer erreth in the same is not wise, When either by ignorance, or astonishment, or wandering of the spirite, he putteth himselfe out of the right way and goeth not where he should, or by obstinacie, or his owne opi∣niate minde, leaueth his way, and afterwarde cannot finde it againe nor knoweth not where he goeth. Therefore drunkardes doe so abuse wine and strong drinkes, that they loose thereby al memory,

sense, and vnderstanding. And what rebukinges soeuer one giue them thereof, they make but a iest of it as Solomon pronounceth, saying, wine is skornefull. And mooue strife and debate agaynst them, which seeke to leade them in the right way, sooner then they will geue them thankes for their friendly warninges, as Solomon pronounceth it, saying: Strong drinke is troublesome, or stirreth strife. And so drunkardes by their scornfulnesse and strife doe goe a∣stray, and by ignorance, astonishment and wandering of their wits, and by obstinacie and malice deliberate. Wherefore one may con∣clude with Solomon that they are not wise, and also that they shall not be: as Solomon signifieth, vsing the future tense. And al∣so one may well say, that they are abandoned into a reprobate sense: for as experience sheweth vs, they geue themselues to doe thinges which are not lawfull. Thus doyng, they goe astray in suche sorte, that they neuer finde the kingdome of GOD. For first they haue in this life neyther fayth, nor repentaunce, * 1.4 without the which one cannot serue GOD, and geue him the honour and homage which he oweth him, acknowledging him for soueraigne king and gouernour. But rather by incredulity and wickednes they serue the Diuell.

Secondly, they shall not enter into the kingdome of Heauen, to enioy the same with the wise, iust, and sober. Let vs vnderstande therefore that Solomon aduertiseth vs couert∣ly * 1.5 of that which the holye Scripture in diuers places admoni∣sheth vs. Let vs obey these holie and necessary admonitions: otherwise wee shalbee without hearte, and of force must die. For wee shalbee without wisedome, in the which there is life. Some translate in the steede of, to goe astray, too delight: both the two agree well with drunkardes: and in as muche as they delight too bee drunke, they loose their sense, wherevppon of necessity they must goe astray.

2 The feare of the king is as the roaring of a Lyon: he that prouoketh him to anger, offendeth agaynst his owne soule.

If the simple, and feeble beastes which haue neyther teeth nor nayles sufficient to defende themselues withall; or likewise little children, and they which feele not themselues strong ynough, and well defended, are afrayde, when they heare the Lyon roare and approche: it is right necessaty that subiectes bee carefull too keepe themselues from committing any thing, whereby they may merite to be threatned by theyr Lordes, and superiours, as So∣lomon hath shewed vs. And because euery one of vs hath the hearte of a king, and that naturally wee couet libertie, or rather * 1.6 rule and Lordshippe, and will not submitte ourselues as subiects, but rather rise vp and make rebellions: for this cause Solomon warneth vs agayne of the power, seuerity and rigour, of the yre and reuenge of kinges and superiours of the earth, when hee say∣eth, The feare of the king, &c. Hee sheweth vs that as the Li∣on being hungry, spareth, not his pray, when he hath it betweene his pawes, so if wee bee apprehended, hauing offended our su∣periours, wee haue too knowe that our life dependeth there∣vppon. As also he sayeth consequently vnder other woordes, say∣ing: That he which prouoketh the king to anger, offendeth a∣gaynst his owne soule. That is to say, that he putteth his life in danger, that he deserueth to bee executed and put to death by iu∣stice, or endure other paynes very grieuous. For hee that is disobedient to the king, and prouoketh him to anger, not fulfilling his will by humble subiection, is the kings pray, and not they which liue honestly, humbly, and religiously. Also kinges, princes, magi∣strates and gouernours doe not affray with threatninges such per∣sonages. Much lesse seeke they to teare them in peeces and deuour them, but they vse beneuolence towardes them, which is as the deawe vpon the grasse. When therfore Solomon saith: * 1.7

The feare of the king is as the roaring of a Lyon, he that prouoketh him to anger, offendeth against his owne soule.

It is not to harten proude and cruel Tyrantes agaynst they•• Subiectes and inferiours, to the ende too vexe, torment, and de∣stroy them: But it is too aduertise kinges which will raygne

truely as they ought, of that seueritie and rigour, which they ought to vse against the disobedient, and rebellious, the obstinate, and stiffenecked in their wickednesse, dissolutions, and insolencies. Such persons are the pray of kings and not the simple and innocent, which seeke to render due obedience. But as the vse is nowe, the wolues eate the sheepe, they spare the wicked, and afray the good, doing to them outrage and violence vnder the colour of iustice. It is secondly to shewe Subiectes and inferiours that they ought to walke in feare vnder their Lords and superiours. Otherwise to looke to proue their fury like the hungry lyons. Also when Solomon saith, And he that prouoketh him to anger, offendeth agaynst his owne soule: he teacheth vs not that we should spare kinges in their vi∣ces, neyther that we shoulde feare to rebuke them for feare of their anger, and incurring their displeasure. Thus doing wee shoulde bee hypocrites, dissemblers, flatterers, traytoures to God, and to them which wee spare in their vices. Which wickednesse to eschew, let vs follow the constancy of the Prophets and Apostles, who haue spo∣ken frankly and couragiously to kings, and Princes, & haue not fea∣red their euill graces, as the holy Scripture witnesseth. Also they haue beene towardes such kings and Princes, as the pray betweene the pawes, and iawes of the Lyon. And according to the opinion of the world, they haue offended against their soules in not speaking and doyng as pleased those kinges, and haue beene worthy of death in the opinion of carnal men because the Princes were angry at their constancie and magnanimity, which they haue reputed obstinacie, and resistance or rebellion, as yet at this present, they vse to doe a∣gainst the poore faithfull sorte. Hee teacheth vs not I say, that wee shoulde spare such tyrantes: But that wee keepe ourselues, least by our wicked conuersation, and reprochful manners dissolute and vn∣ruly, and our deedes outragious and violent, we prouoke to anger our Princes & superiours, which are ordeined ouer vs. This should be to resist the superiour power: And so we should offend agaynst our soules putting them in danger of damnation, not onely tempo∣rall, but also eternall. Therefore if it behoueth vs to bee carefull to keepe ourselues from prouoking mundane princes to anger, which * 1.8 are but Lions whelpes: by a farre more reason wee ought carefully to regarde that we feare the great Lion, who not onely teareth in

peeces the flesh and bones of them which resist him, but destroyeth them for euer. This greate Lyon is our God eternal and almightie, into whose handes it is a feareful thing to fal. It is hee of whome it is saide. His roaring is as it were the Lyon hee wil roare and hantche vp his pray, and there shalbe none which shal recouer it. wee haue to doe also with another Lyon which is the Diuel, whom wee ought stil to prouoke to anger and wrath, in resisting him. Hee * 1.9 is not lyke to kings of the worlde, which haue the power from God, to punishe in their anger them which resist them, and to take reuenge vpon them: but the more one resistes him, the more, one is assured that hee wil doe no hurte. And as a people that wil resist some tyrant, munite, and arme themselues with al armour and munitions necessarie: Euen so to resist the Diuell, who is the murtherer of our soules, and to make him flee, it behooueth vs to arme and defende ourselues, as Saint Paule admonisheth vs. Ephes. 6. vers. 10.

3 It is a mans honour to keepe himselfe from strife: but euery foole will be medling.

When wee are al created to the Image and lykenesse of our God; it is good reason that we be his followers, and that we thinke it greate honour if wee folowe him wel. As when a childe hath a good father, it is honour to him to seeke diligently to represent the manners of his father in his life and conuersation. Such a childe is greatly praised and esteemed amongst them that haue any little sense at all. And also the desire of fathers is commonly that theyr children at the least wise resemble them, if they cannot come to a greater perfection. Nowe our God and father is the God of peace and loue: as hee hath manifestly shewed vnto vs, for when wee were his enimies and aduersaries by our sinnes, by the which wee fought against him, prouoking and stirring him vp to anger against vs, hee hath loued vs so much that hee hath deigned to make peace with vs, and reconciled vs to him by the death of his sonne. Hee hath not made such peace and reconciliation with vs, for the

loue that wee had towardes him: neyther hath hee done it against his wil, fearing to bee dishonoured thereby, as the fleshly men and * 1.10 worldlings, proude and arrogant, would esteeme themselues to bee dishonoured as of a bace minde and courage, if they shoulde seeke their enemies, to reconcile themselues and make peace with them. But he hath esteemed such peace and reconciliation glory and ho∣nour. And seeing that for this peace and reconciliation hee wil bee glorified: it foloweth wel that he esteemeth it a glory, and as he esteemeth it a glorie, so hath hee done it cheerefully, without forethinking the good which hee hath done to vs vngrate and per∣uerse. Thus doing, our good God and father hath thought it glory and honour to cease from strife. And seeing it is glory and honour to children to followe the gentlenes, benignitie, and humanitie of their fathers, it behooueth vs to followe our heauenly father ceasing from strife.

And to doe this same wel, it behooueth vs to take away al e∣nimities, hate and rankour, wherof debate and strife, dissentions and mutunies proceede, and to make peace with al men. It is not there∣fore * 1.11 onely towardes our freendes that wee shoulde cease our strife, but also towardes our enemies, who aske but our destruction. And it is not meete wee thinke, that wee are dishonoured if wee humble selues, so farre as to seeke our neighbours to make peace and recon∣ciliation with them.

It is not meete that this bee done vnwillingly: as they that wil say they wishe no harme to their neighbours, and in the meane while, wil neither see them nor meete them, nor doe them any pleasure at all. It behooueth that it be of francke courage, and * 1.12 free will that we reconcile ourselues one to another, forgetting in∣iuries past, as if we neuer had been wronged: our Sauiour sheweth vs that we must so doe. And seeing we craue of God whome wee * 1.13 haue greeuously offended, that he wil haue no remembrance of our faultes, &c: It is good reason that we doe the lyke to our neigh∣bours, for it is vnpossible that they shoulde so much offende vs, as we haue offended our heauenly father.

This is shewed vs by the parable which is in S. Mathew chap. 18. ver. 23. * 1.14 Let vs cease therefore from strife (as it is saide) and folow that

〈1 line〉〈1 line〉 our glorie shal not bee transitorie, but eternal, for wee shalbee the children of * 1.15 God.

Contrariwise, if wee bee giuen to stryfes, this shalbe obiected against vs, for although the worlde make accompt of the vertuous, and stout, and those, which can reuenge themselues, & iniurie their enemies: notwithstanding the holy Ghoste pronounceth them fooles, saying by Solomon that Euery foole wil bee medling. This is no smal reproche to be called foole by the holy Ghost.

4 The slouthful body wil not labour, because of winter: ther∣fore shall he begge in haruest, and haue nothing.

It is a great paine and trauel to plow, till, and labour the ground in winter, because of the frost, snowe, and rayne: as they prooue it which medle therewith. But for the difficultie which they finde therein, they cease not to apply their labour: Some through hope of gaine, some for feare of pouertie, and other some because they knowe that one shoulde apply his woorke at al times and seasons, according to the state wheretoo hee is called: and that they should with al diligence seeke to ouercome al difficulties, to the ende they neither put themselues nor their familie in danger to begge their bread, and for the most parte not to finde one which wil giue any thing. As the slouthful deserue wel, and also Solomon threateneth them therewith, saying,

The slouthful body wil not labour, &c. As for the manace of pouertie, it hath beene amplie treated of. But wee must note first of al, that there are many which thinke themselues not slouthful, & neuerthelesse if they meete with any little winter, that is to say, any let, which seemeth to them harde to ouercome: they are so deintie, that they thinke one shoulde excuse them of the woorke.

Such persons (after Solomon,) ought to bee esteemed slouthful: for they labour not in the winter. Heere vnder Win∣ter hee comprehendeth al the seasons that seeme difficile to them that woulde liue at their ease, and would eate their bread

and doe nothing, but that which seemeth to them good, according to the sense of their fleshe. As also vnder the name of labouring, wee ought to vnderstande al dooings wherein men ought to apply themselues. Secondly it is to bee noted, when hee saieth, that the slouthful shal begge or craue in Haruest, that idle persons will thinke thereby that one ought to giue them their demande, when hee hath gathered goods ynough, and that hee ought not to spare from them, seeing they are in pouertie, and knowe wel how to spend it. There is a great number of such sluggardes in the Papacie, were it but amongst the Monkes and Priestes. And in euery country whatsoeuer, there are many idle persons which followe plaies and pastymes, after the which they make great cheere, and search out the tables of them whome they thinke are riche, or haue made a good haruest, and are liberal. Thirdly, let vs note that when hee saieth. That the slouthful shal haue nothing: Hee speaketh principally of that which the slouthful deserue, and also of that which cannot fayle them. For although ydle bellies bee for a tyme filled, notwith∣standing it is not wholy to their contentement: for they haue neuer so much as they would haue, & yet at last they come to a miserable indigence, and are naked of al goods: As they finde, which are in hel. The riche also are warned not to communicate their goods to such slouthful persons.

5 Counsell in the heart of man is like deepe water: and a man of vnderstanding will drawe it out.

There is none but God alone which can know, and bring to light, that which lyeth hid in the heart of man: as hath bin shewed here∣tofore by the scripture in diuers places. And although we think very profoundly without any outward motiō, yet our thoughts stick not to be present with him, as wel as if we should expres thē by words or works: the 136. Psalme sheweth this wel, and foorthwith decla∣reth what it is, insomuch as GOD hath formed vs as wee are.

But al though it appertaine to him alone to haue such knowledge, and that none other can haue it, neuerthelesse wee are so curious, that we wil know that which we cannot know, as appeareth by that which hath been already saide: for seeing it apperteineth to God, the creature can do nothing in it, and ought not once to presume to at∣taine thereto. Solomon also sheweth it wel, when he compareth the cogitations deliberations, enterprises, and willes of the heart of man, to deepe waters, saying,

Counsell in the heart of man, &c. This is not to say, that the heart of man is nor more hidden, and harde to sounde, then the bottome of the deepest waters in the worlde: But Solomon ma∣keth such a comparison, to shewe that if a man finde it harde, yea vnpossible to pearce the depth of the great Sea: then he ought not to presume to knowe that which man cōsulteth & decreeth in his hart: for it is yet more hiddē thē the depth of Sea: & also it disgui∣seth it selfe in diuers fashions, as euery one of vs may knowe, if wee consider it more neerely, according as he is sensual, and giuen to his natural corruption. Likewise there is none of vs, which knoweth intirely the counsels of his hearte: for then wee should haue no sinnes which shoulde bee hidden from vs, for the which Dauid * 1.16 prayeth, saying, Who is hee that knoweth his offences? Deliuer me, therefore from my hidden faultes. Neuerthelesse this argueth not, but one may somewhat knowe what a man is in hearte: for if wee haue the patience to consider according to the woorde of the Lorde (the which onely is our wisedome and vnderstanding) the wordes, behauiour, and doinges of them which seeke to hide and disguise themselues, at last their heartes wil not bee discouered too vs, and wee shall knowe their counsels, deliberations, and enterpri∣ses: For God by his woorde will giue vs such wisedome, that it wil bee as easie to vs to discouer and see that which is in their heartes, as it is to draw water out of a wel or riuer which is at euery ones commaundement. Solomon sheweth vs this, saying,

And a man of vnderstanding will drawe it out. It is not without cause that hee sayth, A man of vnderstanding, * 1.17 for it is very needefull that one haue a neere regarde too drawe out such counsell. Our Lorde and Sauiour sheweth it vs: and the

Apostle Saint Paule. True it is that the Lorde to giue vs the more occasion to watch, permitteth for a time that wee bee some∣what deceiued by hypocrites, to the ende also that afterwardes, ha∣uing our eies opened, we may knowe, that it is hee alone, who gi∣ueth vs the vnderstanding howe to drawe out that which lay too deepe for vs before.

6 The mightie man is named a well doer: but who shal finde a faithfull man?

It is the manner of worldly men, which seeke to get some of the substance of the riche, to flatter them, and curry fauour with them, calling them wel doers. It is al one to them if they lye, ma∣king them beleeue that if in times past they haue receiued nothing of their benefites, yet by such flatteries in time to come they wil in∣duce them to be beneficial to them. Solomon expresseth this in briefe, saying,

The mightie man is named a well doer. Nowe as hee is called a man beneficial, or wel doer, hee ought also to bee so: for the Scripture giueth not such a name in vaine, neither heere, nor els where: and this is not to aduance flatterers and encrochers, but * 1.18 to mainteine the good and iust. But it is a thing very rare to finde a Prince or great Lorde, which answereth to the titles that are attri∣buted vnto him, as experience doeth wel shewe, whereto Solomon hath regarde saying,

But who shall finde a faithfull man? Although it bee vniuer∣sally true, and without exception, that God alone is faithful, and that al men are vntrue: notwithstanding in this place (as the sense requi∣reth it, and because he hath spoken in the beginning of the sentence of a mightie man) wee wil take the man for him which is in prehe∣minence and authoritie, and wil vnderstand that Solomon accuseth heere the mightie of disloyaltie, oppression, andviolence, because * 1.19 they doe not answere to their title of well doing, but in steede of being men of benificence, they are theeues, robbers, murderers, and homicides, as is laide against them in the scriptures.

7 Hee that walketh in his integritie, is iust: and his chil∣dren shalbe happy after him.

We desire naturally to be reputed iust, and that al goe well in our family, not onely during our life, but also after our decease.

Nowe to the ende wee haue no vaine reputation, but bee iust indeede, yea before God, and that wee ourselues haue witnesse thereof in our owne consciences: Solomon sheweth vs the way that wee ought to walke in, when hee saith,

He that walketh in his integritie, is iust: and his children shall bee happy, &c. Hee saith not, hee which referreth him∣selfe to bountie and vertue of his neighbour, and attendeth to his merites: to the ende wee doe not as the Papistes doe, which re∣commend themselues to the merites of Saints which are departed, and attende on the suffrages and workes of supererogation of fat bellied Monkes. It is not meete that wee bee fainte hearted, to rest and take breath, nor that wee ease and repose ourselues, as if our legges were a weary, or our feete chafed: but wee ought too walke being conuersant with our neighbours in sounde and pure conscience, without malice, fraude, or any disguisement: and doing frankely to our neighbours, as wee woulde they shoulde doe vnto vs, keeping loyaltie to them, and loue vnfained, being ready rather to endure damage, then to hurt another man. This is the integritie in the which al faithful men ought to walk, to deale purely and iustly in the house of the Lorde, which is his Church. This is wel taught vs in the scriptures. If wee walke in suche integritie, wee are of the number of them which haue place in the house of the Lorde: * 1.20 wherevpon ensueth that hee accepteth vs as iust: For the woorde of the Lorde is righteous, and al his workes are faithful. Hee loueth righteousnesse and iudgement: the earth is full of the good∣nesse of the Lorde. For thou art a God which louest not wicked∣nes. The wicked shal not dwel before thee. It foloweth also that we walke according to his lawe: for there is no integritie but that which is taught vs by the woorde of God. One may see this clearely in the Psalme 119. 1. and in many places of the same Psalme,

And seeing it is so that our integritie, lyeth in keeping of the Lawe of God, the which is not in our power, it followeth that of our¦selues wee cannot walke in our integritie. And therfore although it bee called ours, and that it is the way of iustice: yet neuerthe∣lesse let vs take heede to glorifie ourselues in our owne way, as if of ourselues wee did walke so: but let vs aske the guiding and gouernment of our God. Otherwise wee cannot walke according to his commandements, as is shewed vs in many places by his pro∣mises, * 1.21 wherewith wee shoulde not haue to doe, if of ourselues wee had the power to doe that which hee promiseth. Wherfore al∣so although it be said, that who so walketh in his integritie, is iust: let vs not imagine that our integritie maketh vs iust. But when wee walke rightly and roundly, without dissimulation or fraude in that which God hath taught vs by his worde, wee haue a certaine argument that wee are iust: for wee bring foorth the fruites ther∣of, the which make vs not iust, but because God iustifieth, and sanctifieth vs by his spirite, we bring foorth the fruits of iustice: and * 1.22 so walking in integritie wee haue witnesse that we are iust. Also we are certaine of our election to eternal life: for them that he hath predestinated, he hath also called, & thē that he hath called, he hath also iustified: and them that hee hath iustified, hee hath also glorifi∣ed. * 1.23 And so wee haue testimonie of being blessed, not onely for ourselues, but also for our children after vs: as Solomon pronoun∣ceth saying,

And his children shalbe happy or blessed after him. Not that the father deserueth it, nor yet the children, but it is by the meere mercy of GOD according to his promise. Wherefore wee ought to vnderstande the promise that Solomon maketh here, according as the Apostle Saint Paule expoundeth it. All they * 1.24 which are borne after the fleshe, of iust people, are not iust, nor blesse•• for the same: and contrariwise, they which proceede of the wicked, are not vnhappy therefore: as it is shewed to vs ve∣ry well in Ezechiel, Chapter 18.

8 A king which sitteth in throne of iudgement, chaseth away all euill with his looke.

Kinges, Princes, Magistrates, and Superiours of the earth are so much doted ouer their owne greatnesse, and preheminence, that they thinke one ought to tremble vnder them, when in the meane time they passe their dayes in pleasure, and make good cheere, slee∣ping, and resting at their ease, without taking care to minister iu∣stice, and regarde to roote out the wicked reprochful, and insolent. Whereby it commeth to passe that il deedes increase and indure, and it is an hard thing to remedie it: for this cause Solomon being willing to amende such disorder, and loosenesse, admonisheth kings of their duetie, saying,

The king, &c. Hee wil first of al that Magistrates bee not as them, whome God complaineth of by his Prophet Esay: but that they bee set in the throne, not of pride, pompe, and vaine magnifi∣cence, nor of oppression, outrage, and violence (as the most parte of them which haue the title of administratours of iustice, come to possesse the seate, for to make their own profite by wrōging others) but that they be set in seate of iudgment, that is, in what part soeuer they bee, their affections and studies tend, to do right to euery one, to punish the wicked, mainteine the good, and deliuer the feble and oppressed from the violence, tyranny, and crueltie of the wicked. Secondly, as God, (whose liefetenants they are) beholdeth with his eies al things: so he wil that kings haue eies, that is to say, care and diligence, to watch ouer them which are giuen them in charge, and of whome they haue the gouernment, to the ende they may banish and chace away al wickednesse, and that trueth, iustice, holinesse, & innocency may raigne: and because what heede or diligence soe∣uer kinges and princes vse, yet they are neuer of themselues suffici∣ent to chace away al euil: but they haue neede too haue honest mē to beare charge vnder them, as Iethro admonisheth Moses ther∣of: also king Iosaphat constituted Iudges. For this cause the kings * 1.25 eies may bee taken also for them which helpe him to administer iu∣stice. This while it is not meete to say that it is lawful, to referre himselfe to them wholy, without taking heede there to himself: for if he make no account to looke with his owne eies, and his officers doe any vniustice, the fault shalbee imputed to him. It is meete meete therefore that superiours which appoint officers vnder them regarde neerely what men they bee that they appoint. For the rest,

although euery one ought to helpe his neighbour, and defend him, so much as is possible, from al oppression, and violence, yet is it not lawful for particular persons which are not in office, to place them¦selues vpon the throne of iudgement, for to chase away euil. Solo∣mon sheweth it wel, when hee attributeth this same to kinges. So doeth our Lorde Iesus Christe when hee reprehendeth the Apostle Peter, for the cut eare. Matth. 26. 52.

9 Who shall say, I haue cleansed my hearte: I am cleane from my sinne?

It is written that God created man to his owne image and likenesse: whereto Ecclesiastes hauing regarde, saith: That GOD * 1.26 hath made man iust and right, but by vnthankefulnesse, and mis∣knowledge, by arrogancy and rebellion, he hath soone defaced and abolished this image, and is fallen from his righteousnesse: as is seene in Gen. 3. and Ecclesiastes signifieth it, when in this place afore al∣leadged, hee sayeth that men haue sought out many inuentions. Now man by his fal is somuch corrupted and made seruant to sinne and death, that all his posterity is infected therewith. Inso∣much that none is exempt from sinne, but all are so hardly bound therto that they cannot free themselues. And this is not in the out∣warde partes onely that hee is suche a one, but principally in the in∣warde partes, which soyle, and corrupt the other members. And therefore Solomon demandeth not, who hath washed his handes or feete? or, who hath cleansed his body? for the outwarde wa∣shinges or bodily purginges, although ordeined in the lawe, serued to no ende, but rather were hurtful, but that they were instruments to conduct the person to search his spirituall purgation in the blood of Iesus Christ, and to knowe that he had neede to bee clensed in∣wardely, but he asketh:

Who will say, I haue purged my hearte, I am cleane from my sinne?

Wherein weee ought to learne that the filth and infection

which soileth and corrupteth the person, is of the heart, and that the prrincipal care that wee ought to haue of ourselues, is that wee be pure and neate in our heartes and consciences, which thing we can∣not attaine to by faith and repentance. Let vs beware of resembling the Scribes and Pharisees, to whome Iesus Christ obiecteth their * 1.27 hypocrisie. Neuerthelesse the principal meaning of Solomon (when hee maketh such interrogation) is to shew vs, that man, be hee neuer so iust and holy, ought not, nor cannot truely vaunt him¦selfe, that hee is pure and cleane from sinne. This hath been she∣wed by the figures and shadowes of the lawe, when it behooued vs so oft to renewe the sacrifices, oblations, and washings: and be∣fore Solomon, Dauid wel shewed it, when hee was so heedeful, to aske stil pardon for his sinnes. It behooueth vs also to learne so of * 1.28 our Sauiour, when hee wil, that one pray without cease, and hee teacheth vs to demaund pardon for our sinnes: And when he shew∣eth by the similitude of the Pharisee, & the Scribe, that man ought not to trust in himselfe. It is meete we learne it also of Saint Iohn. Knowe wee therefore, that wee ought not to vaunt of our clean∣nesse, but in al humilitie and mistrust of ourselues, say with Esay, We are al as filth and doung, and al our righteousnes is, as a spotted peece of cloth, &c. And therefore wee shoulde pray with the same Prophet, Nowe goe too Lorde, thou art our Father, we are the claye, and thou art hee which formest vs, and we are al the workes of thy handes. Lord be not so angrie against vs, neither remember our iniquities any more. And with Dauid. Lorde enter not into iudgement with thy seruant, &c. And that wee perceiue clearelie (as Saint Paule did) that there is no goodnesse in vs. Thus doo∣ing wee shal not proudly vaunt ourselues to haue purged our heartes, but wee shalbee humbled, and then GOD will ex∣alt vs.

10 Twoo manner of weighies, or twoo manner of measures, both these are abhomination vnto the Lorde.

When Marchants which seeke to enrich themselues by the hurt

of others, vse wicked and vnlawful fetches which they cal subtitle, to the end to disguise the commodie and set it foorth to make it ap∣peare better then it is, or of more measure and weight, or selling it dearer to the simple, then to the skilful, they thinke not that God re∣gardeth it, much lesse that hee taketh ill the iniquitie which they commit in deceauing their neighbours, selling them as deere as they can, either with disceite, or with lesse weight or measure then is lawful: they perswade themselues that God hath other thinges to doe, then to to settle themselfe to see if there be true dealing a∣mongest merchantes or no, for they thinke, that it is but aduenture or fortune, or suttletie, or diligence, which is the cause of making a man riche. This while, although in crauing their trade of fraude, and trumperie, of theft and robberie, they acknowledge not God as they ought to doe: neuertheles they are greatly to blame because they doe against their owne consciences. For they woulde be loath to haue one vse them so, and woulde soone condemne as wicked, al suche as vse suche traffickes, were it not that they were of the same trade, and studie to get profite thereby. But when God hath a care ouer hearbes, and litle birdes, yea, ouer the heares of our * 1.29 heades, which wee esteeme no great matter, it is good to vnder∣stande that hee regardeth wel howe men vse vs, and taketh it not in good parte, if one beguile vs, or pil and powle vs: but hath in hate and abhomination, them which vse fraude and disceite. So∣lomon sheweth it, saying,

Twoo manner of weights, &c. Heere wee see howe for the ini∣quitie of the disceitful, things without sense, & dead, which can do neither good nor harme, are abhominable before God, much more they which so abuse them. Which thing Solomon also wil that we should vnderstande by this present sentence. Also it is good reason, that such disceiuers be abhorred of the Lord. For, asmuch as in them lyeth they falsifie them: for weights, and measures are the woorke of the Lorde. There is none but hee feeleth himselfe greatly offen∣ded, if one seeke to make false his worke: wee ought not therefore to maruel if God abhorre them that sell by false waight and mea∣sure, * 1.30 or which haue one weight to buy by, & another to sell by. This falshood, & diuersitie is marked, or noted, when Solomon doubleth

the words, saying, Two maner of weights, & two maner of mea∣sures: which is to say, the great, to buye by; and the litle, to sel by. And they that haue a double measure of corne, the great to buy by, and the litle to sel by, are al abhominable before God. Although we had but a natural light which taught vs to doe to our neighbours, as wee would they should doe vnto vs, yet wee ought to be iust in weight and measure: And by farre more reason, when God com∣mandeth it.

11 The childs also shalbe knowne by his conuersation, whe∣ther his workes be pure and right.

Many thinke that one ought to let children doe according to their owne phansie, not vexing them, nor constreining them at al to keepe themselues vpright, and vse honest dealings, & good ma∣ners, nor to accustome their wittes to practise things pure & right, to exercise their tongues and handes therein, and others members as neede and oportunitie require. At leastwise, there are many fa∣thers and mothers, there are many Superiours and Gouernours, which haue no care to holde youth vnder in feare, and refourme their insolencie and dissolution. Whereof it commeth, that when children are more in age, they are of wilde and wandering wittes, of peruerse and corrupted willes and affections, and applie not their members but to vanitie and follie, to shame, and filthines, to works wicked and abhominable. And when they are come to perfect mans age, according to the time of life, they neither can nor wil finde in their heartes to change, but if they could they would by their willes waxe far woorse: as one may see by experience, when they prouoke young folkes to giue themselues to pastime, with al insolencie, and loosenes of life, and that they desire also to be young againe, to ac∣complishe the desires of the fleshe, in their concupiscences. But be∣cause wee ought to couet that our children shoulde become honest men, and reioyce to see them in good company, whereby wee may iudge, and hope, that in time to come, they wil gouerne themselues honestly in al purenesse, and vprightnesse, it is not meete that wee be of this foolishe opinion, or that wee folowe this negligence. But that wee be heedful, and diligent, to guide and keepe youth which is

cōmitted to our charge, bringing thē vp in the feare & knowledge of the Lorde, to the ende, that as muche as in vs lyeth, wee teache our children and seruants good and honest maners, and that we ac∣custome them in the same: insomuche that wee seeke to bring to passe that they giue themselues thertoo, and take pleasure therein, and applye al their whole studies thervppon: if wee can gaine thus muche of our young folkes, wee haue good hope that in tyme to come they wil walke vprightly, and giue themselues to cleane and pure woorkes. Solomon affirmeth and pronounceth it, saying, The childe also shalbe knowne, &c. Let vs not thinke that he spea∣keth according to the maner and opinion of wise worldlinges, who iudge of children in the time to come, according as they see them enclined of themselues, without the worde of the Lorde. For such an inclination be it neuer so faire, is but filth, vanitie, hypocrisie, and wickednesse. But hee wil that by the worde of God, wee gouerne young age, and that wee vse them to honest and religious conuer∣sation. It is verie necessarie to doe so: for this worde is the rule of al ages, Dauid sheweth it wel. And Saint Paule praiseth Timo∣thie, * 1.31 in that euen from his youth hee hath had knowledge in holie letters.

12 The Lorde hath made both these twoo: to wit, the eare, to heare; and the eye, to see.

The worlde is giuen to speake foule and filthie, iniurious and yl wordes, in diuers sortes: To doe also detestable, hurtful, vilai∣nous and infamous woorkes. And although the conscience of ma∣ny, yea, of al, almost reprooue them, yea make them to tremble, wil they, nil they, neuertheles they striue to persuade themselues that God heareth not their speeches, nor seeth not their doings, But if a workeman which hath made a worke, doe know the same in al partes, and wotteth wel to what vse his worke is most proper: By a farre more reason, it is meete we doe this honour to our Lord * 1.32 God, and Creator, to acknowledge and confesse, that there is, nei∣ther wordes nor woorkes in the worlde which hee heareth not, or

seeth not, bee they neuer so hid, and secret. Solomon sheweth it wel when he saith,

The Lorde hath made both these twoo. &c, Hee nameth but two for briefnesse sake. But that which hee let vs vnderstande, that there is no parte or member of man which hee hath not made, and which hee hath not himselfe placed vppon the body as seemed him * 1.33 good. Then if it bee so (as of force wee must beleeue it is so) it fol∣loweth that there is neither breath nor motion in any part of mans body, but God seeth it and vnderstandeth it. And therefore it is by good right, that the Psalmist complaineth of the wicked which vse violence, and perswade themselues that God neither heareth nor seeth any thing. Also because they play so with God, hee pronoun∣ceth them accursed by his Prophete Esay. Let vs learne therefore * 1.34 heere to apply al our senses to heare, say, and doe, that which God hath ordeined by his woorde, without despysing or mockery at all, knowing that hee which hath made vs, is alwaies present with vs. And if wee abuse our members, which ought to bee the temples of the holy Ghost, let vs knowe that God wil cal vs to accompt there∣of, * 1.35 which wee shal not absolutely performe, and therfore hee wil destroy vs, yea without any difficultie, ad Dauid signifieth wel when * 1.36 he saith, But thou Lorde wilt haue them in derision, and wilt laugh al the heathen to scorne.

Wee merite and deserue well then to bee derided, despysed, and reiected of our God, if wee abuse our members. For it is an in∣fallible argument that the inwarde parte is infected, and corrupted, when the outwarde hath his mouings. And thus wee are wholy and intyrelie infected and filthy, and by consequent abhominable before our God, whose handywoorkes wee abuse wickedly. Let vs learne moreouer that if there bee any likelyhood of good∣nesse in our members, not to forget ourselues nor to bee puft vpp with pryde, to despyse them which seeme not too bee so prompt and ready as wee thinke ourselues to bee: But in all humilitie and modestie acknowledge GOD, who hath gi∣uen vs the vertue that is in our members, to the ende wee em∣ploy it to his glorie and the profite of our neighbours. Other∣wyse wee are vnthankeful and proude: for without the ayde of

him which hath giuē vs eares & eyes, we can neyther heare nor see. Balaams Asse saw the Angel. The eies of the two that went to Emaus * 1.37 were closed. For the rest, let vs note that if of ourselues wee haue not the outward senses, nor the motions thereof, then of ourselues we cannot haue that which is more excellent, as our spirites, and the motions of them which proceede of the regeneration of the holy Ghost to conduct vs in al holinesse, and innocencie. For he that cā∣not do the litle, cannot doe the much: knowe we therefore that our spirits cannot rightly contemplate nor vnderstande but that God is their helper. Also although wee take paine to giue counsel, and to gouerne, yet our labour is in vaine, if God doe not gouerne it. The common sorte heare and obay their superiours, if GOD giue them good vnderstanding and tractable heartes. Princes see cleere∣ly, and are wise, and giue good order, and foresee well for the com∣mon wealth, if they bee ayded by GOD. This may somewhat be vnderstoode by the Psalmist, wherefore we haue to followe the * 1.38 counsell of S. Iames. That if any of you haue lacke of vnderstan∣ding, let him demande it of God, who giueth it to al men simply, and it shalbe giuen him, &c.

13 Loue not sleepe, lest thou come into pouertie: but open thyne eyes that thou maist haue bread ynough.

There is no man which in his owne phansie is desirous of po∣uertie: Neuerthelesse many sommon it with great hast not mouing a foote but resting at their ease, as the slouthful doe. And Solomon * 1.39 hath somewhat touched it: but he wil not that we resēble such slug∣gards, as he declareth vnto vs, saying, Loue not sleepe. &c. Hee for∣biddeth not one to take his rest, and sleepe, for it is a thing natural to men, which proceedeth not of sinne. For if sleeping had procee∣ded of sinne, our Lorde Iesus Christ had not slept as hee did. And men of force must sleepe, as experience sheweth vs. For without * 1.40 sleepe they coulde not performe their businesse. But it is meete that sleepe bee moderate, and temperate and that it be taken at conueni∣ent * 1.41 houres. That we resemble not them, which are not content to sleepe a nights, but also spend therein the most part of the day: Nor they which take their pleasure, to play a nights, & then make the day their night, lying, and sleeping til breakefast or dinner bee ready.

Solomon forbiddeth vs the loue of sleepe, after the maner of such folkes, to the ende it happen not, that pouertie assaile vs: not that hee meaneth, that the thing which ought principally to keepe vs from the loue of sleepe, is the feare of pouertie: but hee hath re∣garde to that which wee feare naturally aboue al thinges, excepte death, and threateneth the slouthful with that, which they feare wil betide them. And after this threatening, hee admonisheth vs to wakefulnes, when hee saith, Open thy eyes, &c. not to playes, and pastimes, and other dissolutions and insolencies, as there are many who are too muche wakeful about the same, but hee admonisheth vs to watche about our buisinesse which is committed vs to doe, as hee sheweth by the promise which hee addeth, saying, That thou maiest haue bread enough, for hee saieth, Hee that laboureth the earth, shalbe satisfied with bread. In eche labour is abundance, the * 1.42 soule of the diligent shalbe satisfied.

14 It is naught, it is naught, saieth hee that buyeth: but withdrawing himselfe aside, he boasteth of his bar∣gaine.

As there are wicked sellers which disguise their wares, extolling it, and praising it, and setting it out farre more then they ought, by lying and swearing, or rather forswearing, to the ende to sel it for the most that they can: and sel it with lesse measure or lesse weight, or in some other maner of way, vnlawful: So are there buiers which are litle better, for they wil doe nothing but watche how they may deceiue the sellers, and chiefly when they thinke that they are not skilful and wylie, but proceed in simplicitie, or vnderstand not what the ware is woorth, or els are so needie, that they are constrayned to sel that which they haue, at a smal price: then the suttle and craf∣tie buyers, knowe howe to disprayse the same, saying, that they knowe where is as good, and at a better price, or varie so muche, that they make them forget the number, or els wil haue more weight, or measure, then it behooueth them, or wil giue some mo∣ney in hande, and the rest take at credite, neuer to paye. The expe∣rience thereof is but too manifest. Neuertheles, Solomon letteth not to shewe it vs, when he saieth,

It is naught, it is naught, saieth hee, that buieth. Hee spea∣keth so, to the ende, to shewe buiers, which wil haue things almost for nothing, that the holie Ghost knoweth wel their malice, and that against their consciences they dispraise in wordes, that which they woulde buye, and which they knowe to be of a good value, for after that they haue obtained it at a lowe price, they scoffe and iest at the seller behinde his backe, and glorifie themselues in the deceite they haue wrought. Solomon speaketh so, when he sayeth, But withdrawing himselfe aside, hee boasteth of his bargaine. Some say, Naught, naught, sayeth he, that possesseth: but when the thing goeth away, then hee praiseth it. Wherein they vnderstand, that Solomon blameth those which are not content with their estate and condition, and neuer say wel thereof: but when they are falne into a woorse, then they acknowledge and confesse that they were wel. Then according to this seconde sense, let vs learne to content ourselues with our calling, although it be poore, and laboursome, knowing that wee haue nothing, be it good or euil, but it commeth by the wil of God our father, to whome wee owe al obedience. and to take al in good parte at his handes, to prayse it, and giue him thankes for it. For in what sort soeuer hee afflict vs, he neuer depriueth vs of those thinges which hee knoweth are needefull for vs.

15 There is golde and a multitude of stones: but the lippes of knowledge are a precious iewel.

The fleshly and wordly men, which wil bee fine and gaie in their bodies, houses, and also in their riches and treasures, seeke to decke themselues with goldringes, fayre and riche Pearles, and stones verie precious, Chaines of golde, and other ornamentes a∣bout their garmentes: And as farre foorth as they can, they garnish their houses with vessels of golde and siluer, to the ende, that all shine with them, and men haue them in admiration: for suche sightes do dimme the eyes of the poore which are simple, & would gladly bee of power to appeare like vnto them. So also they seeke to hoarde vp in their treasuries, great sommes of gold and money.

And when they are so enriched, they please themselues greatly, as being possessours of the most precious thinges of the worlde. And indeede there is no worldly thing more precious than golde and pearle. Also the holie Scripture (to applye it selfe to our rudenesse) beeing willing to shew vs the excellencie of the worde of God, and howe wee ought greatly to esteeme it, compareth it to gold, siluer, and precious stones. It is onely because of our rudenesse, that such * 1.43 a comparison is made. For the woorde of God surmounteth infi∣nitely, and incomprehensibly al riches of the worlde. And there∣fore, if wee esteeme and praise worldly thinges that are precious, it behooueth vs farre more to be affectioned to the worde, and say with a pure, and cleane heart, The iudgementes of the Lorde are more to bee desired than golde, and more sweete than honie, &c. The doctrine of thy mouth is better vnto mee then a thousande * 1.44 peeces of golde, or siluer. I haue loued thy commandementes more then gold or Iewels. Solomon hath shewed vs heeretofore, that wee ought to be so affectioned to this worde. Hee sheweth it vs presently, when he saith,

There is golde, &c. Wee ought to esteeme nothing more pre∣cious then the worde of trueth, which is spoken vnto vs by the lippes of the Ministers of the Lorde. That worde is the knowledge which maketh their lippes precious. And if the worldly sort do take pleasure, and delight their eyes when they see fayre Iewels of gold, and precious stones, by a farre more reason, wee ought to bee at∣tentiue to the lippes of knowledge, to receiue it, not as the seede which falleth by the high way, or on rockie grounde, or amongest thornes, to receiue thereby some transitorie or temporal tast: but as the good earth doeth which maketh the seede to flourishe: so it behooueth vs to receiue this knowledge in heart pure and neate, thereby to reioyce and feede our soules. Not as they which feede onely their eyes, when they beholde any fayre Iewel, and after∣warde haue no fruition thereof. But if wee receiue the word with a good hearte, it wil remayne with vs for euer, and wil ne∣uer departe from vs: for it is not like fraile and transitorie things, but endureth and abideth for euer.

And therefore Saint Peter counselleth vs to loue one an other in * 1.45 heart purely, being regenerate not of corruptible seede, but incor∣ruptible, to wit, the worde of God, liuing, and enduring for euer. If wee desire to come to this, let vs folowe the counsel that Solo∣mon giueth vs. Get thee (saieth hee) from a foolishe man, &c. * 1.46 Thus doing, we shal not onely haue pleasure to heare the lippes of knowledge, but also our heartes shalbe so replenished with science, that of the abundance there of, our lippes shalbe opened, and speake to the praise of God, and the edification of our neighbours, after the counsel of Saint Paul. Ephe. 5. ver. 19. 20.

19 Take his garment that is suretie for a stranger, and take a pledge of him for the vnknowne sake.

The Lorde God in his lawe permitteth, that one take a pledge of him to whome hee hath lent any thing, but hee wil that incon∣tinent the pledge bee giuen againe to the poore, and that rather one * 1.47 endure some losse, then to bee vnkinde and cruel towarde the indi∣gent, and needie, folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe, wil that wee take heede of loosing our goods which we lende, and for the suretie thereof, to take a pledge, for hee sayeth,

Take his garment, &c. And therefore he speaketh not of ta∣king a pledge betweene brother and brother, that is to say, of him that is of the same nation, and religion with him that lendeth, and taketh pledge, as there is expresse mention made therof in the law: for it saith not, when thou lendest to whosoeuer, but, to thy neigh∣bour, to wit, hee that is a Iewe by nation and religion as thy selfe, but hee speaketh of people which knowe not one another, nor knowe not the faculties, and neede the one of the other, as may bee seene by that, where hee saieth, A stranger: but for exposition he saieth also, The vnknowne. For this cause hee maketh no mention of restoring the gage againe straight way. Neuertheles, let vs not thinke, that hee wil permit more or greater rigour then God doeth

in his lawe. For (as it hath beene touched) The lawe speaketh of them which are of the same nation and religion, and which knowe one another, and howe eche thing standeth amongst one another. And Solomon speaketh of the vnknowne, and willeth that one bee careful to take good assurance, for one knoweth not whether they be men of a good conscience, and conuersation, or prodigal, and excessiue in expences, as dicers, gluttons, drunkardes, and whore∣maisters. In whose handes it is not good to trust ones goods: but if hee doe, to take a sure pledge for safegarde: for goods are com∣mitted to vs, not to let them goe at randon, but to dispende rea∣sonably, and helpe our neighbours therewith, which are poore and indigent. Meane while, let vs esteeme none as strangers, but those which are of a dissolute life. For Iesus Christ hath vnited vs * 1.48 all.

17 A man thinketh the bread sweet that is gotten with de∣ceite: but afterwardes his mouth shalbe filled with grauel.

Wee ought to knowe by that which is commanded vs in the lawe, and by the great number of aduertisementes which are made vs in diuers places of the Scripture, that God loueth trueth, iustice, innocencie, loyaltie, and humanitie, and wil that wee folow these vertues: where contrariwise, hee hateth lying, iniquitie, false dea∣ling, deceite and crueltie, and al wicked traffickes, deceites, and disguisements, which hee wil in no case that wee vse. Then if wee were the seruantes of God, fearing him as wee ought: if we woulde frankly obeye our heauenly Father, as good children, wee shoulde thinke his commaundementes good, and take great plea∣sure, to folowe and keepe them, being verie loath and sorie to faile in any one pointe of them. But wee are of so corrupt, and wic∣ked a nature, that wee wil not hearken to our God and Father, but thinke that too sharpe and rigorous, which hee commaundeth. It seemeth vs, that hee is too seuere and rigorous, and that wee shoulde neuer haue good daye, if wee shoulde yeelde ourselues subiecte to his wil. For this cause, turning backe, and wholy re∣uolting

from him, reiecting his yoke, wee giue ourselues to the de∣uil, and wil accomplishe his desires as if hee were our good father, and wee his children altogether at his commandement: for as hee * 1.49 is a lyer, and father of al lyes, and as hee hath beene an homicide from the beginning, and hath not dwelled in trueth, nor trueth in him: so we loue lying & crueltie, and take delight to liue by fraude and deceit, exaction and oppression. Solomon signifieth this in one worde, when hee saieth,

Bread that is gotten with deceit, &c. Hee saieth not abso∣lutely, that suche bread is sweete, but hee saieth, That a man thin∣keth it sweete, wherein hee taxeth greatly the peruersitie, malice, inhumanitie, and crueltie of man, in that hee hath pleasure and de∣light to liue by a wrongful, violent, & outragious meanes, the which bringeth to his neighbour woe and griefe: and is to him verie bit∣ter: for a man can not eate the bread of deceit, but hee must make them eate the fruites of anguishe, whome he deceiueth, pilleth, and oppresseth. So Merchantes and worldly Artificers, which set not before their eyes, nor make no account to loue their neighbours, as muche as in them lyeth, make them eate a sharpe and sowre bread, whome they deceiue. So doe al Princes, Magistrates, and Iudges which loue bribes, and giftes, and which haue respecte of persons: but aboue al the Monkes of the Papacie (who vnder shadowe of their gaie diuine seruice, or rather diabolical, get to themselues the substance of the simple, which beleeue in their lying) make folkes eate a bread so bitter, that the soules are lost and destroyed for euer after it. The bread therefore of falshood, is not sweete ab∣solutely: because it endomageth them of whome it is taken. So doth it also to them that eate it: for their fraudes and theftes, their exactions, and oppressions, their inhumanities, and violences, (which are the bread of falshood or deceit, because they possesse not iustly, the goods which they haue heaped together by suche iniquitie, neither can they vse them lawfully) are finally gree∣uous and noysome to them, as Solomon pronounceth it, say∣ing,

But afterwardes his mouth shalbe filled with grauel. Hee vseth heere a similitude of corne, which hath beene threshed on a

dustie flore, or grounde, immediately after the Mill hath bene pic∣ked. Of suche corne one may make fayre breade, but they that shal eate of it, shalbee vexed at the grauel which they shall finde betweene their teeth, for it hath no sauour, but rather hurteth the teeth, when it comes betweene them. So the breade of de∣ceite wil bring in the ende great domage to them which eate it. For through the same they shalbee cast into vtter darkenesse, where shalbe weeping and gnashing of teeth.

18 Confirme thy thoughts by counsel: and so make warre with wisedome.

The Princes of this worlde haue great thoughtes, and di∣uers, and knowe not for the most parte howe to atchiue them. They esteeme themselues so great and puisant that they dote ouer their owne hautinesse and power, and thinke verily that none shoulde resist them, or at leastwise if they doe, to bee able too beare off the blowes, and easily become conquerours. But expe∣riēce hath shewed it in Pharao, and Sennacherib, and many others, and also sheweth it nowe in our time, that the great men of this worlde are often frustrate of their attemptes: which ought to be a great shame and griefe to them which esteeme of themselues so.

Nowe to the ende that faythful and Christian Princes come not to such confusion, Solomon warneth them saying.

Confirme thy thoughts by counsel: and somake warre with wisedome.

Wherein he assenteth somewhat, that kings & Princes shoulde thinke on that which they haue to doe, and chiefly when there is question of warre. For it is not meete then that they be asleepe. But he wil not that they proceed in the execution of their thoughts, ac∣cording to their phantasies, & opinions. For most cōmonly by their ambition & disordinate desire of raigne & bearing rule, they wil put oftentimes, both them and their subiectes in greate danger.

And therfore he sayth not, Confirme thee in thine own thoughtes of thy selfe, but, by counsel. And that is it which wee haue alrea∣die alledged heeretofore in some places, That Kinges and Princes are not sufficient of themselues alone to rule and gouerne, but they shoulde haue about them, men of good counsel and ad••••••e. If they folowe the admonition of Solomon, and that warre be mo∣ued against them, it shalbe easie for them to resist it: as Solomon promiseth, saying, And so make warre with wisedome. For we ought to knowe that Solomon admonisheth not Princes, but be∣cause hee knoweth that the wil of God is suche, as importeth pro∣mise. And that which is also done truely by wisedome, is neuer vn∣done, but hath yssue, and durance. Let vs vnderstande also, that hee commandeth not to make warre, but hee sheweth that for the good guiding of the same, it behooueth to proceede by wisedome not humane, but diuine, which is so say, that one enterprise no warre, but first hee knoweth that God appointeth it: wherevppon ensueth, that it is not lawful for kings & princes, to make warre, to enlarge their limites, and make themselues great earthlings, but for too defende the countrie which GOD hath committed them in charge.

Notwithstanding some wil say, that the children of Israel haue assayled many people, and destroyed them by warre. But for an∣swere one may say againe, that one particular feat which God com∣mandeth for a time, ought not to be turned in consequence, to bee made laweful for euery man. One may say moreouer, that that which hath happened to the children of Israel, hath beene done in figure of things to come, to wit, to instruct vs that wee haue no ac∣quaintance with the enemies of God, which are chiefly the Diuel, and our owne sinnes.

19 Hee that reuealeth secrete counsel, turneth to a backe∣byter: wherefore meddle not with him that offen∣deth with his lips.

Solomon accuseth him of backbiting, whome his neighbour hath made priuie of some of his secrete imperfections, to discharge * 1.50 his heart, and be vnloaded thereof, and to haue some rest in his spi∣rite: when incontinently, hee publisheth that which he hath heard or seene in secrete, to the ende to be welcome amongst the enemies of him which hath bewrayed himselfe, or amongst them which are couetous to heare euil speeches of others. And in this wise, hee striueth to hurt his neighbour, either in his name, or in his goods, or els in his person. Solomon doeth so here, saying, He that re∣uealeth secrete counsel, turneth to a backbiter. And this is, because the world is greatly replenished with reporters of things which pro∣fit nothing, neither to thē which tel them, nor to them which heare them. And so of flatterers which seeke to be welcome vnto them, which delight to heare one praise & extol them, and dispraise others. Likewise of backbiters, which seeke the decaye of their neighbours, and procure it in lying, and speaking false witnesse against them. It is also, because that of our corrupt nature, wee are enclined to co∣uet glorie and praise, and thinke that we should be the rather prai∣sed, if wee speake yl of our neighbours. And if we be not often ad∣uertized of our duetie, we forget ourselues, and applye our tongues (headlong) vnto euil speaking. And because wee are neuer so wel reformed, but stil our nature is inclined, to bee soone agayne corrupted and peruerted, and because euil woordes corrupt good manners. Solomon wil in no case, that we conspire with the back∣biters, nor that wee be familiarly conuersant with them, nor that he consent to them any way. He forbiddeth vs this, when he saieth,

Wherefore meddle not with him, &c. It is verie necessarie that wee vnderstande this same, according as it hath bene expoun∣ded. For as long as wee be in this world, it must needes be that dar∣nel must growe amongst the Wheate, but when God hath giuen vs the grace to be Wheate, let vs take heede that wee turne not into darnel. Let vs walke therefore in feare and trembling, and take no pleasure at al to be amongst backbiters, which offende with their lippes, that is, which speake against their consciences, and against that which they knowe to be good and right, and forsake the word of trueth, giuing themselues to lying. Then if it wil doe vs hurt,

to be amongest suche people, muche more ought wee to feare, to agree with them, either in speaking or hearing euil. And wee ought to knowe that when our hearing and speeche are corrupted, the rest is woorth nothing, neither within nor without.

20 The lampe of him that curseth his father or mother, shalbe put out in the depth of darkenesse.

After that God had commanded vs to honour father and mo∣ther, hee adioyneth a promise of long life theretoo, which is sin∣gular and special to this commaundement. And therefore Saint Paule sayeth, That this is the first commaundement of promise, and * 1.51 by this promise, hee giueth hope of felicitie and prosperitie, to chil∣dren which wil be obedient to their fathers, & honour them. Con∣trariwise, hee wil that those children which in steede of honouring father and mother, doe vexe them by disobedience and curses, shalbe put to death, as hath bene alledged heeretofore. Then seeing hee deemeth not suche children woorthie of the life present, it fo∣loweth, that they shalbe depriued of the heauenly light, and sent into vttermost darkenesse. Solomon signifieth this, saying,

The lampe of him, &c. This maketh not, that wicked and rebellious children shal haue any lampe of true ioye, and prosperi∣tie, but onely that which they thinke they haue: which as is saide) shalbe put out in the depth of darkenesse. For they shalbee in so great payne, and anguish so sharp, & torments so troublesome, that of the prosperitie which they thought to haue, there shal remaine no whit, neither shal there bee remembrance of it any more. The paines that they shal suffer, shal surmount, al that which hath gone before, as contrariwise, the ioye that the obedient children shal haue of the heauenly prosperitie, shalbe so great, that if in this life they haue suffered payne, griefe, and teares, they shalbe al defa∣ced, and blotted out of remembrance.

Wee vnderstande therefore by the Lampe, which is cleare and bright, ioye and prosperitie: And by the darkenesse, sorow, sad∣nesse,

yll lucke, and miserie, according as the Scripture speaketh oftentimes of light and darkenesse, shadowe and obscuritie. And chiefly in Iob, in the Psalmes and Prophetes. But because light signifieth also knowledge, and darkenesse ignoraunce: some say, that Solomon meaneth heere, that rebellious and disobedient chil∣dren shalbe punished with great ignorance: whereof ensueth great decaie. For it must needes be, that those which can not guide them¦selues by the wordes of the Lorde, must perishe. And so in what sense soeuer wee take the lampe, and darkenesse, let vs know that Solomon pronounceth for wicked children, euerlasting perditi∣on. * 1.52

Moreouer, because in the Scriptures a Lampe is taken for po∣steritie. One might say, that Solomon threatneth vnruly children, that their ofspring shalbee of none indurance, and the memorie thereof soone abolished, or that they shal haue no yssue: as is seene to come to passe in many obstinate children, who because they haue not had their parentes in honour as they ought: God hath depri∣ued them of issue, and permitted not that they should enioy that honourable title of father. Whereof also ensueth, that hee disalow∣eth them for his children, and so consequently, they are the chil∣dren of the Deuil. And therefore in which of the three senses so∣euer wee take this sentence, let vs note, that Solomon foretelleth destruction to wicked children.

21 The heritage that is gotten in haste, shal not be blessed in the ende.

It is a harde thing for a sensual man to endure pouertie, and therefore eche one flyeth it as muche as hee can, and foloweth the meanes which hee thinketh wil make him riche. And heereby, some haste to get a great heape of golde and siluer; other, marchan∣dise; and others, houses and landes. They thinke that when they haue beene quicke at the beginning, and made haste too make themselues riche, then they shal neuer haue pouertie, but their goods will encrease and multiplie, and they shall growe

euerie day richer and richer. Nowe because they which striue to enriche themselues in haste, proceede therein with an euil consci∣ence (as they themselues wel knowe: for they would not that one shoulde proceed with them, as they doe with others: and so Saint Paule sheweth vs their euil conscience:) for this cause they are at last frustrate of their attempts, and their goods decaie at the twink∣ling * 1.53 of an eye, and vanishe away, so that they fal into great pouer∣tie, as many feele the proofe thereof. And Solomon speaketh it, saying, The heritage that is gotten in hast, &c. Wherevppon ensueth, that man enricheth not himselfe, in hasting after the goods of this worlde, seeing that the heritage so gotten, is not bles∣sed: for the blessing of the Lorde maketh riche. Which thing A∣braham and other holie fathers, which were not couetous, haue * 1.54 prooued, as the scripture witnesseth, saying: that God hath bles∣sed them, and multiplied them greatly. On the other side, Achab and Iezabel, were couetous of Naboths Vineyarde, and had it by * 1.55 and by: but it was not blessed with them. Also the thirtie pence which Iudas receiued, were not blessed with him.

Let vs vnderstande therefore, that in this sentence we are taught to doe our businesse carefully, and attende with patience the goods and profite which it shal please God to giue vs, folowing many ad∣monitions of the scriptures alledged heretofore.

22 Say not thou, I wil recompence euil, but put thy trust in the Lord, and he shal deliuer thee.

We desire al to be out of danger of the violence and outrage of our enemies, and to attaine thereto, it seemeth vs, that there is no∣thing better then to fortisie ourselues, not to susteine and endure patiently the euil which they wil doe to vs (for that wee thinke is for them to doe, which haue no blood in their nayles) but we seeke to fortifie ourselues, to the ende, to recompence the euil which one doeth to vs, or more: for in this case wee seeke (as much as is possible for vs) to owe nothing vnto them, which haue giuen or done vs any thing against our wil.

But it is so muche absent that wee shoulde render ill for il, that we ought to take great heed that it enter not in to our thought to doe any mischiefe, or to render the like to them which doe vs harme. Solomon sheweth it vs wel for he saith not, recompence not euil for euil. But say thou not, &c. When hee forbiddeth one to threaten his neighbour with wordrs which proceede from the hearte: It followeth wel that hee reprooueth the inwarde spring without the which the mouth coulde not vse any threatenings. Also in the Scripture, speache is taken for thought, and chiefly when it is saide, That the wicked say thinges abhominable, the which * 1.56 notwithstanding they woulde not speake foorth, for although they bee wicked, yet they woulde bee counted honest men, which they should neuer, bee if they were lauishe of their wordes. It is not meete therefore that wee bee reuengeful in our thoughts, nor that we shew ourselues so by words or threatnings, much lesse indeede, and execution. But it behoueth vs to be wary, peaceable, & patient, as Solomon teacheth vs saying,

Put thy trust in the Lorde: Hee wil not that wee take paine, to recompence the euil which is doone to vs, but that wee haue regarde to the Lord, hoping vpon his succour and aide, & as∣suring ourselues that hee wil not abandon vs to the wicked wil of our enimies, but deliuer vs therefro. Solomon promiseth it say∣ing,

And hee shall deliuer, &c. Hee promiseth nothing heere but the holy fathers haue prooued it. And therefore if wee will be partakers thereof, let vs foll owe their faith and patience: and for to doe it wel, let vs obey that which our Lord and Sauiour Iesus Christe teacheth his Apostles. And when hee saith, Put thy trust in the Lorde, let vs not thinke in any wise that the Lord is ab∣sent * 1.57 from vs, or that he is farre off, although according to our sense, hee bee so, because wee cannot alwayes perceiue his aide in our an∣guishes and tribulations, whereof the Saintes also make complaint. It is onely according to mans sense that hee is absent from vs, for in veritie hee seeth all that is done about vs. Hee is alwaies pre∣sent to assist vs, and aideth vs to the end we fall not in the danger which is prepared for vs as the Saints haue wel knowne. And there. fore after their complaints they comfort themselues with the assi∣staunce

and succour of the Lorde. Note wee also that although God reserue the reuenge to himselfe, neuerthelesse it is not meete that wee shoulde request him to take reuengement ouer our eni∣mies, hauing regarde to vs: but it behoueth vs to put our whole trust in the Lord, referring ourselues wholy to that which seemeth * 1.58 him good to doe, without desiring hurt to them which do vs hurt: for such is the will of God, although his office bee to defende the innocent, and punishe and destroy the outragious and oppressours, as hee doeth still at times conuenient: finally, when it is saide that God wil saue them which put their trust in him with patience: let vs note that although God suffer the innocēt to endure oftentimes euen vnto death, by the violence of their enimies: neuerthelesse hee ceasseth not to bee true in his promises, and to fulfil them. For the innocent which haue true patience in their afflictions, and temptations, although they dye in the same, yet they are saued, and deliuered in that they ouercome them, and are victorious by faith, and patience: and thereby obteine eternal saluation, to the which the children of God ought principally to aspire: when they haue any promise to bee saued, and deliuered from the handes of their enimies: for it is then that they are wholy deliuered.

23 Diuers weights are an abhomination with the Lord, and false ballances are not good.

Solomon hath alreadie aduertised vs in diuers places that wee should bee iust and equitable in that which we haue to change * 1.59 together as wel in buying as selling: and nowe hee admonisheth vs againe of the same, not sticking to pronounce one sentence of∣tentimes to the ende wee flatter not ourselues in falshoodes and deceites, seeme they neuer so little to vs, but that wee knowe, that if we be not vpright, faithful, and loyal to our neighbours, as wee woulde they shoulde bee vnto vs, wee shoulde bee the more inex∣cusable and worthy of greeuous punishment, when wee haue byn dul and sluggishe, or hardened and obstinate in our fraudes, and deceites, after so many admonitions. It is not onely Solomon that hath troubled himselfe to warne vs, but we haue the lawe,

the Prophetes, Iesus Christe, and his Apostles also. Likewise (wil we or nil wee) our owne consciences teache vs the same, when we con∣demne them that vse vs not rightly, loyally, and faithfully, as wee desire: hauing then so many maisters, wee shall greeuously bee pu∣nished, if wee despise to giue them audience and obey them.

24 The steppes of man are in the handes of the Lord: how then shall a man knowe his owne waies?

There is none of vs, but hee naturaly, attributeth to himselfe power to conduct and gouerne himselfe, ann thinketh that hee hath free will and libertie to doe wel or euil. In which thoughts there is great pride: for by this meanes man rauisheth to himselfe the ho∣nour and glory of God, and maketh himselfe his God and his Saui∣our, and leaueth his creature, as if hee had not too doe with him, whereas man ought to humble himselfe, and knowe that he ought in no wise to attribute that to himselfe which is appertinent to * 1.60 God. Therefore it is hee that guideth and gouerneth vs. We may also see it in many praiers. Solomon following his praiers saith,

Now the steppes of man are in the handes of the Lorde, &c. Whervnto Ieremie accordeth. But we must note that Solomō spea∣keh not, of manners, deedes, deliberations, and affections of man according as he were the sonne of Adam: for therein is nothing but corruptiō, of the which God is not the authour: It is mā which hath corrupted himselfe by his owne wil. But Solomon speaketh of a man, who renouncing himselfe, and declining from his infirmitie and naturall corruption, striueth to thinke wel, say wel, and do wel. We ought to knowe manifestly, that God is the authour of suche steppes according to the testimonies aforesaide: and that Solomon speaketh heere of the steppes of him that forceth himselfe. Hee she∣weth it som what, whē he vseth in his speach here a worde taken of force and puisance, and signifieth man: whereby wee are admoni∣shed that if we haue any powerto apply ourselues to wel doing, that we shold acknowlege it to come of god, & not attribute any praiers to ourselues for the same, but let vs say, The Lord is my strength & * 1.61 praise, & he is become my saluatiō, with him is wisdom & strēgth,

counsel, and vnderstanding. Then seeing it is so that our steppes are the Lordes, whose works are incomprehensible to man, it fol∣loweth * 1.62 that man of himselfe, knoweth not what hee hath to thinke deliberate, say or doe, to flye from vice and followe vertue, as So∣lomon sheweth, saying,

Howe then shall a man knowe his owne waies? Heere hee speaketh of man according as if hee were sonne of Adam, and of na∣ture corrupted: also hee sheweth it somewhat, when in his speach to signifie man, hee vseth this worde Adam: and though hee vsed it not, yee wee ought to vnderstand it so, seeing that God hath crea∣ted man from the beginning to his owne Image, and likenesse, and hath made him right or streight: but being corrupted by sinne, hee hath made himselfe ignorant, dul, and bruitishe, not because he hath not naturally sufficient knowledge of the good way which he ought to holde, to the ende hee bee made inexcusable, if his life and con∣uersation bee not such, that by the same, God may bee glorified as hee ought. When therefore Solomon addeth this present interro∣gation, it is as though he saide: If man indued with vertue, haue * 1.63 neede to beeguided, and gouerned by the Lorde: by a farre more reason the sensual man, which makes no account to resist the affe∣ctions of his fleshe, shal haue no vnderstanding to knowe that which hee ought to follow, neither maketh he account therof, but rather goeth astray.

To knowe therefore and to vnderstande our way, not that which we imagine or finde good in our owne sight, but that which God sheweth vs by his worde, (which is called ours, because wee ought to followe it, without declining either this way or that way, but to obey vprightly our Lord god) it is meet we renoūce our na∣tural corruption, to wit, our first Adam, & that the holy Ghost for∣tifie vs, and giue vs courage, and teache vs the right wil of God, wherein lyeth our way, otherwise wee shal remaine dul and igno∣rant. It is not therefore in vs, nor in our free wil, to doe or vnder∣stande that which is our duetie. Neuerthelesse, when God calleth vs, and teacheth vs by his worde, wee ought to striue to walke in the way which hee sheweth vs, and not ceasse to craue his conduict without attending newe inspirations, nor that hee should take vs visibly by the hande, for to leade vs: for the worde that is spoken

to vs dayly, is sufficient to doe that same: for by it the holy Ghost teacheth vs, and guideth vs, if we stop not our senses, and drawe backe ourselues.

25 It is a ruine for a man which deuoureth holinesse: and after the vowe, to make enquirie.

Because wee see not God with our eies, and that we heare him not with our eares, neither also it seemeth vnto vs that hee neither heareth nor seeth vs: for this occasion wee are not afraide to de∣priue him of the honour which wee doe owe to him, and are abu∣sed so farre, that wee thinke not of the euil which wil come to vs thereby. This while wee ceasse not to be in danger of perdition, as Solomon signifieth, when he saith,

It is a ruine for a man, &c. Heere Solomon hath regarde to that which is written of vowes in the lawe, as God woulde that * 1.64 one shoulde doe him this honour, to holde holy that which he hath vowed to him, & not to applie it to prophane vses, but to yeeld it to him according to his promise made. Also when by baptisme we are dedicated to him, and sanctified by the worke, we ought to offer our¦selues continually to his seruice, and to separate ourselues from all prophane thinges, to the ende that wee bee holinesse to the Lord. * 1.65 and that we yeelde ourselues to him, according as wee haue promi∣sed: and also he calleth vs thereto, and commandeth vs, You shalbe holy vnto me, otherwise we shal deuoure holynesse, appliyng it to another vsage then is lawful, and this shoulde bee after the vowes to make inquirie, howe wee shoulde bee deliuered from rendring them to doe then as wee woulde ourselues. And in this sorte wee iest at God, to be iested at of him again: and to be destroyed, as we wel deserue, then to the ende that wee fal not into such inconueni∣ence, let vs followe with perseuerance that which Saint Paule tea∣cheth vs, I pray you therefore brethren that you offer vp your bo∣dies * 1.66 a quicke sacrifice, holy, and acceptable vnto the Lord, which is your reasonable seruice.

26 A wise king dispearseth the wicked, and bringeth the wheele ouer them.

Because there are not many kinges, princes, and superiours in the worlde which make account of vnderstauding or dooing their duetie, but despising gouernment and administration, they giue themselues to pastime, and against all right and reason, fauour them * 1.67 that are wicked afore the good and the iust. For this cause Solomon knowing that they had neede to be well admonished, too the ende they might returne to doe their duetie wel, or else, be the more in∣excusable, is not content to haue so often afore warned the kinges of that they had to doe, but againe here he admonisheth them of their duetie saying,

A wise king &c. Wherein first of all hee sheweth that kinges haue neede of wisedome, according to the admonition of Dauid: And therefore they ought too bee carefull, too regarde the woorde according as it is commaunded them, and that they praye with Solomon, Thou shalt giue to thy seruant a heart, which hath vnderstanding to iudge thy people, and to knowe the good from the euil. If kinges be so wise, they wil not only vnderstand that which they haue to doe, but also minister right to euerie one, according as it appertayneth. Which thing Solomon sheweth vs heere, although he expresse but dispersement and scattering of the wicked: for this is done to conserue the right to the good, and to make them liue in peace.

Hee sheweth moreouer that kinges ought to bee mortal ene∣mies to the wicked, in such wise, that as a mightie king pursuing his enemies and smiting them athwart, maketh some to falhere and other some there, so that they cannot rise againe, euen so is it meete that they ouerthrowe and destroy the wicked. And as in the time when they fought and went to warre with waggons or chariottes, they ranne the wheeles ouer the bodies of the enemies, which were smittē down to the groūd, to bruze thē, to the end that they should not reuiue again: so kings & superiours, ought to bruse the wicked, to the ende they haue no more power to doe euil to any body. Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed, it woulde be no inconuenience. For the rest, when Solomon threateneth so the wicked of being dispersed and brused, let vs vnderstande that hee warneth vs too flie from wickednesse, and to giue ourselues to wel doing according as God commandeth

it in his lawe, and according to the ordinances of our Princes and superiours which are wise and prudent, and which seeke not, but that God be serued and honored according to his worde, and their subiects liue in peace, and good vnitie togither.

27 The lampe of the Lorde is the soule of man, searching all the inward partes of the belly.

The lampe that is cleere and shyning serueth to many vses: first to guide them that walke by night in the darke, and to make them see their way, to the intent they goe not astray, nor smyte them∣selues against any thing, or fal into any ditch or caue. Secondly, it giueth light to them that are locked in darke prisons, wherein they see neither Sunne nor moone: And for these twoo purposes it is as it were halfe a life to them that vse it, for those that are, or walke in darkenesse, are as it were halfe dead. Thirdly, it serueth to finde things hid in holes, & in the darke. Now that which the lampe doth outwardly, and corporally, the worde of God which liueth & raig∣neth in our harts by the holy Ghost, doeth the same in wardly and spiritually. And therefore the scripture calleth it Lampe or light, & attributeth to the word the things aforesaid: and this is not with∣out cause, for of ourselues we are and walke in darknesse of igno∣rance, not knowing what we haue to doe, and it conducteth vs. Thy woorde serueth for a lampe to my feete, and as a light to my * 1.68 pathes. Of ourselues we are dead, being seruants & slaues to sinne and death, and the worde lightneth vs, freeth vs, and quickneth vs. Of ourselues wee are hypocrites, and cannot, nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart. And so it is not with∣out cause that Solomon saith,

The Lampe of the Lorde, &c. For as the soule giueth life to the * 1.69 body, so the word of God maketh man quicke: and principally when man by faith cleaueth to his promises. For by the lawe, wee are accursed and condemned, in so much as wee cannot accom∣plishe it, but wee liue, and are saued by the assurance which wee haue in the promises: for the innocencie, obedience, iustice,

and holinesse, of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises. For were it not * 1.70 our corruption and naughtinesse, it were to vs a cleere lampe to re∣ioyce and quicken vs as one may see. Also it searcheth well the in∣warde partes of the bellie when it discouereth to a man the malice of his hart. For by the lawe it is giuen to knowe sinne.

28 Mercy and truthe shal preserue the king, and with lo∣uing kindnesse his seate shalbe established.

For as much as kings haue not one onely duetie towardes al their subiects indifferently, but it behoueth thē to handle the wic∣ked after one sort, & the good after another: For this cause the holy scripture giueth them now one instruction, and now another, to the end that they may knowe how to render euery one his deserts. We haue seene heretofore, that when Solomon would encourage kings against the wicked, hee hath attributed to them, rigour, seueritie & crueltie, and to make them meeke and gentle towardes the good he * 1.71 hath attributed to them mercy and benignitie. And nowe againe he warneth kings of their duetie towardes the good when he saieth, Mercie and trueth, &c. And therewithal hee sheweth them, that to raigne, and beare rule long tyme, and without resistance, it is not meete that they vse tyrannie and crueltie, disceyt, or disloyal∣tie, but that they bee merciful and true. Benignitie regardeth prin∣cipally the subiectes. For they are willingly induced to loue their su∣periours, and obay them freely, when they see them gentle, curte∣ous, pitiful, and that they are more inclyned to mercy then to ri∣gour and seueritie. Trueth also regardeth the subiects. For it is not meete that Princes vse fraude to their subiects, but that they de∣fende and keepe both them and their goods faythfully. Notwith∣standing one may say that trueth hath respect principally to them abrode, with whome Princes haue any thing to practise. For if they wil raigne peaceably and without contradiction, it is meete that they keepe faythfully their promises, and that they seeke no way to breake the fayth promised, neither by disceit nor violence or any other meanes towards them with whome they haue to doe,

if one wil say that mercy regardeth men, and trueth God, I wil notwithstande them: for it is necessary that kinges serue God in trueth according to his worde, eschewing al thinges contrary to the same, and making it bee kept of their subiectes as much as in them lyeth, to the ende that God bee honoured as hee requireth. And also, as it is so that they holde the seate of God, who is iust and true in al his iudgements, it is meet that they iudge with iustice & trueth, without respect of persons, or couetousnesse of giftes and pre∣sents, and that they repulse the lyars, flatterers, talebearers, and backbiters, punishing them, and destroying them with all false wit∣nesses. Thus doing they shalbe preserued, and established in their thrones, as the good kinges haue tried it. Pharao hath not vnder∣stoode this same, neither hath hee beene preserued, but after many plagues hath beene destroyed in the waters of the Sea: one may ioyne Solomons sonne who woulde not handle his people gently. If therefore kinges and princes wil not come to the like condition, let them not lift vp their heartes ouer their brethren: but let them followe the meekenesse of Moses, Iosue, Dauid, Iosias, Ezechias, & such others, which haue been preserued, and haue established their * 1.72 thrones by benignitie and mercy. And because it is not most com∣monly profitable for the people to change their kinges and princes, when they haue them that gouerne well: subiectes ought to vnder∣stande that they are heere warned to pray to God for their superi∣ours, to the ende it may please him to preserue them. And whiles they liue in this humilitie and obedience, that they giue occasion to their rulers to bee curteous and iust, for to followe their head.

29 The nobilitie of young men is their vertue: and a gray head, is the honour of the aged.

It seemeth at the first, that Solomon speaketh according to the fantasie of young folkes, which glorifie themselues in their force, vaunte of their actes which haue any apparance of vertue, and e∣steeme themselues noble, and worthie to bee had in estimation with the worlde, when they haue behaued themselues valiantly. And also that he speaketh according to the opinion and desire of old

men to whome it seemeth, that it is a great matter to haue liued so long that their bearde and heares are waxen white, and wil that one honour them because of their olde age, which sheweth himselfe in the whitenesse of their heares, although in themselues bee neither knowledge, skil, nor prudence. And if we should take this sentence thus, it were not far amisse: notwithstanding, it behoueth vs to vn∣derstande, that Solomon hath not spoken it to please either the young or the old, nor to make vs sticke at their fantasies and affe∣ctions. But know we that when he saith, The noblenesse of young men is their vertue, hee sheweth first to fathers and mothers, & to al them which haue gouernment or superintendence, if they will that their children, or inferiours become honorable & renowmed, or worthie to be accounted excellent, that they ought to be careful to teach vertue to youth, and to accustome them to the same: not vnto that which one calleth vertue according to the worlde, which is to bee couragious, and to haue blood in the nailes, to render euil for euil, and to doe outrage and violence vnto them which one hath in hate, or to take great paines to become rich, and to keepe (as one woulde say) a good house, such men according to the world are wil∣lingly esteemed noble. But that in following the word of God, one giue good example of life to the younger sort, that one teache them, admonish them, reprehend them, & correct them, and that one ac∣custome them to applie their time in good workes, and that they learne to haue charitie, yea towards their very enimies. See here the vertue, wherein consisteth the noblenes, excellencie, glory, & honor, of young folks. Secondly he sheweth that the younger sort are kna∣uish & infamous, worthy of al rebuke and reproch, if not being wel instructed they fashion not their maners in al humilitie, & modesty, temperance, honestie, holinesse & iustice, according to gods word: for in the obedience and faith of the same there is vertue, & not o∣therwise. Also therein it is that God craueth one to apply his force, * 1.73 and S. Paule sheweth wel that there is vertue in the worde: and when Solomon adioyneth, And a gray head is the honor of the a∣ged: he sheweth first of al to old folkes, that they ought to be graue temperate, wise, prudent, acknowledging that God hath done them this honour to haue mainteined them in this life so long that they are waxen white, and to haue giuen them space to learne vertue,

and followe the same, that they might haue vice in disdaine, and be an edification to the younger sort. Secondly, he sheweth to them that are young, that they ought not to puffe vp themselues in pride and disdaine against their elders, although for the feeblenesse, and debility of the body they seeme vnprofitable, & a let or hinderance, but in al humilitie and gentlenesse they ought to forbeare them, & with al care and diligence to assist, and honor them, in such sort that they be wholy at their commandement. It is necessary that wee * 1.74 learne this in this present sentence, otherwise there will bee no ex∣cellencie in the same. Let vs not thinke therfore that Solomon hath forced himselfe to teach vs carnal or temporal nobilitie, wherof the worlde makes account, through some force, magnanimity and hard∣dinesse, which they perceiue in the deedes and feates of some per∣sonage led by glory and ambition: nor that hee maketh great ac∣count of the white heares which are on the chin, or on the head of old men: for al this passeth, but the vertues which he teacheth vs in this sentence, are in eternal memory before God, and they which follow them shal remaine for euer.

30 Brused woundes purge euill: and stripes in the inward partes of the body.

When we are bodyly sicke, wee wil be handeled gently, and it seemeth vnto vs that the Phisitions and Surgeons are vncurteous, and haue no compassion vpon vs, when they ordeine vs sharpe me∣dicines, or apply to vs any pearcing ointment, or other thing which augmenteth the dolor for the present time. Neuerthelesse it is need∣ful & necessary that somtimes one spare not the patient for to purge and cleanse him of the filth and corruption which is in his body. O∣therwise he is in danger of his person for the life present. Also al∣though we be very euil, & that this euilnesse hath so corrupted vs, that al our conuersation is polluted & defiled therby, and that there is in vs no intire thing: neuerthelesse we woulde haue others to flatter vs, and account vs for honest men: and thinke that they which admonish vs, reprehende vs, checke vs, & threaten vs, accuse vs, and condemne vs, are our enimies and hate vs. But it is necessary to purge the inwarde naughtinesse which corrupteth al our conuersation, that men rebuke vs sharpely, and threaten

vs rigorously, and that they plundge vs euen into the depth of hell, making vs dispaire of ourselues, as if without remedie wee were wounded, and murthered euen vnto the death. This is the way to cleanse the wicked, which are very muche infected, corrupted with vice and iniquitie, and yet flatter themselues in their owne diseases. Solomon pronounceth it so, saying, Brused woundes purge euill. Dauid after the adulterie and murder flattered himselfe wel, when he made no account to confesse his faultes. But the sharpe & sowre reprehension of Nathan, serued him for a purgation. So did the re∣prehension of Saint Paule to the Corinthians. But let vs note that Solomon speaketh not of the wicked reprooued: for to suche men rorrection profiteth nothing, but to make them obstinat, and bring them in despaire, as Cain, the whole worlde destroyed by the flood, * 1.75 Sodome, Pharao, Saule.

Notes

• * 1.1

  Pro. 3. 10. Psa. 104. 15. Gene. 9. 21. & 19. 33.
• * 1.2

  Gen. 6. 3. 2. Cor 5. 21.
• * 1.3

  Pro. 1. 22. & 9. 7. 8. & 13. 1. & 14. 6. & 15. 12.
• * 1.4

  Rom. 1. 29.
• * 1.5

  1. Cor. 6. 10.
• * 1.6

  Pro 19. 12
• * 1.7

  Pro. 9. 1••.
• * 1.8

  Rom. 13. 2.
• * 1.9

  Heb. 10. 31. Esa. 5. 29. 30 & 31. 4. Ose. 11. 10. & 13. 7 1. Pet. 5. 8. 9. Iam. 4. 7.
• * 1.10

  Rom. 5. 8 Ephe. 2, 1 Col. 1. 21, 22 Ioh. 3. 14 1. Ioh. 49 Luk. 2. 13. 14. Eph. 1. 5 Col. 1. 21, 22 Psa. 29. 8 Esa. 62. 5. & 65. 19. Mat. 18. 11 Luke. 15. 34
• * 1.11

  Pro. 10. 12 Rom. 12. 17. Mat. 5. 44 & 23. 23.
• * 1.12

  Mat. 18. 35
• * 1.13

  Psa. 25. 6 & 79. ••
• * 1.14

  Ephe. 4. 31 33. & 5. 1. 2
• * 1.15

  Col. 3. 8 Mat. 5. 9
• * 1.16

  Psal. 19. 13.
• * 1.17

  Math. 7. 15. Act. 20. 28. Rom. 16. 17.
• * 1.18

  Luke. 22. 25 Rom. 13. 3.
• * 1.19

  Esa. 1. 21. & 3. 13. & 5. 23 Amos. 2. 6.
• * 1.20

  Psa. 15. & 24 Psa. 33. 4. 15. Psa. 3. 5.
• * 1.21

  Psal, 25. 4 119. 33.
• * 1.22

  1. Ioh. 37.
• * 1.23

  Rom. 8. 30.
• * 1.24

  Gen. 17. 7 Exo. 20. 6 Rom. 9. 6.
• * 1.25

  Exo. 18. 14. 2. Chro. 19. 5
• * 1.26

  Gen. 1. 27. Eccle. 7. 30.
• * 1.27

  Mat. 23. 25.
• * 1.28

  1. Kin. 8. 46. Eccle. 7. 21. Psa. 19. 13 14. & 25. 6. 7 11. & 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9. 1. Ioh. 1. 8. 9. 10. Esai. 64. 6. 8. Psa. 143. 2. Rom 7.
• * 1.29

  Mat. 9. 26. & 10. 29.
• * 1.30

  Pro. 16. 11.
• * 1.31

  Deut. 4. 9. 10. & 6. 6. 7. & 11. 18. 19. Psal. 34. 12. 2. Tim. 3. 15.
• * 1.32

  Psal. 59. 7. & 64. 6.
• * 1.33

  Iob. 10. 8. Psa. 139. 5. 1. Cor. 12. 18
• * 1.34

  Psa. 94. 6. 7. Esa. 29. 15.
• * 1.35

  Psa. 139.
• * 1.36

  Psa. 59. 9.
• * 1.37

  Nom. 22. 23 Luke. 24. 16
• * 1.38

  Psal. 33. 13. Iames. 1. 5.
• * 1.39

  Prou. 10. 11.
• * 1.40

  Gen. 2. 21.
• * 1.41

  Mat. 8. 24.
• * 1.42

  Pro. 12. 11. & 14. 23. & 13. 4.
• * 1.43

  Ps. 12. 7. & 18. 31. Mat. 13. 44. Psa. 19. 10.
• * 1.44

  11. & 119. 72. 127. Pro. 3. 13.
• * 1.45

  Esai. 40. 6. 7. 8. 1. Pet. 1. 23.
• * 1.46

  Pro. 14. 7.
• * 1.47

  Mat. 5. 42. Luk. 6. 30. 35.
• * 1.48

  Ioh. 10. 16. Ephe. 2. 14.
• * 1.49

  Ioh. 8. 44.
• * 1.50

  Pro. 11. 13.
• * 1.51

  Eph. 6. 2
• * 1.52

  1. Kin. 11. & 15. 4. 2. Chr. 21. 7.
• * 1.53

  1. Tim. 6. 9. 10.
• * 1.54

  Pro. 10. 20.
• * 1.55

  1. King. 21. Rom. 22. Rom. 9.
• * 1.56

  Psa. 14. 1.
• * 1.57

  Mat. 5. 39. 44. Rom. 12. 14. 17. Col. 3. 12. 1. Pet. 3. 9. Psa. 10. 1. &. 13. 2. & 44. 24.
• * 1.58

  Ps. 10. 14. & 13. 6.
• * 1.59

  Prou. 11. 1. & 6. 11. & 20. 10.
• * 1.60

  Exod. 15. 13. Deut. 32. 10, 11. 12. Ps. 6. & 25. 45. 89. & 27 11. Ier. 10. 23.
• * 1.61

  Exod. 15. 2. Iob. 12. 13.
• * 1.62

  Psa. 28. 7. 6•• 35. Esay. 12. 2.
• * 1.63

  Rom. 1. 18.
• * 1.64

  Leuit. 27. 9. Num. 30. 3. Psa. 76. 12.
• * 1.65

  Exo. 22. 31 Leui. 11. 44 & 19. 2 1. Pet. 1. 14
• * 1.66

  Rom. 12. 11. 2. Cor. 6. 14
• * 1.67

  Psa. 2. 10. Deut. 17. 18 1. Kings 3. 9.
• * 1.68

  Ps. 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps. 19. 8. 9.
• * 1.69

  Iohn. 8. 31. 32. & 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10.
• * 1.70

  Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20.
• * 1.71

  Prou. 16. 14. 19. 20. 2. Prou. 16. 35.
• * 1.72

  Deut. 17. 20
• * 1.73

  Deut. 6. 5. Eph. 6. 16. 17
• * 1.74

  Leui. 19. 23.
• * 1.75

  2. Sa. 12. 12. 1. Cor. 5. 1 2. Cor. 7. 8