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 xxii. Chapter.

A Good name is more too bee desired then great ri∣ches: and a louing fauour more then siluer and golde.

EVery one of vs is naturally enclined to desire, and choose that which see∣meth to him good & profitable. And there are some, which are so addicted to their peculiar profite to enriche themselues, that they forget al hone∣stie, and al humanitie, and care not in what credite and reputation they be, nor if they be esteemed or no, if they can compasse to make themselues tiche and mightie, for they thinke stil, that if they come once to such estate, they shal then haue neede of no body, but many shal haue neede of them, and fauour and flatter them, shewing themselues to bee at their commandement: And it is the maner of worldlinges, and carnal men to make account of the riche, and cal them honest men, and haue them in admiration, there are some that although they desire to bee in reputation, yet they thinke that nothing is to bee accounted of but of riches: And therefore they set al their whole minde and affection thereon, to the ende to bee aduanced & praised. Al such men are farre abused: for it is not them that wee * 1.1 praise, but their riches, as they shoulde soone know, if they had eies: for it is manifest, that if the riche man once become poore, hee is despised of them, yea that shewed themselues in his prosperitie to bee his greatest friendes. And therefore they are worthie to bee re∣prehended, and so Solomon doeth reprehende them saying,

A good name is more to bee desired: then great riches. And hee sheweth vs that which wee ought to desire and choose aboue al thinges in this worlde, to wit, a good name, and fauour not as the Giants did in the time Noe: nor as iesters doe, which by lyes, flat∣teries,

fables, and tales, doe purchace fauour: but by discrete man∣ners, and honest conuersation, by iustice and equitie, humilitie and temperance, and by other fruites of a righteous heart and sound con¦science, which maketh vs to get credite, and be acceptable and wor∣thie of prayse both before God and our neighbours. This ought more to be desired of vs then all other things, which one can wishe for in this world, be they neuer so precious, for they are fraile and transitorie subiect to vanitie and corruption, but a good name and a louing fauour remain for euer. Which thing Solomon sheweth wel, when hee preferreth it before riches, golde, and siluer. Saint Paule also sheweth it wel, when hee willeth vs to set our minds on things of a good report and praise, and when hee promiseth that in thus doing, the God of peace wil be with vs. But although wee ought * 1.2 greatly to set by a good name and louing fauour, yet neuerthe∣lesse wee ought greatly to take heede of being ambitious, to couet that others shoulde praise vs, and haue vs in estimatiō for our good deedes, but wee ought to search the glory of God, and the edifica∣tion of our neighbours, without thinking on our owne good name and reputation: for it is not for vs to exalt ourselues: wee must ta∣ry til God doe it, yea he alone which hath power to exalt and hum∣ble, whome hee pleaseth. And if wee walke in integritie and vp∣rightnesse of conscience, although wee bee a reproche to al men: yet hee wil make our innocencie to shine foorth, where he seeth good, as hee hath doone with Ioseph, Dauid, Daniel, & others. And also as it is seene, when the wicked are constrained to speake wel of them, whome they persecute vniustly.

2 The rich and poore meete together: the Lorde is the ma∣ker of themal.

In this worlde there are diuers states, as is seene: there are poore men, rich men, weake and strong, abiects, and aduaunced. And yet neuerthelesse this diuersitie, God hath not sticked to put them altogether, and to binde them one to another, Solomon signifieth this same, when hee saith,

The rich and poore meete together. But in this meeting there is despite, and enuie, for the rich disdaine, and despise the poore, and

the poore vse enuie against the riche and mightie. In which doing, they dishonour God, which hath put eche one in that estate that hath pleased him, Solomon sheweth it wel, saying,

The Lorde is the maker of them all. And this is following that which Anna saith, The Lorde maketh poore and riche, where∣in wee ought to learne that euery one of vs shoulde content him∣selfe with his estate, and acknowledge that it is good, to receiue at the handes of the Lorde, with thankes giuing, al that which pleaseth him to sende, knowing that hee placeth vs, where hee thinketh most profite for vs: and though wee wil not acknowledge it, yet it ceas∣seth not to bee so. Secondly vpon this worde Meete, let riche * 1.3 men learne not to disdaine the familiar conuersation of the poore, and that it is no hurt for them to make thē partakers of the goods which God hath put into their handes: for seeing God is the ma∣ker of the riche man, it foloweth, that those riches, are committed to him, to doe according to the minde of his maker. Otherwise he shoulde not be a wise, and faithful seruant. Thirdly, Let not the riche man vaunt of his riches, seeing he hath them not of himselfe, and they are his but for a litle season. Also let not the poore man be sadde, and vexed at his pouertie: seeing that God who hath placed him in that estate, knoweth wel what is needful for euerie one, see∣ing also that pouertie is of smal endurance, and that after the same, we shal attaine to riches inestimable.

3 A wise man seeth the plague, and hydeth himselfe: But the foolish goe on stil, and are punished.

We ought to hold for certentie, that God, who is not vnconstāt, disposeth, gouerneth, and guideth al the world, according as he hath foreseene and ordeined before the foundation of the worlde, and there is none that can let him, to accomplish his determinations & enterprises, & to fulfil al his whole wil & pleasure. meane while this is not to say, that wee ought not to take diligent heede to that which wee haue to doe, and eschewe, according to the wisdome and skill that God hath giuen vs, and that wee spare not the strength and diligence, that hee hath indued vs with, for hee wil not haue the giftes which he hath giuen vs to be ydle, & vnprofitable. Also as

his prouidence is no let that wee wil not: so our wil ouerthroweth not the diuine prouidence, seeing that if wee haue any wil or vnder∣standing, it proceedeth from this prouidence. Also although it beho∣ueth that that which God hath ordeined eternally, come to passe of necessitie, and that none can let it, yet neuerthelesse, God by his worde desisteth not to teach vs that which wee haue to doe, or es∣chewe, to admonishe vs, reprehende vs, threaten vs, and condemne vs, as one may see in the holy scriptures, wherefore we shal doe no iniurie to the diuine prouidence, when wee shal search diligently the scriptures, and shal carefully heare the worde, which is faithful∣ly expounded vnto vs, and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden, but that wee may shunne the damage which may happen to vs, that as to sottes, foolishe, and yl aduised, wee make no account to keepe ourselues, and to drawe backe from the danger which presenteth it selfe to assaile vs, and in∣trappe vs. Solomon praiseth such wisedome, when he saith,

A wise man seeth, &c. Here he speaketh not of carnal & world∣ly wise men: for they cannot hide themselues so wel, but they wil be surprised: but hee speaketh of them of whome it hath bene spo∣ken off heretofore. They that are suche, by the worde of the Lord, * 1.4 doe foresee the euil which is to come to the wicked, which set not their mindes vpon this worde. They knowe also that men practise many euils, to them which seeke to liue in holinesse, innocencie, & righteousnes. And so they see the euil, & hide themselues, trusting in the shadow of the wings of the Lord, & saying, Keepe me as the apple of thy eye, & hyde me in the shadow of thy wings. And as * 1.5 they demande this same, putting their trust in the goodnes, & mer∣cy of God, so they obtain it. For although by persecutions, & other aduersities they dye, & fal away according to outward apparance, yet notwithstanding they are surely hid, vnder the defence, protecti∣on, & safegard of the Lord. But they which haue not the foresight, nor make no account to guide themselues according to the worde: although for a certain season (as for the space of this life) they seeme to bee out of al danger, yet neuerthelesse experience teacheth of∣ten, that GOD spareth them not, and when the plagues and dangers of this worlde wil not touche them, yet they shall not

shunne the tormentes that are eternal: Solomon signifieth thus, saying,

But the foolish goe on still, and are punished. By this woorde goe on, or passe forwarde, is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie, which the ill aduised vse, who make no account to learne by the worde to flie from the plague, but tary they neuer so long, yet they are punished, but prin∣cipally after this life, where is no redemption. The foolish therfore, whereof Solomon speaketh, be scorners and contemners of GOD and of his worde, which onely giueth vnderstanding and foresight. The foolishe are also those, which the worlde reputeth for most hardy and valiant, and those that think themselues so. In num∣ber with such men one may put Pharao, Saul, Sennacherib, Nabu∣chodonozer, Iudas, & others, which suffered themselues to be cari∣ed away by the malice of their heartes, and are hardy to do & say ill without sparing, but when sometimes fearing men more then God, they make shewe to withdraw themselues and abstaine from doing euil, to the ende to shunne temporal tormentes: But they can∣not flee so long, but at the last they wil be punished with euerlasting torments.

4 The rewarde of humilitie, and the feare of the Lorde are riches, honour, and life.

It is not enough to imploy ones selfe about something, to bee recompensed: for many meddle with matters wherein they haue no knowledge but to marre al, and so they merite sooner to bee puni∣shed, then to haue rewarde. But in doing any thing, one ought to knowe, howe and by what meanes he should proceede not to loose his labour. Many, to get goods and honour, and to make them∣selues as it were immortal, thinke that there is no way so good, as to make themselues of value by arrogancie, and pride, by boldenes, temeritie and rashnesse, without hauing regarde to the reuerence which wee owe al to God and to his worde: but after hauing ta∣kē great paines in this sort, they find at last, that not only they haue beaten the winde, and profited nothing, but also that they are ••uy∣nated, and come to decay. Some feele it in this life, and al the wicked

shal feele it in death eternal: for the sentence must needes bee true, that Whosoeuer exalteth himselfe shalbe brought low, and contra∣riwise hee that humbleth himselfe shalbe exalted, as it hath beene * 1.6 treated heretofore. The humble therefore looseth not his labour: but is wel rewarded, as Solomon declareth it plainely, when hee saith,

The reward of humilitie and feare of the Lord, &c. Wherby he sheweth that the waies to aduance ones selfe, are humilitie, and feare: hee putteth not humilitie alone: for many haue been humble, that is to say, vile, abiect, out castes, and afflicted, which haue not ob∣tained this hyre: but haue beene still miserable, and finally haue pe∣rished for euer, but hee ioyneth with humilitie, The feare of the Lorde, for if we be afraide indeede to offend God, desiring to yeeld him obedience according to his worde, although to the outwarde apparance wee be the most vile and abiect, the most poore and mise∣rable of al the worlde, yet the Lorde can wel pay vs in opportunitie & when he shal see good, the hyre wherof mention is made, seeing he cannot lye, but his trueth is infallible.

Nowe hee hath promised to them that feare him, that they shal lack no good thing, and hee hath promised great riches to their ofspring. Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him, and promiseth them that feare him to fulfil * 1.7 their desires. Solomon according with the foresaide scriptures, saith that the humble which feare the Lorde shal haue riches, honour, & life, they shal haue riches, for they shal haue suffisance and con∣tentment. They shal haue honour, for the Lorde shal deliuer them from al rebukes, and shal place them in honours from this time pre∣sent, if it bee needeful, as Dauid, Ioseph, Moses and others. But it shalbe principally in eternal and heauenly honours. They shal haue life, for hee wil deliuer them the handes of those which perse∣cute and oppresse them, and shal make them liue, yea in this world, as hee hath made the aforesaide: and as hee maketh presently the poore faithful flocke, which hee hath rent out of the handes of their persecutors: but the principal life shalbe in that glorious immor∣talitie.

5 Thornes and snares are in the way of the frowarde: but who so keepeth his soule, will flee farre from them.

Hee compareth the frowarde to the hunter, which striueth to take and kil wilde beastes, for as the hunter hath no pitie of the beastes, neither spareth hee them, but setteth snares in bushes and thornes, wherethrough hee chaseth the beastes, so to take them and vse them at his pleasure: Euen so the frowarde hath no pitie of the innocent, and to destroy him hee hath secrete fetches, which are without al humanitie, and cruel: as Solomon signifieth by Thornes and snares: for the thornes pricke, and the snares that are pitched in the same, doe stay the pray, til the hunter come to worke his will and pleasure thereon.

Now as concerning the froward which one may cōpare to hun∣bters, there are some which set snares, and hunt after both goods and odies ro rob, and murder them, as theeues, couetous men, and v∣surers doe, which are replenished with great crueltie, wherwith being led & trāsported, they pitch, the snares of violence & oppres∣sion, of processe, striffes, and debates, of swordes and weapons, of giftes to corrupt the Iudges, or other subtil wayes to doe iniurie, & outrage to the innocent: such frowarde persons are very wicked, and hurtful, and noysome to their neighbours: as experience she∣weth but too much. But thinking to aduance themselues and make great profite by this meanes, they choke themselues vp with the thornes of riches, and care and the delights and pleasures of this worlde. And by and by they fal into temptation. Yet notwith∣standing they are not most hurtful, for they spoyle but temporal goods, and kil but the bodies Also it is not of them that Solomon speaketh heere nowe, as he himselfe sheweth, when he saith, Who so keepeth his soule, &c. for to keepe ones soule is not to flee farre from them, and their ambushes, to shunne the damage that they may doe to the goods and body, bee it not that wee take the soule for this present life, and the commodities thereof. They that flee far from the ambushes of such froward persons, keepe their soules, that

is to say, they liue out of al danger, and enioy the commodities that are temporal and corporal. But Solomon hath regarde to another life and other commodities, to wit, spiritual and eternal. Wherfore let vs note that there are other frowarde persons, farre worse then the aboue named, for they set snares to destroy the soules, and sende them to hel and fire vnquenchable. These are the infidels, superstiti∣ous, idolaters, friers, and monkes, which persecute the members of Iesus Christe because of his name. The false Prophetes also, and tea∣chers of lies, and heretiques which pitch the snares of false doctrine, and wicked opinions. And because they are perillous, the scripture vseth great complaintes against them, and chiefly in the Psalmes. * 1.8 If wee wil truely keepe our soules vnto life euerlasting, it is best we bee careful to flee from their snares, as the Apostle Saint Paule tea∣cheth vs.

6 Teache a childe in the entrance of his way: for hee shall not leaue it when hee is olde.

Many thinke that it is not need eful to busie themselues about little children, to teache and instruct them: Some because they thinke that one shoulde let them play at their pleasure, and not break their braines with melancholy about knowledge and instruction. Others, because that children are light and wanton, and not yet ca∣pable to reteine that which is taught them, because they set not their mindes thereon, but rather on vanitie and folly: but when Iesus Christe receiued the children that were brought him, hee she∣weth wel, that wee ought to bee careful to instruct them: and also when hee accepted the praise of children. Saint Paule likewise she∣weth it wel, whē he praiseth Timothie in that he was instructed frō * 1.9 his infancie. It is meete therefore to instruct children in the feare of the Lord by his word, and not to suffer thē to liue loosely in las∣ciuiousnesse, to the ende that when they become olde, they may bee so accustomed to holde the way of holinesse, innocencie, iustice, and true religion, that they can neuer withdrawe themselues there∣fro againe, but haue al their delight and pleasure therein, Solomon teacheth vs to doe so when hee saith,

Teache a childe, &c. when he saith, teache, or giue the first

principles of science, and instruction, he sheweth that if one haue no care to conduct, (as it were by the hande) children in the right way and knowledge and trueth, it must needes be that they wil remaine ignorant, for they can of themselues learne nothing of that which they ought to vnderstande, but rather giue themselues too vanitie and folly, yea to malice and wickednesse, as experience sheweth it. And when he saith, the childe, and not the man, he sheweth in what age one is capable to receiue instruction, and that we must not tary til the person bee come to great age, and almost past teaching, for we see that it is almost vnpossible to put any good thing into the head of such a one, but as hee hath liued in ignorance, so he wil continue therein. It is therefore very necessary to learne betimes, and not to tary til one haue an harde vnderstanding. Moreouer, when he saith, In the entrance, or in the mouth of his wayes: Let vs vnderstand, that as a little childe cannot of himselfe take his bodily foode, if it be not put in his mouth: so hee cannot guide and gouerne his soule, if that from the beginning hee be not wel entered, and that one faile not to set him right in the mouth of his way, which is called his, not because he naturally walketh therin, or that hee chooseth it of himselfe: but because it is meete that for the health of his soule, and to doe his duetie towardes God and men, he followe such a way as the Lorde hath ordeined him by his worde. If children from the beginning be so wel entred, they wil perseuer in goodnesse, as long as they liue in this worlde, as Solomon signifieth well, saying, For he shall not leaue it, when he is olde: yea if they haue wel recei∣ued the instruction, so that they haue wel printed it in their mindes and heartes: for as one cannot bee nourished by putting meate in the mouth, if hee doe not chawe it, swallowe it, and disgest it: So what paine soeuer one take with children to instruct them, yet hee shal not profite with them, if God giue them not the grace to take pleasure therein. If therefore one see many of those, with whome one hath taken paine in their youth, to bee loose and disso∣lute in their age, it is a signe that they haue not taken pleasure indeede to haue one teach them, and that they are vnthankful for that goodnes which one would haue done to them, as there are many of that sort, specially in the place where the Gospel is most preached.

wherefore if fathers and mothers desire that their children become honest, let them beginne betimes to instruct them: also let rulers and magistrates bridle youth, and ministers bee carefull to admini∣ster the worde faithfully, with suche facilitie, that it bee as milke too little ones to nourishe and increase them.

7 The rich beareth rule ouer the poore, and hee that boro∣weth, shalbe seruant to the lender.

The man that thinketh himselfe rich when he hath great abun∣dance of temporal goods, not onely despiseth and disdaineth the poore, but also wil make them subiect vnto him: and to doe this same, he vseth towards them oppression and violence, as one seeth * 1.10 by experience, and Saint Iames sheweth it. And this is that which Solomon signifieth, saying, The rich man, &c. Although it bee ve∣ry needeful that they to whome God hath giuen rule and signiorie bee riche to susteine the charges: yet neuerthelesse Solomon stic∣keth not to blame the rich, because of their boldnesse and arrogan∣cie, their oppression and violence which they vse towardes them which cannot defende themselues, or which are bound to them af∣ter the fleshe, because of the succour which they shewe them with their riches, in helping their necessitie: when it appertaineth onely * 1.11 to Kinges, Princes, and Gouernours of the earth to rule, we ought to vnderstand that Solomon blameth the rich men, saying, That they beare rule ouer the poore. For seeing they vsurpe that which appertaineth not to them, they exercise tyranny for the which they ought to loooke for an horrible punishment.

Now as by the abundance of worldly goods, one is puffed vp, & exalted aboue the needy: so also necessitie constraineth folkes, to abase themselues, and to bee humble and meeke before them, whom they haue to do with to bee aided, and succoured, as ensueth, And he that boroweth, shalbe seruant, &c. as he hath rebuked the hau∣tinesse & tyranny of the riche, so he reprehendeth the poore world∣lings (which are afraide least the earth faile them) of pulsillanimitie and flatterie. And by good right, for although we ought to serue one

an other by charitie, yet neuerthelesse wee ought to take heede of being seruantes of men, otherwise wee cannot bee the seruantes of Christ. And therefore Saint Paule biddeth seruantes, that in o∣beying their maisters, they be also seruantes of Christ. Moreouer, * 1.12 note wee, that when pouertie constraineth men to serue, and it is not that which wee desire, but we craue to be at libertie, that Solo∣mon warneth vs to woorke diligently, to the ende, that wee may haue to susteine ourselues with our familie, and that wee bee not forced to abase ourselues to borrowe more then God hath appoin∣ted vs by his worde.

8 Hee that soweth wickednesse, shal reape affliction, and the rodde of his anger shal faile.

The holie Ghost in the sacred scriptures, compareth often our workes to seede, be they good or bad, as also there is good and bad seede. Suche a comparison is made verie fitly: for like as the labou∣rer, which medleth with the earth, reapeth willingly such seede as * 1.13 hee hath cast into the earth, if the earth be not barren and vnfruit∣ful, and vnable to restore the like againe: euen so it happeneth to man, according as he practiseth and enterpriseth. And as the la∣bourer which hath sowne good seede, tarieth patiently, til the time of haruest come, so they which doe wel, ought patiently to attend their rewarde. And as the euil sower cannot looke for any thing but that which is of no value: so although the wicked tarie and at∣tende, yet they shal perceiue that their seed is nothing woorth. If they haue vsed wickednes, either against God, or the holie Ghost, by idolatries and blasphemie, by despising al religion, and scorning the word, or haue vexed and greeued their neighbours, to oppresse and ouerthrowe them, by backbiting and false reportes, by lawing, or suttle meanes, by iniuries, and wronges, by weapons, and other vio∣lencies. If they sowe (I say) suche wickednesse, although the pu∣nishment be slacke, according to mans opinion, yet they shal receiue * 1.14 their reward, as Dauid sheweth it plainly by other similitudes then of the sower. Solomon to signifie such recompence vseth a similitude of the sower, saying, Hee that soweth wickednes, &c. He threate∣neth here principally the wicked, which practise against their neigh∣bours, fraude and deceite, rauine, and extortion, inhumanitie,

crueltie and tyrannie, and seeke by al meanes they can, to destroy and ouerthrowe them, in great anger and fury. He signifieth it, whē he saith,

And the rod of his anger, &c. By the rod of anger hee sheweth that the wicked are much enflamed to persecute the innocent by malice, as Dauid doeth also: And as hath beene, and is seene yet by experience. And by and by he sheweth that the wicked which so we * 1.15 wickednesse, are much hardened and obstinate in the same, when they cease not to persecute the innocent with rage, vntil such tyme as they reape the rewarde of their pursute: to wit, affliction, which maketh an end of their wickednes, and causeth the rod of their an∣ger to faile. As may bee seene (amongst others) in Pharao & Saule. Moreouer hee giueth heere consolation to them, which endure the malice of the wicked: for although according to mans iudgement it seemeth that they wil neuer cease to sow wickednes, in afflicting & persecuting the innocent, because at al times one hath seene, and yet seeth, that the wicked, which are an infinite number in respect of the good and iust, haue so done, and doe yet stil. Neuerthelesse it will come to passe that their wickednesse shal take ende. As Da∣uid prayeth. And that the good and righteous shalbe in safetie * 1.16 and rest.

9 The good eye shalbe blessed, for he hath giuē of his bread to the poore.

Wee couet greatly that al things bee well with vs, that wee liue in peace and quietnesse, and that al thinges which belong to vs goe wel, and that hauing prosperitie, we increase and growe vp therein, so that nothing faile vs. The carnal worldlings which are couetous, to obtaine such desires, are very careful, and greedy to get a greate heape of riches and to keepe it with al diligence: and regarde not willingly them whome they thinke to bee needie, and to haue oc∣casion to vse their aide. For they thinke verily, that their riches wil diminish, if they shoulde aide therewith the poore, and needie, and cannot see that the others doe their businesse: so enuious, and afraide they are, neuer to haue ynough.

Now that which they feare, shal happen to them, although for a season it seeme that they florish and prospet: for as with an euil eye, ful of hate, enuie, inhumanitie, and crueltie, without al pitie, and compassion they beholde the poore, disdaine them, and draw backe as much as they can from them: so God wil beholde them with the like eie, making thē most miserable, which if it be not in this world, yet at the last they shall perceiue it in hel. But as we woulde gladly that in our indigence, whatsoeuer it bee, our neighbours should be∣holde vs with a good eye, and shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors, which haue neede of our aide in helping their necessitie according to our abilitie. Thus doing wee shal haue want of nothing: but shall abounde in al wealth, as Solomon promiseth saying,

The good eie, &c. Saint Paule is conformable in this pro∣mise. This is not to say that our eye is so good, or that we may giue * 1.17 so much of our goods that by our liberalitie wee may merite bene∣diction: for wee cannot obteine it but by grace, and because the Lorde hath made vs a promise thereof, whereto wee wholy trust. Also wee are neuer so liberal, that wee giue any thing which is pro∣perly our owne, seing that the earth, and al that is conteined there∣in is the Lordes, &c. And that which wee giue, is not any thing, wherof we ought to make great account, as Solomon sheweth wel, * 1.18 when hee calleth it bread, which is the most common meate and of least price, that wee ordinarily vse. Neuerthelesse, when God which cannot bee bounde to any body, blesseth him which with a good & liberal eie beholding the needie, giueth him bread, that is to say, of his goods, which serue to susteine this life, it is most meete that hee which receiueth the good turne, bee not vnthankeful towardes the Lordes stewarde, but that hee honour him, as the organ and In∣strument, by the which God hath giuen him of his goods at his neede. But it is not meete, that hee which giueth, should desire any regratulation, for he ought to content himselfe with the blessing of * 1.19 the Lorde, the which onely maketh a man riche. Also they to whom one giueth any thing for meere pittie, if the almes be not great, yet they ought not to despise it, but to receiue it with thankes gi∣uing.

Moreouer, note we, that if wee ought with a good eie to distri∣bute

our goods to the needie, that it behooueth vs not to bee an∣grie if another doe the like: to the ende wee resemble not him to whome it is saide, My freende, I doe thee no wrong, &c. Is it not * 1.20 lawful for mee to doe what I wil with mine owne goods?

10 Driue out the scornefull man, and debate shall goe out with him, yea variance and slaunder shal ceasse.

It is an ordinary thing (as may bee seene) that the courtes and houses of kinges and princes are full of hate, enuie, pride, and am∣bition. There is almost none which is content with his calling, but euery one aspireth to a more higher estate. Some to honour and glory, some to riches, credite, and power, and striue to exalte themselues one aboue another. Whereof proceede debates, dissen∣tion, quarrelling, wordes of defame and slaunder, which are stirred vp, and mainteined by the scorneful who haue no reuerence of God nor of his worde, and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes, & by decreed malice, seeke to set al in trouble and confusion, and delight to work oppres∣sion, & violence to their neighbours, and to dishonour and diffame them, and care not for any thing but for their owne particular pro∣fite, and to come to the ende of their enterprises by the harmes of others, yea presuming to incite, and prouoke princes one against an other. And so they fil the worlde with strife, quarrels, and slaun∣der: whervpon ensueth the destructiō of many people, & the ruine likewise of kinges and princes. Wherefore in so much as kinges and princes loue to mainteine themselues, and their subiectes, and too florish and prosper, let them be careful to roote out such scorners as Solomon counselleth them, saying,

Driue out the scorneful man, &c, And to doe this wel, let them determine with Dauid, I wil walke in the right way, &c. This sentence may be applied to euery one of vs, to teache vs to flie from * 1.21 the scorneful, and al contemners of God, and of his word, and not to conforme ourselues in any point with them, as also S. Paul tea∣cheth vs in diuers places. But it is principally belonging to kings and

princes, to make this horrible riddance, to the ende men may liue more surely, and out of strife, quarrelling and slaunder.

11 The king is his freende that loueth cleannesse of hearte: and it is for the grace of his lippes.

One may maruel why Solomon speaketh so of kinges, seeing it is dayly proued, that they make their chiefe minions, familiars, and darlings commonly of whoremaisters and ribaulds, of flatterers, fooles, and backebiters, of talebearers, theeues, and rouers, of rashe and ouer hastie persons, of the ambitious and arrogant, of drun∣kardes and gluttons, of strife makers, seditious persons, and moo∣uers of al mischiefe. Al such men by their feates, deedes and words, shewe cleare enough that their heartes are foule and filthie, stinking and infected, and that they wil neuer be otherwise. And so they loue not the cleannesse of heart, but one may ceasse his meruelling, when he shal vnderstand that Solomon speaketh not of worldly & carnal * 1.22 kings, Superstitious, and idolaters, ignorant and vnfaithful: but hee speaketh of them which are truely instructed in the law, & doctrine of God, according as hee commandeth it, and as Dauid warneth them. Such kinges doe abhorre the wicked, and dispatch the lande of them as much as they can: and contrariwise they loue the men of a good and a sounde conscience, as Solomon signifieth by him which loueth cleannesse of hearte, the which consisteth in the true purenesse of faith, and charitie not feigned, in repentance and feare of the Lorde. Although such cleannesse be knowne onely of God, which soundeth the heartes, & proueth the reines, yet neuer∣thelesse it manifesteth it selfe, for of the abundance of the hearte the mouth speaketh. And the good man from the good treasure of * 1.23 his hearte, draweth foorth good thinges: for this cause Solomon saith, That it is for the grace of his lips, that the king is his freende that loueth cleannesse of heart, hee calleth the grace of the lippes, wordes of trueth, good and profitable, which tend to the glory and honour of God, and the edification of our neighbours. By suche grace kinges knowe what men they ought to choose for the go∣uernment of their subiectes, what teachers they ought to heare, and what kinde of men they ought most to assist and fauour.

It is very necessary that we haue al this grace in our lips: but princi∣pally the Ministers of the worde, and iudges of the earth, to execute their charge, and administration wel. Thus doing we shalbe loued, not onely of kinges and princes of the earth, which are wel instru∣cted in the worde, but also of the king and ruler of heauen and of earth. And as it is so, that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde, and to walke in his feare: one may say wel, that Solomon speaketh not heere of that which kings do, but of that which they ought to do. And so cōman∣deth almost al the kings of the earth: for there are very few that are their freendes which loue cleannesse of hearte, but rather hate them and persecute them. Insomuch that if God did not defende the pure and cleane of hearte, they shoulde bee often tempted to giue themselues to filth and infamie, to shun the hate of kinges, and too escape their persecutions.

Nowe when there is none of vs, but hee desireth to bee belo∣ued of superiours, let vs vnderstande that wee are heere counselled to cleanse our heartes, to the ende wee may haue gratious and plea∣santlippes. Vnder the which wee may heere comprehende not one∣ly wordes, but also al workes and deedes which shewe an inwarde cleannesse: for to shunne prolixitie, Solomon hath named but the lippes. And also it woulde bee a thing of nothing, and worthie of condemnation, if wee vsed good woordes, and that our works were not conformable thereto. Let vs folowe therefore that which is taught vs. Washe yourselues therefore, and be cleanly, take away * 1.24 the filthinesse of your workes from before mine eies. But what admonitiō soeuer is made vs, it lieth not in vs to obey it, neither can wee purifie our heartes ourselues, there is naught but the blood of Christ Iesus that purifieth vs, when wee drinke it by faith, and that by the holy Ghost, our consciences bee watered therewith too sanctifie vs, and make vs obedient to the worde: wherefore wee had neede to pray, Washe mee wel from mine iniquitie, & cleanse * 1.25 mee from my sinne.

12 The eies of the Lorde haue regarde to knowledge: but hee ouerthroweth the woordes of the transgres∣sour.

If we desire greatly to haue grace in our lips, to be acceptable to our kings and princes of the earth, by a stronger reason wee ought stil to striue, to please the almightie which is King of Kings, & seeth not only the lips, but also al thoughts and deliberations be they ne∣uer so deepe, al enterprises and attemptes bee they neuer so hid∣den. Nowe although al the world knowe not that GOD is so cleere of sight, or that he printeth it not in his thought, yet neuer∣thelesse there is none, but he naturally vnderstandeth, that hee is a God, who ought to bee serued and pleased. As one may see, when there is no people so rude and barbarous, which hath not some reli∣gion and some ceremonies, by the obseruation of the which he ma∣keth profession of his wil to serue God. And so hee hath the zeale of God, but this is not to say that hee pleaseth God. For the zeale almost of al men is without knowledge, wheretoo onely the Lorde hath regard. As Solomon pronounceth saying,

The eies of the Lorde haue regard to knowledge. This is not the knowledge of the wise and prudent of this world which is but vanitie: but this is the knowledge by the which we are assured that God is our father, & that he loueth vs, & wil saue vs, by the which also we know so his wil, that we haue no greater desire but to obay him according as he commandeth. This is the knowledge wheretoo the eies of the Lord haue regarde. This pleaseth him so, that hee de∣mandeth al thinges to bee done by the same: hee approoueth that which proceedeth from the same, and maintaineth and preserueth them which walke according to the same. Solomon vnderstandeth it so, as he sheweth by the Antithesis, saying, but he ouerthroweth, &c. When he putteth ouerthrowing against to haue regarde, hee giueth wel to vnderstand, that God accepteth, alloweth, and preser∣ueth the knowledge, whereunto his eies haue regard. Contrari∣wise that he hateth and disdaineth the woordes of the vnfaythful, who are rebels to him, seing he ouerthroweth their wordes. And when he putteth The wordes of the transgressour, a contrary to knowledge, hee giueth wel to vnderstand that this knowledge is no other thing but the worde of trueth, of iustice, and equitie, the which is so imprinted in the hart of man, that he assureth himself of the bountie of God, and demandeth nothing sooner then to obay him. Contrariwise, the wordes of the transgressour are al purposes,

counsels, determinations, and enterprises of those which despyse this knowledge, and let themselues be caried away by their carnal affections, and disordinate appetites to folow the wisedome of the worlde, as also their deceites and malices. Suche wordes or such do∣ings please not, nor cannot please God: and therfore he ouerthrow∣eth them, and bringeth them to nothing, and deceiueth the trans∣gressours * 1.26 of their intents and enterprises, as he doth threaten them. Therefore let vs not be of the number of them which say to God, de∣part from vs, for we wil not know thy waies, &c. But that we inuite one an other, saying, Come, let vs ascēd to the hil of the Lord, he wil teach vs his wayes, &c. And albeit this knowledge, & al they which keepe it, haue many enimies, which craue but their decaie, yet ne∣uerthelesse, they cannot preuaile against them, for the Lord of hosts, hath a care ouer thē, he keepeth them, & defendeth thē, as Solomon signifieth by the eyes of the Lord, which haue regard to knowledge. Also although the wicked, which are enemies to the church of God, wherin only is knowledge (as the Pope is, and al his adherents, ene∣mies of trueth) vse many wordes, and verie terrible, although they determine and consult to mainteine themselues, & seeke & practise to destroy the faithful: Yet neuerthelesse, let vs take heede not to re∣nounce the true knowledge, knowing that God hath a care ouer vs, and that he wil not suffer his enemies to obtaine their desires, but wil ouerturne al their enterprises, & destroy them. And so the prea∣ching of the pure trueth shal obtaine victorie and bee permanent, whereas contrariwise, the aduersaries shal perishe.

13 The slouthful bodie saith, there is a Lion without: I shalbe slaine in the streete.

One may wonder at Solomon, that so often, & in so sundry ma∣ners, speaketh of the slouthful: but the cause wel vnderstoode, one ought not much to wonder, for the number of the slouthful is great, and what admonition soeuer is giuen them, yet they become not a whit more diligēt. Also there are many which esteeme not thēselues slouthful, because it seemeth to them, that they haue good occasion to desist from their duetie. They persuade thēselues, that they haue good wil to be employed, but there are many difficulties which will

not permit them. Solomon signifieth these difficulties by the Lion, which is without, which spareth not thē which are weake, but kil∣leth them, and this is to mocke the slouthful withal. Therfore if we wil not be mocked, let vs beware we cōceiue no feare, by the which we may desist from doing our duetie. For it is meete that we be re∣solute & assured, that if we walke according as God hath comman∣ded vs by his word, that he wil sooner send his Angels, then he wil suffer vs to fal, or to perish without remedy. The faithful endure ma∣ny * 1.27 afflictions, yea, to the losse of life by the violēce, & crueltie of Li∣ons, infidels, and idolaters, but they perish not: for their persecutors haue no power ouer the soule. Whē therfore it is needful to do our endeuour, wee tempt not God, if in folowing his ordinance we de∣spise, & feare not the temporal dangers which are offered: for to tēpt God is, when without his word, we assay extraordinarie matters, & put ourselues in euident perils. Iesus Christ sheweth vs both twoo: first, when he did not cast himself down headlong: as the deuil tēpted him to doe. Secondly, when he feared not to ascend into Ierusalem, * 1.28 knowing that he should be deliuered into the hāds of the Scribes & Pharisees, & to be put to death. The Apostles went not out of Ieru∣salem, because they were so commanded: But when they were filled with the holie Ghost, they went from Ierusalem throughout al the world, not fearing any Lions, for they are commanded so. Beholde, * 1.29 Daniel feared to disobey God, & the Lions did him no harme at al. If therfore it be needful to expose ourselues to dāgers according to the word of the Lord: let vs not feare Lions, let vs not say, The Li∣on is without, &c. But let vs assure ourselues of the promise that God maketh to the faithful, Thou shalt go vpon the Lion & Adder, the young Lyon and the dragon shalt thou treade vnder thy feete. * 1.30 Note we moreouer that the slouthful are are not onely they which do nothing, but also they which for feare of dangers, perfourme not their duetie, although they apply themselues to other works, which seeme to be excellent. As amongest the rest, they which couer them¦selues * 1.31 with Nicodemus deede, who came by night to Iesus Christ. Monkes and Friers persuade themselues that they labor wel in their diuine seruice, but they are not only slouthful, but also theeues, rob∣bers and murtherers, whereby they deserue wel to haue pouertie, and to be hanged and executed in hel.

14 The mouth of strange women is as a deepe pit: he whom the Lord is angrie withal, falleth therein.

Wee haue bene amply admonished to keepe ourselues from whoredome, and the dangers haue beene shewed vs, wherein they * 1.32 fal that are whoremongers, and whores. Neuerthelesse Solomon contenteth not himselfe: neither (seeing whoredome is so common a thing) we cannot haue too many aduertisementes, as wel to turne the heartes of them, that wil be taught, as to make the incorrectible more guiltie, and inexcusable. Therefore to shewe vs, what daun∣ger it is to consent to whoremongers, and whores, hee compareth the mouth, that is to say, the speech, pleasant talke, flatteries, and enticements of strange women, that is to say, of whores, to a deepe pit. Wherein he signifieth, that as a beast which is hunted, if hee fal into the pit which is prepared for him, can neuer get out againe, because the pit is very deepe, but must therelye and perish. Euen so they which leade their eare to consent to whooredome, goe to perdition: and principally if God by his iust anger chace or hunt them thither, as Solomon signifieth wel saying, Hee whome the Lorde is angry withal, falleth therein. Which is to say that God being angry with any one for his sinnes, maketh him to fal in∣to whoredome, to the end to punish him the more rigourously, & so he punisheth sinnes by other sinnes. As also Saint Paule sheweth well. * 1.33

Let vs learne therefore when whooredomes are rife, that the Lorde is angry, and that he is greatly offended for their misdeedes, to the ende we may be careful to keepe ourselues from committing any iniquities, for feare least the Lorde giue vs ouer to whoredome, and we deserue horrible punishment. Let vs take heede we flee from pompe and delight, brauerie and pride, ease, & ydlenes, gluttonie, & drunkennes. For such sinnes the Lord was angry against Sodome, * 1.34 and Gomorra, and gaue them ouer to whoredome, yea to filthines and abhominable infamie quite against nature, and finally destroied them vtterly.

15 Foolishnesse is in the heart of a childe: but the rodde of correction wil driue it away from him.

Solomon hath tolde fathers and mothers, that if they loue their children wel, they should not spare the rodde. And it is not with∣out * 1.35 cause that hee hath made suche mention: for it is verie neces∣sarie for children to bee chastized, otherwise they are lost for euer: Seeing that as Solomon saieth,

Foolishnesse is bounde in the heart of a childe. Which is to say, that naturally children are so corrupt, that they haue al their affec∣tions set on malice and wickednesse, on disobedience and rebellion, on dissolutions, and insolencies, on derision, and despising of God, of his worde, and of al religion. Dauid confesseth as muche of him¦selfe: wherupon foloweth ruine and perdition as hath bene seene. And because Solomon knewe wel that fathers and mothers, did not desire that their children shoulde goe to destruction, but ra∣ther that they were preserued: therefore hee teacheth them howe they shal vnbinde this follie from the heart, when hee saith, But the rodde of correction wil driue it away from him. Although the * 1.36 rodde wherewith one beateth children, be verie profitable, and ve∣rie necessarie to bring them in awe, and bridle them from many dis∣solute and loose deedes: yet neuerthelesse the best correction to vnlose the follie from the heart, & to driue it away from the childe, is, by the worde of the Lord, to exhort him, to shewe him the way, and to threaten him. Saint Paule sheweth it wel. Magistrates, are here aduertised of their duetie, and also we are al aduertised to mor∣tifie * 1.37 our fleshe, and to repent.

15 Who so doeth the poore man woong, to encrease his owne riches, and giueth to the riche, hee certainly goeth to pouertie.

We feare naturally pouertie, which to eschue, we striue to heape goods vpon goods. Which thing is verie hard to do, except by rob∣bing others, and principally the poore, who haue no power to de∣fende themselues, and by seeking by giftes and presentes to obtaine

the fauour of the riche. And therefore the custome and vse of them which wil waxe riche, is to worke oppression and violence to the poore, and giue to the riche. But they deceiue themselues: for as Solomon saieth, Who so doeth the poore man wrong, &c. he cer∣teinly goeth to pouertie. For that which hee rauisheth and taketh away from the poore man, can be of no great value, but in regarde that the litle which the iust man possesseth, is to him a great thing, and that hee is content with it, and it is more woorth to him then great treasures to the wicked. And although the wicked can take no great substance from the poore man: yet neuerthelesse to main∣teine and keepe himselfe in the fauour of the riche man, it behoo∣ueth him to giue great giftes, otherwise hee shal not bee welcome, and the riche man wil despise him. If therefore hee take away but a litle, and giue muche, hee must of force come to necessitie.

Moreouer Solomon hath saide, Hee that doeth a poore man wrong, dishonoureth him that made him. Whereby hee deser∣ueth * 1.38 wel to haue indigence: for he not onely dishonoureth a mor∣tal man, but also him, that giueth abundantly al things to our vse. If the pouertie appeare not in this life, the wicked shal feele it at the vttermost, in death euerlasting. Then shalbe accomplished wholy: See heere, my seruauntes shal eate, but you shal haue hunger, See heere, my seruantes shal drinke, but you shal haue thirst, &c. * 1.39

17 Bowe downe thine eare, and heare the woordes of the wise: applye thy heart vnto my doctrine.

There is none, but he woulde willingly be thought the faith∣ful seruaunt of God: and to keepe themselues in that reputation, many wil be careful to obserue auntient customes, and to hold the doctrines of men, and to folowe the inuentions of the Deuil, which beare any faire shew: or wil giue themselues to liue after their good meaning, and phansie of their owne heades, and take great paine about suche trumperie, and woulde haue God to take it in good parte, yea, and to bee bounde to them: for they are so much abu∣sed,

that they persuade themselues, that there come great merites by the obseruing of suche follies and abhomination. Of the which number are the poore Papistes, and al those that are giuen to their owne senses: but to serue God wel, it behooueth vs to applye our senses, exteriour and interiour to the worde of the Lorde, and sub∣mit ourselues his schollers and disciples, as hee hath alreadie of∣ten * 1.40 inuited vs by Solomon. And againe nowe, when hee saith, Bowe downe thine eare, &c. Wherein he sheweth, that the ad∣ministration of the word is verie necessarie for vs, & that we ought to be subiect to the same, as also the Apostle sheweth it. For this occasion Iesus Christ himselfe gaue some Apostles, some Prophets, others Euangelistes, and others Pastours and Doctours, &c. * 1.41 These are the wisemen whereof our Lorde speaketh: whose words wee ought to heare, the which are truely the words of Iesus Christ, who is maister and doctour of the wise: for hee that heareth the the ministers of the trueth, he heareth Iesus Christ, and it is he that we ought to heare according to the commandement of God his fa∣ther & we ought to heare him, to yeelde him obedience with hart, as Solomon sheweth in saying, And apply thy hart to my doctrine, for wise men are giuen vs to the end that by hearing them, we may become wise, which cannot be do one, but by beleeuing their words and putting them in practise, as Iesus Christ declareth. Note wee * 1.42 moreouer, that those men are wise, which by their words doe open vs the knowledge of God, and of Iesus Christ. These are they that we ought to heare, and not the Pope and his adherents, which are but fooles, mockers, seducers and murderers of the soules of the simple, which haue them in admiration. Note wee also when Solo∣mon demandeth the appliyng of the hearte to doctrine, that he she∣weth vs, that it is not meete that wee remaine blinde, and ignorant, nor that we be dumbe and idle: for if the heart be truely giuen too doctrine we shal see & know that, which we haue to beleeue & do, to serue God and our neighbours, and of the abundance of the hart, our mouthes wil sounde out praises, praiers, and thankes giuing: And our members wil apply themselues to the seruice of our neigh∣bours, for such also is the ende of the preaching of the worde, that being wel instructed, we bring foorth good fruites.

18 For it wil be a pleasant thing, if thou keepe them in thy belly, and order them together in thy lippes.

We loue to haue ioye, pleasure, mirth and delectation: but because of the corruption of our nature we are ignorant, and bloc∣kishe, and haue not the wit to knowe whereto wee ought to giue ourselues, to obtaine the enioying of true delight, and so wee had neede to be taught. Otherwise al our pleasures and delightes are in vanitie and follie, in filth and wickednesse, and in al thinges which are to the appetite of our sensualitie. For this cause, Solomon to withdrawe vs from the lustes of the fleshe, hath willed vs to giue eare to the wordes of the wise, to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts. Hee knewe that the children of God coulde not bee better reioyced, then by the worde of the Lorde: for it surmounteth al worldly pleasures, in them which truely take any smacke therein, and sucke, and swalowe it into their heartes. Also Solomon thought it a great ioy and pleasure, to apply the hearte to the wordes of the wise, and to doctrine, which is, the worde of the Lorde, seeing to yeelde a re∣son of the former inuitation, to wit, bowe downe thine eare, &c. hee saith, for it wil bee a pleasant thing, &c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise, and applying of the heart to knowledge, & saith, that it is a thing very pleasant, sweete, faire, and delectable. Which coulde not be, if one tooke not pleasure in the former: for one cannot con∣tinewe in a thing wherein hee taketh no delight, and if for a certain season hee reioyce therein, it is to no purpose. As is soone seene when he is easilie turned therefrom. Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly, and ordering the lips: and couertly he requireth that wee re∣semble not the seede, cast in the hye way on stony grounde or a∣mongst thornes. But that we receiue the seede in good earth, which bringeth foorth frutes, which consist in the fayth and confession of the same principally. As one may gather it by S. Paul, Solomon mar∣keth fayth (which is not without repentance) saying, * 1.43

If thou keepe them in thy belly. For wee cannot assure ourselues indeede, that God loueth vs, for the loue of Iesus Christ which di∣ed for our sinnes, if wee be not sorowful because of the same, and desire not to be deliuered therefro, and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise, and the doctrine in our bellies, that is to say, within our heartes. Hee marketh confession or profession, which is but vanitie and follie, if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel, Hee marketh (I say) this confession, saying, And if thou * 1.44 order them together in thy lippes. Hee saieth, together. For it is not meere, that wee make confession by halfes, nor that we choose out some of those workes, which God commandeth vs, and omit the rest. But wee ought to giue al our vnderstanding to that seruice which God asketh of vs, and striue with ourselues to yeelde him whole obedience. Wee see then, that hauing heard the woordes of the wise, and applyed our heartes to doctrine, wee ought to take pleasure in fayth and repentance, in confession, and the works which folowe thereof. And thus dooing, wee shal attaine to that, which the Prophetes speake of the beautie of Iesus Christ, and his king∣dome. * 1.45 If wee take suche pleasure to keepe the wordes of the wise in our bellie, God also wil take pleasure to fulfil our desires.

19 That thou mayest put thy trust in the Lorde: I haue giuen thee to vnderstande to daye, euen to thee.

Those which heare not, nor make no account, to giue them∣selues to that which is alreadie taught thē in the former verses, 17. & 18. walke in this worlde at haphazarde, and knowe not what shalbecome of them: as wee ourselues haue felt when wee were Papistes: and so they be blinde, and know not to whom to adresse themselues, to bee assured of their saluation, but are in continuall trembling. And chiefly when they deeme themselues neere tem∣poral death, for they knowe not whether they goe, and expect ra∣ther decaie then safetie. If wee wil not walke in suche vncertein∣tie,

let vs take good heede, not to despise the doctrine which wee haue heard in the two former verses: for it is giuen vs to make vs verie wise and skilful, and to the ende wee shoulde not be afraide of what affliction soeuer happen vs, or is seene neere and immi∣nent: but that wee bee assured that the Lorde loueth vs, and that hee hath care ouer vs, and wil defende, garde, and deliuer vs from al afflictions, and that by his meanes wee shal neuer perishe, but hee wil saue vs eternally. Solomon affirmeth it so, when he saith,

That thou mayest put thy trust in the Lorde, &c. The ende therefore of the doctrine which is spoken to vs, is, that we be wa∣rie, and that the doctrine pearce euen into our heartes, not to rest there by opinion, as doeth a profane or worldly historie: But to the ende wee may learne to knowe, and assure ourselues that God loueth vs, and that hee wil neuer suffer vs to perishe, but wil saue vs for euer, giuing vs a blessed life in the glorie of heauen. Solomon propoundeth vs this Theologie, To day, that is to say, when wee haue time to heare it, and applye our heartes theretoo, which is al the time of our life, the which wee ought to imploye, to meditate the doctrine of our God, and to exercise ourselues in the same, day and night, and principally, when wee haue the bookes of the ho∣lie scriptures, and faithful and true Doctours, which busie them∣selues to make vs vnderstande the same. We ought not to be neg∣ligent and slowe, but prompt, and readie to heare and vnderstand, to the ende, to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes, and not to submit ourselues to the fayth of others: as those which delight in their ignoraunce, and say, that they beleeue that which the Church beleeueth. For God by his doctrine speaketh to euerie one of vs, and wil that eue∣rie one receiue it, to beleeue therein, and walke according to the same. Solomō sheweth it wel, when he is not content to say, I haue giuen thee to vnderstand: But hee addeth, Euen to thee. Or also, thou, receiue the woordes of the wise, and doctrine. So none can vaunt himselfe indeede to be faithful, vnlesse hee be also skilful: for God speaking of his faithful, saieth, I wil giue thee vnderstanding, and wil teache thee the way, wherein thou shalt walke. Also, al thy children shalbe instructed of the Lorde. I wil plant my lawe * 1.46

in them, and write it in their heartes, &c: And wil sprinckle vpon you cleane water, and you shalbe clensed from al your crimes, &c. * 1.47 and wil cause that you shal keepe my appointmentes. Nowe that, To daye, is al the time of our life, yea, al the time wherein the word of God shalbee preached in the Church, it is manifest by the same, that wee ought to heare it, beleeue it, and obey it at al times. And although the Iewes be warned, To day if yee wil heare his voyce, harden not your heartes, &c. yet the Apostle teacheth vs, that the * 1.48 Psalmist hath not onely spoken of them of his time, but also of vs. And seeing that Solomon by his doctrine, striueth to persuade vs, that wee put our trust in God, and that we cannot doe so, but by Iesus Christ, which is our Propitiatorie, and our Aduocate, it fo∣loweth, that hee sendeth vs to Iesus Christ, and wil that by the doc∣trine * 1.49 of trueth, we learne to beleeue in him, to the ende that wee perish not, but haue life euerlasting.

20 Haue not I written to thee, three times in counsels and learning?

To the ende we should not excuse ourselues, if we vnderstand not, howe wee ought to put our trust in the Lorde: the Lorde hath giuen vs diuersitie of scripture, as the bookes of Moyses the histo∣ries, and bookes of the Prophetes, wherein wee may learne to fo∣lowe the counsel of God, and to knowe the loue which he beareth to vs: and not content with this, he hath giuen vs, moreouer, di∣uers scriptures by his Apostles, and Euangelistes, to the ende wee may see more clearly the right way of al righteousnesse and iustice, of al holinesse, and religion, and that wee may contemplate more neerely the bountie of God, and his loue towards vs in Iesus Christ his Sonne, which is our assurance, and our saluation. And nowe againe, hee hath giuen his Church many Pastours, and Ministers of his worde, the which is preached purely to many nations, in diuers languages, and giueth vs the olde and newe Testament, translated faithfully into many tongues. And so he giueth vs counsels & lear∣ning, in sundry maners, as Solomon signifieth, by three times, put∣ting (according to the manner of the scripture) a number certaine, for the vncertaine.

If therefore wee be ignorant, dul, faithlesse, and doutful, it is our great fault, seeing that God hath giuen vs so many scriptures, and so many faithful expositours, which are careful and diligent to in∣instruct vs, which cease not to open their mouthes often, and to put their handes to the penne, to make vs the more wise and skil∣ful. Suche perseuerance is wel signified to vs, when Solomon saith, Haue not I written to thee? &c. Which thing hee speaketh in the person of God, or of the wakeful Doctours: And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine sea∣son, but that wee ought to continue. Also, that the people bee not vexed, if one cease not to propounde the scripture to them: and that one striue to print the worde of the Lorde so wel in his heart, that putting his trust in God, his continual delight be, to meditate this doctrine, to speake thereof, and to confirme his life thereafter, by good workes, and holie conuersation. For in as muche as we are enclined to contrarie thinges, and when we are taught, are slouth∣ful, and negligent, and easily goe out of the right way, which wee are entred into: For this cause it is verie needful that one write vnto vs three times: which is, that hee cease not to propound vn∣to vs the holie scriptures, which are replenished with counsels, and learning.

21 To the end, to giue thee to know the assurāce of the words of trueth, to answere wordes of veritie to them that sende to thee.

It is not enough, that wee haue the holie Scriptures and faith∣ful expositours: but to the ende wee may make our profite there∣by, and doe good to our neighbours, wee ought to read the scrip∣tures, and heare the Doctours, to suche ende as God hath giuen them vs. Solomon sheweth vs the ende, saying, To the ende to giue thee to knowe the assurance of the wordes of trueth, &c. Wherein he declareth to vs, that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth, whereto Saint Paule agreeth. Moreouer, it is meete, that hauing so profited in this assuraunce * 1.50 and certeintie, we knowe howe to render a reason of our Fayth, to them which shal desire to bee instructed by vs, or which wil im∣pugne the doctrine that wee haue learned.

Solomon wil haue it so, when he saieth, To answere, &c. Where∣to Saint Peter agreeth, saying, And be ye alwayes readie to answere euerie one, that demaundeth reason of the hope which is in you, * 1.51 &c. The Apostle to the Hebrewes sheweth them wel, that one ought so to profite in the worde of trueth, that hee may be able to answere, when hee sayeth. For when as concerning the time, ye ought to be teachers, yet had you neede againe, that one teach you the first principles of the beginning of the worde of God, &c. And * 1.52 if wee ought al so to profite in the worde of trueth, the Ministers aboue the rest, ought to be careful thereof, to the ende, to instruct the people in sound doctrine, and stoppe the mouthes of the aduer∣saries of the truth. As Saint Paule admonisheth them therof, chief∣ly when hee writeth to Timothie and to Titus. But although we ought to answere euerie one, yet this is not to say, that we may be al Doctours to haue publike charge, nor that wee ought to knowe (of force) howe to expounde the Scriptures point by point. It is enough for the simple sort to knowe that Iesus Christ is their Saui∣our, and that they be so confirmed therein, that the suttleest Doctors of the world, nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour. And as wee haue not to doe, to be so suttle, so it is not meete, that wee be ouer curious to enquire after that, which appertaineth not to the honour and glorie of God, nor to our saluation, nor to the edi∣fication of our neighbours.

22 Polle not the poore, because hee is poore: and oppresse not the afflicted at the gate.

Solomon folowing the lawe and the Psalmes, hath alreadie often tolde vs of the poore, accusing and blaming them which doe them wrong. But because the worlde amendeth not, for any time that commeth, but rather waxeth woorse, and iniquitie encreaseth daily, as is seene by proofe: for this cause Solomon persisteth to ad∣monish vs of our duetie towardes the poore, saying, Polle not the poore, because he is poore, &c. In commanding this, hee first warneth Magistrates and Iudges of the earth to haue pitie and com∣passion

on the poore, and to yelde them presently the right that ap∣pertaineth to them, without suffering themselues to bee corrupted by giftes or brybes, by friends or parents, to peruert the iudgement, and doe wrong to him, who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings, Princes, Magistrates, and iudges, which fauoure them whome they please, to oppresse and hurte the poore: and that rightly one may charge them that the spoyle of the poore is in their houses: wee ought also to vnderstande that So∣lomon accuseth them of oppression and vniustice, of great malice, and crueltie, for when they bee set at the gate where anciently they * 1.53 sate to do iustice: wheras for the pouertie & affliction of the need∣ful, they ought to bee moued to pitie and compassion, they take occasion, thereby to polle and oppresse them, against the duetie of their office, and against their consciences. And this is because they set not God before their eyes, nor haue no feare nor reue∣rence of his woorde, nor force not to bee blamed: For if one speake not according to their wil and pleasure they haue power: and ther∣fore they reuenge it presently. And so one prooueth in them, the trueth of the prouerbe which saith, That if one speake wel of prin∣ces hee lyeth: and if hee speake euil, they amende him.

Secondly, by this commandement hee admonisheth euery one of vs, to beware that wee doe no hurte to our poore neigh∣bours, which are afflicted for lacke of goods or worldly succour: That wee doe them noe harme by disceyte nor violence, nor vnder shadowe of iustice. As they doe which by sutes in lawe, gnawe and eate vp the poore, or by any other subtil meanes: but the worlde is like to those great Mastife Dogges, who when they see any little curre that is poore and feeble, incontinently they runne vpon him, and all to byte him and teare him. Euen so by how much more one seeth a man feeble and weake, by so much the more he is readie to pille and polle him, and to doe him all the damage he can: whereas, for his pouertie and affliction, hee shoulde studie to doe him pleasure. And because what meanes soeuer is made to forbid these theeues & robbers these couetous catchpols and vsurers to doe so, and yet they bee not moued a whit more

to mercie, but harden themselues in their disordinate desires, in their crabbednesse and crueltie. Let vs vnderstande that this sen∣tence and others like it, serue for their accusation and condemna∣tion. Wherefore if wee wil not be accused nor condemned, as pol∣lers and oppressers of the poore, and afflicted: Let vs obey this sen∣tence or commandement, forsaking al couetousnesse, vsurie and ra∣pine, and al inhumanitie and crueltie, and finally, al fraude and de∣ceite: insomuch, that beeing mooued to pitie and compassion to∣wardes our poore neighbours, wee open our bowelles vnto them, in helping them according to our abilitie, and their neede. For see∣ing al goods appertaine to God, and that they which haue them, are stewardes to the Lorde, (or at least wise, ought to be) not one∣ly wee polle and oppresse the poore and afflicted, when we take to ourselues the substance which they possesse, but also when we dis∣daine to bestowe vpon them, the goods, which God hath giuen vs. And as (if wee doe so) we are without al mercie: so we shal haue finally a condemnation without al mercie.

23 For the Lord himselfe wil deale in their cause: and take away the soule of them which doe polle them.

There is none, but being asked whether one should feare God or men more, wil not answere, God: And being asked, whether one ought to choose to be in Gods fauour, or mens rather, wil not an∣swere, in Gods. But wee prooue that the heart is not like to the mouth, and that one thinketh one thing, and saieth an other: seeing the euil dealing that one vseth to the poore, and the flatteries and faire shewes that one maketh to the riche, and also that one is more readie to please God then men, and feareth more to transgresse the ordinances of men, then the commandementes of God. Many feare * 1.54 more to fal into the handes of men, then into Gods hands. If men make any decree, eche one wil take heede, to attempt the contrary: and yet they make no account to transgresse Gods lawes: hee saieth, Thou shalt not doe thy neighbour wrong, neyther robbe him. And by Solomon, Polle not the poore, &c.

If earthly Iudges had made suche a decree, men woulde haue beene afraide to haue broken the same, for feare of purchasing

their displeasure, and beeing punished for the same: and chiefly if they should know that Iudges had poore men in remembrance. But for al the commandementes of God, and for al his threatenings, yet they cease not to polle the poore, and to oppresse the afflicted. For although with mouth they say, that God is the defendour and pro∣tectour of the poore, yet because they see ordinarily that the poore and afflicted are polled and oppressed, and that they which molest and trouble them, are most strong and prosper, they think that God hath no regarde to the affliction of the poore, to deliuer them and saue them: neither thinke they that the Lorde wil punishe them for the same. Yea, the poore themselues are tempted, to thinke and say, that God forgetteth and forsaketh them, because they see, that they which oppresse them are in prosperitie, which seemeth euer∣lasting, and that their afflictions haue no ende, as hath beene saide heretofore. But the oppressours, and those which are oppressed, thinke both verie yl. For seeing that God is a iust Iudge which se∣eth and knoweth al thinges, hee is, and wil be the protectour of the poore, and wil punishe them that oppresse them. Solomon she∣weth the decree and the protection, when he saith, For the Lord himselfe wil deale in their cause. And afterwardes their punish∣ments, saying, And wil take away the soule of them which polle them. This is as though he should say, The poore neither finde Atturnies, nor Counsellours, nor Iudges for themselues, be∣cause they haue not wherewith to furnishe out the matter withal. Men polle them, and gnawe them euen to the bone. Insomuche that they haue not wherewithal to defende themselues, and it see∣meth that they are lost and cast away, and that they shal neuer re∣couer themselues: yet neuerthelesse they ought not to loose cou∣rage, nor to dispaire: for God, which is iust & merciful, and of more might then al the rest, wil pleade for them, and doe iustice in their cause against the rauishers and oppressours, whose goods hee wil not onely take away, but also their liues, and wil destroye them for euer. Saint Paule accordeth heretoo. For let vs not thinke other∣wise, but that Solomon speaketh namely of the poore which haue * 1.55 the feare of the Lord, and that for loue of the same, are afflicted of the enemies of trueth. Also God is not the protectour of the Infidels, bee they neuer so poore, and afflicted, but rather sendeth

them miserie vppon miserie, and addeth torments to torments, vn∣till such time as he hath wholy destroyed them. And therefore we may wel say, that in the 22. verse he forbiddeth the wicked to afflict the poore faythful flocke, for it is of them that he hath care, as wee ought to vnderstand by fayth and to assure ourselues thereof, be∣cause wee knowe that God is true in his promises.

24 Accompanie not with an angrie wilfull man: and walke not with the furious.

Seeing wee are called to peace, it is meete that we seeke and follow peace, as we are all admonished to doe. Also wee naturally loue peace, if we be not senseles, enraged & inspired with the diuel, Wherefore to the end that we may follow our vocation, and that wee be not frustrate of that which we loue, let vs haue no acquain∣tance with them which are voyde of grace, gentlenes, benignitie, modestie, temperance, humble minde, and patience, and are repleni∣shed, with pride, crueltie, yre indignation, and wickednes, Solomon sheweth that we should doe so, when he sayth,

Accompanie not with an angry wilfull man. &c. With them that are of that qualitie we can haue nothing but strife and debate. For eyther they are angry with vs, or else they prouoke vs to anger against them, through their too greate yre and fury, whereby they are transported to do vs iniurie and violence, because we doe not as please thē. Such is the nature of anger and fury: as Abel hath * 1.56 prooued it, Ioseph, Moses, Dauid, and Iesus Christ, and nowe the poore faythful flocke: Or els we learne also to be angry and wrath∣ful, wherevpon ensueth our destruction, as Solomon sheweth vs when he sayth.

25 Least thou learne his wayes, and reociue hurte too thy soule.

For twoo causes amongest the rest hurte is due too the yreful and furious man, and to him that learneth his wayes. The one is, * 1.57 because he committeth folly, and so is incorrigible, and mocker and contemner of al correction and counsell, Whereof wisedome

complaineth, The other is, that hee maketh debates, whereby he procureth the decay of his neighbours, wherby hee deserueth wel to hurt himselfe. Neuerthelesse this is not to say that it is not law∣ful to bee angrie sometimes, prouided that it bee iustly, and tempe∣rately, as Saint Paule sheweth, otherwise anger is not lawful, for it * 1.58 is one of the workes of the fleshe.

26 Be not thou one them that giue their hande vpon pledge and are sureties for debts.

This matter hath beene spoken of, and amongst other things it hath beene saide that Solomon seeketh not to withdrawe vs from * 1.59 doing pleasure and seruice to our neighbours, whom wee knowe to bee in necessitie: but hee wil not, that for the liberalitie which we vse towardes our neighbours to solace and helpe them, wee our¦selues shoulde come into pouertie and neede, he sheweth this now himselfe, wen he saith:

27 Why wilt thou put thy selfe in this danger? for if thou hast not wherewithal to pay, they wil take away thy bed from vnder thee.

Saint Paul is agreeable heereto. Now the manner of aiding our neighbours ought to be, that as wee should be content with things present, so we should also helpe them with that which wee haue in hand, and can wel spare, and with good wil: for wee knowe not if in time to come we shalbe able to satisfie them whome we are pledge vnto, and yet neuerthelesse in giuing our worde, wee vowe to saue them harmelesse in the time to come for whome wee are suretie: which is to do God iniurie, to whom onely it belongeth to dispence of things future: and as Solomon saith, we put ourselues in danger of pouertie and to haue that thing taken from vs which is most ne∣cessary to vs, which is signified by the bed.

28 Thou shalt not remooue the auncient land marke which thy fore elders haue set.

Seeing it is commanded, Thou shalt not remoue thy neighbors marke, which they of olde time haue set in thine inheritance: And acurse is pronounced for him which remooueth the marke of his * 1.60 neighbour: It might seeme that Solomon needed not to put this sentence in writing, which conteineth nothing els but that which hath been saide by Moses, but because wee are dul and sluggishe, we haue neede to bee waked by many messengers: also we are so giuen to the earth, that wee haue neuer enough of it. And if wee bee let a lone, we wil put other mens possessions to our owne, and vsurpe them to ourselues. And if wee dare not take al for feare of blame, and reprehension, at least wise in the absence of our neighbours, wee transport and shift the land markes somewhat further which were set and appointed time out of minde. And so wee steale and rob the possessions of our neighbours, and are accursed, as we haue heard by Moses: and also as Esay pronounceth saying, Cursed bee * 1.61 you that ioyne house vpon house, and land vpon lande, til there bee no more place left: wil you dwel alone vpon the earth? If wee wil bee free from this curse, we ought to be content with our iust patri∣mony, or with that which without disordinate desire we gain with our labour, or otherwise get with equitie. And if it bee not lawfull to transgresse that which our ancestours haue ordeined lawefully, touching temporal goods, which serue our bodies for this present life, much lesse it is lawful to transgresse that which the eternal (who is aboue al men) hath ordeined by his worde, for the health of our soules without adding or diminishing any thing. For as the children of Israel through their rebellion and disobedience, their smal trust misbeliefe, did wander in the desertes fortie yeeres, and there dyed, not comming to the limits which God had appointed them in the land of Canaan: So they which transgres the lawes of God, shalbe as Cain, fugitiues & rūnagates in this world, so that they shal not come to the kingdome of heauen, where out markes are pitched, from before the foundation of the worlde. We haue not to doe, to Allegorizate this sentence, and principally as the Doctours Sorbo∣nistes doe, which say, Transgresse not the boundes of the Catholike faith, which haue been ordeined from the beginning by the doctors of the Church, and other learned men, wherein they woulde not speake amisse, but woulde giue vs good doctrine, if by the doctours

of the Church they vnderstoode Moses, the Prophetes. Iesus Christ and his Apostles, who to make vs faithful, & obedieut, haue taught vs the onely worde of God, without passing their limittes, or decli∣ning either on the right side, or on the left. But these scholasticall doctours make heere a double fault: first when they thinke that So∣lomon hath spoken Allegorically heere, for seeing in this sentence (as wee haue seene) wee finde sounde and pure dectrine, conforma∣ble to the lawe and the Prophetes, and that Solomon speaketh not darkely, nor by similitude, wee haue no neede to search for Allego∣ries heere: for that woulde bee to darken, and corrupt the naturall sense of the sentence. Secondly, they faile in this, that by the fa∣thers, they vnderstand those which haue busied themselues to teach and write since the time of the Apostles, whether they haue giuen good doctrine or not. It is enough for them, that they may say, our fathers haue doone so, or saide so, not once regarding if they haue followed rightly the worde of the Lorde or no, for they bare more reuerence to men then to God, and to mans doctrine, then to the worde of the Lorde, as may bee seene clearely by the articles of the Diuines of Paris.

29 If thou hast seene a man diligent in his businesse: hee shall stande before kinges, and not among the simple people.

Albeit the courtes and houses of kinges and princes, bee ordi∣narily stuffed with the negligent, slouthful, and idle persons: and as much they can, men driue out, and expel those which are careful and diligent to apply themselues to wel doing according to Gods commaundement: yet neuerthelesse wee wil not do Solomon so much as to reiect this present sentence: for he speaketh not of that which is doone amongest carnal and worldly kinges princes and superiours, although sometimes such men either for shame, or necessitie to the ende to echewe further damage, receiue into their courtes and houses, wary & diligent felowes, which wil apply their businesse, and followe their vocation faithfully: as Pharao receiued Ioseph, Saul Dauid, Nabuchodonozer Daniel: but he speaketh part∣ly of that which one ought to doe in a wel ordered common weale:

and sheweth kinges and greatmen of the earth what assistance they ought to haue in their courtes and houses, to deale in the affaires of their realme and countrey: and partly hee sheweth what honour they are worthie of with mē, that apply their busines faithfully and carefully, partly also he speaketh of the account, which one maketh of such personages. For if men see a felow very cūning in his science or doings, they say straightwaies that hee is worthie to serue a king, & that it is pitie that he remaineth in base estate: Although therfore that nowe kinges and great men of the earth, craue not muche the assistance and seruice of honest men, which are wakeful and wary to doe their businesse: this argueth not that this present sentence shold not be receiued, as true and excellent, seeing it instructeth kinges of their duetie. Also it sheweth that wee ought not to refuse great charges, neither ought wee to spare our diligence, when the Lorde hath giuen vs the grace to bee nimble and quicke in our businesse: for it is meete that euery one imploy himselfe according to the ta∣lent which hee hath receiued of the Lorde. Thus doing, wee shall not stande onely before kings of the earth, but also before the King of kinges, who wil say to euery one that hath well ministred, It is wel doone, good and faithful seruant, thou hast beene faithful ouer fewe things, I wil make thee ruler ouer many things: Enter thou in∣to * 1.62 the ioy of thy Lorde.

Notes

• * 1.1

  Gen. 6. 4.
• * 1.2

  Phil. 4. 8. 9.
• * 1.3

  Sam. 27. 8.
• * 1.4

  Iob. 5. 12. 13. Pro. 13. 16. & 14. 8. 15. 16.
• * 1.5

  Psal. 17. 8. 9. & 57. 2.
• * 1.6

  Pro. 16. 18. 19. & 18. 12
• * 1.7

  Psa. 34. 9. 10 11. & 25. 12. 13. 14. & 31. 20. 21. & 145. 18. 19. 20.
• * 1.8

  Psal. 10. 9 & 35. 7. 8. Rom. 16. 17.
• * 1.9

  Mat. 19. 13. & 21. 16. 2. Tim. 3. 15
• * 1.10

  Iam. 2. 6.
• * 1.11

  Iam. 1. 5.
• * 1.12

  1. Cor. 7. 23. Gal. 1. 10.
• * 1.13

  Iob. 4. 8. 9. 1. Cor. 9. 11. & 2. Cor. 9. 6. 10. Gal. 6. 7. Ia. 3. 18. Iam. 5. 7. 8.
• * 1.14

  Psalm. 7. 15.
• * 1.15

  Psalm. 10. 2.
• * 1.16

  Psalm. 7. 10.
• * 1.17

  2. Cor. 9. ••
• * 1.18

  Psal. 24. 1.
• * 1.19

  Pro. 10. 22.
• * 1.20

  Mat. 20. 13.
• * 1.21

  Psal. 101. 2.
• * 1.22

  Deut. 17. 15 Psal. 2. 10.
• * 1.23

  Mat. 12. 34.
• * 1.24

  Esay. 1. 16. 17 Iam. 4. 8.
• * 1.25

  Psal. 51. 4
• * 1.26

  Esai. 8. 9. 10. & 19. 3. & 30. 1. Iob. 21. 14. 15. Esai. 2. 3.
• * 1.27

  Psal. 91. 11
• * 1.28

  Mat. 4. 5. & 20. 17. Act. 1. 4.
• * 1.29

  Act. 1. 8. Dan. 6. 16.
• * 1.30

  Psal. 91. 13.
• * 1.31

  Iohn. 3. 2.
• * 1.32

  Pro. 2. 16. & 5. 3. & 7. 5.
• * 1.33

  Rom. 1. 14
• * 1.34

  Gen. 19. 24 Exe. 16. 49. 15.
• * 1.35

  Pro. 13. 24.
• * 1.36

  Psal. 51. 7. Pro. 1. 24.
• * 1.37

  Ephe. 6. 4. Col. 3. 21.
• * 1.38

  Pro. 14. 31
• * 1.39

  Esai. 65. 13 Luk. 6. 24.
• * 1.40

  Pro. 2. 1. & 3. 1. & 4. 1.
• * 1.41

  Eph. 4. 11 Hebr. 13. 17
• * 1.42

  Mat. 17. 5 Mat. 17. 5 Mat. 7. 24
• * 1.43

  Rom. 10. 9. 10.
• * 1.44

  Mat. 7. 21.
• * 1.45

  Psal. 45. 3. Esai. 52. 7. Psal. 37. 4. 5.
• * 1.46

  Psal. 32. 89
• * 1.47

  Esai. 54. 13 Iere. 31. 33 34. Eze. 36. 25
• * 1.48

  Psal. 95. 7. 8. Hebr. 3. 12 13. 14.
• * 1.49

  Rom. 3. 25. & 51. & 8. 34.
• * 1.50

  Ephe. 4. 11.
• * 1.51

  1. Pet. 3. 15
• * 1.52

  Hebr. 5. 1••
• * 1.53

  Esal. 3. 13.
• * 1.54

  Leuit. 19. 13 verse. 22.
• * 1.55

  2. Tim. 1. 6. 7
• * 1.56

  Gen. 4
• * 1.57

  Pro. 14. 17 Pro. 1. 7. 22. 15. 18.
• * 1.58

  Rom. 13. 4. Eph. 4. 26. 31 Ia. 1. 19. 20. Gal. 5. 20
• * 1.59

  Pro. 6. 1. 11. 15
• * 1.60

  Deut. 19. 14 & 17. 17
• * 1.61

  Esay. 5. 8.
• * 1.62

  Mat. 25. 21.