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 fourth Chapter.

1 HEare, O ye children, the instruction of a father, & giue eare to learne vnderstanding.

2 For I do giue you a good doctrine: therefore forsake yee not my lawe.

SOlomon yeeldeth himselfe vnto our rudenes, as a father vnto the weakenesse, slownes, and forget∣fulnes of his childe. He repeateth againe the selfe same exhortati∣ons that hee hath made vs heere∣tofore. And in steede that wee well deserue to bee sharply re∣prooued; hee calleth vs chil∣dren: and in place for to threa∣ten vs as a iudge, hee calleth vs to heare the instruction of the Fa∣ther of spirits, to the ende that wee being made attentiue hearers thereof, might bee deliuered from ignorance, and should knowe what wee ought to learne, and what is profitable for the health of our soules: hee giues vs the reason for the which wee shoulde be moued to heare, and become diligent.

For I doe giue you, &c. By this reason hee woulde haue vs to knowe that al doctrine which doeth turne vs from the lawe of GOD, is nought, vnprofitable and hurtful: and therefore wee shoulde not desire to bee instructed in any other doctrine then the same that our heauenly Father giueth vs, the which onely is good as hee alone is good. This doctrine is none other thing then his lawe, the which in no wise ought to bee despised, as hee sheweth vs, when hee concludeth, therefore forsake yee not my lawe. Hee speaketh heere, in the name and in the autoritie of

God, whose seruant hee was, and committed to instruct his peo∣ple: and therfore he affirmeth that his doctrine is good, and that it is the lawe of God: and therfore also are bounde to heare his instruction, and to learne the knowledge that hee teacheth vs. Heerein he sheweth vnto the ministers, what they ought to bring vnto the people: that is to say, the pure woorde of God inspired from God by the scripture, the which is profitable to teache, &c. It is the instruction of our father, it is the learning whereunto al men ought to apply their mindes, to obteine the true knowledge. It is the doctrine which is profitable & necessary for vs, it is the lawe of God, which we should neuer forsake, but continually to be exercised therein. In the which also he teacheth the people how to behaue themselues. First of al, that they should heare for to be instructed, not by men, but by our heauēly father, who is the only teacher: for mē which speake, are but his organes & instruments. Secōdly, that they ought to be attētiue & giue diligent heed, that they may be deliuered out of the dūgeon of ignorance, to receiue light for to learne the true knowledge. Thirdly, that they shoulde confesse the goodnes and faithfulnes of God, who wil not suffer them to be deceiued with fables and lyes, with vaine and fruteles doctrines: but doeth offer and set before them, the wholesome doctrine of his lawe, of his Prophetes, and of his Gospel: the which as hee freely vouchsafeth to giue vs, so shoulde we againe willingly receiue the same with faith and obedience. Fourthly, that they shoulde not be negligent to doe wel as the lawe com∣mandeth. And in this manner wee shoulde apply our hartes and bodies vnto the seruice of our God, as hee requireth: and so wee shal not receiue the preaching of the woorde of GOD in vaine, no•• to our condemnation, as they that doe come to heare but for order and fashion sake, &c. And to the end that none should doute of his doctrine, and that they shoulde not bee grieued as with an heauie and hard burthen to beare, he sheweth of whome he learned it, and at what age.

3 For I was my fathers Sonne, tender and deere in the sight of my mother.

4 When hee taught mee, and saide vnto me, let thine hart holde fast my wordes: keepe my commandementes, and thou shalt li••e.

King Dauid the Prophet, was the father of Solomon, who was indued with the holie Ghost, wherby he did, said, and taught such things as were acceptable before God, and profitable for his fami∣lie, & for al the people that were committed vnto his charge. Now albeit that Dauid had many children, yet Solomon speaketh of himself as if he had beene the only sonne of Dauid: for hee saieth not, we were many children of one father: but he saith, I was my fathers sonne. It may be said that it is, because that Dauid shewed greater signes of loue vnto Solomō, then vnto his other childrē, & exalted him aboue the rest, making him King in his place. His mo∣thers name was Bersabee, by whome he remained the only sonne of his father: for he that was borne in adulterie, was dead: and the scripture maketh no mention that shee had any afterwardes: and whiles his father and mother liued, hee was yet ••ender, and was not yet come vnto mans age. Againe, also it may bee saide that Solomon was tender and deere, and his mothers only sonne, because she loued him tenderly and with a singular loue, as shee sheweth. But by the first exposition wee learne that Solomon whiles he was tender and yong, did not runne from his father and mother, to worke wickednes and to giue himselfe vnto follie, and vanitie, as the youth at these daies, but was readie at hand to obey them, as he declareth it, when hee saith, that hee was his fathers sonne, & tender & deere before his mother. For when hee thus speaketh, he giueth to vnderstande that his father & mother wer•• wel pleased with him, and also endeuoured to please them. Other∣wise hee coulde not haue truly reioyced that hee was his fathers sonne, &c. For hee that trulie confesseth his parents, hee loueth their presence for to obey and honour them. We learne, I say, that the fathers and mothers ought to be careful and diligent so to go∣uerne their children, that they should not be gadders abrode, but be readie to come before them, so often as need shal require, to do •••• kinde of dueties, and not to runne abroade after foolishnes and

vanitie. We learne also that wee should not fly from the pre••en•••• of GOD, our only father, to turne away from his woorde, the which teacheth vs to giue vnto him al honour and obedience, & assure ourselues that we doe please him. Contrarily, wee de∣cline from his instruction and forsake his lawe: wherein wee shewe ourselues strangers and bastards, and cannot truly reioyce that we are of his houshold and his children. But not to flye the presence of our father, it behoueth vs to be in the company of our mother the Church, that we do often resort vnto the holy assem∣blies, wherein the Gospel is preached vnto vs, by the which we all beholde as in a mirrour the glorie of the Lord with open face. So∣lomon being yet tender, and not running from the presence of his father and his mother, but being obedient vnto them, was taught by his father in the worde of the Lord, the which he himself wit∣nesseth, saying,

4 When he taught me, &c. The youthes which make no account of instruction, but doe hate correction and admonition, and also giering and skorning all discipline and religion, saying they are too yong to becom wise, cānot, I say, truly boast that they haue bin instructed of their fathers, as doeth Solomon: for none can be taught, except he become willing to learne, and cannot by their example induce others to heare good instruction, as doeth Solomon, when he saith that his father hath taught him: as though he did say, when I exhorte you to heare the instruction of your father, I lay no more vpon you then I my selfe haue borne whiles I was yet yong. Nowe Dauid for to haue his sonne Solomon wel taught, committed him into the handes of Nathan the Prophet. The lesson that Dauid giueth to his sonne is, that hee saieth vn∣to him, Let thine harte holde fast my woordes, keepe my com∣mandements. Heere we learne that wee ought in no wise to doute of the instruction & doctrine of Solomon, & we may iudge that he doth not teache vs any other thing then the same that he had learned of his father, who was a Prophet: and also (as hath beene said before) he set him to schoole with the Prophet Nathan. For albeit that Dauid calleth the doctrine & instruction which hee gi∣ueth to his son, his words & cōmādemēts, yet it is not to say, they

are the commaundementes and woordes of any other but of GOD. But it is the phrase of the scripture, that it attributeth vnto the Doctours that which they teache, because they are the Organes and instrumentes of GOD, by whome hee com∣municateth his woorde vnto vs, and giueth vs his commande∣mentes. Wee see that GOD saieth to Moses, Commande the children of Israel: and againe, that Moses commaundeth the peo∣ple to keepe his woordes: and also God reprooueth his people, for that they woulde not heare the woordes of his Prophets, &c. Wee learne also that it belongeth to fathers and mothers, to go∣uernours and pastours of the Church to command, and that they ought to be obeyed when they command in the name of God and by his word. And that the wordes of Dauid and his commaunde∣ments come not from him, but from God, Solomon doth declare, when he saith that his father addeth vnto his commandementes, and thou shalt liue: the which is a promise wherby we do not ob∣teine the reward for obeying the commandementes of men, but those of God, &c. Moreouer, let vs note that if wee wil liue, wee must giue our hartes wholy vnto the wordes which are declared vnto vs in the name of God, and outwardly to doe as they com∣mande vs.

5 Get wisedome: get vnderstanding: forget not neither de∣cline from the wordes of my mouth.

6 Forsake her not, and she shal keepe thee, loue her, & shee shal preserue thee.

He sheweth vs louingly that he would not haue vs to languish & pine away through need and want, or be hurt, but would haue vs take and make our profit: so that wee shoulde bee more riche then the worldlings which abounde in al wordly wealth: for bles∣sed is the man that findeth wisedome, and the man that getteth vnderstanding: and therfore this possession cannot bee gotten by any thing of this worlde, howe precious soeuer it is, but com∣meth by free gift. For the Lord giueth wisdome, out of his mouth cometh knowledge and vnderstanding. And although it is giuen, yet the negligent and slouthful do not possesse her, but those that

watche and seeke her with al diligence. For if thou callest after knowledge, & criest for vnderstanding, &c. This care & diligēce is heere briefly noted, when Solomon saieth, Forget not, &c. Therefore if wee woulde gladly get and possesse wisedome and vnderstanding, wee must haue the woorde of GOD printed in our hartes, not turning ourselues away from the sermons which are made vnto vs out of the same by the ministers and Pa∣stours which are as the mouth of God, when they doe faithfully exercise their office. In this sorte wee shal get wisedome and vn∣derstanding without any exchange or cost, and without our de∣sertes, trauaile and diligence. For this getting and possessing is not like vnto the earthly and temporal possessions, the which re∣quireth exchange, or seruice, or paine. Wherefore it may seeme that Solomon hath spoken vnproperly, when hee exhorteth vs to get wisedome, the which wee must receiue from the onely goodnesse and free gift of God: and that hee ought rather to haue exhorted vs to aske it of God. But when hee speaketh thus vnproperly against the vse and custome of the worlde, hee speaketh the propre speeche of the spirite of GOD who giueth testimony to the faithful that the goodnes of their Father is so great, that therby he imputeth for getting & possessing, that which he freely giueth of his meere liberalitie, & would that we should possesse it vppon that tittle: prouided that wee receiue the same with thankes giuing, and also that wee take and receiue the gift of GOD with such reuerence and estimation, that wee neuer let it slippe, but diligently and carefully, keepe it, as a precious thing, of greate value, and very necessary for our preseruation and saue∣garde. Solomon so vnderstoode it, as hee wel sheweth by the ad∣monition folowing, saying.

6 Forsake her not, &c. This exhortation ought to bee highly esteemed of vs, when not onely thereby wee are aduerti∣sed not to bee so foolishe, as to let wisedome escape, when the Lorde setteth before vs the getting thereof: but also that it is •• promise of warrantie and sauegarde, which is this, that by the possession and reteyning of wisedome, wee shoulde haue no ••inderance, but shalbe preserued from al hurte: as hath beene expounded, When wisedome, &c. Wherein we may learne

that this getting ought to be highly desired of vs aboue al world∣ly gettings, that costeth much, and are not alwayes sure, fith this same commeth freely, and remaineth sure: for it is giuen by such a Lord as is able to mainteine his gift, and also both wil and doeth. We may also vnderstand that the possession thereof ought not to be despised, but shoulde by al meanes possible bee mainteined & defended. For if wee labour to keepe the possession of earthly goods, for the which some are often times in danger of their per∣sons, much more by reason wee may not let wisedome goe, but with great loue and affection keepe possession: seeing that we are so farre from danger for possessing thereof, that rather it keepeth and preserueth vs from al euilles. For albeeit that they which are godly wise, doe suffer many miseries and aduersities, both spiritu∣al and corporal: yet doe they neuer perish thereby, but doe ouer∣come through the wisedome that GOD giueth them. Though their flesh, the deuil and the worlde doe tempt and assault them, yet are they not caried away by temptation: for God is faythful, who wil not suffer them to bee tempted aboue their strength.

Though the worlde, the wicked and infidels doe persecute them, yet are they not ouercome▪ for they feare not them that can kil the body, knowing that one hayre of their head shal not perishe▪ In which dooing they mainteine and possesse their life by their pa∣tience. Though pouertie or sicknes doe pinche them, yet are they not discouraged, neither care one whit, knowing that God fee∣deth the birdes of heauen. They are contented with their dayly bread, the which neuer faileth, what scarcitie soeuer they abide: & albeeit that through sicknes they loose their taste and stomacke, after the feeling of the fleshe, yet the Lorde who hath comman∣ded them to aske, Giue vs this day our dayly bread, wil not for∣sake them. Let your conuersation be without couetousnes, and be content with those things that ye haue, I wil not faile thee, neither forsake thee.

7 Wisedome is the beginning: get wisedom therfore: & a∣boue al thy possession, get vnderstanding.

8 Exalt her, and she shal exa••t thee: she shal bring thee to honour, if thou embrace her.

9 Shee shal giue a comely ornament vnto thy head, yea, shee shal giue thee a Crowne of glorie.

Although we confesse that wisedome is a most excellent acqui∣sition or getting, the which wee ought so muche to loue, that wee should neuer forsake her; and that we confesse, it is right & good for our profite, that Solomon calleth vs vnto this getting; yet doe we not desire it, neither aspire after it, as wee ought, but doe set it at naught, by preferring the wisedome of this world, and the lusts of the fleshe before it: the which is a turning of our backe vnto God, when wee make no account of his Word, but labour to fill our houses with riches, howe so euer they be gotten, so that wee may obteine our purpose: and doe persuade men to beleeue that when we haue wel filled our houses, and haue gotten great gaines and riches, that wee shal come time enough at last for to learne wisedome, and to feare and worship God: and which worst is, we persuade ourselues that it is not needfull to trouble our brain about marking what is preached, for to refourme our liues after that which is taught vs: but that it is enough to giue a good gaspe when wee dye. Beholde how the loue of our fleshe doeth drawe vs away, and the wisedome of this worlde deceiueth vs. To the which abuse Solomon willing to giue a remedie, and to other abu∣ses also, doeth teach vs that in all thinges wee must begin by wis∣dom, & that for this cause he hath called vs, and stil presently cal∣leth to get wisedome, and woulde haue vs with all our heartes to folowe this gaines, and that we should prefer it before al worldly gettings: so that the same should please vs, and we also contented therewith: for truely, whatsoeuer is precious in the iudgement of the world, and al whatsoeuer men doe delight in, is nothing in comparison of this wisedome and knowledge. But for al Solomons exhortation, and for al the reason that may be alledged, yet men are flesh, & doe esteeme the things that the flesh desireth. A sen∣sual man loueth to be honoured, and had in estimation: and be∣cause he seeth that rich men are honored, & commended & pray∣sed, & that euery man desireth to feast them, he imputeth the same vnto the riches: & therfore, to attaine vnto honor, & to be wel∣comed of the world, he studieth to get temporal & earthly goods.

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Solomon would not haue vs remaine in this errour, wherewith wee are naturally infected: and therefore, hee teacheth vs by what meanes wee may come vnto honour: when he sayeth,

8 Exalt her, &c. Therefore if we wil come to honour, we must exalt and embrace Wisedome. But it wil be said, Forasmuch as the Lorde by Wisdome hath lay de the foundation of the earth, and hath stablished the heauens through vnderstanding: that is foloweth, that Wisedome is exalted enough. Wherefore it might seeme, that in vaine Solomon doth exhort vs to exalt and embrace it, and that it is past our reache to doe it. I answere, Euen as when we pray that Gods name may be sanctified, wee doe not meane, that the glorie of God can either encrease, or decrease of it selfe: but wee aske, that his glorie shoulde be manifested as it ought, & whatsoeuer God doeth, that al his workes may appeare glorious, as they are: so that on all sides he may be glorified. Euen so, when Solomon woulde haue vs to exalt and magnifie Wisedome, hee meaneth not that wee can giue her greater honour, and place her in higher degree then shee is in, of herselfe: but his desire is, that wee shoulde haue her in good estimation, and that wee shoulde make great account of her, and that so muche as in vs lyeth, she shoulde bee exalted, praised, and magnified of all persons, as it be∣hooueth. Also when hee woulde haue vs to embrace it, hee mea∣neth not that we can receiue, hold and keepe it duely as we ought to doe: but that wee shoulde so set our affection on her, that we shoulde neuer let her escape, and that we shoulde not let it slippe out of our heartes, but rather that through the great loue that we ought to beare vnto this Wisedome, we should stirre vp others to desire and to loue her. Wee may vnderstand that this is the mea∣ning of Solomon by his exhortation. For when after his admoni∣tions hee exhorteth vs to exalt and embrace his Wisdome it, is as muche as if hee did say, If thou gettest Wisedome, thou doest exalt and magnifie her, and shewest thy self to beare a good minde vnto her, and doest embrace her. This is that, which Solomon ment by this exhortation, Exalt her, &c. Whom we shal not need to obey for naught, but shalbe wel rewarded: for as hee doeth promise vs, shee will also exalt and glorifie vs. But Solomon

not content with this declaration, addeth thereto an other, saying,

9 Shee shal giue, &c. Solomon doeth heere declare howe Wisedome doeth exalt them which magnifie her, and howe shee glorifieth them which embrace her: the which he doth by a simi∣litude taken of the doings of Kings and great Princes, which doe exalte them to honour and glorie, which doe honour them, see∣king the profite and preseruation of their persons and kingdomes: As Pharao tooke the ring from of his finger, and put the same on Iosephes hande: And Mardocheus departed from the king in roy∣all apparel of blewe, and white, and with a great Crowne of gold, &c: or els the similitude is taken of the reward that is giuen vnto them which fight and runne at tilte. For he that fighteth and run∣neth best, getteth the Crowne. How so euer it is taken, this decla∣ration hath two partes, whereof the seconde doeth expounde the first: for the increase of grace, is a Crowne of glorie, the which is giuen vnto the wise of this life, after two sortes. For first of all, they are praysed and honoured so of God, that hee causeth the worlde to wonder at them: albeit that the foolishe and scorners doe persecute and refuse them, but yet against their conscience, whereby they are conuinced that they doe naughtily. Secondly, by Fayth and hope, they haue eternall life, which is the Crowne of glorie, which in the ende they shal wholly and fully possesse, wherevpon they may say, A Crowne of righteousnes is kepte for mee, &c. The persecutions of this worlde shal not depriue vs of this Crowne: but contrarily, Blessed is the man that abideth temptation: for when hee hath beene tried, hee shall receiue the Crowne of life.

10 Heare my Sonne, and receiue my wordes, & the yeeres of thy life shalbe many.

Solomon doeth often repeate vnto vs one lesson, as they can tell that heare or reade his doctrine: and this is to helpe the ig∣norance of those which haue a good wil to learne and to become obedient. For because of the corruption of our fleshe, we are verie dull to receiue and retaine good doctrine; and the affection ther∣of, which is enimitie against God, prouoketh vs to rebellion:

for it is not subiect vnto the lawe of GOD, neither can bee. Vnto the which fleshe wee must not consent, except wee wil bee vnexcusable. For as the repetitions of al one doctrine, serue for the ease of them which become willing to learne, so also they serue to make the carelesse and rebels vnexcusable. And albeit that the Word is not directed, but vnto the children of God: yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God: but because they heare it with contempt, as they declare by not receiuing the same with fayth and obedience: for this cause it serueth vnto their condemnation of death: Con∣trarily, vnto them that receiue it, to them shee is as life. Solo∣mon doeth so affirme, when hee sayeth to his Sonne, that his wordes shal increase the yeares of his life. If then wee desire long life, let vs yeelde ourselues willingly to learne, and diligently to heare the preaching of the Word: let vs submit ourselues ther∣vnto with true obedience, labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God, who is our Father, and through feare that wee haue to disobey him. In this sort our yeares shalbe prolonged: not that we can liue in this worlde beyonde the terme that God hath ordeined from euerla∣sting: but howe short so euer our life is, it shalbe so long as is ex∣pedient for the saluation of our soules: as also wee will content ourselues therewith, knowing that by temporal death, our yeares are not shortened, but that wee shal enter into the true length of life, for the same shalbe without ende. Wee shewe right wel that wee beleeue not Solomon, or that wee make no great accounte of life. There are not many which giue eare vnto the Worde of life, & yet lesse that receiue it. In so doing, we declare vs to be folish, and that we make no count to come vnto Wisedome, wherevnto the wiseman laboureth to bring vs by his wordes, as he sheweth, saying,

11 I haue taught thee in the way of VVisdome, and ledde thee in the pathes of righteousnes:

12 VVhen thou goest, thy gate shal not be straight, & whē thou runnest, thou shalt not fall.

13 Take hold of instruction, and leaue her not: keepe her, for shee is thy life.

When Solomon declareth that by his wordes he leadeth men

to Wisedome, and that hee guideth them the right way vnto life, then he reprooueth those of folishnesse, & condemneth them vn∣to death, which wil not heare & receiue his words: and therewith he sheweth what is the office of fathers vnto their children: that is, they should not mainteine them in vaine foolish thinges: but in al Wisdome, that they may say with Solomon, I haue taught thee, &c. Likewise the dutie of children, is, to be willing to learne, and to folow the Wisedome and righteousnes that their Fathers, Superiours, and Teachers shal teach them by the Worde of God. But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes, (for the most parte careth not what becomes of their children, so that they spende not their goods) so also the greatest parte of the worlde which are the youth, are the worst ruled, in such wise that they care not what they doe, so that they may liue at ease. And therfore, albeit that we haue the Word of God daily preached vnto vs, the which is the way of wisdome and righteousnes, yet is it verie hard to persuade many that they are rebels against the Word, and that the way hath beene taught them, &c. After the meaning of Solomon, which speaketh vnto o∣bedient children: for none but they doe truely receiue the way of wisdome, and walke in the pathes of righteousnes. That Solomon doeth direct his words vnto these, we may vnderstand by the pro∣mise folowing, when he sayeth,

12 VVhen thou goest, &c. This promise can not appertaine to the foolish & scorners, neither vnto the wicked and dissolute: but contrarily, they are threatened with sorow & affliction, with miseries and calamities, with desolation & destruction: but it be∣longeth vnto the wise and righteous. And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affir∣mation, saying, I haue taught thee, &c. It foloweth right wel, that he speake not vnto the foolishe & disobedient, but to those which through loue of wisedome & righteousnes, doe heare and receiue his words. If we would then be exempted from sorow & distresse, and to be at libertie with ease, as Solomon doeth promise, saying, VVhen thou goest, &c: If wee would auoide desolation and de∣structiō, and dwel surely and safely, we must haue al our thoughts & purposes, & al our sayings & doings, (the which are our wayes & paths) to be taught by wisdō, & gouerned by righteousnes, &c.

But though that Solomon hath directed himselfe to the wise and righteous, making them this affirmation, adding thereto the pro∣mise: yet are we neuer so wise and wel ruled, but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs: neither are wee alwayes so assured of the promises that are made vs by the Worde of God, but that we haue neede to be exhorted and called vpon to receiue his admonitions, and not to forsake them, promising vs that we shal liue: for he saieth, Take holde of instruction: This verse hath alreadie bene expounded in this same Chapter in the tenth verse.

14 Enter not into the way of the wicked, and walke not in the way of euil men.

15 Auoide it, and goe not by it: turne from it, and passe by.

16 For they can not sleepe, except they haue done euil, and their sleepe departeth, excepte they cause some to fall.

17 For they eate the bread of wickednes, and drinke tho wine of violence.

The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause, the which is a most wicked custome and maner of doing: therefore Solomon hath exhorted vs in the 15. verse, Walke not in the wayes with them, &c. Likewise one of their wayes is to loue foolishnes. Wherfore if we enter into their pathes, then doe we not walke in the way of Wisedome: wher∣of it foloweth, that we fall into the straight and distresse, and light vpon destruction, and so runne vnto death. For life, standeth on∣ly in the way of Wisedome and righteousnes, in the which for to preserue vs, Solomon is not satisfied with the aduertisementes that he hath giuen: but againe hee doeth admonish vs, that in no wise we should folow the cōditions & maners of the wicked. And for to shewe vs that we should be verie careful to take heed from partaking with their doings, it sufficeth him not to haue said, En∣ter not &c. But further to expresse how muche wee ought to ab∣hor & detest the maners of the wicked, & to shun thē, he addeth, 15 Auoide

it, and goe not by it. Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly, which pro∣sper, and are happy to the sense of the fleshe: therefore the rude, ignorant, and simple, and vndiscreete are tempted to follow them, and count themselues happy, if they may come to bee accounted with them, to be partakers of their prosperitie. Solomon did something touch it before, when he saide, And treade not: hee vseth a worde that signifieth to blesse, or to thinke ones selfe hap∣py: as if hee did say, doe not count thy selfe happy to walke in the wayes of the wicked: for contrarily, blessed is the man that hath not walked in the counsell of the wicked. For this cause Solo∣mon studieth earnestly to beate into vs, & to make vs vnderstād in what horror & execratiō we ought to haue the waies of the wic∣ked: for hauing saide, Enter not, & walke not, he proceedeth yet further, and because of our rudenesse and dulnesse, hee gathereth together many wordes, as Auoide, goe not, turne from it, and passe by. By this heape of wordes hee sheweth wel, that there is great danger of communicating with the wicked and vngodly, & is like as if a man would giue himselfe into the handes of theeues. He compareth a man heere vnto a merchant that sendeth out his seruant, or his sonne laden with golde and siluer, to buie and sell withall, and fearing hee shoulde bee spoyled, and robbed, and slaine by theeues and robbers, warneth him to auoide the suspecte passages, & to turne out of the pathe, til he be past the dangerous way. But besides this, we haue to marke, that if wee communi∣cate with the manners and conditions of the wicked, and thinke ourselues blessed to keepe them company, that then wee are lost: & albeit that in such estate we woulde be aduaunced, and labour to goe forward, yet do we fall backwarde, in steede of gooing for∣warde one step, and become like vnto Creafishes, or Seacrabbes which goe backewarde. There is no going forwarde but in wis∣dome and righteousnesse: for in them, the yeeres of life are pro∣longed, the which is lost through wickednesse and vngodlinesse, and that rightly, as Solomon doeth shewe, alledging the rea∣son wherefore wee shoulde auoide the way of the wicked, say∣ing,

16 For they cannot sleepe. Heereby he sheweth the great de∣sire

that the wicked haue to hurt their neighbours, and too bring them hinderance, when he saith, that they cannot sleepe before they haue executed their displeasure: and therewith hee sheweth, that looke wherein they most delight, that is, to doe euill, euen thereby are they most tormented, seeing they loose their sleepe, which is one of the chiefest partes of the ease of this life: If thou sleepest, thou shalt not bee afraide. It is then vpon good cause that Solomon doth admonish vs to auoide the way of the wicked. For sith they are depriued of this gift of this sleepe, that God gi∣ueth to the wise and righteous, and whereby this life is maintei∣ned; it followeth that they cannot remaine long in this worlde, whereof also they are vnworthie: and if they be not worthie of it, so much the lesse are they worthie of eternall life. As then they depriue themselues of sleepe through vehement desire that they haue to do euill, the which they neuer obteine: so also they can∣not be partakers of eternall rest, but are sent downe deepe into darkenesse, where there is weeping and gnashing of teeth. If then wee communicate with them, after we haue been in distresse, wee shall fal into destruction. Wherfore we must take heede from hur∣ting of our neighbors, and to worke their destruction, & we shalbe preserued from damnation: after this reason, hee giueth vs yet another why we ought to shunne the way of the wicked, saying:

17 For they eate the bread, &c. Forasmuch as there is none but would be counted wise and righteous, therefore to ob∣teine this reputatiō truely, we must abstaine frō al iniurie & vio∣lence, and to doe wrong to no person: the which the wicked in no wise doe: but labouring to liue at ease, they rauish the goodes of their neighbours, by vnlawfull meanes, by lawing, and subtiltie, by force and violence, and thus they eate the bread of wickednesse, wherevpon their destruction followeth. Wherefore they shal eate of the fruite of their waies, &c. It is thē vpon good cause that So∣lomon hath exhorted vs to eschew their way. It may also be said that he sheweth by this reason, how the wicked doe not sleepe, ex∣cept they haue wrought some euil first. For euen as it is accusto∣med by men to take their meate before sleepe, euen so it followeth (seing they feede themselues with wickednesse and violence, see∣ing they delight to doe wrong to their neighbours and to spoile

them, that doe not sleepe, before they haue doone euill by ouer∣throwing and destroying their neighbours. Furthermore by this reason we may learne to flee farre from the company of these wic∣ked ones, and greatly to feare communicating with them in their meates and drinkes. For as the body is partaker of the nature of meates it receiueth, euen so, if we communicate with the meates and drinkes of wickednesse and violence, wee must needes be∣come wicked and outragious, and haue our heartes and mindes corrupted, wherevpon followeth death &c.

18 But the way of the righteous shineth as the light, that shineth more and more vnto the perfect day.

19 The way of the wicked is as the darkenesse: they knowe not wherein they shal fall.

Forasmuch as heere aboue in the 14. and 15. verses, he hath for∣bidden vs to enter into the path of the wicked, and that before in the 11. verse, he hath affirmed that he hath taught vs the way of wisedome, and then in the 12. verse, hath promised vs that when we walke or runne in the way of wisedome, that we shall not bee shut vp in distresse, and that wee shall meete with nothing which may make vs fall to bring vs to destruction: To the intent that we shoulde make no excuse for hauing forsaken this way, because we coulde neither see nor knowe it, he sheweth vs that wee cannot pretend this excuse, for that this way is as cleare as the day at high noone, and that in the same there is nothing darke or mistie, that may hide the same from vs to bee seene and knowne for to be our way. Solomon doth so meane, when he compareth the pathes of the iust man, whom he calleth wise and righteous, vnto a Light. If then we knowe nothing therin, it is not because that the righ∣teous doe not shewe themselues plaine enough by sound doctrine holynesse of life and honest conuersation (for they are the salt of the earth) but because we are either blinde, or els by malice & enuie do close the eies of our vnderstāding, that we wil not know any thing: but which worst is, there are some which seek by al meanes to quench this light, by blaspheming the holy doctrine, & persecute the professors therof. But wil or nil they the path of

the righteous shall shine, and they that will walke in the same shall reioyce and prosper, the which shall not be taken from them, but rather shal go forward in growing vntil the day be risen in her perfectiō, that is to say, til they haue perfect ioy, & ful blessednes in the kingdom of heauē. In this world this ioy and prosperitie are not perfect, but as the day groweth according too the ascen∣ding of the Sunne, euen so is it needefull that wee shoulde profite more and more dayly, vntill that all thinges bee fulfilled, and that God be al in all thinges. Besides this, when the pathe of the righ∣teous is saide to be shining, and compared vnto the light of the Sun, we ought to vnderstand, that as a man walking in the bright∣nesse of the day, seeth, and knoweth where hee goeth, and taketh heede from stumbling and falling, euen so also when we walke in the pathes of the righteous, wherein wee are guided by the word which is a light vnto our feete, wee knowe whither we goe, and are assured not to perishe. They then which are ignorant and applie not their minde to vnderstande the worde, doe not walke in the pathes of the righteous, what faire shewe of holinesse soeuer they pretende outwardly: neither those also which are vn∣certaine whether God doth loue them, & whether hee will saue them or no, doe not walke in the same way, albeit that by straight∣nesse of life they bragge to bee in the state of perfection, the which is not founde but in wisedome, righteousnesse, and true dealing: and thus they faile in two sortes. For first of all, doubting of the loue of GOD, and saying that they are in the state of perfection, they contrary themselues: for it rightwell followeth, that if they bee perfect, that God loueth them, seeing they are such as he com∣mandeth them to be, you shalbe therefore perfect, as your father which is in heauen is perfect. Secondarily, in that they set per∣fectiō in the obseruing of mans traditions, and diuelish doctrines. The thirde errour may bee added, to bee, in that they boast them∣selues of perfection, of the which the wise, righteous, and faith∣ful, haue but a small beginning in this present life: contrarily they shoulde haue no neede to aske God forgiuenesse for their sinnes, as they are taught of the Lord to doe it. Likewise these proude persons which boast themselues of the state of perfection, as Monkes, and Nunnes, albeit that with their mouthes they say,

Forgiue vs, yet they thinke not to haue neede of the grace & mer∣cy of God, seeing they make workes of supererogation, as they say, by the which they thinke to merite for other, and chiefly for them that doe well to their Conuent and Cloyster: And if they deserue for other, by a stronger reason for themselues. But as in their state (which they cal of perfection) they perfectly serue the di∣uell, and make them whome they deceiue, to serue him: euen so also they merite to be partakers with the Diuell in eternall dam∣nation, whereunto they drawe them which rather beleeue their lies than the sincere truth of god. Furthermore, when the shining of the path of the righteous is compared vnto the light which go∣eth and glistereth, that is to say, vnto the light which groweth higher and higher: we may not thinke that so soone as wee haue any tast of the Gospel, that by and by wee are in the pathes of the righteous, and that wee must stay there, as if wee were far enough forward. But as the Sunne al waies riseth, till hee come vntoo his perfection: euen so when wee haue once gotten any sauour of the Gospell, we must labour to attaine perfection: wherevnto for to bee guided, the Lord in his Church hath appointed workmen. And forasmuch as we must grow vnto perfection, & that by the ministery of the worde, it followeth, wee must not bee greeued though the Ministers ceasse not by diuerse exhortations to open the same vnto vs, but shoulde receiue the same right gladly, and iudge ourselues blessed, for that the Sunne of righteousnesse doth so often visite vs, and shine in our hearts. For if the worldlings are glad to see the Sunne, & do iudge themselues happie when he warmeth the earth in due season, to make it fruitfull: by a stronger reason, the comming of the Sonne of righteousnesse, which ma∣keth vs fruitefull in all goodnesse, righteousnes and trueth, ought right wel to reioyce vs, instructing vs by the example of Dauid, who saith, But Lord, lift thou vp the light of thy countenance vp∣on vs.

But wee cannot bee glad at the comming of this brightnesse, because wee are men, and that wee will not bee reproued though wee bee neuer so faultie, and that our workes bee euill. The light is come into the worlde, but men loued darknesse more than light. Nowe of our owne nature wee loue these darknesses so

much, that we deserue to be called nothing but darkenes. Wher∣fore, if wee would haue true ioy at the comming of this bright∣nesse, we must suppresse our nature, and be regenerated and renu∣ed by the holy Ghost. This is it that Saint Paul commandeth, Let vs cast away the workes of darkenesse, and let vs put on the armour of light. If wee doe thus, it may be saide of vs, Yee were sometimes darkenesse, but nowe are ye light in the Lorde. But yee brethren, are not in darkenesse, that that day should come vp∣on you as a theefe. Furthermore, seeing that the pathes of the righteous shineth, it followeth that the false Nicodemitans doe not walke therein: for they which walke in the day, desire not to be hid. Much lesse then doe the Papistes walke therein, and these wretched intermistes or newters, which reiect the pure woorde, which is the Sonne that doeth shewe vs this path, and doeth guid vs therin. And seeing that the word is our guide, it is not enough that it be preached vnto vs, but also we must follow it, to be dire∣cted right thereby: as in the night, they which desire to holde the right way, will follow the light going before.

19 The way of the wicked, &c. For to shew & better to point vs the path of the righteous, he setteth the way of the wicked in opposition against it, & cōpareth the same vnto darkenesse, which is contrary vnto light: whereof insueth, that they which walke therin, & they that follow the maners and life of the wicked, nei∣ther see nor know what they doe, and haue no knowledge of wis∣dome, righteousnes nor faithfulnesse. Our Lord doth wel shew it, saiyng: Father forgiue them, for they know not what they do. For as they that know not how their busines goeth forwarde, cannot reioyce, but are sorrowful and heauie, and thinke themselues in a miserable case: euen so also they which walk in the waies of the wicked, haue no sure ioy, nor stedfast prosperitie: for sith they are in darknesse, they know not where they become. And albeit that in the sight of the eyes, and outwarde appearance, to the sense of the flesh, & iudgement of the worlde, the wicked are they which haue greatest ioy, & that laugh most of all, & doe most inioy the pleasures & lusts of this life, & abound in wealth & riches for the which they are esteemed happy: yet notwithstāding because these things are of no cōtinuance, & that within a while after they feele

great troubles, & sorowes, & that they see thēselues ouerthrowne with the great miseries and calamities (as they are threatened with them heere aboue,) therefore we must not iudge their state and condition to be ioyfull & prosperous: as also our Lord shew∣eth them. But seeing the way of the wicked, is, the life they leade, in mannerrs and doings, the which are knowne by their fruites & workes, which are the workes of the flesh, and are wel knowne: It might be asked in what sort Solomon saith, that their waies are like vnto darkenes? I answere, Albeit the faithful being taught by the worde of God, doe know wel what the workes of the flesh are, wherevnto the wicked consent and obey, following their lustes, and that they know for to flie and abhorre them, & rebuke them, that by their reprehension the wicked might confesse their faultes (as Saint Paul here to doth exhort vs) and haue no felowship with the vnfruitful workes of darkenesse, but euen reprooue them ra∣ther, &c: yet neuertheles they are like vnto darkenesse: for most commonly the wicked doe neuer confesse that they doe euil, no more then they which walke by night, knowe whether they goe out of their way or no. And yet let a man bring them light, they are so amazed at times, that they can not discerne where they be: or els, they are so farre out of their way, that they can not tel how to come in againe. Euen so, albeit the wicked are reprooued by their cōsciences, or by the exhortations that are made vnto them out of the worde of God, and so be lightened: yet doe they not know where they are, neither can apply to take the good way. Caine, Pharao, Saule, and Iudas do testifie it, and the wicked now∣adaies doe feele it: and chiefly they to whome God hath sent his woorde, to the end that dayly it may be declared vnto them, doe feele and knowe the euil they doe. But because they haue concei∣ued hatred without cause against them that seeke but their salua∣tion, they are blinde, and cannot get out of this darke way, but from day to day entangle thēselues further therin, & do run into a laberinth wherout they cānot escape. These people & their like thinke thēselues strong & mighty, & they seeme to be wel staied, and that they cannot perishe, because they are enuironned with flatterers which doe commende them, and blesse them, and in the

meane while they knowe not howe they are deceiued, and howe in this sorte they walke in darkenesse, wherethrough they goe to destruction, though they knowe it not: and this is the cause why Solomon saith, That they knowe not where they fall. This falling sometime beginneth in this present life, to wit, when the wicked are so sore affraide that they despaire, as did Caine, and Iudas, or else haue such afflictions which torment them, and cause thē to ac∣knowledge and confesse their wickednesses, for the which they will not, nor cannot repent them. And therefore, they are shut vp into suche a straight, that they knowe not howe to escape: but more and more entangle themselues in dangerous difficulties wherwith at last they are beaten downe and loose their life with∣out knowing what shalbe come of them, sauing that they can not looke but for eternal damnation: or els they thinke it stands with them after this life, as with a beast when it is dead. Pharao, the persecuter of the children of Israel, and Saul of Dauid, haue thus fallen. It happeneth also, that the falling is so sodeine, that they perceiue it not in this life, but comming vpon them vnlooked for, it rauisheth & violently taketh away the wicked euen in the midst of their iollitie. The world destroyed by the flood hath so prooued it. Likewise did the Sodomites & Gomorrhians: & the rich glut∣ton also. All these people are set foorth by the Scriptures, for ex∣amples of eternall fal to them which shal worke wickednes: & the faithful hearing these things, ought to tremble & feare, not for to dispaire and distrust the goodnes of GOD, but that with al humblenesse they shoulde confesse their miserie and corruption, and that they shoulde promise themselues nothing; but might knowe that if GOD woulde execute his wrath against them, as they do deserue, they were vndone: & for that that they remaine and doe not perish, it commeth from the working of the good wil of God. So make an ende of your owne saluation with feare and trembling. Nowe these are examples to vs, &c.

Moreouer wee may note in the Antithesis & opposition that Solomon maketh betweene the pathes of the righteous and the waies of the wicked, that albeeit the wicked doe reioyce in their wickednes, & would be seene, & indeed shewe themselues to bee praised for their doings, yet neuertheles their way ceaseth not t••

be like vnto darknesse: for they hide themselues, insomuch as they wil not be knowne such as they bee indeede, but wil be counted men ful of honestie, as they bragge with open mouth, but often∣times against their conscience, which condēneth them, frō whence also oftentimes commeth their fall: For God resisteth the proud, and giueth grace to the humble and lowly. Contrarily, although the righteous, following the commandements of our Lorde, doe not their workes before men for to bee seene of them: yet not∣withstanding their pathes ceasseth not to bee cleare as the light: for after the commandement, their light shineth before men, not onely before the good, but also amongest the wicked, amongest whome Saint Paul woulde haue vs to liue without reproche: As S. Peter also, saying, Dearely beloued, I beseech you, as strangers & pilgrimes, abstaine from fleshly lustes, &c. For though the wicked doe blame the righteous, and persecute them as euil doers, yet can they not say, but that they doe against their owne conscience, as they are oftentimes compelled to confesse it.

20 My sonne, hearken vnto my words, encline thine eare vnto my sayings.

21 Let them not depart from thine eies, but keepe them in the mids of thine heart.

22 For they are life vnto those that finde them, & health vnto all their flesh.

When Solomon doth continue speaking so gently, and is not weeried with often exhorting vs one thing, and that he is not sa∣tisfied that we should apply one part of our wittes onely vnto his exhortations, but woulde, and craueth of vs to giue ourselues wholy with constancie and perseuerance, he doeth therein teache such as are ministers of his worde, howe they ought to behaue themselues towardes them they teache. First of al, except they knowe them to be desperate, indurate and obstinate, mockers and scorners of good counsel, holy exhortations, and wholesome cor∣rections, persecutours of the trueth, and of the louers thereof, they ought to speake louingly, as the father doth to his sonne. Secōdly, as though through weakenes and dulnes they had not wel vnder∣stoode

and borne away the former instructions, let them begin to preach the same again vnto their hearers, not twice, but thrice, yea foure times, and more oftener, if neede require: let them not waxe weary of admonishing one thing often. Thirdly, let them la∣bour to vse such vehemencie, that they may not onely awake vpp their corporal eares, but also stirre vp al the senses of man to vnder∣stand, receiue & keepe their exhortations, for to go forward con∣stantly in them, & in no wise to forget them. Hee also giueth a lesson euen to vs al: First of al, that as hee speaketh amiably, so should we also loue & imbrace his exhortatiōs: & as he declareth himself to be our father, saying, My sonne, so we also should shew ourselues his children, acknowledging him to be our father, not onely generally, but also particularly, yea father of euery one of vs as he himselfe declareth, saying to euery one of vs, My sonne, Nowe seeing hee hath no neede of vs, and that wee can doe nothing without him, we are very vnthankful, very blockish, and beastlike, if we doe not confesse him to be our father, & also shew ourselues to be his children. For to doe this wel, we must giue di∣ligent eare vnto his wordes, the which Solomon calleth his: not that hee is God, but onely his Minister and his instrument by whō he sendeth his wordes: and therefore, inasmuch as they come frō his mouth, he calleth them his. For throughly to vnderstand them, he would haue vs applie wholy our eares, preparing them to heare what is said vnto vs in the sermōs, that our eies also shold be opē without turning away frō them by distrust and vncertaintie, by rebellion and disobedience, by contempt and disdaine: but that we shold haue them in so great estimation, that we should neuer suffer them to depart from vs, but that our heartes should be con∣tinually armed with them, as he teacheth vs, when he saith,

21 Let them not depart from thine eies. Heereby wee learne that Solomon requireth faith and obedience of vs, and so, that he is both a law giuer and an Euangelist, as hath beene saide heere afore in the first Chapter. For when he calleth vs to heare & to prepare our eares, it is to the end that we shold do according as we shalbe cōmanded: It is also to the end that we should beleeue that which shalbe preached vnto vs. For faith cōmeth by hearing, and hearing by the worde of God. But Solomon doth yet expresse this same more plainely vnto vs, when he addeth, Let them not depart, &c. For he speaketh not here of the bodily eies, the which

••r not capable of the word, which is spiritual, but of the thoughts and inward mind where with we imbrace the law of God, to obey it, without declining from it. Likewise by the Eies, he meaneth the knowledge and intelligence, whereby we delight in the worde of God and are assured of his goodnes & of his loue toward vs, as he doth declare the same by his gracious promises, which are a parte of his worde. That we must thus vnderstand that which hee saith of the eyes, it is manifest enough: but againe hee giueth the same to be vnderstood, when he saith immediately after, But keep them in the mids of thine heart. there the eies of the body see nothing. The scripture also in diuers other places speaketh of the eies in the same sense. Mine eyes are euer toward the Lord. I lift vp mine eies to thee, that dwellest in the heauēs. The eies of the blind, shal see out of darknes. The eies of the seeing shal not be shut, & the eares of them that heare, shal hearken. Then shal the eies of the blind be lightened, and the eares of the deafe be opened. The light of the body is the eye. If thou diddest beleeue, thou shouldst see the glo∣ry of God. And when Solomon hath beene already so careful to commend wisedome vnto vs, in like sort as he now commendeth vs his wordes: we must vnderstand that by his wordes he guideth and leadeth vs vnto wisedome, and that otherwaies we cannot at∣taine vnto it, and consequently that his words are not earthly, but diuine. Furthermore, forasmch as he calleth euery one of thē his sonne, (not carnally, but by adoption and regeneration of the ho∣ly Ghost) to whom he directeth his word, we ought to be assured that we are the children of God, when we gladly heare the prea∣ching of the Gospel, and doe diligently frequent the same, and doe yeelde our heartes and vnderstandings therevnto, to be guided in true obedience and assurance of the goodnesse of God towardes vs, and to forsake al rebellion, and to cast of al distrust in soundnes of heart voide of al dissimulatiō & hypocrisie. Besides this, for to learn well our lesson in that which Solomon cōtinueth and often telleth the same exhortatiōs, we must acknowledge our weaknes & ignorance, & by desiring to bee fortified & wel instructed, wee may not be greeued oftē to heare one doctrine, & that the same admonitiōs, & reprehēsiōs, be oftē repeated vnto vs: & that we do not only prepare our eares to heare the sermō, but that we sub∣due al our sēses, as Solomō teacheh vs saying, Let them not depart

from thine eies. For albeit he speaketh of the spiritual eies, yet whē after the custome of speaking, men refer the sight vnto all the sen∣ses, there is no incōuenience that by this kind of speach we should vnderstand, that we must captiuate all our senses vnto the worde.

22 For they are life. As Solomon doth often exhort vs one thing, so also for to encourage vs to follow his exhortations, & to confirme vs more and more in the assurance of Gods goodnes, he repeateth oftentimes the very same promises that hee hath made heere aboue. After the custome of the worlde, that which is most vsed, is least of al esteemed: and also it is said that men are weary to eate alwaies of one loafe. Wherfore it might seeme to be good that Solomon did not so often set foorth one promise, for feare it should be despised. But as a very healthful stomack, that doth well digest, doth not refuse any good meat, though his diet be not chā∣ged, and that the same meate bee often giuen him: euen so hee also which hath a good hart vnto God, knowing that he hath need to be daily cōfirmed in the assurance of Gods goodnes, wil neuer de∣spise one promise, although the same be often reiterated: & chiefly whē it offereth that which is to be desired aboue al thing, bicause it is estemed of greatest profite & lasteth longest. The promise that Solomō presently maketh vs, is euen such. For thereby he offereth life to them which hold fast his sayinges, that is to say, to them which do not depart frō the exhortatiōs that they heare: but as the same is offered, so also they come for to meet & receiue them in humble submissiō & true obediēce. Now though ther were no∣thing but this present life promised heere, yet ought we not to de∣spise it, but to reioyce thereat, for it is Gods gift, which hath giuē vs this mercy to be created in this world by him, & doth continue it, promising to mainteine vs long in this life: the which as it is miserable, and is so called & esteemed, yet it is not in that as we take the same from God, but because we defile it by our sins, ther∣fore we deserue to suffer much miserie: and indeede, we suffer the same one in one sort, & another in another. And albeit the wicked know not this, yet do they greatly reioyce of this life, & esteeme it aboue al thinges, so that nothing is more precious to them then it. By a stronger reason when we know that the same is the gift of God, the which is not promised, for afterward to bring vs death:

but that this present life is promised vnto vs, for to make vs hope for the eternal life, the which wil neuer faile, for it is conteined vn∣der the promise, as it hath been expounded heretofore. When I say, wee haue this knowledge, this promise ought to bee highly esteemed of vs, and wee shoulde bee very careful to followe the meanes which are shewed vs, for to cōserue this life: and the ra∣ther seeing it costeth vs nothing to doe it, but haue euery day the meanes freely offered vnto vs by preaching; there remaineth no∣thing on our side, sauing that we shoulde seeke (by not departing from them) to meete and receiue them. And because that a mi∣serable and paineful life is counted no life, but rather death, Solo∣mon promiseth health vnto al creatures which wil seeke his wordes, not onely corporal, but spiritual and eternal. This health hath beene spoken of heere aboue in the 3. Chap. verse 8. Woulde wee then bee assured of health and life? Let vs giue eare vnto the worde of wisedome.

23 Keepe thine heart with al diligence: for thereout com∣meth life.

It is the heart then that must make our eares to encline, and our eies fixed on the holy exhortations, as Solomon hath well de∣clared the same vnto vs, when calling our eares to encline, & our eies to be bent to his wordes, he would haue vs to keepe them in the mids of our hearts. He hath not then promised life and health, for the inclination of the eares, nor for the sight of the eyes, but for the care and diligence of the heart. For this cause Solomon cōcludeth, admonishing vs that we should keep our hart with all diligence, and he giueth a reason, For therout commeth life. For wel to keepe our heart, wee haue neede of very meete and conue∣nient armour, the which Solomon hath taught vs heere aboue, & haue seene that the weapons of the heart are wordes, commande∣ments, wisedome, and vnderstanding. Wherevppon followeth, that albeit wee are admonished to keepe our heart, yet it is not to say that the same is in our power, but wee must pray vnto God, that he wil vouch safe to defende and keepe it. For the Lorde gi∣ueth wisedome, &c. For this cause also we are exhorted here a∣boue in the 3. Chap. and 5. verse, Trust in the Lorde with all thine

hearte, &c. And albeit these defenses come of God, and not of our¦selues, yet must wee take heede that we be not negligent, as if in vaine Solomon had exhorted vs to keepe our heart with all dili∣gence. For though it be not in our power, because of the corrup∣tion of our nature, yet this admonition serueth to aduertise vs of our duetie, to the end that we knowing that we cānot do it, shold haue our refuge vnto God, who onely hath the power to defende and keepe our hearts: & yet in the meane while wee should not sleepe and doe nothing: but as the Lorde doth offer his word vn∣to vs, and thereby his wisedome; euen so also our thoughtes and cogitations, our affection and desires, should be wholy giuen ther vnto, and that we shoulde gouerne all our life as wise men & wel learned. If we haue thus our refuge vnto God, wee will keepe our heartes withal diligence, albeit therein is nothing of ours, but so much as it pleaseth God of his grace to iudge it ours. And foras∣much as the weapons for to keepe our heartes are such, as is said, we may gather that we loose our heartes, by rebellion, incredulity, foolishnes, slouthfulnesse & ignorance, & consequently our life: for this that we liue and shal liue, is because our heartes are wel fenced with the former thinges. Solomon doth well signifie it, when hauing warned vs to keep our harts, he saith, For out ther∣of commeth life. In the which he maketh two reasons, the first is, that he giueth the reasō why he exhorteth vs to keepe our hearts. The second is, that we haue life because our heartes are kept. And as the keeping and preseruing of them is the gift of God, so is the life also which commeth thereof: wherevpon it followeth that we cannot deserue the same, as doe the popish Friers falsly lie.

24 Put away from thee a froward mouth, and put wicked lippes farre from thee.

Solomon here aboue in the 14. &. 15. verses hath forbidden vs the pathes of the wicked: and for the better instruction thereof, hath made an Antithesis of the same with the pathe of the righte∣ous, and for to know how we may walke in the one, & flie the o∣ther, he hath exhorted vs to giue eare vnto his words. And bicause it is not sufficient to haue our eares attentiue, & our heartes well

fenced, &c. except by the gouernance thereof our outward works, be wel framed, and our faultes corrected, whereby wee hurt our neighbors in hindering thē, either in their goods, or in their bo∣dies, or in their good fame, or in their soules, by slaunders & euill examples: For if the tree be good, it wil bring foorth good fruits, and to make it more fruitful, they vse to cut away the dead bran∣ches and al superfluities, and must be purged from al those thinges that are hinderances to let his fruite. For this cause Solomon after hauing instructed our heartes, which is as the roote whereby the tree liueth, and by the which it bringeth foorth his fruites, then he laboureth to refourme the life outwardly. And first of all hee hath respect to reforme the mouth from the which he woulde haue vs to put away frowardnes: & therein he accuseth vs to be inward∣ly frowarde: For from the abundance of the heart the mouth spea∣keth. For this cause also he hath laboured heretofore to reforme the inward partes. If wee wil wel followe this reformation of the mouth, we must chiefly follow that which God by Moses cōman∣deth in the 3. and 9. commandements of the law. Therefore to put away frowardnesse from our mouthes, we must abhorre all periu∣ries, blasphemies, and superfluous and idle othes, & also to abstain frō pronoūcing at any time the name of god, but onely with feare and humblenesse to glorifie God. For according as hee is holy and worthy, euen so ought wee to beware from taking it in such sorte, that we might seeme to haue the same in contempt, or that we giue occasion of the slaundering thereof. To bee short, wee must take heede of al manner of idle wordes, lasciuious and wanton talke which giueth offence, and may cause vs for to forget, and to make any other to forget the feare and reuerence that men shoulde haue vnto God, and wherewith his name should be blasphemed: for seeing that his praise ought to be alwaies in our mouthes, if we vse lasciuious and wanton songes, it is a plaine argument that we make no count to giue him the honour that is due vnto him: and thus wee despise the name of GOD, and by vs it is blasphemed so that by the vnsauerinesse of our lippes, the which shoulde bee farre from vs, wee giue an occasion of the abasing of the holy name of God: for the which we must looke for greeuous punish∣ment. For the Lord wil not hold him giltles that taketh his name

in vaine. By this and other threatnings, that are made against the blasphemers, wee may vnderstande that blasphemie is a most hor∣rible sinne, and worthie of great punishment. The Magistrates which beare the sworde, ought to looke straightly therevnto, &c. They also which haue the office of teaching the people, ought to be very careful to speake the sincere trueth, to the end that hauing their mouthes voide of frowardnesse, and their lippes free from wantonnes, they may the better purge the same of the peoples, so much as in them lyeth: contrarily, the Lord wil aske the blood of the people which perish, at the handes of such pastours. And sith that for to put away frowardnesse from our mouth, wee may not beare false witnesse, it followeth that wee must abstaine from per∣iurie in iudgement, from lying, from backbiting, frō flattering, & from al maner of words, wherby our neighbor is wounded in his goodes and good name, &c. And as for to put away this froward∣nesse, we must beware to take the name of God in vaine, and to beare false witnesse euen so must we not suffer in our presence a∣ny to sinne against these 2. cōmandements. For we must zealous∣ly mainteine the honour and glory of our God, wheresoeuer wee become, except we wil be infidels and vnfaithful, traitours & wic∣ked: considering that hee is our Creatour, and Father, our King, and our Sauiour. Likewise, wee must in no wise suffer that any speake iniuries of our neighbours: seeing we must loue them as ourselues, and that they are our fleshe: otherwise, it were as if we take the name of God in vaine, and that wee did beare false wit∣nesse against our neighbour. Notwithstanding wee must not spare to chide them, to rebuke them, to blame them, and to accuse them whome we knowe to leade a slanderous and dissolute life. Thus doing, wee backbite them not, we hurt not their good name: but endeuour to bring them to amendment, or els to chasten them, that others may feare, and by such examples may withdraw them¦selues from euill. But in this doing wee must take heede wee be not led with hatred, with enuie, with anger, or with desire of vengeance: but onely with the desire of the glory and honour of GOD, and with the edifiyng and saluation of our neighbours: otherwise, wee deceiue our heartes. If any man seeme to bee deuoute, and refraineth not his tongue, &c. this mans religion

is in vaine. Wee must also beware to condemne our neighbours in iudging too proudly of their doings and sayings, and to make a lawe for their life: and also that wee may not vse any euil words, which proceede from a corrupt and wicked iudgement, whereby wee arrogantly condemne whatsoeuer displeaseth vs in our neigh∣bours: for in so doing, wee obey not the lawe. But so dooing (I say) our mouthes are full of poyson, and yet wee wil appeare in prayer honest folkes: &c. But God alloweth not such blessings. By it we blesse our God and Father: and thereby we curse men made after the likenes of God.

25 Let thine eyes behold the right, & let thine eye liddes direct thy way before thee.

Solomon woulde not haue vs to looke heere and there, where wee haue not to doe, for feare wee shoulde goe out of the way, & shoulde wander into thinges that nothing apperteine vnto vs, or that might bee hurtfull to vs or to our neighbours: but to looke right before vs, that euery one looke to his own worke, according to the state wherin he is called of God, and that euery one should folowe his office. It is not without cause that Solomon demaun∣deth this: For wee be curious and easie to cast our sight hither & thither, wee fall away, and forsake our state and office: In which doing, we bring ourselues in danger, and it happeneth oftentimes that we bring hurt to our neighbours: and which is much worse, we dishonour God: for our sight which is not right, causeth vs to fall into disobedience and rebellion. Our state is to acknow∣ledge one onely God, to worship him, to commend, to prayse and to call vpon him: but if we lift vp our eyes for to marke here and there howe the worlde is full of idolatrie, and that wee earnestly looke vnto the fayre shewe of holinesse, they haue in the seruice of their Idoles and goodly gaye Images; wee are in danger to for∣get God, and to worship strange Gods, as did the children of Isra∣el, as we may knowe by the complaintes that God hath made a∣gainst them by Moses and his Prophets, and also the holy histories doe declare the same: and as the Papists doe at this day. Our of∣fice is to heare the voice of our great Pastour, for to folowe and hang vpon him, & to put al the trust of our saluation in him only:

but if we looke to these faire schooles of Popish & diuellish diui∣nity, beholding the great multitude of the worldly wise, which fo∣lowe it, and lead after them people without number, there is dan∣ger lest we should desire to heare strangers. It behooueth vs ther∣fore to leade a chast and a shamefast life, according to Gods com∣mandement, Thou shalt not commit adulterie, and as Saint Paul doeth teach vs: but if contemning the holie state of Matrimonie, or els that wee are not pleased with our lawful yoke felowe, gaze here and there on the beautie of men and women, we are alreadie whoremongers before God, and are in danger to defile and pol∣lute our bodies, and to make them the members of an harlot: as befell vnto the sonnes of God: and virgins are in danger to bee violated, as was Dina. And not this onely, but also we are giuen to sinnes against nature, as were the Zodomites and Gomorrhi∣ans, and those whereof Saint Paule speaketh. But as by such fil∣thinesse God hath bene dishonoured, so also could he wel tel how to reuenge it. By the which vengeance he teacheth vs, that who∣soeuer shoulde folowe suche iniquities, could not escape his hand. Our duetie is not to set our handes on our neighbours goods, for to rauish & take the same from them, but rather to preserue them, so farre as we can: but if through couetousnes, or impatient bea∣ring of the pouertie that pincheth vs, wee looke vnto our neigh∣bours substance, wee bring ourselues in danger to bee theeues or robbers, to couet the riches of our neighbours, and for it to enuie them, to hate & malice them, euen to kil them, if we could, wher∣of death ensueth: for it is saide, Whosoeuer hateth his brother, is a manslear: and we knowe that no murtherer hath eternal life dwelling in him. And when wee knowe that it is God that sen∣deth our afflictions and aduersities, seeing hee doeth nothing but iustly, and as he knoweth to be expedient for his faithful seruants; our duetie is to beare them patiently without murmuring, and to preferre our miseries and calamities before al the ease, delightes, and pleasures of this worlde, and before al, that euer our flesh can wishe or desire: but if through impatiencie wee turne aside our eyes for to marke the prosperous state of the wicked, we shalbee tempted to folowe them, and to desire to bee like them, for to haue parte of their prosperitie, wherein wee deceiue our¦selues:

for this prosperous state, is of no continuaunce. The office of Magistrates is, to giue right vnto al that demaunde the same, and to minister good and speedie iustice, aswel to the least as to the greatest, aswel to the poore, as to the riche: but if they turne aside their eyes to marke other matters, and not to consci∣ence: if they delight to see and receiue presents and giftes: if they turne their eyes vnto their parentes and friendes, to the riche and mightie, to their Gosseps and neighbour, any of these things doe easily peruert iudgement, and make them not to giue right vnto the owners. Wherfore though they be Gods, yet shal they die as men, &c. Wee may heere speake of the duetie of Ministers, of Fa∣thers and Mothers, and al such as haue charge ouer others.

26 Ponder the pathe of thy feete, and let al thy wayes be ordered aright.

27 Turne not to the right hande, nor to the left: but re∣mooue thy foote from euil.

Hee vseth a similitude taken from them, which sell and buye by waight, and which for to separate the heauie from the light, and to choose the best from the worst, doe vse balances and other instruments and engins to waye withal: and to the end that they may learne to discerne and knowe the best and the most lawfull merchandise, they looke vnto the euen setting of the balances, & to make them stande right. For hee sayeth, Ponder the pathe, &c: and that wee may ponder it wel, hee woulde that as before waying, wee vse to dresse and mende the balances and other en∣gins, euen so shoulde wee order and direct our wayes, that wee might knowe whether our pathes were good and lawful. Nowe for to learne wel howe wee shall obeye this exhortation, we must vnderstand that as our feete in the Scriptures are taken for our af∣fections, euen so our pathes ought to be taken for whatsoeuer we are ledde to by our affections. Our pathes then, is our outwarde conuersation, our manners and customes, our workes and deedes, wherein wee bestowe the tyme of our life, and whereby we main∣taine one another, doe seruice and pleasure, & helpe one of vs a∣nother. And as we iudge that the Merchants do not behaue them¦selues faithfully in their estate, when they care not to haue good

waightes and measures, and sel the light for as much as the waigh∣tie, the smal measure as the true, & care for nothing but for their particular profite, according as their concupiscences doe lead them about: euen so, if wee folowe our carnal affections, not taking heede what wee doe, so that wee may doe as we lust, and take our delight and pleasure, we rashly proceed, and imploy not ourselues lawfully and faithfully to serue our neighbours. The which is ab∣hominable before God, and is not pleasing to men of sound & vp∣right iudgement, and is an offence vnto the simple and ignorant. For this cause Solomon is not contented with the pondering of our pathes: for the wise of this world doe weigh (as they think good) their pathes: when they so gouerne themselues by natural reason and carnal wisedome, that they winne reputation, and are esteemed in the worlde. It seemeth wel also vnto the dissolute and wanton, that they ponder deepely their pathes, when they narow∣ly watch, lest they should be hindred of their pleasure, and looke circumspectly about them, whereby they may come to the end of their purpose, be it right or wrong. It is not enough therfore that wee ponder our pathes, but as Solomon demandeth, we must let al our wayes be ordered aright: that is to say, that al the meanes wee folowe to guide the buisines that wee haue to doe one with the other, should be good and lawfull, iust and reasonable. Nowe they shalbe suche, if renouncing the affection of the fleshe, which is not subiect to the lawe of God, wee labour to yeelde ourselues obedient vnto the Worde of God, without adding to or dimini∣shing any thing therefrom in any wise. It is the same onely, wher∣by we must haue our affections framed, whereby our pathes must be guided, and whereby all our life ought to be ruled. Wee ought wel to learne this, when wee see howe God commendeth vnto vs so carefully, his onely Word, both by Moses and by his Prophets, and finally by Iesus Christ, his Apostles and Ministers: and that hee threateneth with horrible vengeance those which shal despise it, and wil neither beleeue nor obeye it. For this cause Solomon desiring our saluation, doeth teach vs how we shoulde ponder the pathes of our feete, and order all our wayes aright when hee sayeth,

Turne not to the right hand, &c. Solomon is not the first that

hath giuen this doctrine. Moses which went before him, hath saide, Yee shal put nothing vnto the Worde which I commaund you, neither shal ye take ought therefrom. Take heede therefore, that ye doe as the Lorde your God hath commaunded you: turne not aside to the right hand, nor to the left. Ye shal not doe after all these things, that we do here this daye: that is, euery man what∣soeuer seemeth him good in his owne eyes. Thou shalt put no∣thing thereto, nor take ought therefrom. But thou shalt not de∣cline from any of the wordes, which I commaunde you this day, either to the right hande or to the left, to goe after other Gods to serue them. Be ye therefore of a valiant courage, to obserue & doe all that is written in the booke of the lawe of Moses, that ye turne not therefrom to the right hande nor to the left. Howe long halte ye betweene two opinions? This is not then a new doctrine, but most auntient, and is needefull for vs to folowe, if wee wil truely say, that we are Christians. For our Lorde Iesus Christ hath giuen vs this doctrine, when hee preached that which hee heard of his Father: and that hee witnesseth hee came not to doe his owne wil, but the same of God his Father, who sent him. His Apostles also followed him, preaching nothing but the pure Gospel, that they might teach the right way, & hold the people therin. Wher∣fore wee must take good heed of the Pope and of his mainteiners, which bragge themselues to be the successours of the Apostles, & yet by strange doctrines, and mens traditions they labour to make vs decline from the pure doctrine of the trueth, from the which when we are turned away, we easily giue ouer ourselues vnto all kind of wickednesses, & know not how to come backe: & which worst is, we delight therein, and so make vice vertue. Thus doing, wee decline to the righthand, or to the left. For to turne to the right hand or to the left, is none other thing, than to despise the good, that is taught and commaunded vs by the Worde, and to giue ourselues ouer vnto euil. Solomon doth wel signifie it, when hauing saide, Turne not, &c: he addeth, But remooue thy foote from euil. Wherein first of all he sheweth vs, that there is no euil but that which is committed against the Word of God: for then we decline, & not when we despise the commandements of men: and though they alledge vs this, Whosoeuer heareth you, &c: yet

we must not be afraid, except they declare the pure word of God. Secondly, that there is nothing but al euil, when we turne on the right hand or the left: albeit that many things may be done which cannot be reprooued before men. For also as there is but God on¦ly which is good, so also should wee not esteeme any thing to be good, but onely that which is done after his holie, good, and iust commaundement: but from man which is altogether corrupted, which is carnal and sold vnder sinne, can proceede nothing but all euil. &c.

Notes

• Chap. 1. 8. &. 2. 1. &. 3. 1
• 2. Tim. 3. 16
• 1. Chro. 13. 5. & 29. 1.
• 2. Cor 3. 18.
• 2▪ Sam. 12. 2••▪
• Prou. 3. 13.
• Pro. 2. 6.
• Pro. 2. 3.
• Pro••. 2. 10.
• 1. Cor. 10. 13.
• Luk. 21. 19.
• Mat. 6. 26.
• Psal. 34. 21. &. 37. 17. Heb. 13. 5.
• Pro 3. 19.
• Gen. 41. 42. Hest. 8. 15.
• 2. Sam. 5. 8. 1. Cor. 9. 24. 2. Tim. 2. 5.
• 2. Tim. 4. 8.
• Iam. 1. 12.
• Rom. 8. 7.
• Pro. 1. 26. & 2. 22. & 3. 32. Psal. 37.
• Pro. 1. 10.
• Psal. 1. 1.
• Pro. 2. 14
• Pro. 3. 24
• Pro. 1. 31
• Matth. 5
• 1. Cor. 15.
• Psal. 119.
• Mat. 5. 47.
• Matth. 6
• Ephe. 4.
• Psal. 4. 6.
• Iohn. 3. 1••. Iohn. 1. 5. Ephe. 5. 8.
• Rom. 3. 12.
• Ephe. 5. 8. 1. Thes. 5. 4.
• Luke. 23. 34
• Pro. 1. 26 Luke. 6.
• Gal. 5. 19.
• Ephe. 5. 1.
• Matth••. 24. Luke. 16. 2. Pet. 2.
• Phi. 6. 12. 1. Cor. 10. 6.
• 1 Pet. 5. 5. Iam. 4. 6.
• Mat. 6. 1.
• Mat. 5. 16.
• Phi. 2. 15. 1. Pet. 2. 11
• Rom, 10. 17.
• Psalm. 25. 15. &. 4. 21. &. 1. 23. Esay. 29. 18. & 31. 3. &. 35. 5. Mat. 6. 22. Iob. 11. 40.
• Ʋerse. 4. 10. 13. Cap. 3. 2. 8. 16. 22.
• Matt. 1••
• Mat. 12. 34.
• Leuit. 24. 14 2. Kin. 19. 35
• Iam. 1. 26.
• Iam. 4. 11.
• Iam. 3. 9.
• 1. Cor. 7. 1. Heb. 13. 4.
• Mat. 5. 28.
• Gen. 6. 2. & 34. 1. & 5. 19
• Rom. 1. 26.
• 1. Ioh. 3. 15.
• Psal. 37. 2.
• Psal. 82. 7.
• Deu. 42. & 5. 32. & 12. 8. 32.
• & 28. 14.
• Iosua. 23. 6. 1. Kin. 18. 21
• Iohn. 8. 26. & 6. 38.
• Luk. 10. 16,
• Gen. 6. 1.