¶ IMPRINTED AT London by Thomas Dawson, dwelling at the three Cranes in the Vintree, for George Bishop. 1580.   

A Godly and learned Exposition upon the proverbs of Solomon:  
Written in French by Master Michael Cope, Minister of the word of God, at Geneva:  
And translated into English, by M. O.  
Imprinted at London for George Bishop 1580.  NON VI SED VIRTUTE 
CT   printer's or publisher's device  

¶ TO THE RIGHT Honourable, Sir William Cecil, Knight, Baron of Burleygh, Lord high Treasurer of England, Master of the Queen's majesties Courts of Wards and Liveries, Knight of the most noble order of the Garter, and one of her highness most honourable privy Counsel, continuance of health, with prosperity and increase of honour.  
IT hath been reported (Right Honourable and my very good Lord) and is found true of all men, that the Bee, when she hath gathered her honey, flieth immediately to the hive, where she leaveth the same, as in the place of safeguard for her fruit, and as a gain of her labour: whose pain as it is commended of all, so also is it diligently followed but of a few, who whilst they come to the sweet flowers and wise sentences of the word of God, do but basely read and negligently consider the same, whereas they should draw and suck out, yea, and lay up even with the Bee, to their best use, most pleasant honey. And this they should do, not only for themselves, but also for other. For huing to the profit of the Church of God, they imparie their labours to the benefit there of, yea besides the food to their own souls, other are comforted by them: as amongst other (Right honourable) Master Michael Cope, Preacher of the word of God in Geneva, deserved not the least praise, who painfully traveling in the proverbs of Solomon, did not only read them for his own delight, but also sucked out of every flower of the same Garden, most sweet honey: which being faithfully gathered and disposed in the Hive, he left as a fruit of his labour to all posterity, for all the godly to be partakers of. Now for that it is not the gift of every man to drive the Hive wherein the Bee gathereth her honey (although I know that many can, amongst whom your honour may be equal with the best) yet because it was preached, and then written in the French tongue, which most understand not, I thought it unmeet, that so sweet a nourishment should be with holden from my country men: & therefore have been bold under your honours protection to communicate it as well as I could for their profit and commodity, which I am bold the rather to dedicate to your honour; because you love those that live to other; because you are a Patron, & so have showed yourself of all honest labours, who albeit you understand the tongue, yet are you glad to have it made known unto others. These things considered, & for that also I have received benefit heretofore at your honour's hands, I thought it my bounden duty, to dedicate the translation of this commentary upon the proverbs of the wise King Solomon to your honour: assuring myself, that your care will be no less in the protecting of so good a work, than there shall happen profit to the wise reader thereof: for what would any man desire for the full accomplisment of knowledge, belonging to all estates, that is not handled in the proverbs? Or what would he desire for his profit, that is not contained in the proverbs? for therein shall every man find, from the highest to the lowest, his duty prescribed most notably, as for Kings, godliness, justice and mercy: for Magistrates and judges, wisdom and true dealing: for rich men, liberality to the poor: again, that the poor be contented with his estate, without murmuring: to be short, he teacheth the husband fidelity: the wife, obedience: children, reverence: servants, diligence: finally, he setteth down a punishment for the proud, a reward for the lowly, a dangerous estate for scorners and disdainers of the word of God: the life of a liar altogether unlawful: the usurer, covetous, and unchaste, clean condemned. Contrariwise, he exhorteth that the merciful, liberal, and well doers, be imitated and followed: all which and a thousand more than I am able to repeat, as they are most notably set down by the wise King Solomon, so are they very learnedly, and most plainly declared by Master Cope. Wherefore (Right honourable) since that the majesty of the matter is so great, and the wisdom of the wise man so unsearchable: I trust your Lordship will bear with my rudeness, and support mine endeavour in publishing and making manifest this simple translation to all men. And although I am not a translator of such ripenesss in judgement, and perfection in style, as the matter requireth, and as I myself could have wished: notwithstanding, I hope I have rendered it at the least, sense for sense: and where the French and our tongue do agree, verbatim; that out of the words, one may gather the sense; and out of the sense the reason, and so obtain the truth: most humbly beseeching your honour to take in good part this my rude labour & bold enterprise, the which if it shall please your honour of your accustomed clemency to do, you shall not only encourage me to greater things, but also show yourself a comfort to all the godly. And thus being loath to offend your honour by tediousness, or to withhold you from your grave & most weighty affairs, I beseech the Almighty God by jesus Christ our Saviour, long to preserve your honour in health, wealth, and godliness, to the glory of his name, profit of his Church, & good of this our common weal & country, & to your own everlasting comfort in him. Amen.  
Your honours most humble to command, Marcelline Outred.   

¶ An ample and large Index or Table, comprising all the principal points of Doctrines, and circumstances, as well Moral as Divine, contained in this Book, very necessary and beneficial for all estates, even from the highest to the lowest.  
The number noteth the leaf. A, standeth for the first side, and B, for the second side of the leaf.  

A.  
Abstinence. THe Abstinence or fasting of the Papists detected. 474. a.  
Admonition. 

Against such as cannot abide Admonition, though it be needful. 134. a  
The necessity of Admonition, and what benefit repentant sinners do reap thereby. 139. a. b    
Advancement. 

That we must not refuse promotion & Advauncement, if we be called thereunto. 545. b  
The behaviours of such as are raised to Advauncemet out of a vile & base estate. 619. b    
Adulterers. 

The dealings of Adulterers set forth by notable comparisons. 618. b. 619 a  
Adulterers compared to soldiers that go to war in danger of their lives. 27. a  
Of Adulterers that cannot repent, and in what hellish case they be. 27. a  
That Adulterers offend not only against men, but against God, and why. 26. a  
In what reproach and infamy Adulterers should be, if things were ordered as they ought. 98. b  
Adulterers and whoremongers are threatened with eternal death. 26. b    
Adultery. 

That there is danger in Adultery, and why. 26. b. 27. a  
The horribleness of Adultery set forth in sundry and several points. 618. b  
Against Adultery & Adulterers. 25. b. 26. a  
Who so is given to Adultery, will not abstain from single fornscation. 26. b    
Adulterous. 

Of the Adulterous woman, and what is meant by her house. 26. b  
That the Adulterous man & adulterous woman are both unfaithful, & why. 26. a    
Affection. Of walking after the affection of the flesh. 35. a.  
Affections. 

How we may come to the knowledge of man's secret Affections 434. a  
Of the diversity or contrariety of Affections, and the effects of the same. 234. b  
how our Affections are made holy, good, and just, etc. 432. b. 433. a  
Our thoughts and Affections are open to the knowledge of God. 488. a  
Whereupon the Affections of kings & princes ought not to be set. 288. a  
Who they be, whose Affections can never be satisfied. 544. a  
The danger that cometh by following our carnal Affections. 70. b  
Of our Affections, and how they must be ordered to Godward. 32. b  
What kind of Affections are compared to the rotting of the bones. 282. b. 283. a  
Raging Affections compared unto a mad man, and why. 91. a    
Affliction. 

The meaning of these words, All the children of Affliction, and who be such. 626. a. b  
That Affliction and tribulation begetteth patience. 304. a  
The wicked world, to torment the godly, addeth Affliction upon Affliction. this is proved by example. 532. a    
Afflictions. 

The Afflictions of the just are the rods of God, and what effects they work. 136. a  
Comforts against afflictions and troubles of the righteous 137. a  
The means that many seek to shun afflictions. 441. b  
The end or cause why God doth lay afflictions upon us. 145. a  
The Lord doth compass the faithful with great and many afflictions. 150 b  
Of afflictions laid upon the righteous, most comfortable doctrine. 198 b. 199. a b  
That in our afflictions we must take courage, and how. 199 b  
The common use of them that fear God, is to have afflictions. 472. b  
Of the afflictions which do follow sinners. 247. a  
How such as are wise should behave themselves in afflictions 489. a  
Of the afflictions of the good, and of their behaviour in the same. 304. a  
Afflictions and tribulations commended unto us under the signification of an humble mind. 335. b. 336. a  
What we ought to think of God for sending us afflictions. 544. b  
God's children compared to gold and silver in afflictions. 544. b  
The wicked in afflictions compared to dry wood, chaff, and hay. 544. b  
That afflictions are trouble some even to the elect and faithful. 372. a. b  
That we must not be afraid of the greatness and heaviness of afflictions. 373. a  
The afflictions of the faithful are an earnest of God's good wil 39 b  
What knowledge is required of us in suffering afflictions. 34. a    
Age. 

That age is a crown of glory, and in what respects. 343. a. b  
That there is none but desireth old age 343. a  
Of beasting in old age, and looking for reverence. 343. b  
What we must do, if we will be honourably crowned for our age. 343. b  
Not age, but righteousness maketh men honourable. 343. b    
Ambassador. 

How & in what manner a faithful ambassador should be received. 243. a  
Of a faithful ambassador, and that he bringeth health and life. 242. b. 243. a. b  
That there are but few which receive the faithful ambassador, and why. 243. b    
Ambition. 

The ill success of ambition and pride in such as were infected therewith. 505. b  
Kings, Princes, and Magistrates led away with ambition. 487. a  
Against ambition, and what danger it bringeth. 382. a  
The way to bring us to reward, is to root out of our heart's pride and ambition. 506. a  
That ambition doth reign in our hearts naturally. 505. b    
Angels. 

The angels are a part of wisdoms family. 116. a  
Christ is the head of the angels. 116. a  
How and after what sort we are fellows with angels. 116. b  
The angels which kept still their first estate, etc. are one part of wisdoms house. 116. a    
Anger. 

Against anger. 281. a  
The description of anger by her effects. 214. a. b  
Against what sins the lords anger is kindied, & that heed must be had herein. 455. b  
What is meant by the rod of anger which Solomon ascribeth to the wicked. 451. b  
God refraineth his anger, when we give to the poor for his sake. 436. a  
The means & ways to pacify the anger of kings and great men. 509. b. 510. a  
Remedies against anger. 267. b  
That anger is provoked and stirred up by averthwart and grievous words. 290 a  
That anger is cruel, whereupon dependeth notable doctrine. 534. b. 536. a  
The dangers which depend upon anger. 306. b  
The danger which dependeth upon the anger of a king. 407. a  
Reasons why we should take heed how we move the Lord to anger. 408. a  
Of the anger of a king against a lewd servant. 289. a  
The means that the wicked use to appease God's anger for their sins. 327. a  
That the anger of man fulfilleth not God's justice. 396. b  
The punishment of anger in such as were filled therewith. 396. a  
That the foresight of a man maketh him defer his anger, and how. 388. b  
Commendations of him that is slow to anger, etc. 344 a. b  
The slow to anger preferred before him that is mighty, and why. 344. a. b  
Who they be that are slow to anger. 344. b    
Angry. 

In what respects it is needful to be angry. 306. b. 307. a  
Why we must not accompany with an angry wilful man, etc. 462. a. b    
Apostasy. 

The danger and damnableness of apostasy. 524. b  
Apostasy cannot be dispensed with all by repentance. 525. a  
Eternal reprobation the first cause of apostasy. 525. a    
Apparel. Of gorgeous apparel and the wearing of the same. 6. b  
Appetite. 

The diverse significations of this word appetite in scripture. 517. a. b  
Of such a one as cannot refrain his appetite, and whereunto he is compared. 517. a    
Arrogancy. 

Why pride and arrogancy, which is bewrayed by high looks, is called the lantern of the wicked. 430. b  
Evident signs and tokens of pride and arrogancy. 430. a b  
Against the arrogancy of rich worldlings. 248. a. b    
Arrogant. Who he is that is called arrogant and proud. 442. a b  
Authority. 

That men in authority must use the rod, and how. 519. b  
The happy state of the people when the righteous are in authority. 579. b  
That we ought to take heed whom we raise up to the seat of authority. 577. a. b 578. a  
That we ought to hinder the wicked from coming to authority, and why. 566. a  
In what respects a man of authority is compared to the North & South winds. 514. a. b     

B.  
Backbiters. 

That we must not be familiarly conversant with Backbiters, and why. 420. a. b  
Against Backbiters which seek their neighbour's decay. 420. a  
That we must give Backbiters, etc. an angry countenance, and why. 514. b  
Shame and infanty threatened against Backbiters, 507. b    
Balances. 

Against false Balances. 163. a. b  
The reward of them that use false Balances. 163. b  
Wherein false Balances do stand, and who they be that use them. 163. b  
That there are false Balances in all estates 164. a  
Of the Balances and waits of God and what they are. 323. a. b    
Beauty. 

What deceitfulness there is in Beauty, appeareth by examples. 638. a. b  
How and by what means Beauty is defiled. A lesson for fair women worth the learning. 189. a. b  
Wholesome lessons and exhortations unto women concerning the use and abuse of their Beauty. 189. a  
That the carnal will labour to abuse the Beauty which God hath given them. 189. a.  
The dangers which ensue, if we use not our Beauty well. 188. b  
Of Beauty, & who is the author of the same both in men and women. 188. b  
Against the counterfeit Beauty of women, which is called vanity. 638. a. b    
Belief. 

That of lightness of Belief folly cometh. 268. b  
Against lightness of Belief. 265. a. b. 266. a.  
What we must do, to avoid lightness of Belief. 265. b. 266 a    
Bitterness. 

What is meant by the Bitterness of the soul 26. b  
That Bitterness is diversly taken in holy scripture. 26. b    
Blasphemy. 

The church of Rome and her sectaries condemned of Blasphemy. 235. a. b  
That Blasphemy is a most horrible sin, and worthy of great punishment 68 b  
Against Blasphemy, and all undecent and unreverent speeches. 68 a. b    
Blessed. 

That they which have great abundance of worldly riches, are not Blessed. 53. a. b  
What manner of man is Blessed of the world. 53 a  
That the number of the Blessed is very small, and why. 44. b  
What we must do, if we will live and be Blessed. 44. b  
That a wise man is Blessed, is proved by comparison. 40. b  
That the wise man is Blessed for ever, and why. 40. b  
What we must do, if we desire to be truly Blessed. 41. a    
Blessedness. 

The Blessedness of the wicked, and wherein it standeth. 133. a  
The Blessedness of the righteous, notwithstanding that they are contemned. 133. b.  
That Blessedness is the only gift of God. 41. a.  
The perfection of all Blessedness is the kingdom of heaven. 53. a  
Blessedness attributed in scripture unto wisdom. 41. a    
Blessing. 

The chief part of the blessing of the righteous, what it is. 176. a  
The Blessing of the righteous, and what city shallbe exalted thereby. 176. a  
Of Blessing our needy neighbour. 151. b  
The Blessing of God upon the faithful, is not much seen unto the eyes, and why. 150. b.  
Of riches without God's Blessing, and with God's Blessing, and the difference of both. 235. a  
The Blessing of God e●empteth not the faithful from afflictions in their flesh. 152. a  
That the wicked refuse and reject the Blessing of God. 152. a  
The wicked shall in no wise be parrakers of the Blessing of the kingdom of Heaven: 150. b  
That which we distribute to the poor, is a Blessing. 151. b  
The Blessing of the Lord maketh men rich. 151. a  
What Solomon meaneth by the Blessing of the righteous, which exalteth the city. 175. b  
By what Blessing the city is exalted. 175. b  
The signification of this word Blessing, and of the contrary. 576. b  
The meaning of Solomon, by the Blessing of the head, etc. 192. b  
That Blessing cometh not by desert, but by promise, and how. 192. b. 193. a  
That the multitude of children in lawful marriage is a great and singular Blessing of God. 77. b  
That the good shall obtain a Blessing of God, and how. 248 a  
Of the Blessing of goodness, and to whom it appertaineth. 496. b. 497. a  
That nothing doth prosper or increase without the Blessing of God. 53. a  
What vices we must forsake, if we will be assured of God's Blessing. 53. a  
What Blessing is promised to the merciful. 272. b  
What punishments we must look for, if we despise the Blessing of God. 257. b    
Blessing's. 

That God bestoweth his Blessings, as it pleaseth him, etc. 36. b  
The Blessings of God are extended as well to the wicked and unthankful, as to the faithful and just, and why. 149. b. 150. a.  
Of the Blessings wherewith a faithful man shall abound. 572. a. b    
Brethren. 

In what respects neighbours are to be preferred before brethren. 538. a. b  
That friends are nearer than Brethren. 378. b. 379. a  
Of carnal Brethren, and who be such. 385. a. b.  
What is meant by these words, To divide the heritage among Brethren. 347. a  
The discords between Brethren, are here to be appeased, and why. 375. b  
Admonitions to Brethren, to keep unity and concord. 375. b    
Brother. 

The meaning of Solomon in this, that a Brother is borne for adversity. 357. b  
The meaning of these words, Neither enter into thy Brother's house in the day of thy calamity. 538. a. b    
Busibodies. Against Busibodies. 267. b. 268. a   

C.  
Cal. 

That we must not cease nor be warray to Cal upon God. 15. a  
What we must do, if we will have God to answer when we Call upon him. 15. b  
That it is not lawful for us to maintain ourselves in any degree, except the Lord Call us thereunto. 238. a    
Careful. 

In what sense Christ forbiddeth us not to be Careful. 86. a  
That we must be Careful to gather the spiritual harvest. 86. a    
Carelessness. 

Of Carelessness, and the hurt thereof, both in superior and inferior. 368. a. b  
What mischief the Carelessness of Ministers, and their ignorance doth in the Church. 368. a. b    
Charity. Of true Charity, and how it in stirred up. 148 a. Look love.  
Chastity. Chastity is a thing of great virtue, and what effect it worketh. 99 b  
Children. 

What Children they be, whom Solomon calleth shameful & unworthy. 402. b. 403. a.  
How shameful & unworthy Children should be punished. 402. b  
The Children of God in this world are mingled with the wicked, and how they should behave themselves in this case. 8. b  
Against such Children as any way hurt & hinder their parents. 402. a. b  
Of certain ungracious Children, which neglected their duty of obedience. 580. b  
That the upright and perfect are the Children of God. 565. a  
What kind of Children Solomon esteemeth no better than thieves. 575. a. b  
Children are bound to their parents in a three fold bond or Obligation, and what that is. 575. b  
What behaviour Children should use to delight and rejoice their parents. 591. a  
The duties of Children to their fathers. 60. a  
That none but obedient Children receive the way of wisdom. 60. a  
That to have foolish Children, is a thing of no small importance. 390. a  
Of foolish Children, who are to be so reputed, and how they must be used. 390. a  
Lessons for Children that are borne to great patrimonies and heritage's. 391. a  
Necessary doctrine touching the generation, and damnation of Children. 359. a. b  
That children's children, are God's blessing, and how. 349. b. 350. a  
Against such as complain that they are charged with too many Children. 350. a  
What we must do to be crowned honestly with our Children. 350. a  
What is meant by this, That the glory of the Children, are their fathers. 350. b  
Who are Gods Children spiritualy begotten. 5. a.  
Of the necessity of knowledge in Children, and why. 3. a  
Of Children in age, & children in understanding. 3. a  
Of the duties of Children to their parents. 92. a. b  
The names of God's Children are registered in heaven. 442. a  
Against such as would have Children to do according to their own fancy. 414. a  
Children which mock & contemn their parents, compared to Carrion, & how. 618. a  
What Children they be which offend and sin against their own consciences. 617. b. 618. a  
What it is that hindereth Children to inherit. 248. b  
That a virtuous woman is worthy of public praise: whereupon followeth a lesson for Children. 639. a  
What Children do make glad their fathers. 127. a  
The inconveniences which follow upon not instructing of Children in their youth. 450. a  
What parents must do, if they desire to have their Children prove honest. 450. b.  
Against such as think it not needful to busy themselves in teaching Children. 449. b  
When Children neglect their duty principally to their parents. 474. a. b  
A threatening against disobedient and rebellious Children. 420. b  
how and when Children do turn their parent's joy into weeping and mourning. 127. b  
Children that desire to make their parents glad, must follow the word of God. 127. b.  
Fathers, mothers, etc. aught to be careful to see their Children instructed in god's word. 127. a  
The wisdom of Children and inferiors standeth in obedience, and sufferance, to be ruled after the word of God, etc. and why. 128. a.    
Church. 

That we must be in company with our mother the Church, and why. 58. a  
Against the Popish Church, and what we must do to discern it. 6. a b  
That we must be obedient to the Church, if we will hear God. 6. a  
The Church is the spouse of God. 6. a  
The Church is the pillar & strength of truth. 6. a    
City. 

What City shallbe exalted by the blessing of the righteous. 176. a  
Wherein the happiness of a City consisteth. 175. a  
What we must do, if we will have our City prosper and be happy. 175. a  
By what blessing a City is exalted. 175. b 176. a    
Cities. 

That God alone ruleth Countries and Cities. 175. a  
That he which ruleth his mind, is more valiant than he which winneth Cities. 345.    
Commandment. 

For what reasons we should follow the Commandment of God with great diligence and love. 36. a  
That the keeping of the Commandment is the keeping of the soul. 393. a  
The Papists confuted, in that they hold opinion, we should not obey the Commandment of loving our enemies. 13. b  
The prayer of a Prince is as much as his Commandment. 13. b    
commandements. 

That we decline not, when we despise the Commandments of men. 71. a b  
That the Commandments of God are given unto us by men. 56. a. b  
What is the meaning of these words, To keep the Commandments. 392. b  
What lessons Moses teacheth us in the two first Commandments. 33 a. b  
The Commandments of God are the paths of the righteous. 30. a  
That the keeping of God's commandements doth not stand only in outward works, etc. 32. b  
Why the length of our life is attributed unto the law and the commandements. 30. b  
The commandements divided into mercy and truth. 31.  
What we must do to fulfil God's Commandments, and when we fulfil them. 19 b  
The meaning of Solomon by these words, And hide my Commandments within thee. 19 b  
how and in what sense we may say, that the way of God's Commandments is ours. 260 b  
What kind of love God requireth of us in the keeping of his commandements. 239. b. 240 a  
Life is given us by the keeping of God's commandments. 97. b  
What it is to receive the commandments. 134. a. b    
Company. 

Corruption of manners by wicked company, and evil examples. 75. b  
The danger of keeping company with the wicked. 61. b. 62. a  
The danger that cometh by an harlots company, any way used. 72. a b  
The Papists a hellish company. 246. b  
That we ought to take heed how we keep company with whores & whoremongers, and why. 26. b.  
We must fly the company of the wicked, and not spare our goods from the poor, if we would be satisfied. 130. a  
The danger and mischief of evil company. 106. a  
What company we must reject, and what company we must seek. 106. b    
Compassion. That we must have pity and compassion on them that hate us. 513. a b  
Concupiscences. All such reproved under the comparison of Horseleeches, as are carried away of their unbridled concupiscences. 617. a  
Confession. 

Auricular confession condemned, as having no foundation in scripture. 567. a  
Confession of our sins to men, necessary and requisite, and why. 567. a  
Confession of sins to men proved by sundry examples. 567. b  
Confession of sins, aught to come only from grief, of having offended God, etc. 75. a  
Confession of sins coming from fear of punishment, condemned. 75. a  
What kind of confession we should use, being afflicted 75. a  
Confession of mouth, and consent of heart, are required together in scripture. 36. b  
Of the hypocritical confession of such as repent not truly. 75. a    
Confidence. 

Against vain confidence in worldly & temporal things. 159. a b  
Against vain trust and confidence in riches. 167. a    
Conscience. 

The difference of conscience in the just and the wicked. 557. a. b  
That a good conscience is a continual least and how. 304. a. b  
That the wicked doth not possess that which he hath with a sound conscience. 295. b  
Who be the guides and governors of the righteous man's conscience. 168. b  
A good conscience is stated upon the grace of God, etc. 169. b.  
When the conscience of man is upright and righteous. 167. b  
None can fly the judgement of the conscience 496. b  
What a man must do, to have a pure and right conscience. 167. b  
What is the cause that a man can not have a pure and right conscience. 167. b  
The framing of the conscience by the certainty and assurance of God's goodness. 168. a  
Of a right and sound conscience, and in whom it is not to be found. 168. b  
The evil conscience of the wicked doth reprove them, and how. 14. a    
Consolation. 

A consolation for the miserable and distressed. 314. b. 315. a  
how the Lord ministereth consolation to the faithful afflicted. 513. a  
Of such as are never the better for words of consolation. 512. b. 513. a    
Constancy. 

That constancy cometh not of ourselves but of God. 218. a  
That there is no constancy without truth. 218. a  
Of constancy, and who count that they have it. 217. b    
Contemners. The judgement of God against the Contemners of his word. 243. b  
Contempt. 

Of Contempt, and that wise men love contempts, better than all worldly riches. 43. a  
Of blindness proceeding from the Contempt of God. 560. b  
Perdition, the end of the Contempt of God's word. 591. b  
The proud Contempt of the wicked man described. 364. a. b  
That Contempt cometh with the wicked in two sorts, and how. 364. b  
how God will punish such as have his Gospel and word in Contempt. 25. a  
The Contempt of scorners and fools against God. 15. b  
That we must not fear the Contempt of the world. 272. a. b  
Of the Contempt of the poor, and wherein the same consisteth. 271. b  
That it is the Contempt of God, which maketh men lewd in their words. 255. a  
That God will despise the wicked with a horrible and fearful Contempt 205. a    
Contentation. 

Of Contentation. 208. a b  
Of Contentation with food, clothing, and other necessities. 130. b  
That Contentation is more worth than all the excessive abundance of the rich. etc. 249. b  
Exhortations to Contentation of life. 556. b  
That jesus Christ only should be our Contentation. 45. a  
Of Contentation with quietues & soundness of conscience. 328. b. 329. a  
Of the Contentation of the poor with their litie. etc. 328. b. 329. a  
Against such as stay not themselves upon Contentation. etc. 328. b. 329. a. b  
Of the Contentation of the poor, following his labour. 250. b  
The Contentation of the righteous, and wherein they show it. 150. a  
Of Contentation, and that there is no greater riches than the same. 182. b    
Contention. 

That strife & Contention is the root of mischief, and how. 358. a  
What kind of strife and Contention is to be maintained. 358. a.  
That Contention is only moved by pride. 23. a. b  
The danger of stirring up strife and Contention, declared by comparison. 355. b. 356. a  
That the Pope and his Clergy are full of pride and Contention. 288. a    
Contentions. 

Against Contentions, being the fruits of evil thoughts. 51. a.  
That all Contentions are forbidden us by the mouth of jesus Christ. 51. a  
That the lot causeth Contentions to cease, and how. 375. b  
That such as raise up Contentions among neighbours, are one of the seven things that God hateth. 91. b. 92. a.    
Contentions. 

That Contentions persons are the sons of the Devil. 92. a  
That all Contentions persons are the seed of Cain, etc. 237. b    
Conversation. 

Among the things that Solomon asketh of God, he requireth holy Conversation, 610. b. 611. a. b  
What we must do to have a quiet and a modest Conversation. 623. a  
With what manner of men we should have Conversation. 246. b  
What our Conversation ought to be, thereby to obtain wisdom. 246. a    
Correction. 

The necessity of Correction, and a promise annexed thereunto. 591. a  
The time of Correction or chastisement of children, when it is. 395. b  
how children should behave themselves in time of Correction. 395. b  
Against such as will not have children have Correction with rods. 395. b. 396. a  
That he which taketh Correction upon him, aught to do it by the word of God. 319. b  
Of the Correction of the Lord, and how we should receive the same. 38. b. 39 a. b  
A reason why we must not refuse the Correction of the Lord. 39 a  
Whence it is that we regard not Correction. 75. a  
Of Correction, and who can not away with it. 12. a. 13. a b  
That the foolish refuse Correction and chastisement. 13. a  
That the flesh abhorreth correction, as a child doth the rod. 320. b  
Of the continuance of Correction to be laid upon children. 469. b  
The danger ensuing the neglect of Correction in time convenient. 250. b  
That Correction is requisite and needful in divers degrees. 250. b. 251. a. b  
Excellent doctrine for fathers, etc. touching Correction. 250. b. 251. a b  
Sundry sorts of Correction, appertaining to sundry estates. 471. b  
That the rod and Correction give wisdom, and how. 589. b  
Two sorts of Correction for children, one by words, the other by the rod. 469. b. 470. a  
What it is to regard Correction. 244. a  
The necessity of Correction for children, and what mischiefs follow the omitting thereof. 135. a  
Of the Correction of life, and the meaning of the same. 319. b. 320. a  
Of Popish Correction, and from whence it cometh. 320. a  
Wherein Correction consisteth. 200. b  
The necessity of Correction by the rod, for children. 456. a  
The good and ill which cometh by using and not using of Correction to children. 470. a  
To take Correction, is a remedy against folly. 397. a  
The meaning of Solomon in these words, Take Correction. 397. a    
Corrections. 

That the Corrections of God are divers, as well outward as inward. 39 b. 40. a  
What kind of Corrections we ought not to receive. 294. b  
That the Corrections of the Lord, are witnesses of his love. 39 a    
Covenant. 

Why the Covenant of God with the faithful, is called a Secret. 52. b  
Of the Covenant of God with the faithful, and what it is. 52. b    
Covetous. 

Against the Covetous. 334. b  
Covetous persons called thieves, robbers, and murderers in scripture. 239. a  
The incessant and restless care of the Covetous for riches. 20. a  
In what sense and meaning, wisdom would have her children like unto the Covetous. 20. b  
The Covetous reproved. 316. a  
The Covetous said to have an evil eye, and why. 466. b  
Against a Covetous and distrusting rich man, a most necessary doctrine. 76. b. 77. a  
Why God casteth Covetous men out of his kingdom. 131. a. b  
The Covetous man hath no inheritance in heaven. 131. a  
Against Covetous men, and that they are always needy. 190. b. 191. b 192. a  
That the Covetous have no true rejoicing, though they seem never so joyful. 224. b  
Against such as are Covetous poor, and cotous rich. 142. b  
Against the Covetous. 194. b. 195. a    
Covetousness. 

That our nature doth lead us unto Covetousness, and why. 334. b  
Covetousness justly condemned. 128. b  
The great benefit that cometh by flying from Covetousness. 573. a  
Of the fruits of Covetousness, and how hateful a thing it is. 570. a  
Against the Covetousness of the judges of the earth. 351. b  
That such whose hearts are set on Covetousness, lack sweet and quiet sleep. 47. b  
That we must fly Covetousness, and why. 9 b. 10. a  
Covetousness, an abominable vice. 130. b  
Eternal life promised unto such as hate and abhor Covetousness. 316 b  
Remedies to make us abhor Covetousness. 191. b. 192. a  
That Covetousness loadeth the heart of man with heaviness. 224. a  
Against Covetousness 196. a    
Counsel. 

The secret Counsel of our neighbour compared to perfume. 537. b. 538. a  
Of such as despise Counsel, and what followeth thereupon. 310. b  
That without Counsel thoughts come to nought, and how. 310. b  
That God abaseth himself, to make us partakers of his divine Counsel, and how. 311. a  
Unto what Counsel Solomon admonisheth us to give ear. 397. a  
That the foolish will in no wise taste of God's Counsel. 13. a  
Notable doctrine of the Counsel in the heart of man. 410. a. b  
The meaning of these words, Confirm thy thoughts by Counsel. 419. a  
Against such as take Counsel at themselves, and seek not counsel at God's word. 398. a  
In what sense the Counsel of the Lord is to be taken. 398. a  
Of the firmness and steadfastness of God's Counsel. 398. a  
The misery of people, when their governors are destitute of good Counsel. 179. a  
Of Counsel, and what counsel it is that is required in Kings and Princes. 179. a  
We must be diligent followers of good Counsel, if we will avoid falling. 179. b  
Of Counsel which maketh men err, and of Counsel that tendeth to life 213. b  
That there is no Counsel against the Lord, and why. 445 a  
The necessity of good Counsel and wisdom in Kings, Magistrates, etc. 107. a  
That the people must follow the good Counsel of their Superiors, or else they shall fal. 179. a. b    
Counsels. 

That the Counsels of God are commandments, and the necessity of obeying them. 13. b  
Reasons why the Counsels of the wicked are called deceitful. 203. b. 204. a    
Counsellors. 

What rule we must keep in choosing ou● Counsellors. 310. b  
That in the multitude of Counsellors there is steadfastness, and how. 311. a  
That the Counsellors of peace are oftentimes tormented, etc. 220 a  
That it is God which provideth men of Counsellors, that can give good counsel. 179. b  
That we ought all and every of us, to be Counsellors, one to another. 219. b. 220. a  
Of the Counsellors of peace, and who have that name. 219. b    
Cry. 

That the Preachers of the word must not be grieved to Cry, though they profit nothing thereby. 104. a. b  
To Cry, of duty is required in the Ministers of the word. 104. a  
To Cry for joy and for sorrow, when they are to be used. 104. a    
Crown. 

Of the Crown of the wise, & what is meant by the same. 275. b  
That a virtuous woman is the Crown of her husband. 202. b. 203. a  
Of the Crown which cometh by posterity and issue of blood. 349. b. 350. a  
That the scripture hath a Crown, and useth to give a Crown, &. 269. a  
That the Crown of knowledge bringeth the Crown of life. 269. a    
Cruelty. 

A sharp sentence against such as use violence, wrong, and Cruelty. 273. b  
Of Cruelty against our neighbour, and how many ways it is committed. 271. b 272. a  
That Cruelty doth all the hurt that may be to ones neighbour. 272.  
Of Cruelty, exercised in every estate. 8. a  
Who are to be reputed and comprehended in the number of such as exercise Cruelty. 9 a.  
The Cruelty of the great men of the earth in former time. 616. a. b  
Whereunto the Cruelty of great men is compared. 616. b  
The Cruelty of the Pope and his shavelings. 208. a  
By what things Cruelty is known and discerned. 530. b    
Curiosity. Curiosity and vain pomp forbidden 556. a. b  
Curse. 

The meaning of these words, A Curse shallbe imputed unto him that praiseth his friend, etc. 540. a. b  
What children they be that are soon ready to Curse father and mother. 614. b  
Excellent doctrine upon these words, There is a generation that doth Curse their father, etc. 613. b. 614. a. b  
That we must not Curse such as accuse and bely us, is showed by examples. 613.  
A Curse against those that are wise in their own conceit. 565. b  
A Curse against such as are not content with their own patrimony, etc. 463. a  
That we must not give occasion to any body to Curse, and why. 518. b  
Whereto the Curse that cometh causeless is compared. 518. a. b  
Of the lords Curse, and that it destroyeth whatsoever cometh against it. 53. a  
how and in what sort the Curse of the Lord is in the house of the wicked. 53. a  
A Curse denounced against him which justifieth the wicked. 496. a    
Curssednesse. 

That in whoredom is nothing but Curssednesse. 77. b  
That there is nothing but Curssednesse in tiches, etc. 41. a  
That the wise man needeth not fear to fall into Curssednesse, and why. 41. a  
That the Papists seek for nothing but Curssednesse, and why. 41. a    
Cursing. 

That the Cursing of the poor oppressed is heard of God. 192. a. b  
That the Cursing of the poor shall take effect against the covetous, although it be not just. 192. a  
That God is offended with Cursing. 192. a.  
Of Cursing, and whether it be lawful to curse such as enhance the price of corn. 191. b. 192. a    
Custom. That in all estates Custom is made a law, and how. 263. a   

D.  
Days. 

That all Days are the good creatures of God, and therefore can not be evil. 304. b  
Of good Days and evil Days, and why they are so called. 304. b  
That there is no evil in the Days, but in the people which live in the Days. 304. b    
Darkness. 

That by darkness is meantyl luck, misery, etc. 421. a  
In what sense darkness is taken in the holy scripture. 236. b    
Dealing. 

That God is a lover of simple and plain dealing. 418. a  
That which is desirable in a man, is his upright dealing. 398. a. b  
In what respects upright dealing must be used. 398. b  
That in elections of Magistrates and Officers, we must keep upright dealing. 398. b  
In election of Ministers, upright dealing must be used. 398. b  
By what thing judgement may be given of a man's upright dealing. 398. b    
Death. 

Solomon's words impugned, Deliver them that are drawn to Death. 486. b  
Two sorts of people, which think themselves to be in the way of life, but tend unto Death. 144. b  
What we must do, if we desire life, and abhor Death. 143 a  
They that hate wisdom, do love Death, and why, 115. a  
He that vouchsafeth not to seek wisdom, dorth seek Death. 115. a  
Death cometh by desert, but life by promise. 114. b  
That it is not temporal Death which he seeketh, that doth evil, and why. 186. a  
The cause why they which work evil, do seek Death, etc. 186. b  
That the wicked, though they be never so mighty, cannot exempt themselves from Death. 187. a. b  
Of the way leading to Death. 227. a. b  
What we must do, if we will live without Death. 227. b.  
That temporal life is not without Death. 227. b  
Al worldly wise men condemned to Death eternal, and why. 237. b  
Of Death temporal, and death eternal. 186. a  
Of the Death of the faithful, and what it is. 437. b  
That it is not in our power, to deliver ourselves from Death, and why. 241. a  
The Death of Christ our reconciliation with God. 408. a  
The cause why God giveth sentence of Death against all flesh. 282. a  
Of the hope of the righteous even in Death. 285. a  
how that they which fear God, avoid the snares of Death. 279 b  
What we must do, if we will avoid Death. 263. b  
That all of us of ourselves, incline, and tend to Death, and why. 263. b  
That the wicked deserve everlasting Death, and why. 81. 82. a  
Eternal Death the last destruction of the wicked. 14. a  
What we which fear Death, & can not shun it of ourselves, aught to do. 608. a. b    
Deceit. 

Notable doctrine of him which useth deceit to his friend. 528. a. b  
Against deceit in measure and weight. 163. b  
That there is deceit in the work of the wicked, and why. 186. a  
What is the most dangerous deceit that can be. 219. a  
The danger that they are in, which eat bread gotten by deceit. 10. a  
In what respects the bread of deceit is sweet. 418. b  
That God hateth all kind of deceit, and why we do use it. 418. a. b  
The meaning of these words, The bread of deceit, and who eat thereof. 418. b  
Against deceit, both in the seller and the buyer. 416. a. b  
Of divers kinds of deceit, whereof some are most hurtful, even to the enemies themselves. 342. b  
What manner of man he is, that useth deceit to his neighbour. 342. b  
Of deceit, and how the same is practised. 219. a    
Deceivers. Of Deceivers, and who are most exquisite and cunning therein. 277. a. b  
Delight. 

What manner of persons they he, in whom the Lord hath delight. 292. b. 293. a  
Delight taken for a loving and favourable affection. 288. a. b  
Of sundry kinds of delight, in sundry respects. 308. b    
Derision. Of derision, and how it is in God and his wisdom. 14. a. b  
Desire. 

The great desire of the wicked, to hurt their neighbours. 61. b  
That it is lawful for us to desire riches, and how. 209 a  
Of the desire of the godly, and that it is a tree of life. 239. a. b  
Desire to prosper in this world is not evil, but the means, etc. 557. a  
Whether it be lawful for them that are diligent to Desire to bear rule. 223. a  
The desire of the people and nations of the earth, and what it is. 286. b    
Desires. 

That God doth make frustrate the desires and devices of the wicked. 210. a  
Of the desires of the wicked, & what trains he useth to attain unto them. 209. b  
That the desires of the slothful shall kill him, and why. 442. b  
The desires of the just, and what they are. 245 a b  
The affections and desires of man's heart compared to a root, and how. 210. b  
What k●nde of desires that is which is not to be blamed. 473. 94. b  
Of the desires of the righteous. 189. b  
That God doth not suffer the wicked to enjoy the fullness of their desires 244. b  
They which are unsatiable in desires compared to four notable things, and what they be. 617. a. b  
How we ought to moderate and govern our desires. 250. a  
That the desires of the righteous are not outrageous, but moderate. 252. a  
What we must do to come to the obtaining of our desires. 253. a  
The behaviours of the wicked to accomplish their desires. 557. a  
That the high-minded obtain not their desires, and why. 575. b  
What men's desires are likened to the rotting of the bones. 282. b. 283 a  
Why infidels are frustrate of their desires. 380. b  
Of running after our own affections and desires. etc. 380. b. 381. a  
What desires are to be blamed, and what not. 380. a. b  
The desires of sinners to be rich, and their exercises. 8. a. b  
What wicked men, do if they cannot come to the end of their desires. 10. a    
Destruction. 

Of the children of destruction, and to whom that name properly belongeth. 628. a  
That the rapines of the wicked shallbe their destruction. 432. a  
That where there is no repentance, destruction followeth. 239. b  
That the evil enterprises of the wicked are their own destruction, and how. 531. b. 532. a  
That God hath made the wicked to be glorified in their destruction. 325. b  
What we must do if we will avoid destruction 60. a  
Of destruction which ensueth pride, 370. b. 371. a  
Who they be that bring the worst destruction. 34. 8. b  
That pride goeth before destruction, and how. 335. a. b  
That God foretelleth his servants the destruction of the wicked. 590. a. b  
That harlots, whores, and their companions, fall into destruction, and why. 72. b. 73. b  
What is meant by this, that the house of the wicked shall come to destruction. 262. a  
The fruits of our sins are death and destruction. 543. a. b  
In what causes we ought to desire and wish the destruction of the wicked. 578. a  
That the destruction of the wicked is the increase of the righteous. 578. a  
Of the destruction of the wicked, and that it falleth upon them unawares. 48. b  
A comfort for the godly, that the destruction of the wicked shall not overtake them, etc. 48. b  
That the grave is our destruction, & means provided that it shall not be so. 543. b  
Unto whom the grave and temporal death are the entrance to eternal destruction. 543. b    
Diligent. 

Who deserve the name and title to be called diligent. 430 b. 431. a  
That none but the diligent aught to have plenty of goods. 430. b  
The reward of the diligent, after the sentence of Solomon. 463. b. 464. a  
That a diligent man may safely possess abundance, etc. 431. a  
That diligent and wary men ought to be received into King's Courts, and who were such. 463 b. 464. a  
The difference between him that is diligent and him that is hasty. 593. a    
Direction. What Solomon meaneth by this word direction. 169. a  
Discipline. 

That discipline standeth not only in words but in some things else. 320. b.  
Against such as regard not discipline, and care not for it. 320. b  
Of ecclesiastical discipline understood by the out stretched hand of wisdom. 13. a. b.    
Dishonour. 

Of the dishonour of God, and wherein the same consisteth. 283. a  
Pretences to cloak and colour the dishonour done to God. 283. a    
Disobedience. 

That by disobedience God bringeth nations to shame. 287. b  
That disobedience was the cause of sin. 287. b    
Distrust. 

Of distrust, and how it tormenteth. 323. b. 324. a  
Distrust of God's goodness and providence an abominable vice. 130. b    
Divination. 

Against divination, and diviners. 331. a  
What divination it is that Solomon requireth to be in kings. 331. a  
The causes why God taketh away from the people such Princes as have divination. 331. b    
Diviners. 

Of the estimation of diviners amongst the superstitious idolaters. 331. a  
That diviners promise themselves to be inspired from God, etc. 331. a    
Divinity. Of divinity, and what small account there is of the same among men. 285. b  
Doctrine. 

Of the doctrine of God, and of applying ourselves thereunto. 458. b  
By the doctrine of truth we must learn to believe in Christ, etc. 459. a  
The time of applying ourselves unto the doctrine of God, when it is. 458. b. 459. a  
The doctrine of the Anabaptistes, of having all things common, confuted. 511. a  
That the doctrine of the Gospel, is the sustenance of our souls. 240. b  
Of the end of the doctrine of God, what it is. 458. b. 459. a  
The benefit which cometh by giving ourselves to true doctrine. 457. a  
Why the Gospel is called a sound and wholesome doctrine. 282. b  
That we must be careful to hear the doctrine of the Lord. 563. a. b  
That doctrine hath been in all times, yea before the law was written. 563. b  
The commendation of wholesome doctrine, and the benefit thereof. 591. b  
The meaning of Solomon, saying, That the wise addeth doctrine to his lips. 338. b. 339. a  
Of the behaviour of the people towards the doctrine of God, and what it should be. 55. a  
That the Pope and his maintainers labour to make us decline from the doctrine of the truth 71. a  
What ensueth upon us, after we are turned away from the doctrine of the truth. 71. a  
Of doctrine, and what doctrine is unprofitable, and hurtful. 54. b  
In what doctrine we should desire to be instructed. 54. b  
That the doctrine of our heavenly father is his law. 54. b. 55. a    
Drunkards. 

Drunkards drink out their memory, sense, and understanding. 406. b  
Whoremongers and drunkards aptly compared together. 101. b  
The harm that drunkards do to themselves and to others. 522. b  
To keep company with drunkards forbidden, and why. 473. b  
Drunkards destroy themselves, and how. 510. b  
A heavy sentence against drunkards. 406. b  
The damnable state of drunkards declared by comparison 480 b  
The senselessness of drunkards signified by their own speeches. 480. b  
The manner and custom of drunkards at their bibbing benches. 479 a  
Drunkards abuse wine and strong drink, etc. 406. a  
Of certain miseries and inconveniences due to drunkards. 478 b. 479 a  
A shameful reproach to drunkards. 406. a    
Drunkenness. 

Whoredom with the mischiefs that ensue and follow drunkenness. 480 a  
In what danger their souls are which give themselves to drunkenness. 479. b. 480. a  
What filthy vices hang at the tail of drunkenness. 477. a.     

E.  
Eare. 

What is meant by these words, To hearken and give ●are. 348. b  
Of the ear that hearkeneth to the correction of life. 319. b    
Earth. 

The earth is not moved, except it please God to shake it. 619. a  
The earth taken in scripture for the inhabitants of the same. 619. a. b  
What four things they be, for the which the earth is moved. 619. b    
Ease. Of ease, and how it stayeth the foolish. 17. a. b  
Eyes. 

The sundry significations of this word (Eyes) in holy scripture. 319. a  
Why the scripture a scribeth eyes unto God, he being a spirit. 292. a  
That the eyes of the Lord are in all places. 292. a  
That the bodily eyes are not capable of the word which is spiritual. 65. b. 66. a  
That by the eyes are meant knowledge and understanding. 66. a  
That the eyes of the body see nothing in the heart. 66. a  
Upon what things it is not lawful for magistrates to turn and set their eyes. 70. a.  
What temptation cometh by setting our eyes to mark the prosperous estate of the wicked. 69. b. 70. a  
The meaning of Solomon by these words, let thine eyes behold the right, etc. 69. a. b  
By what kind of lifting up our eyes we forget God, and so fall into sin. 69. a.  
What is meant by the eyes, when Solomon saith, let them not departed from thine eyes. 65. b. 66. a  
The danger of gazing, and wanton setting of our eyes upon the beauty of women. 69. b  
What is meant by this, That the eyes of a fool are in every corner. 361. a  
What is meant by this, that all the ways of man are before the eyes of the Lord. 80. a. b    
Elect. 

The elect and faithful are a part of wisdoms house. 116. a  
though men be elect, yet are they earthly and carnal. 116. b    
Enemies. 

Three reasons to restrain us from rejoicing in the fall of our enemies. 491. b. 492. a  
The meaning of these words, That we must give bread and water to our enemies, & ●. 513. b  
Of carnal and spiritual enemies. 369. a  
The words of Solomon impugned, Be not glad at thine enemies fal. 491. b  
That we must be pitiful and charitable to our enemies, and why. 491. a  
The reward of him which rejoiceth at his enemies fal. 492. a  
Two kinds of reward that cometh by doing well to our enemies. 514. a  
That our sins make us enemies to God. 491. a    
Envy. 

The meaning of these words, But who shall stand before envy. 535. a  
The reason why such as are carried away with envy, are void of the fear of God. 472. a  
Envy signifieth all sinister, malicious, and cruel affections. 282. b    
Envious. 

Why the scripture calleth the envious froward, scorners. 53. b  
That the envious man shall go into destruction. 52. a  
A threatening to put the envious and froward in fear. 52. a  
That in this world the envious and froward are blessed, etc. 53. a  
That the faithful ought not to be envious at the estimation of the wicked. 53. a  
Of the envious man, and that we must not be envious. 51. b  
Why Solomon calleth the envious man froward. 52. a    
Evil. 

The means and ways to live without fear of evil 135. b  
He that seeketh evil shall soon find evil, this is proved by example. 100 a  
That it is not lawful to wish, much less to work evil to the wicked, etc. 435. a  
Not only from doing of evil, but from the appearance of evil, we are commanded to abstain. 100 b  
What kind of evil the fear of the Lord doth hate. 105. b. 106. a  
What mischief the imaginers of evil do. 219. b  
That he which followeth evil, seeketh his own death, and how. 186. a  
The meaning of Solomon, saying, that all the days of the afflicted are evil. 303. b. 304 a  
Against such as imagine evil, and who they be. 272. b. 273. a. b  
That the wicked most commonly never confess that they do evil. 64. a  
That we are first evil, before we be good. 292. b  
An evil deed often done, to the wicked seemeth not evil. 25. a  
What they be, that having fear, do not abhor evil. 266. a  
Who they be that rejoice in doing evil. 24. b  
That wisdom in possession, or possessed preserveth from all evil. 57 b  
The true meaning of these words, That God beholdeth evil. 292. b. 293. a  
That there is no evil, but that which is committed against the word of God. 71. a  
That there is nothing but evil when we turn on the right hand or on the left. 71. b  
Of rewarding evil for good, & a threatening against such. 354. b. 355. a  
That a wicked man diggeth up evil, & how. 340. b. 341. a. b.    
Evils. 

Pride and arrogancy are evils cleane contrary to the fear of God. 106. a  
Of the deliverance from all evils, and when it shallbe. 18. b    
Exalt. 

How the people and nations of the earth exalt themselves. 286. b  
The reward of such as have laboured to exalt themselves. 286. b. 287. a  
That faith and repentance are the things which exalt us. 287. a    
Exaltation. 

Of the exaltation which proceedeth from the word of God. 287. a  
That the exaltation which cometh of righteousness, is spiritual. 287. a  
Of temporal exaltation, and of them that are contented with the same in degree. 287. a. b  
Of the eternal exaltation, beheld by faith and hope. 287. b  
Of the exaltation of the gate, and what is meant thereby. 358. a. b    
Excellency. 

Of the excellency of man in his creation, and how he lost the same. 225. b  
That we have nothing in us whereby to challenge excellency, and why. 620. b.  
Of the excellency of the just, and how it differeth from that of the unjust 225. b  
What we must do to find excellency. 225. a  
That excellency is not attributed to the wicked. 225. b  
Of the excellency of one man above another, declared by comparison. 544. a. b  
That we must not vaunt of our excellency, but rather humble ourselves. 599. b. 600. a  
Of the lip of excellency unfit for a fool. 350. b. 351. a  
Of the excellency of the spirit, and why the same is given us. 362. b    
Excess. 

The scripture forbiddeth excess to all men, etc. 625. b  
Excess in apparel and fare, forbidden. 556. b  
Against superfluity and excess of meats & drinks. 536. a. b     

F.  
Face. Of sharpening the Face, and what is meant thereby. 541. b  
Faith. 

Faith only without works is not enough to salvation 144. b  
We must be armed with a lively faith, if we would not stand in fear of the wicked. 156. a  
Faith and hope are the guides of the righteous man's conscience. 168. b  
Faith is required to the purifying of the heart and conscience. 413. a  
The necessity of faith, and that the promises of God require the same. 130. a  
Faith the true foundation of our prayers. 563 b  
That mercy is the fruit of faith. 327 b  
That true and perfect faith is not idle. 318. b  
That faith is the goodness of our desires. 380. b  
That it is faith whereby we find favour before God. 32. a  
The definition of faith, what it is. 12. a    
Faithful. 

The pure estate of the faithful is much better than either it seemeth or is thought to be. 129. b  
That the faithful ought not to fear, how long and forcibly soever the rage of the wicked be: and why. 156. a  
That none can vaunt himself to be faithful, unless he be skilful. 458. b. 459. a.  
The faithful are the temple of God. 116. b  
The sundry deeds of men, whereby to be thought faithful. 456. b 457. a  
That a faithful man is hard to find. 410. b.  
That the faithful ought not to desire the estimation of the wicked. 53. a  
The meaning of these words, A faithful man shall abound in blessings. 572. a.  
The cause why the poor faithful are so constant in persecutions. 557. b  
That the faithful aught to tremble at the judgements of GOD, and why. 52. a  
We cannot be faithful to our neighbours, except we be led by love. 178. a  
Of the speeches of the faithful, whereto they enure their mouths. 376. a  
The prosperous estate of the faithful, & why it is called flourishing. 263. a  
The commodities that the faithful have in this life by wisdom. 47. a. b    
Fall. 

In what cases we may rejoice at the fall of our enemies. 491. b. 492. a  
The fall of the just and the wicked, with differences of both. 490. b. 491. a  
That it is very dangerous to take pleasure in the fall of one's enemy, and why. 492. a    
Falling. 

That the falling of the wicked beginneth sometimes in this life, and how. 64. b  
The falling of the wicked is so sudden, that they perceive it not in this life. 64. b.    
Father. 

Abraham the father of all believers. 131. a.  
Nothing doth more rejoice the father than to see and know that his children do prosper 128. a. Look children.  
Unto what manner of men the scripture attributeth the name of a father. 294. b  
What we must do, that we may not fly from the presence of God our father. 56 a  
That God is our father, and why he calleth us his sons. 19 a.    
Fathers. 

Solomon's counsel to fathers and mothers, for providing for their children. 129. b.  
An offence or sin of fathers committed against the holy Ghost 389. b  
The meaning of these words, The foolish child is the father's sorrow. 389. b. 390. a  
Why fathers and mothers, etc. aught to be careful for their children, etc. 128. a.  
The envy of fathers to their children. 60. a.  
The great authority of fathers. lively described. 474. b. 475. a    
Favour. 

What kind of favour is required among men, and what is to be gathered by the want of the same 26. a. b  
Of the favour of men, and the favour of the Lord. 201. b  
That we have great need of God's favour, if we be righteous, and why. 201. b  
That the good man draweth the favour of the Lord, and how. 201 a. b  
That we ought to desire and seek favour, & how. 446. a. b  
Against such as seek the hurt of their neighbours, and that they shallbe deprived of all favour. 194. a  
The meaning of this word favour, and that it is deceitful. 638. a b  
The favour of kings compared to a cloud of latter rain, and in what respects. 334. a  
Why and for what cause favour is attributed to the righteous, 261. a  
The meaning of these words, So shalt thou find favour, etc. 32. a. b  
That no people are in less favour, and more detestable before men, than such as are given to goodness, etc. 32. b  
To what end, and for what cause Solomon would have us find favour before men. 32. b. 33. a  
That we must seek the favour of God and men, but as not labouring to please men, etc. 33. a  
That we must obtain favour in God's sight by mercy and truth: & whereunto good lessons are annexed. 33. a.    
Fear. 

Of the fear of the Lord, and what it is. 4. b. 5. a  
The fear of the Lord is the chief part of knowledge, and why. 5. a  
What manner of fear it is that leadeth to repentance. 5. a  
A promise of comfort made to the faithful for their comfort against fear. 18. a  
The remedy and means to be of fear and to scape destruction, what it is. 18. a  
Why the wicked & obstinate fear nothing. 13. b  
In what case men he when they live without the fear of God. 35. b. 36. a  
Of the fear of the Lord, called an holy fear, and of the contrary 35. a. b  
That sudden fear is due to them that have not the fear of God, etc. 48. a  
The sudden destruction of them that fear not the Lord 494. b  
The dangers and inconveniences that a man is in, being in fear. 597. a  
The meaning of these words, The fear of a man bringeth a snare. 597. a.  
The destruction of such as through fear have refuge unto creatures. 597. b  
Wisdom is not without fear, nor fear without wisdom. 158. a  
The fear of the Lord is the way to lengthen our life. 157. b  
The ungodly cannot be without all doubt & fear, though they be too hardy to commit evil. 154. b  
The fear of fools and wicked men doth not avail them, and why. 154. b. 155. a  
To what end the Lord demandeth his fear at out hands. 399. a  
Evil conversation is contrary to the fear of God, and why. 106. a  
A froward mouth plainly showeth that a man hath not the fear of God. 106. a  
Pride and arrogancy are evils cleane contrary to the fear of God. 106. a  
What blessings are belonging to such as fear the Lord. 448. a b  
Of fear to sin, and fear to suffer loss. 232. b  
Fear and humility are the ways to advancement. 448. b  
That they which despise the fear of the Lord are rightly called disguised, and what that is. 494. a  
The effects of fear, and that no man doth laugh gladly being in fear. 154. a. b  
What kind of fear GOD requireth of us in keeping his commandments. 239. b. 240. a  
What we must do, if we will be without fear, and free from danger of Satan and the world. 159 b  
Remedies against the fear of the wicked. 155. a  
The fear of the Lord is to hate evil. 105. b  
Of the fear of the faithful, and that it is an honourable affection. 266. a. b. 267. a  
Notable doctrine concerning the fear of the Lord. 321. a. b  
Of two kinds of fear, the one leading to despair, the other to grief and sorrow. 152. b  
That we must not fear the Lord like a crueltyrant, or severe and sharp judge, and why. 158. a  
The meaning of these words, The fear of the king is as the roaring of a lion. 407. a. b.  
What fear that is, which Solomon calleth the instruction of wisdom. 321. a. b.  
What they he that deceive themselves, in believing that they fear God. 254 a. b.  
Of the blessedness of them that fear, and the cursedness of them that fear not God. 305. b  
Why we make small account of the fear of God. 305. a  
The reward of them which fear God, and which fear him not. 254. a  
Of a trembling fear and a godly fear. 255. a  
That in the fear of the Lord there is assurance. 305. a  
That God requireth fear at our hands, as he did of our forefathers, etc. 493. a. b.  
How we ought to fear judges and magistrates 493. b  
Notable doctrine touching the fear of the Lord, and the fear of the king. 493. b.  
The reward and heavy judgement of them that fear not God. 399. b  
That it is a miserable thing to reject the fear of the Lord. 399. b  
That it is not enough to fear God in some one part of our conversation. 399. b. 400. a  
Of the lodging of him that liveth in God's fear. 400. a. b  
solomon's words impugned, that he which liveth in God's fear, shall lodge where no Plague shall visit him. 400. b.  
How we shall know, whether we have the fear of God or not. 254. b  
The fear of the Lord proceedeth from the knowledge of his word. 123. b  
The fear and knowledge of God are things so knit together, that the one cannot stand without the other. 123. b  
A definition of the fear of God. 305. a  
Of the fear wherewith a fool is taken 266. a. b. 267. a  
We are altogether void of wisdom, except we have the fear of the Lord. 124. a  
Infidels and faithless have not the fear of the Lord, but of torments, and why. 124. a  
Whether love and fear can stand together. 278. a  
The fear of the Lord and the knowledge of holy things, is the token and sign that shall certify us whether we be refreshed at wisdoms table. 123. b  
The fear of the Lord comprehendeth under it all the service and honour that we own unto God, etc. 123. b  
To the attaining of wisdom the fear of God is required. 105. b  
Of the necessity of the fear of the Lord, and what fruits depend hereupon. 277 b. 278. a  
Of a tormenting fear, and in whom the same is found. 278. a  
That the Papists have not the fear of the Lord, and why. 278. a  
The fear of the Lord compared to a wellspring of life, and why. 278. b. 279. a  
Of sundry means whereby we are admonished in scripture to fear the Lord. 567. b. 568. a  
We must persevere to the end in the fear of the Lord. 568. a  
What we must do to fear God rightly and truly. 568. a  
Wherein their felicity standeth, which do always fear. 568. b    
Feet. 

Of the feet of an whore, and what they signify. 72. b  
Our feet taken in scripture for our affections, and how. 70. a  
That feet swift in running to mischief, are one of the seven things which God hateth. 91. a  
That the mouth hath feet, and what those feet be. 87. a    
Fellowship. What communion & fellowship there ought to be among Christians. 77. a  
Flatterers. 

The hope of flatterers and the end of the same. 171. b  
The ordinary trick and fashion of flatterers what it is. 420. a  
how kings and princes etc. should handle flatterers and such like caterpillars. 514. a b  
That flatterers seek the favour of Kings by unlawful means. 333. b  
In what danger they are that believe flatterers, is proved by examples. 582. b  
The dealing of flatterers between the servant and the Master. 612. a. b  
The drift of flatterers to make themselves be thought good men. 356. b  
The nature of flatterers set forth by Solomon. 352. b  
Of the words of flatterers, set forth by Solomon under a comparison. 339. a. b    
Flesh. 

By what means the flesh laboureth to make the righteous man a slave of sin. 169. a  
The meaning of Solomon by these words, But he that troubleth his own flesh, is cruel. 184. b  
Of our flesh and what the corruption of the same worketh in us. 59 a. b  
That we must not feed the flesh in his lusts and pleasures, and why. 81. b.  
The temptations of the flesh to withdraw us from wisdom. 43. a    
Follie. 

Follie, a great wickedness, and of the danger of the same. 381. b  
What we must do to root folly out of our hearts. 381. b  
Notable doctrine upon these words, To begin folly afresh. 524. b. 525. a  
Of vomiting up the folly of our natural corruption, not able doctrine. 524. b  
The cause why we judge wisdom to be folly, etc. 275. b. 276. a  
Folly is no small vice, but a wickedness greatly furious, and why. 354. b  
A definition of folly, showing what it is. 338. b  
Of folly, and when a man is commonly said to work it. 267. b    
Foole. 

Wheretoo a fool sent in message is compared. 520. b. 521. a  
Of answering and not answering a fool after his foolishness. 519. b. 520. a. b  
Notable doctrine upon these words, A fool poureth out all his mind. 586. b. 587. a  
how hard a thing it is to break a fool of his foolishness, appeareth by comparison. 544 b 545. a  
That it is no contending with a fool, and why. 585. a. b  
Notable doctrine upon these words, The fool despiseth his mother. 309. a. b  
That the mouth of a fool is his own destruction, and how. 367. a. b  
The begetting of a fool, is the begetting of sorrow, and how. 359. a. b  
What Solomon meaneth in saying that the fool is careless, etc. 266 b  
A fool in his folly, compared to a Bear rob of her whelps. 354.    
Fools. 

They that rebuke their neighbours through hatred, are fools. 146. a  
Of simple and wicked fools. 145. b  
Why Solomon calleth the contemners of God's law, fools. 99 a  
What fools they be that shall die through their own folly. 149. a  
What we must do if we will not be counted fools. 587. a  
That glory and promotion is not to be bestowed upon fools, and why. 521. b. 522. a  
A parable in a fools mouth, compared to a thorn in the hand of a drunkard. 522. a. b  
A sentence in a fools mouth, compared to the lifting up of a lame man's legs. 521. a. b.  
The meaning of these words, Whisper not in the fools ear. 467. b. 468. a  
Of innocent fools, or such fools as are esteemed for maigames to mock at. 242. a  
What fools they be that deserve grievous punishment. 5. b  
Of fools, and who are to be reputed such. 11. b  
Of fools despising wisdom, and who be. such, 5. a. b  
What kind of fools Solomon setteth against the righteous. 26. a  
We must be diligent to reprove and correct fools, if we will forsake them and their follies. 121. a  
The way to forsake fools, is to be instructed in the pure word of God, etc. 121. a  
That there are many fools, yea, even there, where the Gospel is preached. 54. a  
How fit the rod is for the fools back, appeareth by comparison. 519. a. b  
The felicity of fools, and that it is of small continuance. 246. a. b  
How vainly and idly fools do occupy their tongues. 363. a  
Necessary points of doctrine for obstinate fools. 15. a  
Why fools are said to seek God, doing indeed nothing less. 15. a    
Foolish. 

Who be foolish, and so accounted, after the sentence of Solomon. 448 a  
For what cause Solomon calleth man foolish. 524. b  
We are forbidden to be acquainted with the foolish, and why. 259. a. b  
What is the greatest plague that the foolish can have in this life. 259. a  
That the foolish have no knowledge of God, and why. 259. a  
That the foolish have neither fear of God nor reverence to his word, and why. 245 b  
Who are foolish, and that wisdom crieth unto them. 11. a  
Foolish men are hardy and rash to speak hurtful words. this is showed by example. 522. b. 523. a  
Reasons why we should not keep company with the foolish. 268. b  
That foolish men feeling God's judgement, do accuse him of rigour, etc. 381. b  
The behaviour of the foolish against God and his Ministers. 13. a  
That the foolish will in no wise taste of God's counsel. 13. a  
Lessons for the foolish to learn at wisdoms mouth. 11. b. 12. a    
Foolishness. 

Foolishness in words or works, is an argument that we are not wise in heart. 134. b  
The cause why foolishness is found in the lips, even of such among whom true wisdom is preached and taught. 139 b  
That the wisest of the world are reproved of foolishness, and why. 5 b  
The ways to drive foolishness from the heart of a child. 456. a  
The meaning of these words, Foolishness is borne in the heart of a child. 456. a  
That foolishness is joy to him that lacketh understanding, and how. 309. b. 310. a  
That the foolishness of man perverteth his way, and how. 381. a. b    
Fortune. That we must attribute nothing unto fortune, but all to God's providence, and why. 130. a  
Friend. 

The use and benefit of a privy friend, and why we use such a one. 177. b  
That he is no friend which loveth not at all times. 357. a  
When and at what time the true friend doth chief declare his love, etc. 357. b  
Notable doctrine upon the deceitful man's dealing with his friend. 528. a. b  
The meaning of these words, Every one is a friend to him that giveth. 384. a. b    
Friends. 

The means that many use to get friends. 441. b  
The passions of friends, separated by distance of place declared by comparison. 515. a  
Unto whom we ought to show ourselves friends. 357. b  
Of friends in prosperity, but not in adversity 357. a  
What such as covet to have many friends, and few enemies, must do. 385. a  
The meaning of these words, Goods gather many friends. 382. a. b  
Of friends, and what commodities come by them. 378. b. 379. a  
Of table friends, and that they are soon separated. 378. b  
That friends are nearer than brethren, and how. 378. b. 379. a    
Friendship. 

That we ought to esteem friendship, and to seek after it. 306. a. b  
That friendship is the sauce which maketh meat good. 306. a  
The excellency and power of friendship. 306. a  
What we must do, if we have friendship and peace with all men. 366. b  
That if we will feed at a good banquet, meats must be seasoned with friendship. 345. b. 346. a  
Of the friendship of the world, and who can not obtain the same. 30. b. 31. a    
free-will. 

The eschewing of whoredom cometh not of free-will. 98. a  
The fear of the Lord cometh not of free-will. 123. b  
It is not in our free-will to become wise of ourselves. 107. b  
free-will in men to guide and govern themselves condemned, and why. 106. b. 107. a  
The Papists confuted in their doctrine of free-will. 168. a  
The doctrine of the Papists concerning free-will, manifestly disproved. 29. b. 30. a  
That our free-will is very final, yea, of no force at al. 533. a  
That Solomon seemeth to attribute free-will unto man. 322. b  
Against such as would win Paradise by their free-will. 49. a    
Friars. 

Against the wisdom of Monks and Friars in Popery. 132. b  
We must take heed of Monks and Friars, and why. 936: b  
Against Friars, and that they are unprofitable and sleepy dogs. 132. b  
Against Popish Friars, and their doctrine of deserts. 67. b.    
Froward. 

Solomon's words impugned, saying, The froward of heart shallbe despised. 204. b. 205. a  
The froward compared to a hunter, and why. 449. a  
Who are to be counted and called froward persons. 341. b. 342. a  
The manners and customs of the froward and wicked, and what they are. 88 a. b  
That lewd things are in the heart of the froward, and what they be. 87. b  
That the froward and wicked do counterfeit themselves in divers sorts. 87. a. b.  
The nature of the froward heart, and what the same is. 358. b  
Of the froward, and that he falleth from the right way. 52. a  
That the froward are an abomination to the Lord, and of threatenings against them. 52. a. b  
Of sundry sorts of froward persons very dangerous. 449 a b  
What Solomon meaneth by this, That snares and thorns are in the way of the froward. 449. a    
Frowardness. 

Destruction is attributed unto frowardness. 166. a  
how he which delighteth in frowardness of heart, ordereth his speech. 530. a  
Of the frowardness of the mouth, and what is meant thereby. 68 a. b.     

E.  
gain. 

Greediness of Gain, disallowed in Magistrates, officere, and great men. 316. a. b  
Against such as are greedy of gain, and who they be. 316. a  
Against greediness to follow gain. 9 b. 10. a    
Gathering. 

What is meant by gathering in summer, and watching in harvest 132. a. b  
That there is great wisdom in gathering in due season. 132. b    
Gentleness. 

Of gentleness, and that it is necessary for the obtaining of honour. 181. b  
That we please men through gentleness, and how. 32. a    
Gifts. 

The gifts and callings of God, are without repentance. 127. a  
Against such as persuade themselves that they do no eull in taking gifts. 360. a  
That gifts are of power and force to prevail 360. b  
A presenter of gifts, compared to a messenger, and in what respects. 373. b. 374. a    
Glory. 

The meaning of these words, The glory of God is to conceal a word. 503. a. b  
Of temporal glory, and how it should be used. 371. a. b  
The way whereby to attain and come by glory, what it is. 371. b  
What the worldly wise do to darken the glory of God. 503. a  
The glory given to a fool, is like a precious stone heaped up in a heap of stones. 521. b. 522. a  
That all glory cometh of God, & shame of ourselves. 516. b. 517. a  
Of their fall which have not been content with their glory. 516. b  
That it is no glory when men search their own glory. 516. b. 517. a    
Gluttony. Against gluttony, and what hurt cometh thereby. 367. b  
Gluttons. 

Against Gluttons, and that they are never satisfied. 209. a  
To keep company with gluttons forbidden, and why. 473. b. 474. a  
Gluttons cannot use all meats indifferently with thanksgiving. 510. b  
Gluttons and drunkards destroy themselves, and how. 510. b  
The desire of unsatiable gluttons what it is. 252. a. b  
In what things gluttons do most of all delight. 467. a  
Against gluttons and drunkards. 252. a  
Of gluttons and drunkards abounding in worldly riches. 17. a    
God. 

The invisible properties of God, namely his power and Godhead are seen, and how. 111. b  
There is neither Superior nor inferior, higher nor lower in God, etc. 110. b  
In what respect God is said to be in a far country from us. 515. a  
how and when God seeketh us, draweth us unto him, and holdeth us fast. 107. b  
The omnipotency, Almightiness, and Majesty of God, notably set forth. 601. a. b. 602. a. b. 603. a b  
The name of God what it is, and that no understanding can attain to the perfection of the same. 602. b. 603. a  
That none knoweth the name of the. Son of God, and why. 603. a. b  
The name of God the father, and God the Son, revealed unto us 603. a. b  
A necessary lesson concerning these two words, God and jesus. 603. b  
By what means God speaketh unto us. 604. a  
That it is unpossible to make any likeness or similitude of God, and why. 293. a  
God compared unto a wicked judge. 6. b  
That God is compared to a shield, & in what respects. 22. b  
That God is a Spirit, and how we ought to think of him. 13. a  
solomon's words disproved, that a good man shall rule over a wicked. 264. b  
That patience is the means whereby the good overcome the wicked. 264. b  
Of the ubiquity of God, or his presence in all places. 317. b  
God compared to a Merchant, and how. 323. a  
That God seethe all things, wherein are many notable doctrines. 80. a b  
That God hath a soul, and that the same is not parted from the rest of his essence. 88 b  
What we must do, to find God and his wisdom truly. 258. a  
That we cannot seek wisdom, except we seek God. 258. a  
Why God is called the God of consolation. 262. a  
Names and titles of God attributed unto him in scripture. 324. b. 325. a  
That none can give unto God titles or names so excellent. and why. 325. a  
That God hath no need of any creatures help 325. a  
The meaning of these words, That God created all things for his own names sake. 325. a. b    
Godfathers. The duties of Godfathers and Godmothers, and what is required of them. 84. a  
Good. 

A fearful threatening against them that hate the good. 199. a b  
That we must be careful to do good to cur needy neighbours. 193. a  
The meaning of Solomon by these words, He that seeketh good things, etc. 199. a b  
how, and by what means we are made good and righteous. 27. b  
The word of good men may be found out in true faith, etc. 27. b  
A promise made to such as walk in the word of good men, and what it is. 27. b  
Who they be that are good men and righteous. 28. a  
Where a man should find out the way of good men, seeing there is none that doth good, etc. 27. b  
That the good shall obtain a blessing of God, and how. 248. a  
That we must not trust to the good deeds of others. 220. a  
He is good whom God maketh partaker of his goodness. 248. a  
That we are first evil, before we be good. 292. b  
That the froward heart findeth no good, note what good. 358. b  
What we must do to walk in the way of good men. 30. a  
To what end the good and righteous are taken out of this world. 29. a. b  
The words of Solomon impugned, saying, The evil shall how before the good. 269. b.  
What is meant by this, That a good man shall live of his leaves. 265. a    
Goodness. 

What goodness is required in us, and that we have none of ourselves. 265. a  
That our goodness can never be so excellent, that it deserveth reverence. 270. b    
Goods. 

Instructions teaching us how to get goods. 248. a  
To what end God suffereth us to be spoiled of our goods. 249. a  
Of ill gotten goods, and the end of the same. 248. a    
Gospel. 

The doctrine of the law and the Gospel, is called cold meat, and why. 126. a  
Of the preaching of the Gospel, to the declaring whereof, both a mouth and wisdom is promised. 162. a  
The doctrine of the Gospel, is the chief part of the blessing of the righteous. 176. a  
Why the Gospel is called a sound and wholesome doctrine. 282. b  
That there is neither health nor life, but where the Gospel is truly preached. 282. b  
That we ought to be assured that we are the children of God, when we gladly hear the preaching of the Gospel. 66. a  
The office of the law and the Gospel. 12. a  
With what care and diligence, fear and reverence, we should hear the preaching of the Gospel. 21. a. b    
Government. 

Of government, and who are fit and unfit to govern. 179. a. b. 180. a  
Of God's universal government. 329. b. 330. a  
What government we must follow, if we will be exalted. 287. a    
Governors. 

Lessons for governors, set down by the holy Ghost 332. a. b  
Of wrath in governors, and when it is allowable, and not allowable. 333. a. b  
That temporal governors ought to attempt nothing in Ecclesiastical policy, without the advice of the spirituality. 288. b  
Instructions for Kings, Princes, and governors. 288. a. b  
Of government and governors. 288. a. b  
Alterations of governors, why and from whom they come. 558. a. b  
The Governors and Lords of the world accused to be wicked, etc. 364. b  
What wisdom that is, which is required in governors, etc. 351. b  
What manner of men the governors of the Church ought to be. 4. a    
Grace. 

Of the continual feast of God's grace, & why it is so called. 304. b  
Of the grace of the lips, and what is meant by the same. 453. a. b  
jesus Christ, and all that is his, is ours, thorough grace. 77. a  
The grace of God compared to a fountain, how, and why. 377. a b  
Of the law of grace, and the law of severity. 96. a. b    
Gracious. 

The meaning of Solomon's words, That a woman must be gracious. 181. a. b  
That women must not cease to show themselves gracious, notwithstanding the contempt they are in. 181. b    
graciousness. 

What graciousness is required in a woman. 181. a. b  
What women should do, if they see themselves disdained: this concerneth graciousness. 181. b    
Guide. 

That uprightness must be our guide and governor. 166. a  
That we are like blind men which walk without a guide. 165. b  
In what case we be, being left to guide ourselves. 166. a  
Into what mischiefs we fall, when we desire to guide ourselves. 166. a.     

H.  
Hand. 

The meaning of these words, Though hand toucheth hand, he shall not be unpunished. 326. b. 327. a  
Notable doctrine upon these words, Say thy hand upon thy mouth. 623. a. b  
What is meant by turning to the right hand and to the left. 71. a  
What we have to learn by this, That wisdom is said to have a right hand and a left. 43. a. b  
What is meant by the out stretched hand of wisdom. 13. a  
That the hand of wisdom is stretched out divers ways. 13. a  
God hath many instruments to exercise the hand of wisdom. 13. a  
For what thing the out stretched hand of wisdom is chief to be taken. 13. a    
Hands. 

What manner of persons have hands shedding innocent blood. 90. a  
That hands shedding innocent blood, are one of the seven things which God hateth 90. a. b    
Harlot. 

The enticements of a harlot in talk described. 100 b  
Why Solomon calleth an harlot a stranger and forenner. 25 b  
A harlot compared unto an hunter, and why. 94. a. b    
Harlots. 

What Solomon meaneth by these words of feeding harlots. 581. a  
The danger that cometh by an harlots company any way used. 72. a. b  
The sundry enticements of harlots, & wherein they consist. 25. b  
That harlot's labour, as much as in them lieth, to destroy the image of God, and how. 94. b  
That harlots are unsatiable and pitiless. 94. a    
Hasty. 

A fool preferred before a hasty man, and why. 593. a  
The description of a hasty man by his doings. 593. a  
That the hasty man shallbe cursed of God, and feel his vengeance. 563. a  
Of being hasty in words, & hasty indeedes. 593. a. b    
Hate. 

Such as hate their brethren are manslayers, and pray not to God, but against themselves. 138. b  
Against such as carry hate in their hearts, and dissemble it. 530. a. b    
Hateful. 

Of the study of the hateful, and what he seeketh. 531. a  
Of hateful women sundry examples, and how troublesome they are. 620. a  
That the malice of the hateful shallbe discovered. 531. a  
Of seven abominations which are in the hearts of the hateful. 530. b. 531. a  
We must not believe him that is hateful, though he speak never so fair, and why. 530. b    
Haters. Of two sorts of haters, and that we must not be like unto them. 530. b  
Hatred. 

Of hatred, and what mischiefs the same worketh among men. 138. a. b. 139. a  
Hatred separateth us from God, and hindereth us from having access unto him. 138. b  
What filthiness and wickedness there is in hatred. 306. a  
Admonitions to keep us from them which bear us hatred. 306▪ a  
Contention is the fruit of hatred, and how. 532. b  
how and in what sense hatred is attributed unto God. 88 a. b  
Of hatred against the poor, and that such hatred is manslaughter. 271. a    
Haughtiness. The haughtiness of the rich reproved. 450. b.  
Health. 

What we must do, if we desire health. 217. b  
Why Solomon calleth the tongue of the wise, health. 217. a  
That the Papists are all destitute of health, and why. 217. b  
Of health and strength, and that they are the gifts of God. 36. b  
That we must not envy the health & strength of the wicked, and why. 36. b  
That we cannot deserve health through the good government of ourselves. 36. b  
That we must ask health of God, who promiseth health, and why. 37. a    
Heart. 

That the heart may be judged by the outward works. 207. 208. a  
When the world judgeth the heart of man upright and perfect. 215. a.  
That the heart is made manifest by the tongue. 218. b  
The mouth is the organ of the heart. 161. b  
Of the heart of the ungodly, and that it is nothing worth. 147. b. 148. a  
By outward things the vanity of the heart is known. 148. a  
solomon's words impugned, saying that the preparation of the heart is in man. 322. a  
Of a joyful heart, and who have, and have it not. 301. b. 302. a  
By what signs we may know what a man is in heart. 410. a  
Of cleanness of heart, and wherein the same consisteth. 453. a  
Wherein soundness of the heart consisteth. 282. a. b  
Of keeping our heart, and that the keeping of the same is not in our own power. 67. a. b  
The meaning of Solomon, by these words, He that hath a heart, etc. 386. a. b.  
Of a sound heart, and Solomon's meaning by the same. 282. a  
That few will hate and abhor the heart, though it be never so evil, and why. 90. b  
The ways of a declining heart, and what they are. 264 a  
That an heart imagining wicked enterprises, is one of the seven things which God hateth, and why. 90. b    
Hearts. 

With what weapons we must keep our hearts. 67. a. b  
By what means we lose our hearts, and consequently our life. 67. b  
The hearts of men compared to running water. 543. a    
Heaven. 

Of certain men which have been translated into heaven. 601. a  
What heaven signifieth, and that it cannot be reached unto. 601. a  
Of ascending up into heaven, and how the same may be compassed. 601. a  
In what sense the holy Ghost is said to descend from heaven. 601. b  
Of our conversation in heaven, though our bodies be in earth. 601. b    
Heaviness. 

That covetousness loadeth the heart of man with heaviness, and how. 224. a  
What we must do, if we will be delivered from heaviness, etc. 224. b  
What we must do, to put away heaviness of heart. 224. a  
Against heaviness of heart, and how the same is engendered. 223. b. 224 a    
Heretics. Heretics are to be holden for desperate, and how they ought to be used. 121. b. 122. a  
Holiness. 

What we must do to be holiness unto the Lord. 424. a  
The meaning of these words, It is a ruin for a man which denounceth holiness. 424. a    
Honour. 

Man naturally desireth to be exalted unto honour. 164. a. Look pride.  
The honour that women shall attain unto, if they be gracious, set down in points. 181. b  
The means that many use to get themselves goods and honour. 448. a. b  
Wherein the honour of children to their parents, doth consist. 575 a  
What honour God would have us to do unto him. 424. a  
The way to attain unto honour, is to be gracious. 181. a  
Of the honour of the humble, and such as fear the Lord. 448. b  
The cause why we fear not to deprive God of his honour. 424. a  
The meaning of these words, The kings honour is to search out a word. 503. b  
Notable admonitions teaching us how to come to honour. 321. b  
What we must do, if we will be exalted to perpetual honour. 469. a  
What that honour is, which is contrary to poverty and shame. 244. a  
That honour is unseemly for a fool, and to what unseasonable things such honour is compared. 517. b. 518. a  
Means and ways to attain to true riches and honour. 243. b  
how to behave ourselves towards our neighbour, for to honour God. 284. a  
That the most wicked will make a show that they are zealous of the honour of God, and why. 283. a  
Unto what honour wisdom doth exalt them that exalt her. 59 a  
how and in what respects we give our honour unto others. 73. b. 74. a  
Of the principal honour which we can do unto God. 283. a b  
Of the honour of the righteous, and where the full possession of the same is. 54. a  
What we must do to obtain the honour of the just and righteous. 54. a  
That we must embrace wisdom, if we will come unto honour. 58. b  
What honour the same is, that is promised to the wise, and whereunto it is compared. 46. b    
Hope. 

We must have hope in affliction, because of the infirmity of the flesh. 167. a  
Faith and hope are the guides of the righteous man's conscience. 168. b  
That there is no man in this world, but liveth in some hope. 171. a  
A description of the vain hope of the wicked. 171. a. b  
The hope of flatterers, and the end of them. 171. b  
How, and after what sort the hope of the righteous perisheth. 171. b. 172. a  
Of the hope of the wicked. 190. a  
Of the hope of the righteous, and in what respect it seemeth nothing worth. 189. b  
Of deferred or prolonged hope, and that it is the fainting of the heart. 239. a. b  
That the Saints, in looking for that which they hope for, do languish, etc. 239. a  
Of the hope of them that fear God. 472. a. b  
That where hope is prolonged, patience is necessary. 239. a  
What we must do to be assured of a strong hope. 278. b  
That they which are given unto wickedness, can not hope, and why. 285. a  
Of the hope of the righteous even in death. 285. a  
Hope only in God, confoundeth not. 277. b  
That a strong hope is to be found in the fear of the Lord. 277. b  
Of hope in afflictions, and that it maketh not ashamed. 56. b  
Of the hope of the faithful, and how effectual the same is. 46. b    
House. 

What Solomon meaneth by these words,  
He that troubleth his own house, shall inherit the wind. 195. b. 196. a  
What we have to learn by this, that the state of the wicked, is compared to an house. 262. b  
What is meant by destroying the house of the proud. 314. a. b  
That the wicked build their house with injuries, wrongs, blood and murder, etc. 314. b    
Humble. 

Of such as would be esteemed humble, and yet hur'st which pride. 165. b  
What riches do accompany and follow the humble. 165. b  
That the humble shallbe far from shame, and shallbe crowned with immortal glory. 165. b    
Humility. 

Of the humility of hypocrites, and who be such. 165. b  
Humility much commended, and not unrewarded. 165. a  
Exhortations to humility. 237. b. 238. a  
A promise made to such as embrace humility. 165. a  
The reward of such as are endued with humility. 448. a. b  
Humility and fear are the ways to advancement. 448. b  
Exhortations unto humility, and that it goeth before honour. 321. b  
Wherein true humility consisteth, and that it is to be embraced. 506. a. b  
Of true and spiritual humility, and why the holy Ghost inviteth us thereunto. 506. a  
Exhortations to humility, against haughtiness of heart, and pride of mind. 505. b  
Of humility and an exhortation thereunto. 53. b.    
Husbands. 

Of the duties of husbands required towards their wives. 78. b  
Lessons of wisdom for married men, or husbands to learn, if they have dainty dames to their wives. 102. a  
Exhortations unto husbands concerning their duties. 377. b  
How far forth, and in what respects husbands should trust their wives. 629. a. b.  
That husbands must bear with their wives. and in what cases. 637. b  
The duty of good wise husbands towards their wives. 629. a. b    
Hypocrisy. 

Hypocrisy will always appear holy & wise, and not foolish. 134. b  
The rebuke of Hypocrisy, etc. and what evil cometh thereof. 136. b. 137. a  
The danger of hypocrisy or dissimulation. 145. a. b  
That there is some hypocrisy in all estates, yea too much. 173. b  
Which is the most dangerous hypocrisy of all the rest. 173. b. 174. a  
By what things hypocrisy is known. 530. b  
The horrible Plagues which have followed hypocrisy. 615. a  
That hypocrisy must needs fill all places, and why. 173. a    
Hypocrites. 

Hypocrites counterfeit saints and Lambs, and by what means. 434. a  
Hypocrites belie the holy Ghost, and resemble judas. 145. a  
Of the humility of hypocrites, and who be such. 165. b  
Against hypocrites, which make themselves believe that God is their debtor. 21. a  
Of hypocrites which persuade themselves to be pure in their own eyes. 614. b. 615. a  
That the world doth flow with hypocrites, The scripture testifying no less. 173. a  
That we must have care to take heed of hypocrites, and how we should come by that care. 173. b  
The mouth of hypocrites compared to a sword. 173. b  
Hypocrites, which love to be seen and praised, reproved. 429. b  
Hypocrites called corrupt silver, by comparison. 504. b  
Hypocrites condemned, notwithstanding their fair show of holiness and religion. 173. b  
What we must do, that hypocrites may not hurt us. 173. b  
Unto what the escaping of the danger of hypocrites is to be imputed. 174. a.     

I.  
Idleness. 

Against Idleness. 231. b  
Idleness reproved, and labour commended by a foretold comparison. 620. b. 621. a  
Against Idleness or slothfulness. 130. b.  
The inconveniences that follow idleness and sloth. 132 b  
Against idleness, and the reward of the same. 571. b  
Of the bread of idleness, and who eateth not thereof. 636. b. 637. a    
Idolatry. 

Idolatry doth comprehend in it all kind of sins 608. b  
Idolatry an enemy to the true service of God. 608. b  
The abuse of riches to Idolatry, showed by examples. 610. a  
What will happen unto us, if we turn to superstition and idolatry. 45. b.    
jealousy. jealousy, and what it worketh in the heart of him that loved his wife before she played the whore. 98. b.  
Ignorance. 

That ignorance is unprofitable and hurtful. 200. a  
What ignorance that is which is humbleness before God. 533. a  
Repentance a remedy against the not imputing of ignorance. 126. b  
Ignorance is not imputed unto the faithful. 533. a  
Ignorance is dangerous, and excuseth not the ignorant. 126. a. b  
Of ignorance, & remedies against the same. 397. a  
That all men covet to seem wise, and to abhor ignorance. 362. a. b.    
Impatience. Of impatience, and that such as are weak amongst God's children are tempted therewith. 38. b.  
Inconstancy. 

Of inconstancy, and who have it in them. 218. b  
Our inconstancy the cause of our great trouble and molestation. 538. a  
The inconstancy of men tared by way of comparison. 536. b. 537. a. b.    
Indignation. 

That the hope of the wicked is indignation, and how. 190. a  
By what kind of ways we shall avoid indignation, 190. a    
Ingratitude. Of ingratitude. both against God and our neighbour. 270. b. 271. a.  
Iniquity. 

In what sense it is said that we work none iniquity. 220 b  
The meaning of this place, But horror is to them that work iniquity. 437 a  
What is meant by these words, to drink iniquity, and who do so. 521. a  
how and in what respects iniquity is not imputed to the just. 220. b  
Who is a man of iniquity and violence. 342. a  
solomon's words impugned, saying, There shall no iniquity come to the just. 220. a.    
Innocent. 

Of having pity on the innocent, a general doctrine. 486. b  
How ill the innocent are used and entreated at the hands of the wicked. 434. a  
In what respect the innocent, though they die, are notwithstanding saved, etc. 422. b  
The number of the righteous and innocent very small. 578. a  
That we are not innocent before the judgement of God, though we seem so in man's reason. 9 b  
That the world afflicteth not his own to spare the innocent. 438. b  
Of the innocent, and how we ought to use them. 9 a.    
Instruction. 

Of instruction and reformation, either received or refused. 144. a. b  
Four of the smallest beasts of the earth, of whom Solomon would have us learn instruction. 620 a. b  
What we must do, if we will keep instruction, and not forsake correction. 145. a.  
The end of instruction is to be wise & learned. 114. a  
Without instruction, without wisdom. 114. a  
Much excellent doctrine touching instruction. 200. b  
What we must do to receive the instruction of the wise. 240. b  
Of instruction, the necessity thereof, and wherein it consisteth. 2. b  
That we cannot receive instruction, if we be given to earthly and worldly things, and why. 2. b  
Examples of such as have refused instruction. 244. a  
Many necessary doctrines concerning instruction. 5. b. 6. a. b.  
That such as never esteem instruction are not meet to have authority over others. 228. b  
In what points instruction consisteth. 228. a  
The promise of life made unto those that receive instruction. 81. b  
What death is denounced against them that neglect and contemn instruction. 81. b  
Wherein consisteth instruction. 200 b  
That the greatest part of the world wanting instruction must needs perish, & why. 82. a  
At what age one is capable of instruction and knowledge. 450. a  
How we must spare ourselves to receive instruction. 228. b  
Threatenings against such as refuse instruction. 243. b  
That instruction, without the working of the holy Ghost, is dead, etc. 240. b  
Of refusing & receiving instruction. 294. a b.  
That the instruction of the wise is a wellspring of life, and how. 240. b  
That instruction naturally doth displease all, and why. 299. b  
What manner of persons they ought to be, which take upon them the instruction of others. 240. b. 241. a  
Of the instruction of the Priests and Doctors of the Gentiles. 403. a  
What instruction or doctrine it is that leadeth to error. 403. a. b  
Solomon despised not the instruction of his mother, etc. 624. a  
Whence it is that men hate instruction. 75. a    
Instructions. Three necessary instructions teaching us to acknowledge the Lord in all our ways. 35. a.  
Integrity. 

Integrity and uprightness, virtues inseparable. 166. a. b  
The Integrity of the patriarchs. 166 b.  
God giveth integrity and uprightness. 166. b  
Wherein integrity and uprightness do consist. 166. b  
The force and power of integrity & uprightness in job. 166. b  
Who they be that walk in integrity, and that such are just. 411. a  
A singular blessing for such as walk in integrity. 411. b  
Notable doctrine tauching integrity of life. 411. a. b.    
Intemperance. A phrase of speech used to express the intemperance of men 625. b.  
Invocation. Of invocation or calling upon GOD, 15. a. b.  
joy.. 

Of joy, and wherein true joy consisteth. 301. b. 302 a  
That the joy of the world is nothing but sorrow, and why. 302. b  
Of joy in words, in the word of God specially. 311. b. 312. a.    
joys. Two kind of joys, the one worldly and carnal, the other spiritual and divine. 302. a.  
judge. 

That it is a dangerous matter to have to do with an ignorant judge. 374. a  
What the office of a judge requireth. 374. a. b.  
The office of a judge what it is, and wherein it standeth. 488 a. b.    
judges. 

A doctrine concerning judges & magistrates. 9 a  
A complaint against judges & magistrates. 487. a. b  
That judges and magistrates ought not to have respect of persons, and why. 495. a.  
A complaint against judges and governors, etc. for neglect of justice and equity. 628. a. b.  
Admonitions to judges and governors, etc. to open their mouth for the dumb, etc. 627. b. 628. a. b.  
Eternal death threatened against wicked judges, etc. 436. a. b  
Against wicked judges which take gifts. 360. a. b.  
That judges which receive gifts are thieves and murderers, etc. 360. a. b  
The wickedness of corrupt judges discovered by Solomon. 360. b  
An admonition to judges about the administration of justice. 360. b  
Of wicked and partial judges lead by some corrupt affection. 366. a  
Reasons why judges ought to judge every man rightfully. 374 a. b  
Against such judges as punish theft more sharply than adultery. 96 a  
Corrupt judges reproved for their injustice. 373. b  
Wicked judges and magistrates called great men, and why. 374. a  
A notable lesson for judges and magistrates, touching the abasing of themselves. 374. a.    
judgement. 

Of the seat of judgement, what it signifieth, and who must sit in it. 412. a. b  
Notable doctrine upon these words, To change judgement, etc. 626. a. b  
To walk in the path of judgement & justice, what it is. 109. a  
That we must be armed ourselves, & do what we can to arm others with judgement and righteousness. 109 a  
What is to be done for the establishing of right judgement and opinion. 172. a  
We must take heed how we lean to the judgement of our eyes, and why. 141. b.  
What kind of people or persons are said to be of a froward judgement. 105. b  
That the judgement of the world is not to be trusted, and why. 189 b  
Against partiality in judgement. 208. a  
The doing of justice and judgement better than sacrifice 429. a. b  
Wherein consisteth the right understanding of judgement. 560. b. 561. a  
The meaning of these words, Every man's judgement cometh of the Lord. 598. b.  
The meaning of these word, It is not good to know any man's face in judgement. 145. a. b  
Whom Solomon meaneth, when he saith, they understand not judgement. 560. b.  
That the world is much void of sound judgement, and why. 95. b  
Notable doctrine upon these words, A king by judgement maintaineth the Country. 581. b. 582. a. b  
The meaning of Solomon, saying, that they may keep the ways of right judgement. 23. a  
Against such as pervert judgement. 360 a. b.    
judgements. 

That judgements in old time were held in the gates, etc. 270. a  
The judgements of God against the scornful. 404. b. 405. a  
That the faithful aught to tremble at the judgements of God, and why. 52. a  
That God e●ecuteth his judgements upon the righteous for their trial. 199. a  
how we must examine the judgements of God. 325. b. 326. a    
Just. 

The meaning of these words, There shallbe an end for the just, etc. and no end of the evil man. 493. a  
That the just are soon oppressed, and of their feebleness. 490. a  
Notable doctrine upon these words, The just man instructeth the house of the wicked. 434. b. 435. a  
The meaning of these words, He that is first in his own cause, is just. 374. a. b  
Of the falling down of the just man before the wicked. 516. a  
Why God suffereth the just to sin sometimes grievously. 490. b. 491. a  
The meaning of these words, The just man falleth seven times, etc. 490. a. b.    
justice. 

justice perverted, and by what means. 487. a  
What is the cause of rejoicing in them that do justice. 437. a  
Unto whom the administration of justice belongeth, and what followeth the neglect of the same. 432. a. b  
justice taken for the obedience to God's voice. 287. a. b  
Wherein governors and magistrates observe and break justice. 436. b. 437. a  
That they which follow justice, are most commonly scorned. 287. a.    
justification. 

Of the justification of the wicked, and that it is against God. 356. a. b  
Of justification obtained by the remission of our sins. 327. b.     

K.  
King. When and at what time a king doth truly reign like a king, and when like a tyrant. 107. a  
Kings. 

That kings and Rulers ought not to be furious and cruel. 333. a  
Of the duty of kings notably describe. 331. a  
What manner of men kings ought & ought not to have about them. 333. a  
Of wrath in kings, and when it is allowable, and not allowable. 333. a. b  
Lessons for kings set down by the holy Ghost. 332. a. b  
Notable doctrine for kings, etc. touching their conversation. 625. a. b  
Certain circumstances concerning kings worthy to be considered 625. b. 626. a  
It is not lawful to rebel against kings, though they be wicked, and why. 107. b.  
The causes why God removeth and taketh away kings often. 558. a  
The great estimation of kings in the world. 427. b. 428. a  
It is necessary that kings serve god in truth. 426. a  
That kings have need of wisdom, and why. 424. b  
That kings ought to be mortal enemies to the wicked, etc. 424. b  
God giveth unto kings his own titles of honour. 427. b  
God inclineth and turneth the hearts of kings divers ways whether he will. 428. b  
God hath power to pull down the haughty hearts of kings. 428. a  
That kings are not culpable when they do evil, seeing God inclineth their hearts thereunto, etc. 428. b  
What kings must do, if they would reign long in peace. 425. b  
The heart of kings compared to rivers of water, and how. 428. a  
What kings & judges have judged the poor in truth. 589. a  
A blessing pronounced to come to such kings as judge the poor in truth. 589. a  
The heart of kings, etc. compared to the heaven in height, and the earth in depth. 504. a  
Of the general care and wakefulness which ought to be in kings. 505. a. b.  
How and in what sort kings should behave themselves towards the wicked. 333. a. b. and how towards the good. 334. a  
What danger ensueth if kings be given to wine. 626. a  
How and in what respects kings are forbidden to drink wine. 625. b  
What kind of kings they be which abhor the wicked, etc. 453. a  
Four several points to be marked touching the heart of kings. 504. a. b  
What kings ought to learn and follow of their predecessors. 503. a  
What manner of persons kings chief choose to be near about them. 453. a    
Kiss. 

That an honest woman cannot kiss a stranger without some shame. 100 b  
Who it is that doth kiss her which answereth with upright words. 497. b  
To what kind of kiss we are invited in the scripture. 497. b. 498. a    
Kisses. 

The sundry sorts of kisses, and the end why kisses are given and taken. 497. b  
Notable doctrine upon these words, The kisses, of an enemy are hard. 535. b  
Of unshamefast Kisses, and that they are dangerous and damnable. 72. a  
In what case they shallbe, that delight in the kisses of an Harl●t. 72. b.    
Knowledge. 

Knowledge is a necessary provision, and how a wise man esteemeth of the same. 140. b.  
The lack of knowledge, and the danger thereupon depending. 141. a  
That we must be liberal of our knowledge, to the benefiting of others thereby. 296. a. b  
Our knowledge must be communicated unto others, that they may have benefit thereby. 140. b  
What manner of man Solomon meaneth to be a man of knowledge. 258. b  
What we ought to do to declare that we have great need of the gift of knowledge. 20. a  
That knowledge ought not to be kept secret. 221. b. 222. a  
What knouledge it is whereby the wise man will work. 242. a  
The commendation and necessity of knowledge. 200. a  
The foolish lacking knowledge worketh his own destruction, and how. 140. b. 141. a  
What we must do to learn how to guide our souls by knowledge, etc. 291. a  
What are the principal organs and instruments to set forth knowledge. 296. b  
What we have to learn by the comparison of knowledge unto seed. 297. a  
Circumstances depending upon true knowledge. 362. b  
That we have need of increase of knowledge. 302. b. 303. a  
Of the certain and infallible knowledge of God, from which nothing is hid. 487. b.  
What is the cause that knowledge is not used so much as it ought. 291. b.  
What knowledge that is, whereunto the eyes of God have regard. 454 a. b  
Of the knowledge of saints, and why it is so called. 600. b  
That knowledge is a fair possession, and why few do attain to it. 373. a  
Of the knowledge of liberal arts, which are the gifts of God. 373. a  
A lesson for such as have knowledge in Philosophy, not to be high-minded 45. b  
The way to attain unto true knowledge, & wherein it standeth 4. b  
Of the tree of knowledge of good and evil, differing from the tree of life. 44. a. b.  
Of the true knowledge of God, and what excellent benefits follow the same. 21. a.  
That without knowledge children become stiff-necked, etc. 3. a  
What is needful for us to do, if we be void of knowledge. 3. a  
The knowledge and understanding of Christians and what it is. 2 a. b.     

L.  
Labour. 

A commendation of labour, and of those that do use it. 85. a  
Man must work and labour according to the time and season of the year. 132. a  
Labour is a burden which the Lord hath laid upon us. 131. a  
Necessary points of doctrine concerning labour. 182. b. 183. a  
The necessity of labour, and that it is the decree of God the father. 131. b  
We must not labour for fear of being poor, nor with a desire to be rich, and why. 130. b  
Labour putteth not away poverty, except God bless our labour. 131. a  
The good and evil that is gotten and avoided by spending the time in labour. 132. b  
Of the man which cannot labour, and how he is to be entreated and used. 182. a  
The labour of the righteous wherein it is employed. 144. a  
Of labour, and that necessity is laid upon man to work. 182. a  
The end why we labour, what it is. 185. b.  
What we must do if we will not lose our labour. 184. b  
It is not necessary that all men occupy themselves in bodily labour. 182. b  
An exhortation unto labour, and a promise thereunto annexed. 208. b  
Exhortations to labour. 232. a  
That he which neglecteth labour is destitute of understanding, and the issues of the same. 209. a. b  
Rules to follow, if in doing any thing we will not lose our labour. 448. a. b  
The commendation of rural labour or husbandrse. 498. b  
Reasons inducing and drawing men to labour in their several callings. 409. a  
The large signification of this word labour, and what is meant by Winter. 407. b  
That strength & labour is taken for the goods that a man getteth by his work, to sustain life. 74. a  
By what reasons we are moved & provoked to apply and set ourselves to labour. 339. b. 340. a  
Chief and special causes inducing us to labour and travel. 346. b  
Labour commended unto us by sundry reasons. 336. a. b  
What we must do, if we will have God to bless our labour. 274. a. b  
Labour commended and commanded under notable comparisons. 621. a b  
solomon's words impugned, saying, in all labour there is abundance. 274. a  
The labour of a man is for his mouth, etc. 16. b.    
Labours. 

diverse vocations, diverse labours. 182. b.  
The labours of the wicked, and how they are recompensed. 16. b. 17. a    
Lamp. 

The sundry uses of a clear shining lamp. 425. a  
The word of God compared to a lamp, and why. 425. a  
The meaning of these words, The lamp of the Lord is the soul of man, etc. 425. a.  
Why the law is not unto us a clear lamp, to rejoice and quicken us. 425. b  
The meaning of this word lamp in scripture. 421. a  
What is threntened unto unrulle children under this word lamp, taken for issue and posterity. 421. a  
That this word lamp signifieth joy and prosperity. 420 b.    
Law. 

The law is the rule of perfect righteousness. 168. a  
We ought not to separate the law from the promises. 425. b  
That we are accursed and condemned by the la, and why. 425 a  
What Solomon ●raneth by this word la, in saying, He that keepeth the la, etc. 561. b. 562. a  
What children must do if they will keep the la well. 562. a  
Who they are that forsake the Law after the sentence of Solomon. 559. b. 560. a.  
What it is to forsake the law, and who keep it. 560 a  
What is required of us towards the keeping of the law. 591. b  
Why the la which condemneth adulterers is compared unto fire. 95. a  
That the law followeth the nature of the law giver, and how. 95. a  
Why the length of our life is attributed unto the law and the commandments. 30. b  
The office of the Law and the Gospel. 12. a  
What we are bound to do unto our parents by the Law of nature. 613. b. 614. a  
Of the greatest point in the law, and what the same is. 327. a  
Of the Law of God, many notable and singular doctrines. 31. a b  
The Law of GOD is the way of good men. 30. a  
The manner how we should not forget the law of God. 30. a  
The la divided into mercy and truth. 31. a  
Of the law of grace and the law of severity. 98. a. b.    
Learning. The meaning of these words, And the care of the wise seeketh learning. 373. b.  
Liberal. 

What benefits God bestoweth upon us for being bountiful and liberal. 191. a  
Who are liberal, and what promises are made unto such. 191. a  
Persuasions to move us to be liberal. 192. b.  
That Christ admonished his disciples to be liberal, and how. 194. a.    
Liberality. 

The praise of liberality, and the profit which it bringeth to such as use it 128. b  
Against such liberality as consisteth only in promises. 509. a  
Persuasions to induce us to liberality. 193. a.  
What ought to be our behaviour if we be disposed to use liberality. 509. b.    
Liberty. 

When and in what cases we show ourselves to have true liberty and freedom. 592. a  
That we are not at liberty of ourselves, neither can be. 592. a  
Of liberty, and the commodities of the same, and that there is nothing better. 363. b. 364. a  
Of corporal and spiritual liberty, and how we are deprived of the same. 363. b. 364 a.    
Liar. 

That a liar shall not escape unpunished. 383. a. b. 386 b. 387. a  
What it is to make God a liar, & what manner of persons do so. 298. a. b.    
Liars. 

That every man is a liar, and who are the greatest liars. 145  
That the world is full of liars from the prince to the people. 348. a. b  
That liars be dangerous, and why. 348. b.  
What we must do, if we will not be called liars. 348. b.    
Lies. 

Lies against God, and lies against our neighbour. 232 b  
That we love lies in two sorts. 232. a. b  
Of lies, and when we hate to hear them. 232. a b  
That lies are in feigned and counterfeit works, and why. 224. b  
Against such as speak lies, and that God will punish them severely. 89. a. b  
Of the meat of lies, what it is, etc. and of not eating the same. 465. a.    
Life. 

Of two sorts of people which are out of the way of life. 144. b  
Everlasting life followeth the promise of earthly and temporal life. 29. a  
Who they be that are assured of everlasting life. 29 a  
That the length of life standeth not in the multitude of years, and in what. 93. a.  
What we must do if we desire life, and abhor death. 29. a. b. 30. a  
He that findeth wisdom, findeth favour and life. 115. a  
Life is not deserved, but cometh of favour, and why. 114. b  
That the life of the wicked, though they live many years, is not to be counted long. 158. a  
Of the life of the soul, promised to such as embrace wisdom. 46. b  
Why the world which persecuteth the wise doth not see the life of the soul, etc. 46. b.  
Death cometh by desert, but life by promise. 114. b  
Why and wherefore eternal life is called a reward. 185. b  
Where life is found without the danger of death. 227. a  
Of the way leading to life. 227. a  
Of life eternal, and life temporal. 186. a. b  
That temporal life is not without death. 227. b  
Why Solomon signifieth the fruition of eternal life by eating. 229 b  
That where there are no wise men, there is no spring of life, etc. 241. a  
In what things worldlings think that life consisteth. 293. a  
That this present life is counted a bitter and troublesome death. 282. a  
Our state & condition in this life lively deciphered by comparison. 539. b  
What we must do, if we will do well before we die and departed this life. 607. b  
Two things most necessary for this present life. 607. a. b  
The promise of life to a sound heart, with an advertisement thereunto annexed. 282. a. b  
What things are necessary for the life of the soul and body. 608. a. b. 609. a. 610. b.  
Life standeth only in the way of wisdom. 60. b  
What we must do, if we desire long life. 59 b  
That we love nothing so naturally, as this present life. 386. a  
Of the spring of life, what it is, and how we should attain unto it. 338. a  
What we must do, that the spring of life may not die in us. 338. a  
The meaning of these words, The fear of the Lord bringeth a man to life. 399. a  
The life present, but a show of the life to come. 399. a  
The life of them that fear God, is in heaven. 399. a. b  
That we make this earthly life miserable, by defiling it by our sins. 66. b  
That a miserable and painful life is counted no life, but death. 67. a    
Light. 

The meaning of Solomon by these words, The light of the righteous rejoiceth, etc. 236. b  
Of light, and who are compared, and called by the name of light. 236 a. b  
Of the light of the wicked, and that it shallbe put out. 493. a  
The meaning of these words, The light of the eyes rejoiceth the heart. 318. b. 319. a    
Lips. 

Against wicked and ungodly lips, and that they ought to be punished. 231. a  
Of being snared by the sin of the lips, and what it meaneth. 210. b. 211. a  
What we must do, to be delivered from lying lips. 211. b  
Of the lips of the wise, and the lips of the foolish. 296. b. 297. a  
What is meant by the talk of the lips which bringeth want. 275. a  
The wicked man's lips compared to a burning fire, and how. 341. a. b  
Of the sweetness of the lips, and what is meant by the same. 337. b    
Lot. 

What doctrine is to be gathered out of this sentence, The lot causeth contention to cease. 375. a b  
Why God ordained that the land of Canaan should be divided by lot. 375. a    
Lots. 

The antiquity or ancientness of casting lots 345. a  
That it is lawful to use lottery, and lots, with certain caveats. 345. a  
That we must attribute to God's providence whatsoever we obt●ine by lots. 345. a. b    
love. 

That mutual love can not be maintained without unity in religion. 92. a  
That in love there ought to be no respect of persons. 271. b  
In what respects we ought to love the rich. 271. a. b  
The love of Christ set forth by Saint john. 184. b  
The description of true love, and how it is affected. 184. a  
Sundry instructions concerning love. 384. b  
The conditions and properties of love which we are exhorted to follow. 612. b  
Of love towards our neighbours when they offend. 138. b. 139. a  
Of love, and the fruits or exercises of the same. 138. b  
Of the love of parents, to their children, and who do fail therein. 395. a. b  
The love of our neighbour, is a sign of our love towards God. 430. a  
That we are beloved of God, before we love him, is proved. 107. b. 108. a  
That secret love is not so good as open rebuke. 535. a  
The meaning of these words, Love covereth the multitude of sins. 139. a  
Whether love and fear can stand together. 278. a  
That love is the sauce which maketh meat good. 306. a  
Of the love of God towards the righteous. 298 b. 299. a  
The necessity of love grounded upon good reason. 178. a  
Our love deserveth not forgiveness of sins. 139. b  
That our love serveth our brethren to obtain forgiveness of their sins, and how. 139. a  
That the love which is between knaves and whores, is no love, and why. 102. a  
Against the Papists, who would have us doubt whether God doth love us or not. 5. a    
Lover. The meaning of these words, The wounds of a lover are faithful. 535. b  
Lowliness. 

Of lowliness, and what reward it hath. 37. a. b  
Lowliness much commended, and not unrewarded. 165. a    
Lusts. 

That the lusts of our flesh being natural, are hard to be tamed. 281. a  
That the foolish and undiscreet are not excusable in following their fleshly lusts, although they be tempted, and why. 103. b     

M.  
Magistrate. That wrath in a Magistrate is lawful, and how. 215. a  
Magistrates. 

A lesson for Magistrates, concerning punishment. 140. a  
how and wherein Magistrates do show forth righteousness. 206. a  
Why and to what end Magistrates are placed in the seat of judgement. 412. a  
The office of Magistrates, and wherein the same consisteth. 70. a  
Certain special duties of Magistrates and Governors. 389. a  
A doctrine concerning judges & Magistrates. 9 a  
Against Magistrates which love gifts and rewards. 351. a  
What Magistrates should do, in time of insurrections and rebellions. 270. a  
The charge of Magistrates in punishing evil doers. 96. a    
Malicious. 

Of malice, and malicious men. 282. b. 283. a  
We must not frequent ourselves with the malicious, and why. 492. b  
That a malicious man is nothing but a carrion, and of his foul and shameful end. 618. a  
Notable doctrine upon these words, Malicious men understand not judgement. 560 a. b  
how God punisheth the malicious. 560. b  
Certain disguisings which the wicked and malicious use to bring their mischiefs to pass. 342. b. 343. a  
Against malicious and froward persons. 341. b.  
What reward the malicious deserve. 267. b. 268. a    
Marriage. 

Why marriage is most meet for the flower of youth, and that old folks may marry. 78. a  
The state between man and wife in marriage, what it ought to be. 629. a  
Admonitions to young men which take maids in marriage. 629. b  
The preposterous respects that are commonly had in marriage. 433. a  
What a man should do before he couple himself to a wife in marriage. 439. a  
Why God oftentimes overturneth the laws of marriage. 433. a  
We must be careful what wife we choose in marriage. 540. b. 541. a  
To what end God joined man and woman together in marriage. 433. a  
What points we must observe in the attempt of marriage. 540. b  
Of marriage, and married folk. 77. b. 78. a  
The end of marriage, and why it was instituted. 78. a  
Against such as do break marriage lawfully made, and how. 27. a  
Considerations to be used, in undertaking marriage. 391. b  
Against such as violate their promise made in marriage. 25. a. b  
That it is not lawful for man and woman to dwell together, except they be knit in marriage. 25. b  
For what reasons we ought to have the estate of marriage in reverence. 377. a  
Marriage ordained for necessity, and mutual joy and comfort of the parties married. 79. a  
Of two kinds of people that make a mock of marriage. 79. a. b    
Member. No member of man but God hath made the same. 415. b  
Members. 

What we must learn if there be any likelihood of goodness in our members. 415. a  
Notable doctrine touching the ear and the eye, two members of man. 414. b. 415. a. b.    
Merchandise. 

That no merchandise, etc. can assure us to live long. 42. a  
Difference between merchandise and wisdom, and the casualties of the one. 41. b  
Wisdom compared to merchandise, and whom she is like. 41. b  
Of merchandise, and who are counted most blessed by them. 41. b  
how merchandise must be occupied, used, and put to sale. 41. b    
Merchant. God compared to a merchant, and in what respects. 323. a  
Merchants. 

How and in what cases merchants do abuse the sea and river, etc. 630. b. 631. a  
Unto whom the merchants of this world shallbe judges at the last day. 42. a  
A lesson for such merchants as count themselves Christians. 42. a  
Of merchants and their occupying. 41. b  
Against the subtlety of merchants, and occupiers in buying and selling. 413. b  
That the greatest merchants are in most fear to die, and why. 42. a b  
A comparison between merchants and wise men, and how they differ. 43. b    
Mercy. 

A heavy threatening against such as have no mercy nor pity upon the poor. 435. b 436. a  
That he which hath no mercy, shall find no mercy, etc. 435. b. 436. a  
The great and wonderful mercy of God, set forth. 112. b  
Persuastons to move us unto mercy. 192. b  
mercy and pity commended unto us under these words, A good eye, etc. 451. b. 452. a  
That mercy is the fruit of faith. 327. b  
Of mercy, & the commendation of the same. 284. a  
For what cause the poor faithful ones are tempted to forget mercy. 51 a. b  
What desires we must put from us, if we will follow mercy. 51. b  
Of mercy, and that it is one of the parts whereinto the law is divided. 31. a  
Of mercy, and that we must be merciful in giving, etc. 37. b. 38. a  
Unto whom mercy and truth shallbe granted. 273. b  
Upon whom we ought to have compassion and mercy. 272. a    
Merciful. 

Of mercy or compassion, and who is merciful. 183. b  
He is not merciful that is good to himself. 184.  
What blessing is promised unto the merciful. 272. b  
how and after what sort we shallbe merciful to our own souls. 183. b.  
Unto what kind of persons Kings ought not to be merciful. 333. a b  
What we must do, if we will have God merciful unto us. 327. a. b    
Merits. 

That we can challenge nothing of God, by our merits, and why. 440. b  
The Papists confuted in their doctrine of merits. 168. a  
Against such as make a reckoning of their merits. 394. b  
Against the damnable doctrine of merits. 247. a. b    
Messenger. 

He that maketh a fool his messenger, compared to one that cutteth of the feet, & why. 520. b  
When and in what respect a man is called a messenger. 243. a  
That a wicked messenger is a murderer, and bringeth death. 242. b  
The commendation of a faithful messenger, set forth by comparison. 508. b. 509. a  
Wherein a messenger is not trusty, but wicked. 242. b  
The meaning of Solomon, by these words, A cruel messenger. 353. b. 354. a  
Of the double fall of a wicked messenger. 242. b    
Messenger. 

That we are all messengers of the most high God, etc. 509. a  
Why the Ministers of God's word are called messengers. 243. a  
Who are Gods principal Messengers in this world. 242. b    
Mighty. 

The meaning of these words, A wise man scaleth the City of the mighty, and who is such a one. 441. a  
Unto whom this word mighty appertaineth, and who may be so called. 524. a  
What Solomon meaneth, by making partition among the mighty. 375. a. b  
What is meant by the mighty, and who are to be so called. 344. b  
How mighty men do esteem of themselves. 344. a  
Mighty men condemned, & in what respects. 344. a. b  
Great & mighty in sundry respects. 616. a. b  
The meaning of these words, The mighty man doth all things by himself, etc. 523. a. b  
In what respects a mighty man is accounted a well doer. 410. b    
Minister. 

The duty of God's Minister in preaching, and what it is. 104. b  
That the ignorant and foolish deserve to be deceived by lies, etc. and the office of the Minister therein required. 104. b    
Ministers. 

Notable admonitions for the Ministers of God's word. 11. a  
That we must be careful to take heed of the Ministers of Satan, and why. 148. b  
The Ministers of the Church, by their preaching, do feed the believers unto eternal life. 148. b  
The duty and office of Ministers summarily set forth. 84. a  
They that rebel and contemn the Ministers of the Church, seek their own destruction, and why. 117. b  
A lesson for the Ministers, to learn out of these words, Wisdom hath sent her daughters, etc. 119. b  
A defence of true Ministers, the assurance of their vocation, and who are true Ministers. 132. b  
The Ministers of the word have nothing wherein to glory, though they be the pillars of the Church. 117. b  
Lessons for the Ministers of the Church to learn, by having this title and name of pillars given them. 117. a  
Ministers of the word, are the instruments of wisdom, and a lesson for their learning. 113. a  
The end of the doctrine of God's Ministers, and their preaching. 104. b. 105. a  
We must hear the Ministers of wisdom, that is, the Son of God, and how. 113. b. 114 a  
Ministers of the word are Heralds, etc. of the most highest, and of their charge. 157. 6  
The Ministers of the word, are the husbandmen and labourers unto whom the Lord hath let out his vinyeard. 161. b  
That Ministers ought to bring to the people, the pure word of God. 55. a  
That Ministers of the Church stand chief in great need of wisdom. 197. b  
That Ministers are the mouth of God when they faithfully exercise their office. 57 a  
That Ministers ought to have the reward of their labour. 207. a  
how and in what respects Ministers of the word do preach righteousness. 216. a  
What affection Pastors and Ministers ought to bear to the lords flock. 473. a  
Why the charge of Ministers is greater than that of carnal parents. 493 a  
The end wheretoo the cry of God's Ministers should serve. 13. a  
how the lips of Ministers should observe knowledge. 72. a  
Of the Ministers of God's word and that they should not be dumb. 19 b  
The Ministers of the word, aught to be careful to speak the sincere truth, and why. 68 b  
how Ministers should behave themselves towards them whom they teach. 65. a. b  
The duty of Ministers in their ministery. 11. b  
That to hear the Ministers of the truth, is to hear Christ. 457. a    
Mirth. 

What mirth that is, whose end is heaviness. 264. a  
Of mirth, and what laughing it is, wherein the heart is sorrowful. 263. b. 264. a.    
Mock. 

The danger wherein we run by making a mock at sin. 154. a  
What we must do, if we will not have God to deride and mock us. 14. a b  
The cause why the ungodly, and a fool doth laugh and mock, when he worketh wickedness. 154. a    
Mockery. 

Of Mockery, and whether it be a meet thing for the wisdom of God to mock. 14. a  
What the mockery of God and his wisdom is. 14. a    
Mockers. 

Mockers are as beasts without any knowledge, and therefore fear not to do evil. 153. b.  
How and when we prove ourselves fools and consequently mockers. 154. a  
Of our own nature we cannot be any better than mockers. 153. b  
Of mockers, and mocking of the poor, and how the same is done. 349. a  
The reward of such as are mockers and scorners of their parents. 617. b. 618. a  
Such as persecute the prore members of jesus Christ, are mockers. 153. b  
Examples of mockers set down for our erudition and learning 153. b  
Against mockers and contemners of religion, and that they must be punished. 485. b.  
That fools and mockers desire not to mortify their flesh, etc. 20. b.    
Monks. 

Against Monks, Priests, and school Doctors. 125. b. 126. a  
Against the wisdom of Monks and Friars in Popery. 132. b  
We must take heed of Monks and Friars, and why. 136. b.    
Mother. 

The love of Solomon's mother declared by certain pathetical speeches. 624. b. 625. a  
In heaviness of the mother, there is threatening of death and damnation. 128. a. Look Children.    
Mothers. 

How virtuous mothers are honoured of their children. 637. a. b  
That children must receive and they the commandments of their mothers, & why 618. a  
Why Solomon attributeth instruction unto mothers, etc. 618. a. b  
A lesson for mother's touching the governing of themselves in youth. 475. a  
How mothers should spend their time with their children. 624. a. b.    
Mourning. 

Of mourning and lamentation. 74. b  
With what kind of mourning God is pleased. 74. b  
The mourning of whore keepers & spendthrifts, & from whence the same proceedeth. 75. a  
The fruitless mourning of wastgoods, and means to avoid the same. 74. b. 75. a. b  
When and in what respects mourning and lamentations are profitable. 74. b    
Mouth. 

Of the use of the mouth, and how we must order and apply the same. 212. a. b.  
Of the fruit of the mouth, and what the same is. 229. a b  
Two principal ways of keeping the mouth. 230. a. b  
The use and office of the mouth, most necessary and excellent. 229. a. b  
What is meant by having the rod of pride i●our mouth. 255. b  
Notable doctrine upon these words, Say thy hand upon thy mouth. 623. a. b  
That it is a hard matter to keep the mouth, and why. 230. b  
That the mouth hath feet, and what those feet be. 87. a  
The meaning of these words, With the fruits of a man's mouth shall his belly be satisfied. 376. a. b  
That we must do away frowardness from our mouth, and how. 68 a b  
Of the reformation of the mouth, and what we must do in that case. 68 a  
Of putting away a wicked mouth from us, and how that may be done. 316. b. 317. a  
That the wicked man's mouth babbleth evil things. 317. a    
Mouths. 

Of the mouths of gluttons and drunkards. 230. b  
how the wicked occupy their mouths both towards God and man 87. a  
That our mouths are full of poison, and in what respects they are so. 69. a    
Multitude. 

How Princes and great men shall get them a multitude of subjects. 280. a  
That we must not follow the multitude, and why. 7. b  
The way to hold a multitude of people in obedience and government. 280. a  
What kind of multitude deserveth to be called a people. 280. b    
Murder. 

How execrable and accursed murder is in God's sight. 90. a  
Of murder and manslaughter before God. and who are guilty of the same 8. a    
Murderer. 

Wherein a man showeth himself to be a murderer. 586. a    
Murderers. 

Of sundry sorts of murderers. 90. a. b  
All hateful men, whatsoever they be, are murderers. 586. b  
What we must do, if we will not be counted murderers and bloody men. 586. b  
Of murderers, and what kind of men are such. 10. a  
What kind of rich men are murderers, and what kind not. 10. a. b     

N.  
Name. 

That we ought to desire and those a good name above all other things. 446. a. b  
The vain superstition of the jews, not daring to pronounce the name of God. 368. b. 369. a  
That the name of the Lord is himself. 369. a  
The name of the Lord compared to a strong Tower, and how. 369. a  
Of the name of the Lord, and that it is not a base word. 368. b    
Neighbour. 

That we ought not to despise our neighbour, and why. 167. b. 177. a  
That Christians ought to take heed how they despise their neighbour. 177. a  
The signification of this word neighbour. 176. b  
That every man, how strange soever he be, is our neighbour. 82. b  
That the soul of a man is meant for his neighbour, and how. 183. b  
how we must behave ourselves towards our neighbour, if we be offended with him. 507. a  
Christian behaviour and usages towards our neighbour in sundry respects. 68 b. 69. a  
That we may give our word for our neighbour, but in what cases. 358. a  
That we cannot prosper in hurting and doing any evil unto our neighbour. 273. a.    
Neighbours. 

That we must not be importunate and too bold with our neighbours. 510. b. 511. a.  
That we must be careful to do good to our needy neighbours, & not evil. 193. b. 194. a.  
In what estimation we should have our good neighbours. 538. a  
We ought to esteem the souls of our neighbours as our own, and why, 183. b  
That we ought to cheer up our neighbours, and how. 301. b  
Of offending our neighbours, and the issue growing thereby. 289 a. b  
That we must abstain from the goods that are our neighbours. 76. b  
The way how to save our neighbour's life, is taught us by Solomon. 276. b  
The great desire that the wicked have to hurt their neighbours. 61. b  
What duties we own unto our neighbours, and how we should live with them. 49. a. b. 50. a. b.  
That the wicked shall feel God to be such towards them, as they have been towards their neighbours. 24. b. 25. a  
In what respect the scripture calleth neighbours, brethren. 91. b     

O.  
Obedience. 

Of obedience, and disobedience, with there ward of both. 134. b  
Of obedience due to parents from their children, etc. 182. a  
Of obedience, and when the same is imputed unto us. 287.  
That God exalteth nations by obedience. 287. b  
What kind of obedience God requireth of us to his law. 31. a  
Of obedience to the law of God, and his commandments. 30. b  
The wise of this world give God no obedience that pleaseth him, and why. 33. b    
Obstinate. 

The obstinate, and into what miserable case they are threatened to fail. 14. a. b. 15. a  
That the obstinate begin their hell and damnation even in this life. 14. b    
Orphans. 

God hath poor Orphans in great estimation. 468. a. b  
Orphans, notwithstanding their weakness, are not quite void of succour. 468. b     

P.  
Parents. 

In what school Parents ought to study. 474. b  
In what poiutes we ought to obey our Parents. 474. b  
That Parents ought to be possessors of truth, and why. 475. b  
Of Parents, and how careful they ought to be to govern their children. 55. b  
The cause why Parents have no rest nor joy in their children. 591. a    
Paths. 

That our paths is our outward conversation, our manners, etc. 70. a  
Our Paths are taken for whatsoever our affections lead us unto. 70. a  
how and in what sort God doth ponder the paths of every man. 80. b  
Much excellent doctrine upon these words, Ponder thy paths. 70. a. b  
How the wise of this world do ponder and weigh their paths. 70. b  
How and after what manner the dissolute and wanton ponder their paths. 70. b    
Patience. 

That the children of God have great need of patience, and why. 155. a  
That where hope is prolonged, patience is necessary. 239. a  
The great necessity of patience in looking for goodness in true righteousness. 168. a  
That patience is necessary for such as love instruction, and correction. 200. b  
That patience is begotten of tribulation. 304 a    
Peace. 

Of the counsellors of peace, and who have that name. 219. b  
What account God maketh of such as love peace, and procure the same. 527. b  
That we are called unto peace, and therefore must seek it. 462. a  
That there is no peace to the wicked, & why. 369. b  
That the wicked are never in peace, and why. 489. b  
The way both to have peace with God and men 594. b  
Of peace, and that it is a precious blessing. 327. b.  
Of seeking peace with men, & of the means used to obtain the same. 328. a  
Of the ways of peace, and what they are. 328. a  
What we must do to have peace with our enemies. 328. a. b    
Perfection. 

That we must be careful to aspire unto true perfection. 234. a  
Of hypocritical or Papistical perfection. 233. b  
Of the perfection which God requireth of us in this world. 233. b  
What perfection is required of us one towards another in worldly affairs. 164 a  
That we must grow to perfection by the ministery of the word. 63. a  
Against such as brag that they are in the state of perfection 62. b. 63 a    
Perfumes. 

The perfumes of a whore, are a mere enticement, etc. 101. b  
The perfumes of the wicked are stink, & their dainties poison, etc. 101. b  
Sweet smelies and perfumes allowed, and how. 101. b    
Perjurers. 

Of perjury and perjurers. 91. b.  
That perjurers ought well to be esteemed false witnesses, and why. 91. b    
Pillars. 

The Pope and his maintainers are in no wise Pillars of the house of wisdom. 117. b  
Why the holy patriarchs, Prophets, Apostles, Evangelists, etc. are called Pillars of the house of wisdom. 117. a  
By the Pillars of wisdoms house, the Pastors of the Church are signified. 117. a  
though the Ministers of the word are the Pillars of the Church, yet have they nothing wherein to glory. 117. a  
Lessons for the Ministers of the Church to learn, by having this title and name of Pillars given them. 117. a  
Of the seven Pillars wherein the house of wisdom is set. 117. a.    
Pleasures. 

The meaning of these words, Pleasures are not seemly for a fool. 387. a  
The greatest pleasures of Princes and great men, what it is. 387. b  
Pleasures are not forbidden, if we use them soberly, etc. 388. a  
What hindereth us from having the true use of pleasures. 388. a  
That it is necessary to have wisdom in the possessing and using of worldly pleasures well, and why. 439. b  
poverty and want threatened against such as are sold to vain pleasures. 438. a  
Of the lawful use, and unlawful abuse of pleasures and delights. 438. a  
In what things we ought to take pleasures, and of a benefit thereby. 458. a    
Pledge. 

In what respects the taking of a pledge is admitted. 417. b  
That the taking of a pledge is necessary, and why. 418. a  
That for the surety of such goods as we lend, we may take a pledge. 417. b  
Admonitions about giving of hands upon pledge and suretyship. 462. b  
Of whom the law alloweth to take a pledge. 417. b 418. a    
Pope. The Pope and his Prelates put in the rank of fools, and why. 524. a.  
Poor. 

That it is lawful and necessary for us, being rich, to make ourselves poor. 234. b. 235. a  
That the poor endure many miseries, and are despised. 431. a. b  
The meeting of the poor and the rich, with the manner thereof. 446. b. 447. a  
Notable doctrine for all estates, upon these words, Poll not the poor, etc. 460. a. b. 461. a. b  
What we must do if we will not be accused as pollers of the poor. 462 a  
Why Solomon putteth us so often in mind of our duty to the poor. 460. a  
A threatening against such as poll and oppress the poor. 461. b  
That the Lord maketh poor and rich, and what we learn thereby. 447. a  
Reasons proving that we ought not to hate the poor, and why. 270. b. 271. a  
That we are poor both in body and foul. 271. a  
That we ought to distribute to the poor, and to relieve them. 271. a  
Express commandements for succouring of the poor. 271. a  
That it is a miserable thing to be poor, except patience be joined therewith. 271. a.  
Of the profitable poor man, and who is such a one. 379. b  
That to get much food, we must become poor, and how. 249. 250. a  
That it is a miserable thing to be poor, and why. 385. a  
That we ought not to despise the poor, and why. 382. b  
Remedies, which if we use, we shall not long remain poor. 378 a b  
That by our creation we are poor. 378. a  
The meaning of these words, The poor speaketh with prayers. 377. b. 378. a  
how and in what manner we mock the poor. 349. a. b  
What honour the lord doth to them that have pity on the poor. 394. a  
What kind of sinners they be that have no care of the poor, 271, b  
That the poor are despised and cont●anied in divets sorts. 271. b  
The meaning of these words, That he which giveth to the poor shall not want. 576. b. 577. a  
Against such as are cruel and churlish to the poor. 577. a  
That the simple poor man is better than the rich, and how. 560. a. b  
One poor man oppressing another compared to a raging rain, etc. 559 a b  
Admonition for the poor that stand in need of relief. 559. b  
Admonitions to the poor touching their behaviour in their poverty. 611. b. 612. a  
The meaning of these words, The poor shall try the rich, etc. 565. a. b  
God is a favourer of the poor. 393. b  
The cause why the poor are rejected, despised and set at nought. 393. b  
The meaning of these words, He that hath pity upon the poor, dareth to the Lord. 393 b. 394. a  
That the poor are tempted to think and say that God forgetteth them, and why. 461. b.  
A comfortable lesson for the poor to learn. 385. b  
How we must use the poor standing in need of our help. 385. b  
Who they be that hate the poor, and against such. 385. b.    
poverty. 

That it is not lawful to be seized with the fear of poverty. 131. a  
Of poverty and riches, necessary lessons, 142. b  
What we must do even in our poverty, to be rich, and have no need. 235. a  
To what end God punisheth us with poverty. 435. b  
The means to fall into beggary & extreme poverty. 156. b  
Of poverty, and of the sundry fallings into the same. 190. a. b  
The greatest poverty of all poverties, what it is. 190. b  
Against what kind of persons poverty is threatened. 438 a. b  
What our behaviour ought to be in poverty and want. 438. b  
That poverty constraineth men to become servants 450. b. 451. a  
A consolation for such as are in poverty, and fear God. 447. a  
We do naturally fear poverty and flee from it, etc. 431. a  
How the hasty man cometh to poverty, & why. 431. a  
Admonitions how to be prepared against poverty and need. 256. b  
Sudden poverty compared to a traveler or way faring man 502. b  
The means and ways to avoid poverty & shame. 243. b. 244. a  
That poverty heateth down the horns of pride. 378. a  
A comfort for such as honouring the Lord with their substance, do often suffer much poverty, contrary to his promise. 38. b  
Poverty most aptly compared unto meat, and how. 571. b  
poverty commended before riches gotten with covetousness. 10. a  
Why Solomon requireth of god not to give him poverty, whereupon dependeth notable doctrine. 609. b. 611. b.    
Prayer. 

Of Prayer, and whose Prayer is acceptable unto the Lord. 297. b. 298. a  
How and to what end we should resort to public Prayer. 21. b  
That the righteous draw near unto God by their Prayer. 318. a  
Of acceptable Prayer unto God, and how it should be made. 318. b  
The cause why we have to use prayer always unto God. 15. a  
How we ought to be affected in prayer, if we look to obtain. 607. a. b  
What we must do if we will make our prayer truly unto God. 608. b  
Of sundry kinds of Prayer, and which is accepted, etc. 563. b  
True Prayer is the principal service that we can do to God. 563. b.    
Prayers. 

The meaning of these words, The poor speaketh with Prayers, 377. b. 378. a.  
Faith is the true foundation of our Prayers 563. b  
The necessity of faith in making our prayers unto God. 563. b  
What men's Prayers are abominable before God. 563. b.    
Praise. 

For and in what respects vain worldlings praise themselves. 533. b  
What we must do, and God will raise up men to praise us. 533. b. 534. a  
Who they be that must praise us if we be praise worthy. 533. b  
Against such as praise themselves, and how great their folly is therein. 533. b  
What women must do if they will obtain true praise. 638. b  
That we must not be hasty to publish the praise of men, and why. 540. a  
What it is to praise the wicked. 559. b    
Preaching. 

What they that despise the preaching of the word do enterprise and undertake. 110 b. 111. a  
The inconveniences which follow the despising of preaching 110. a  
The preaching of the word is the meat and drink that preserveth us from hunger and thirst. 118. b  
That outward Preaching is not unfruitful, and why. 110. a  
The behaviour of scorners and fools in despising of Preaching. 15. b  
Against such as contemn preaching and reading of holy scripture. 3. b.    
Preparation. Of the preparation of the heart, and whether it be in man, as Solomon saith or no. 322 a. b.  
Preservation. 

What we must do if we will have preservation. 233. b  
Of the preservation which a faithful Ambassador and a Physician doth bring. 243. a. b.  
What we must do, if we will have preservation. 256. a  
What preservation that is which is ascribed to the lips of the wise. 256. a  
Of preservation, and how God preserveth. 23. b. 24. a  
Of the preservation and safety of such as embrace wisdom. 47. a. b.    
Presumption. 

The assurance and safety which the wicked labour to have, is a vain presumption, etc. 154. b  
The boldness and hardiness of such as are led by presumption. 442. a  
What titles and names Solomon giveth to such as do things upon presumption. 442. a.    
Pride. 

The mischiefs and villainies that have followed pride. 237. b  
That by pride only contention is moved. 237. a. b.  
Pride and arrogancy are evils, clean contrary to the fear of God. 106. a  
Of pride and the issues of the same. 164. a. b.  
That shame is the reward of pride. 164. b.  
From whence the external signs and tokens of pride have their issue. 615. b  
Against pride, and that it is abominable before God. 326. a. b  
That we must renounce pride, and wherein chief the same consisteth. 326. b  
That the pride of the wicked is showed in sumptuous and costly buildings. 314. a. b.  
The diverse and sundry ways that a man riseth in pride, showed by examples. 595. a. b.  
That pride goeth before destruction, & how. 335. a. b  
That God detesteth and abhorreth pride and highmindedness. 88 b. 89. a  
What is meant by having the rod of pride in our mouth. 255. b  
Pride a vice naturally rooted in us. 378. a.  
What pride is, and means to fly and avoid it. 335. b.    
Prince. 

The meaning of these words, Many hang upon the face of the prince. 383. b. 384. a  
The meaning of these words, Separateth the prince. 352. b  
Wherein the honour of a prince consisteth, & wherein his destruction. 280. a. b    
Princes. 

How and in what respects princes are forbidden to drink strong drink. 625. b  
The manner of preparing princes and great men's tables and of the disorders there used. 464. a. b.  
What vices do reign in the Courts of princes and kings. 452. b  
That princes must keep their promises faithfully, if they will reign peaceably. 425. b.  
An admonition to princes concerning their charge, etc. 384. b  
Against whom princes and magistrates should roar like Lions. 389. a  
Of rebuking princes for their disorders. 352. a. b.  
A threatening and plague against such princes as delight to hear lying tales. 587 b.  
Sundry reasons proving that princes should have wisdom and understanding. 569. b  
The liberty and licentiousness of princes notably set forth. 352. a b  
Plentiful doctrine for princes, magistrates, & governors. 279. b. 280. a  
That princes ought to be like the Lion, the Greyhound and the Goat, and in what respects. 622. b. 623. a  
For what cause princes have officers and servants under them. 587. b  
What manner of men good princes desire to have about them. 587. b  
The indignation and favour of princes, 388. b. 389. a  
That we must not flatter and soothe princes in their greatness. 389. a.    
Prodigality. 

Against prodigality and riot. 190 a. b  
Dehortations from prodigality, and wasteful spending of our goods. 74. a. b  
Counsel against prodigality, which is termed vanity, and why. 238. a. b.    
Prodigal. 

Against such as are prodigal. 196. a  
The prodigal reproved. 316. a.    
Profession. 

Of outward profession, and that it is a thing which wisdom requireth. 19 b. 20. a.    
Promise. 

God's promise to the faithful in delivering them from danger. 455. a  
A promise of comfort made to the faithful for their comfort against fear. 18. a  
Against such as violate their promise in marriage. 25. a. b  
Promise made to such as walk in the way of good men, and what it is. 27. b. 28. a. b  
That the promise made to Abraham doth belong unto us. 131. a  
The unfaithful use riches, but without the promise of God. 150. b  
The faithful have the promise of this present life, etc. 150. b  
This world and the life present apertaineth to the righteous by promise. 160 b  
Many necessary doctrines, by ways of objection and answer, upon these words of promise, For the just shall dwell in the land. 27. b. 28. a b. 29. a  
Everlasting life followeth the promise of earthly or temporal life. 29. a  
The meaning of this promise, So health shallbe unto the navel, etc. 36. a. b  
That all cometh by promise, and nothing by desert or worthiness. 29. b.    
Promises. 

The promises of God reach further than this world. 130. a  
That they whom God judgeth unworthy of temporal promises, cannot look for any other felicity than they have in this life. 150. b  
The promises of God require faith. 130. a  
That we must not judge of God's promises, after man's reason. 274. b  
Unto whom the promises of salvation do appertain. 14. a  
That the gracious promises of god are a part of his word. 66. a  
The promises of peace, life, salvation, felicity, and prosperity unto whom they appertain 154. a. b  
Vain promisers and promises compared to dry clouds, and why. 509. a. b  
That we must lay hold upon the promises of God by faith. 33. a  
That god will not, nor cannot go against his promises, and why. 33. a  
That the promises of God are sure, and that he will accomplish his promise. 30. b.    
Prosperity. 

The prosperity of the righteous no prosperity in the eyes of man's reason. 174. b  
That prosperity is a state which all desire. 303. b  
What we must do, if we will prosper, and have joy in prosperity. 229. a  
Of the prosperity of fools, and how it destroyeth them. 17. a. b  
How the prosperity of the righteous is to be taken and understood 174. a. b  
Means and ways to obtain Prosperity. 319. a  
Prosperity & case understood by this phrase of speech, to make fat. 319. b  
That we ought greatly to desire the prosperity of the just, etc. 566. a  
Of the prosperity of the wicked. 284. b  
That we must not put our trust in worldly prosperity, how great soever it be. 180. b. 181. a  
The words of Solomon impugned, where he saith, In the prosperity of the righteous the city rejoiceth. 174. b  
That the prosperity of the wicked is not continual. 169. b.    
Proud. 

Against the proud and presumptuous. 164. b. 165. a  
In what things the proud do boast and vaunt, and a complaint against them. 615 b. 616. a  
A hard and severe sentence againun the proud. 314. a  
The presumptuous opinions and thoughts of proud worldlings. 314. a.    
Providence. 

Of the providence of GOD caring for all things. 207. a  
Admonitions to wait upon the providence of God. 336 b  
That our will and understanding proceedeth from God's providence. 447. b  
That all things come to pass by the providence of God. 486. a  
Against such as think that God's providence hindereth us to counsel how we should rule ourselves in our business. 330. a. b  
That the knowledge of God's providence doth not deliver us from care. 324. b  
That we must commit ourselves to God's providence: and the benefits of so doing. 324. a  
Against all such as acknowledge not the providence of God. 328. b.    
Provision. Provision without covetousness, lawful and commended. 132. a.  
Prudence. 

The prudence and intelligence of the faithful, and wherein it consisteth. 285. b  
That God delighteth in a man which can govern himself with prudence. 287. b.    
Prudent. 

When and in what respects we are to be reputed prudent. 269. a  
how and in what manner the prudent are crowned with knowledge. 268. b. 269 a.  
Who they be that think themselves wise and prudent. 260. a  
What we must do, if we will show ourselves wise and prudent indeed. 260. b.  
The poor, though never so prudent, rejected as unprofitable, etc. 379. a  
Of the wisdom of the prudent, and the effects of the same. 285. b. 286. a  
The behaviour of a prudent man being among fools. 286. a  
That the Nicodemites cannot boast that they are prudent, and why. 286. a.    
Punishment. 

That the fire of punishment must be used to purify subjects. 505. a  
That kings & magistrates should not spare the wicked, or mitigate their punishment 396. b  
The punishment of such whose ways are crooked. 25. a  
The punishment of God upon the scornful. 404. b. 405. a  
Against partiality in punishment. 401. b.    
Punishments. 

That the punishments of the wicked aught to school us, and why. 434. a. b  
Of the punishments of God laid upon the elect and the reprobate, and how they differ. 39 a  
That the wicked are God's instruments to execute his punishments. 9 b  
Necessary doctrine concerning the punishments of such as offend. 135. a. b.    
Purgatory. Purgatory condemned by reason and example. 125. a.   

R.  
Ransom. 

Of the ransom of life by riches. 235. b. 236. a.  
That the blood of Christ is our ransom from death, etc. 235. b  
solomon's words impugned, That the ungodly shallbe a ransom for the righteous. 438. b  
To be partakers of Christ's ransom, it is necessary to have faith. 235. b  
Of the ransom of life which Solomon meaneth. 235. b  
A lesson for the wicked to learn, in that they are called ransom. 439. a  
jesus Christ the ransom of the wicked and ungodly. 438. b  
Reasons proving that the wicked are the ransom of the righteous, and how. 438. b. 439. a.    
Rebellion. Of rebellion against God, and the end of the same. 353. b  
Rebuke. 

That they which rebuke us, are well worthy to be blessed, and why. 497. a  
What is required of them which take upon them to rebuke. 497. a  
That open rebuke is better than secret love. 535. a  
Necessary doctrine, touching rebuke and correcting. 121. a. b  
What manner of persons we must exhort and rebuke. 122. a  
What our behaviour should be whether we rebuke, or be rebuked. 579. a  
A wise man should love them which instruct and rebuke him, and why. 123. a  
What we must do, meeting with such as we are sure that neither rebuke nor correction will a mend. 123 a  
though we be wise, yet we may do things worthy of rebuke. 122. b  
When we rebuke wise men, our due ought not to be to win their love, and why. 122. b  
The sundry taking of rebuke in the wise and humble, and the contrary. 574. b  
They that rebuke us aught to be best welcome unto us, and why. 574. b  
That they which rebuke us are Gods instruments, etc. 574. b.    
Rebukes. 

Against such as are hardeharted, and pass not for rebukes. 578. b  
Of alsuring rebukes, and reforming ones self thereafter. 353. a  
Who do patiently suffer rebukes, and who disdain thereat. 353. a.    
Recompense. 

Why the sinner deserveth the greater recompense. 198. b  
The recompense of the righteous in this life. 198. a. b  
That the recompense of righteous is the reward of man, and how. 199. b  
Excellent doctrine upon these words, Unto the righteous God will recompense good. 247. a b.    
Recreation. Recreation with offence of our neighbours is accursed. 100 b.  
Reformed. 

The ready way to be reform, is to receive the word of truth. 144. a. b.  
Who and what they be that hate to be reform. 144. b.    
Regeneration. Of regeneration, and who be regenerated. 188 a.  
Rejoice. 

At what things we rejoice, and rejoice not. 175. a  
The children of God ought not to rejoice, at the perdition of the wicked. 175. a  
That the coming of the son of righteousness ought to rejoice us, etc. 63. a  
Who they be that rejoice in doing evil. 24. b.    
Rejoicing. 

Of the rejoicing which the word of God ministereth to the faithful. 224. b  
That the covetous have no true rejoicing, though they seem to be never so joyful. 224. b  
What we must do if we would have our rejoicing durable. 437. a  
That the rejoicing of the wicked is no true rejoicing, and why. 437. a  
The common trade of rejoicing used in the world. 436. b  
The rejoicing of the just man, and what it is. 436. b  
Sundry kinds of rejoicing of parents in their children. 470. b  
Of rejoicing our hearts in the Lord, and how the same may be done. 302. a. b  
That there is no better rejoicing then in the word of God, and why. 457. a  
Three reasons to restrain us from rejoicing in our enemies fal. 491. b. 492. a  
Of sundry kinds of rejoicing in sundry respects. 308. b  
What we must do, if we will hold the true rejoicing. 159. a  
Rejoicing is attributed unto righteousness, and why. 158. b  
The rejoicing of the righteous described. 158. b  
Of rejoicing in this life. 158. a. b  
The causes of our rejoicing, and what they be. 566. a  
What the rejoicing of the father is, & how the same is wrought. 581. a  
The only way of rejoicing God our father what it is. 538. b. 539. a  
What ought to be the rejoicing of such as have charge, etc. 539. a  
Of a kind of rejoicing, whereupon followed misery and destruction. 579. a. b  
That we may not give over rejoicing, though God smite us with sickness. 359. b. 360. a  
What the rejoicing of married folks should be. 77. b.    
Religion. In what points Christian religion doth consist. 444. a  
Repentance. 

That destruction everlasting followeth, where there is no repentance. 239. b  
Unto whom repentance is denied, and not denied. 525. a  
Repentance is necessary to the making pure of the conscience. 413. a  
That by repentance we abhor evil, and love good. 287. a  
How and in what manner repentance should be preached. 352. a  
Of repentance, and that it is not a work of man. 12. a. b.    
Repetitions. 

That repetitions are used in holy scripture, & why they are profitable. 16. a  
What kind of repetitions are most profitable. 16. a  
That repetitions are not superfluous, but necessary. 16. a  
That the Prophets, Apostles and Evangelists, do greatly use repetitions. 16. a. b.    
Reputation. 

Of reputation and good name. 204. b. 205. a  
The way to come to reputation. 181. a  
Of reputation, and the necessity thereof. 181. a.  
That reputation or a good name maketh the bones fat, and how. 319. a  
What we commonly do to have the reputation, and name of wise men, etc. 337. a. b.  
What we must do to obtain the reputation to be counted righteous. 61. a    
Respect. 

That in judgement there ought to be no respect of persons. 575. a  
Why the having of respect of persons is not good. 573. b  
The vileness of such as have respect of persons declared by comparison. 573. b.    
Retribution. 

In what sense the lord is said to make retribution to them that lend unto him. 394. a.  
In what respect the kingdom of heaven is called retribution. 394. b. 395. a  
Retribution cometh not by merits, but by pure grace. 395. a  
how many ways, and in what places retribution is made of the Lord, etc. 394. b.  
Retribution of the Lord in this world, and wherein it consisteth. 394. b  
Retribution in the last resurrection. 394. b.    
Revengement. 

That it is not meet for us to request God to take revengement upon our enemies. 422. b  
That one ought not to take revengement of his enemy. 500 b  
The effect of revengement springeth from the heart. 501. a  
That we must refer all revengement to the Lord. 422. a  
Reasons withdrawing us from revengement. 421. b. 422. a.    
Reverence. Of reverence, and that the wicked do reverence the good. 269. b 270. a.  
Reward. 

The meaning of these words, A privy reward pacifieth displeasure. 436. a  
The reward of them which continue in doing well. 440. b. 441. a.    
Rewards. 

That it is not lawful to take rewards for judgement. 351. b. 352. a  
Against such as having an evil cause, do notwithstanding give rewards. 352. a.    
rich. 

What the behaviour of rich men ought to be in this world. 10. b  
The rich of the world accused of tyranny towards the poor. 450. b  
Lessons of instruction for merciless rich men to mark. 451. b 452. a  
Of such as make haste to be rich, and what dangers they incur. 421. b  
Of such as, to wear rich, oppress the poor, and of their reward. 456. b  
rich men warned not to communicate their goods to the slothful, etc. 409. b  
The description of a worldly rich man by way of comparison. 141. b. 142. a  
The meaning of these words, Strive not to be rich. 465. b. 466. a  
The opinion of the rich is false, and his hope frustrate. 143. a  
Lessons for the rich to learn, concerning the disposing of their goods and riches. 142. a.  
How and by what means it is lawful, and not lawful to make ourselves rich. 234. b.  
The rich deceive themselves, trusting in their riches, and why. 142. a  
A charge to such as are rich, and mindful of their recreation, etc. 102. b  
That rich men are wise in their own conceit, and how. 565. a  
That rich men are Idolaters, and why. 611. b.  
Why the rich are accursed, and deprived of the kingdom of heaven. 572. b  
What ought to be our demeanour when we are rich. 565. a. b  
Admonitions to the rich touching their behaviour in their riches. 612. a  
rich worldlings taxed of folly, and why. 379. b  
The meaning of these words, The rich answereth roughly. 378. a  
Of worldly rich men, of whom some are named. 378. a  
Of rich men which fear the Lord, and how they use their tongues. 378. a.    
Riches. 

That we make riches our God, and how. 194. b. 195. a  
Against trust and confidence in riches. 194. b. 195. a  
Of the abuse of riches, and the reward of such abuse. 194. b  
When and in what respects our riches are precious unto us. 226. b  
What riches we should desire and in what manner. 209. a  
The sinister means that men use to attain to riches. 431. b  
That we do naturally lave riches, etc. 431. b.  
Of the vanity and unprofitableness of riches. 466. a. b  
The means and ways to attain unto abundance of riches. 295. a. b  
That it is lawful for parents to lay up riches in store for their children. 249. a  
Riches compared to the flying of an Eagle. 466. a  
That the faithful do truly attain to riches, and why. 183. b  
Necessary points of doctrine concerning riches. 182. a  
The way to get riches, is to study for righteousness. 182. b  
how to abound in worldly wealth and riches. 190. a  
The commendation of riches, their use, and to what end they are ordained. 128. b.  
The Lord casteth away the substance and riches of the wicked diverse ways. 129 b.  
We must not put our trust in goods and riches though we abound in them, etc. 129. b  
What is meant by this, that God threateneth to cast away the substance and riches of the wicked. 130. b  
Against such as put their trust in their Riches, neglecting things of more weight. 129. b  
That it is not lawful to covet riches, & why▪ 131. a  
Every man desireth riches naturally, and why. 149. a  
For what cause man attributeth unto his own power the riches that he possesseth. 149. a  
What we ought to do, when we see ourselves abound in riches. 149. a. b  
A description of their in ward disposition & nature that desire riches, and cannot attain unto them. 142. b  
Whereunto riches ought and ought not to be attributed. 149. b  
Of the use and abuse of riches. 142. a. 151. a.  
How riches must he bestowed. 151. b  
It is not lawful for us to covet riches, and why. 151. b  
What mischiefs follow the setting of our hearts upon riches. 151. a  
Riches are good, and it is lawful to use them, and why. 151. a  
What riches we must look for in seeking after wisdom. 108. a  
To what purpose those riches serve, which wisdom giveth to her lovers. 109. a  
We may ask riches of the Lord, and how far. 151. b  
The riches of this world do not fill the treasures, and why. 109. a  
The way and means to be rich with the true riches. 108. a  
That riches of the wicked shall not profit or do them any good in the day of wrath. 167. a. b  
That it is vanity and foolishness to trust in riches, and why. 167. a  
Of the abuse of riches and worldly wealth. 275. b. 276. a  
Unlawful means of getting riches condemned. 562. a  
Of the riches of the wise, and what they are. 275. b  
Of such as make haste to get riches, and what their end shallbe. 574. a  
The chiefest pain for riches ill gotten, standeth in eternal death. 573. a  
What sins abound in the wicked, by the plenty of riches and wealth. 611. a. b  
That riches hidden and hourded up, are unprofitable. 77. a  
The reasons why Solomon requireth of God not to give him riches. 610. a. b. 611. a. b  
Why Solomon compareth riches and wealth unto fountains of water. 77. a  
That it is a very dangerous thing to covet riches, and why. 10. a  
That the rich man's riches are his strong City, and how. 370. a. b  
That it is not lawful for us to abuse riches, and other the good gifts of God. 74. b  
how we must use our riches, and other the good creatures of God. 38. a  
That the riches which are gotten by wisdom. do not change. 40. b  
That in riches there is nothing but cursedness, and when 41. a  
The incessant and restless care of the covetous for riches, 20. a    
Righteous. 

That the Lord will restore the righteous, to a prosperous estate, though they seem never so miserable. 195. a. b  
how and in what order the righteous desposeth his riches. 196. b. 199. a  
That the righteous shall not be without adversity. 212. a  
The righteous man compared to a fisher, and in what respects. 197. a b  
That all the seed of the righteous are not the children of God, and why. 188. a  
Faith and hope, are the guides of the righteous man's conscience. 168. b  
The state of the righteous after their restoring to rest. 161. a  
We cannot judge by our outward wit what the righteous are. 191. a  
The troublesome and afflicted estate of the righteous in this life, before he attain to life. 168. b  
That we cannot claim the title of righteous, if we use not charity. 443. a  
The fruitfulness of the righteous, cometh from within. 210. b  
The meaning of Solomon, when he saith, The desire of the righteous is only good, 189. b  
This world and the life present, appertaineth unto the righteous by promise. 160. b  
The righteous compared to a good tree, and what fruits he bringeth forth. 161. b  
That the righteous shall never be removed, and how this is meant. 160. b. 161. a  
These words of Solomon (The righteous shall never be removed) impugned, and defended. 160. a. b  
A certain and undoubted proof to know whether we be righteous or no. 335. a  
That it is a profitable thing for a nation, when it wanteth not righteous men. 579. b  
What manner of man is to be counted righteous, and never forsaken of God, 251. b  
That we have knowledge enough, if we be righteous. 584. a  
The righteous regardeth the cause of the poor, etc. 583. b. 584. a  
The means whereby the righteous doth not cease to bring forth wisdom. 162. a  
That the number of the righteous is not great, and why. 161. b. 162. a  
Who they be that are counted righteous. 261. a  
The state of the righteous, and how God doth preserve them. 21. b. 22. a. b  
The words of Solomon impugned, that the just and righteous shall dwell in the land, etc. 28. a. b  
The righteous is not carried away by temptation. 168. b  
The reason why it seemeth that the righteous are forgotten before God. 133. b  
God punisheth the wicked for the righteous, and setteth them under the just. 173. a  
That the righteous of themselves, are no better than the most wicked. 186. b  
how we shallbe the seed of the righteous, from what stock or root soever we come. 188. b  
In what respect the righteous are the children of wrath. etc. 188. a  
The words of Solomon impugned, saying, The seed of the righteous shall escape. 187. b. 188. a  
The profit that ensueth the counsel of the righteous. 137. a  
The manifold miseries of the righteous in this life, doth make men think they are not blessed. 133. a  
Why Solomon calleth the righteous a strong foundation. 156. b  
The behaviour of the righteous in his speech and communication. 162. b  
The lips of the righteous feed a whole multitude, and how. 148. b  
God forgetteth not the righteous in the time of need. 133. b. 134 a  
Who is to be reputed righteous, and what maketh a righteous man. 144. b.    
Righteousness. 

The cause why the righteousness of the perfect man shall direct his way. 169. b  
The righteousness of the just, doth make plain and direct their way. 170. a  
Righteousness being given and imputed unto us, is counted as ours in scripture. 176. a. b.  
The prosperity of the wicked, & poor estate of the faithful, tempteth Gods children to renounce all righteousness, etc. 129. a  
how the righteousness of the just man shallbe unprofitable unto him. 516. a  
The rule of perfect righteousness is the law. 168. a  
how and after what sort righteousness doth deliver from death. 168. a  
Righteousness taken for a right and sound conscience. 168. b  
Righteousness is not found in the wicked, dissemblers, hypocrites, etc. 168. b  
The righteousness of the just, is not properly his own. 169. b  
What is meant by sowing of righteousness, and how it is done. 185. a  
To study for righteousness is the way to get riches. 182. b  
The means and ways to attain unto righteousness. 108. a  
To walk in the path of righteousness, and what it is. 109. a  
That righteousness leadeth to life, a necessary doctrine. 186. a  
Of righteousness by imputation. 174. a  
The will of God is the only rule of perfect righteousness. 298. b  
Righteousness taken for the conscience of man, and how. 167. b  
That riches serve to bring forth righteousness. 195. b  
That riches seem to bring forth righteousness. 195. b  
What righteousness it is, that shall deliver a man from death. 167. b  
When, and by doing what deeds, we are said to walk in our righteousness. 254. b. 255. a  
Righteousness is the cause that man taketh pleasure in doing his duty. 308. a  
Of righteousness proceeding from a purified heart. 298. b.    
Rule. There is no Rule so general, but hath some exception, and how. 174. b  
Rulers. 

Wicked rulers over people compared to roaring Lions and angry Bears, and why. 768. b. 569. a  
What kind of men wicked rulers do favour. 569. a  
how we must behave ourselves towards wicked rulers. 569. a     

S.  
Sacraments. 

The word and Sacraments compared to victual and wine. 118. b  
The administration of the Sacraments, are the meats and drinks to preserve us from hunger and thirst. 118. b  
The operation of the word and Sacraments in our soul and body. 119. a  
That the use of the Sacraments ought to be continually in the Church, and why. 365. b    
Sacrifice. 

Against the Sacrifice of the mass, and the celebraters of the same. 298. a  
What Solomon meaneth by this word Sacrifice. 297. b.    
Sacrifices. 

That God alloweth not the Sacrifices of the wicked. 297. a. b  
That the Sacrifices of the wicked are an abomination, and why. 443. b  
Sacrifices ordained at the giving of the ten Commandments. 429. a  
That the Sacrifices of the faithless, never pleased the Lord, and why. 429. a. b  
What be the true Sacrifices which we ought to offer unto God. 229. a  
The Sacrifices of the faithful always acceptable before God, and why. 429. a  
Of Sacrifices, and what kind of Sacrifices the Lord alloweth and refuseth. 37. a. b  
Against the Sacrifices of Priests, Monks, and Nuns. 37. b    
Safety. 

That all our safety standeth in the name of the Lord. 369. b  
In what things wicked worldlings repose their safety. 369. b.    
Salvation. 

Whether the doctrine of salvation, etc. is not indifferently appointed, as well for the good as the evil. 121. b  
In what thing the principal part of salvation consisteth. 571. a    
Satisfaction. 

Against Papistical satisfaction, and in what points it consisteth. 235. a. b  
Against Popish satisfaction. 139. a.    
Scorners. 

How to know whether men be scorners or not. 301. a. b  
That scorners are murderers, and why. 301. a  
Whether it be lawful for us to abstain from rebuking of scorners, for the avoiding of hatred. 122. b  
Achab and jezabel showed themselves very wicked and desperate scorners. 122. a  
solomon's words impugned, in attributing wisdom unto those that rebuke scorners. 301. a  
What vices do make scorners unpatient to bear a rebuke. 123. a  
Of the hatred of scorners towards such as rebuke them. 300. b. 301. a  
Scorners are dogs and swine, and deserve not to have holy things, and why. 121. b  
Scorners ought to be feared with the horrible vengeance of God. 122. a  
Scorners must not be rebuked, but terrified with God's judgements, etc. 122. a  
That scorners and proud persons are all of one order. 53 b  
Why the scripture calleth the envious froward scorners. 53. b.  
That naturally we be all scorners, and what we ought to do in this case. 53. b  
Necessary points of doctrine for fools and scorners. 15. a  
Why scorners and fools are said to seek God, doing nothing less. 15. a  
The behaviour of scorners and fools in despising of preaching. 15. b  
Against scorners, their kind of speeches, and that they strive against God. 89. a  
In what cases fools and scorners do call upon God. 15. b  
how and in what sort scorners seek for wisdom, and miss her. 258. a. b    
Scornful. 

What is required towards the driving out of the scornful. 452. b  
how troublesome a scornful man is, and that such a one is not to be suffered, etc. 452. b  
Who he is that is called scornful. 442. a. b  
The meaning of these words, Scornful men bring a City into a snare, a notable doctrine. 584. b. 585. a  
The scornful compared to a spring full of water, and how. 405. a  
That the scornful are not to be spared, but punished. 405. b  
That there are divers scornful persons in the world, etc. 404. a. b  
God hath prepared judgements for the scornful, and what they be. 404. b  
Reasons why Solomon would have the scornful smitten. 401. b. 402. a  
Lessons for the scornful to learn at wisdom's mouth. 11. b. 12. a  
Who are scornful, and that such do hate knowledge. 11. b    
Scripture. 

The Scripture is divinely inspired, and indicted by the holy Ghost. 442. a  
The Scripture flattereth no man, but dealeth uprightly, etc. 442. a.    
Scriptures. 

Against such as contemn preaching and reading of holy Scriptures. 3. b  
The profit of holy Scriptures, and how they are given. 12. b  
Against such as forbid the common people to read the holy Scriptures. 141. a  
The holy Scriptures are our true knowledge. 141. a  
That the Scriptures are replenished with counsels and learning. 459. b  
With what care and diligence we should read the holy Scriptures. 21. a. b    
Secret. 

Why the covenant of God with the faithful, is called a Secret. 52. b  
What is meant by this saying of Solomon, The secret of the Lord. 52. b  
The secret of the Lord is his covenant with the faithful. 52. b  
Wherein the secret of the Lord consisteth, and what it teacheth. 52. b    
Secrets. 

Revealers of secrets to do hurt, condemned by Solomon to eternal death. 178. b  
Against such as reveal secrets to the defaming of their neighbours. 506. b. 507. a. b.  
A revealer of secrets no better than a backbiter. 420. a  
Against revealers of secrets to do their neighbour's hurt. 177. b    
Sermons. 

The profit that cometh by resorting unto Sermons. 305. a  
Against such as loath Sermons, being full before they come at them. 303. a. b    
Servant. 

In what respects a man is said to be his own Servant. 206. a. b  
Righteousness attributed unto him that is his own Servant. 207. a  
A promise made unto the man that is his own Servant. 208. a  
What Solomon meaketh by this speech, Is his own Servant. 206. a  
Of a lewd Servant, and who are reputed and taken to be such. 288. b  
Of the anger of a King against a lewd Servant. 289. a  
Notable doctrine upon these words, Accuse not a Servant unto his master, etc. 612. a. b  
The large signification of this word Servant. 593. b  
By what means the Servant will become as the son. 594. a  
Of the proud behaviour of a Servant when he reigneth, etc. 619. a. b    
Servants. 

That we ought to abase ourselves to do the works of Servants. 206. a  
Of wise Servants, and who are esteemed such. 288. a b  
Of discreet Servants, and who are reputed and counted such. 346. b. 347. a  
The miserable state of servants that have backfriends & evil willers. 612. a. b. 613. a  
The cause why Princes Courts and dominions are full of lewd servants. 288. b.  
The reward of true servants, under a comparison of the Figtree. 542. a  
In what cases servants etc. do ware haughty and proud, and how such must be used. 594. a    
Service. 

The commendation of service by comparison. 205. b  
That they are fools which stray from the true service of God. 213. a  
What manner of men's service God abhorreth. 563. a  
That the service which Papists do to God, is nothing but filthiness. 563. a  
Of service due to God and eur neighbours. 469. a  
That service is (after a sort) a reward of sin. 205. b  
Of the service of wicked men, and that God doth not accept the same. 297. a. b    
Shame. 

The loss of shame, is the abounding in whoredom. 100 b  
That shame is the reward of pride. 164. b  
The cause why the old world fell into shame and destruction. 164. b  
The way to avoid shame, is to be humble. 165. a  
There is a shame that leadeth to repentance, peculiar to the godly. 164. b  
The shame of the reprobate described what it is. 164. b  
The cause why the proud are put to confusion and shame. 164. b  
The means and ways to avoid poverty and shame. 243. b. 244. a  
What Solomon meaneth by these words, That he which covereth shame, is wise. 214. b. 215. a  
That the humble shallbe far from shame. 165 b.    
Sickness. 

That we must not give over rejoicing, though God smite us with sickness. 359. b. 360. a  
Of sickness, and how we must behave ourselves to Godward in that case. 36. b. 37. a  
That we must impute our sickness to our sins. 37. a.    
Silence. 

In what sense silence is taken in holy scripture. 177. a. b  
In silence all things are quiet, without noise, etc. 177. a  
Of whom we must learn silence. 177. b  
Silence is taken in scripture for abstinence. 177. b  
That in silence there is great wisdom, and how. 363. a  
Of the silence which pleaseth God, and wherein the same consisteth. 363. a    
Simple. 

Wisdom refuseth not the simple, but calleth them to her, and why. 120. b  
That we ought to be simple, and in what respects. 3. a  
The younger sort are commonly simple. 3. a.  
Of the simple, and who they be that are so counted. 2. b  
Who are simple, and that we are all (naturally) simple and void of wit. 120. a  
The simple are the bidden guests to wisdoms banquet. 120. a    
Simplicity. 

Of simplicity, from whom the same first flowed. 2. b. 3. a  
How farfoorth we should forsake simplicity. 3. a  
Simplicity joined with wisdom and knowledge, much commendable. 3. a    
sin.. 

The estate of man before Sin, & after. 205. b  
Notable proofs that none can vaunt himself to be free from sin. 413. a  
What we must do upon the knowledge of our sin.. 152. b  
That none is exempt from Sin, and why. 412. b  
That the just is not he which hath no sin, who then. 220. b  
None can be so just, but he must needs sin. 432. b  
That God is not the author of sin, a notable doctrine. 428. b  
That sin came by disobedience. 287. b  
Of being snared by the sin of the lips, and what it meaneth. 210. 211. a. b  
In what respects we are said to leave sin, though it forsake not us, etc. 567. a  
That we must not suffer any to sin in our presence, and why. 68 b  
That sin against the holy Ghost can neither be pardoned nor repent of. 579. a    
Sins. 

Of sins committed upon set purpose. 152. b. 153 a  
He that hideth his sins shall not prosper, and how that is meant. 566. b  
What we must do to obtain pardon of our sins. 567. a  
What is meant by this, That the wicked shallbe holden with the rods of his own sin. 81. a.  
To what end Solomon compareth the sins of the wicked unto rods. 81. a b    
Sinners. 

Sinners of purpose deserve well to be called fools, and why. 153. a  
Against what kind of Sinners we should not be envious, and why. 481. b  
Of Sinners which sin of ignorance, and of purpose. 481. b  
The cause why one is envious against Sinners. 472. b  
What Sinners they be whom God will hear, and not hear. 15. a  
how, and in what sense the purse of Sinners is said to be one. 8. b  
The ways and paths of sinners what they are. 8. b  
A reason why we must not consent unto Sinners, nor walk in the way with them. 8. b  
The great desire of Sinners to be rich, described. 8 a  
The scripture doth not call God's children sinners, and why. 7. a  
Of Sinners, and who are to be called by that name. 7. a. b  
What persuasions Sinners use, to entice others after them. 7. b  
In what sense the scripture calleth us not Sinners, but saints. 234. a  
Of the afflictions which do follow Sinners. 247. a  
What is meant by these words, To be envious against Sinners. 472. a  
Who be Sinners, and deserve that name. 471. b  
That Sinners have nothing in the world, which properly belongeth unto them. 249. a.    
Slanderers. 

Of Slanderers, and what kind of fools they are. 145. b  
What duties are required of us, concerning Slanderers. 178. b  
Slanderers condemned for sundry weighty reasons. 178 a  
That Slanderers are murderers, and how. 178. a. b.    
Slaves. 

That Slaves were handled worse than beasts. 612. b  
That we are all Slaves by nature, and why. 594. a  
That we must confess ourselves to be Slaves, yea, bondslaves. 592. a  
The state of Slaves that were bought from hand to hand. 592. b  
In what respect we show ourselves no better than Slaves. 592. a  
In what respect hirelings are reputed slaves. 592. b    
Sleep. 

Upon what kind of sleep poverty dependeth. 415. b. 416. a  
That sleep doth not proceed of sin. 415. b  
That sleep must be moderately used, & why. 415. b  
That sleep is both natural and necessary. 415. b  
Sleep is one of the chiefest parts of the ease of this life. 61. b  
That too much sleep maketh a man dull witted and heavy. 85. b  
Of sleep, and that the fullness of the rich will not suffer him to sleep. 47. b  
how a wise man should sleep, and how the unsatiable and intemperate. 47. b  
That God giveth sleep, though it seem a thing natural. 47. b  
What we must do if we sleep quietly, and what if we cannot sleep with ease. 47. b  
That quiet sleep is a part of our daily bread, etc. 47. b. 48. a.    
Slothful. 

That the slothful give themselves to do nothing but hurt. 86. b  
Lessons of admonition for the slothful. 84. b  
Unto what man Solomon sendeth the slothful to learn. 84. b. 85. a  
Reasons why Solomon dealeth so often against the slothful. 400. b  
The slothful set out by a lively description. 400. b. 401. a  
The desert of the slothful, by the judgement of Solomon and Paul. 401. a  
The shameful & miserable state of the slothful. 401. a  
That the slothful is hurtful both to himself and others. 156. b  
The slothful compared unto vinegar and smoke, and why. 156. b  
The slothful is cause of much sorrow and anger, and why. 156. b. 157. a  
Of slothful persons which are wise in their own conceits, and who be such. 527. a. b  
A threatening against the slothful. 392. a.  
The slothful and the crafty compared together. 392. a.  
The meaning of Solomon, saying, The slothful man's way is an hedge of thorns, etc. 307. b  
That it is evil spoken, to say, that the slothful man is an honest man. 307. b. 308 a  
That slothful and careless persons are to be counted wicked wasters, and how. 368. a  
Who they be that deserve to be called and esteemed slothful. 308. a  
Of sundry appellations and names given to the slothful. 86. b  
Negligence, contempt, and ingratitude in the slothful. 501. b  
how desirous the slothful are to forge excuses. 526. a. b  
What kind of rest it is, which the slothful have. 526. b. 527. a  
The slothful rebuked of too much sleep and laziness. 502. a. b  
A description of the slothful, in loving sleep. 85. b  
That the slothful shallbe taken with spiritual hunger, etc. 231. b  
The punishment of the slothful, and the spending waster alike. 368. b  
The care of the slothful is not properly care, but a beast like greediness. 443. a  
That slothful persons are no better than thieves and murderers, and why. 368 a  
The slothful mocked and derided by Solomon 455. a  
Sundry sorts of slothful persons, and who be such. 455. a  
Of such as will not seem slothful, and yet are. 409. a  
That being slothful, we are grievous and troublesome even unto God. 157. a  
In what respects a slothful person is compared to a hunter. 226. a  
The slothful & the righteous contrary, and why. 443. a  
A description of the slothful man's field. 501. b. 502. a  
The slothful threatened with need and nakedness. 409. b  
That the slothful are profitable neither to themselves nor other. 85. b  
In what sort the slothful are assaulted with poverty. 85. b  
To what end Solomon doth scoff & flout the slothful. 527. a    
Slothfulness. 

Against idleness or Slothfulness. 130. b.  
What we must do to avoid slothfulness, every man for his own part. 157. a. b  
Of the detesting of slothfulness, but not as we ought. 231. b  
The danger of slothfulness, and what vices ensue the same. 527. a. b  
Persuasions to move us to forsake slothfulness. 226. a  
Against slothfulness. 226. a. b    
Sobriety. Of sobriety, and temperance. 76. a  
Son. 

Of a wise Son, and who is to be so reputed. 228. a  
Of a foolish Son, who are to be so accounted, and what discomforts they bring. 361. a. b.    
Soothsaying. Against Soothsaying, and Soothsayers▪ 331. a.  
Sorrow. 

That the contempt of godly sorrow is dangerous. 152 b  
The difference between godly sorrow and worldly sorrow. 152. b  
Godly sorrow causeth repentance unto salvation. 152. b  
That the sorrow of the heart maketh the mind heavy. 302. b  
That all sorrow is not evil, nor to be fled from. 302. b  
That the begetting of a fool, is the begetting of sorrow, and how. 359. a. b  
What we must do, to be delivered from heaviness and sorrow. 261. b. 262. a  
Of sorrow proceeding of the obedience to the Commandments. 30. b    
Soul. 

That the Soul in scripture, is sometime taken for our neighbour. 184. a  
The meaning of these words, If thou be Lord over thy Soul. 465. a  
The meaning of these words, Offendeth against his own Soul. 407. b  
Why the Soul of man is said to be precious. 94. b    
Souls. 

What Solomon meaneth by these words, And he that winneth Souls, is wise. 197. a  
Of being merciful to our own Souls, and rewarding them. 183. b  
The nets which Ministers should use to cast over the Sea of this world to catch Souls. 197. b  
That they which fishy for Souls, have their reward. 197. b  
That in Popery there is neither fruit, nor taking of Souls. 198. a  
That God is the keeper of all men's Souls, yea, even of the wicked. 488. a  
Of the sustenance of our Souls, proceeding from the Gospel. 240. b  
Two principal ways of keeping the Souls. 230 a. b  
What we must do, if we will keep our souls, etc. 449. a. b  
That the Souls of the wicked have not the true joy, when they have attained their desires. 244. b  
Of despising the soul, and who despise their own souls. 320. a. b. 321. a  
That God taketh care, and hath always had a care for our Souls. 276. b. 277. a  
What we must do, to keep our own Souls. 392. b.    
Speaking. 

Of speaking pleasant, and froward things. 162. b. 163. a  
Of speaking well, and the fruits which it doth bring. 137. b. 138. a  
That we run to destruction, if we give ear to the wicked, and delight in their speaking. 176. a. b    
Spirit. 

That the Spirit of a man is not always taken for the soul of a man. 372. b  
Of the Spirit which is contrary to the outward man, and how to come by it. 372. b  
Excellent operations of the Spirit working in us. 372. b  
The meaning of Solomon, saying, That the Spirit of a man will sustain his infirmity. 372. a. b  
Of the Spirit and courage of effeminate persons. 372. b.    
Steps. 

What manner of man he is, whose steps the Lord governeth. 423. a  
That the steps of man are in the hands of God, and how. 423. a    
Strangers. 

What manner of persons we must esteem as strangers. 418. a  
That we ought to have nothing to do with strangers, and who are so called. 77. a.    
Strength. 

The meaning of these words, Give not thy strength to women. 625. a  
From whence strength of spirit cometh, & wherein it consisteth. 483. a  
Of the force and strength of this world. 482. b. 483. a.    
Strife. 

Reasons to induce us from strife and variance. 408. a. b  
The judgement of the holy Ghost against such as be given to strife. 409. a  
A man given to strife compared to wood and coal, and why. 528. b, 529. a  
Towards whom our strife and variance must cease. 408. b  
how to stay strife, and what is the cause that it ceaseth not. 528. b. 529. a  
He that meddleth with the strife not belonging to him, compared to one that taketh a dog by the ears. 528. a  
That it is our duty to appease and quiet strife where it is. 527. b  
Sundry causes to withdraw us from strife, and what is the principal. 506. b  
A description of a quarrelous man given to contention and strife. 506. b  
Strife and debate proceed of fury and indignation. 439. a.    
Subjection. What kind of subjection that is which men do most esteem. 474. a  
Subjects. 

Exhortations to subjects concerning their duties, etc. 407. a. b  
Why subjects ought to pray for their superiors. 428. b  
Benignity and truth two things required in subjects, etc. 425. b  
A lesson for subjects to walk in obedience to their superiors. 504. b  
That the change of kings and princes is not commonly profitable, and what subjects should do in this case. 426. a  
That it is not enough for subjects to say, God save the king, but what is required of them further. 332. a. b.    
Succession. Of succession, and that it is God's ordinance. 391. a.  
Surety. 

What is required of him that becometh surety for another. 83. a. b. 84. a. b  
Reasons why Solomon would not have us be surety for our neighbour. 83. a    
Sureties. 

Into what dangers they come that become sureties. 83. b  
That we are captives, if we become sureties for our neighbours. 82. b.    
Suretyship. 

Of suretyship for a stranger, and the veration thereupon depending. 180 a  
In what respects suretyship may be required. 181. a  
Certain duties and behaviours to be used in suretyship. 83. b.     

T.  
Talebearers. 

Strife may soon be appeased if it were not for Talebearers. 528. b  
Talebearers compared to wood laid upon the fire, and how. 528 b  
That Talebearers are very dangerous. 529. b.  
That Talebearers do great hurt, yea, that they work destruction. 367. b  
Talebearers compared unto murderers, and how. 367. b.    
Taletellers. 

Against Taletellers, and how dangerous they be. 342. a  
That scripture forbiddeth us to be taletellers. 342. a  
That taletellers make division among princes, and how. 341. b. 342. a    
Temperance. 

Exhortations to temperance, and sobriety. 306. a. b  
Temperance in diet commended unto us by Solomon. 464. b. 465. a  
Temperance in using Gods creatures, commanded, the contrary forbidden. 536. a.    
Temptation. 

Why he that abideth temptation shallbe blessed. 156. b  
The righteous is not carried away by temptation. 168. b  
Who they be, that willing to be rich. fall into temptation. 194. b  
Of temptation, and what it is to tempt God. 455. a  
An admonition against the temptation of impatience in God's children. 38. b.    
Temptations. 

How the righteous comforteth himself in temptations. 168. b. 169. a  
The estate of the righteous in the temptations of this world. 168. b.    
Theft. Of theft, and the kinds thereof. 49. a b.  
Thief. 

That a thief is not so hurtful to a commonwealth as an adulterer 98. b  
That a thief is not so evil as an adulterer, and why. 95. b  
In what respects a thief is borne withal, and excused, 95. a. b  
That they which punish a thief more than an adulterer, do injury unto God. 96. a.    
thieves. 

thieves and their partakers compared to great mastiff curs, etc. 596. b  
thieves have not men only against them, but fall into the hands of God. 612. a  
What manner of persons we esteem to be thieves. 595. b  
The cause which maketh thieves detestable. 595. b  
Of sundry sorts of thieves, and which be most dangerous. 595. b. 596. a  
Of taking part of stolen and ill gotten goods with thieves. 595. b. 596. a  
That thieves by stealing & robbing destroy their own souls. 596. a  
Of the shame which lighteth upon thieves and their partakers. 596. a b.    
Thought. That speech is taken in scripture for thought, and how. 422. a.  
Thoughts. 

That the thoughts of the foolish is sin, and how. 485. a. b  
Who is an imaginer of mischief, and of wicked thoughts. 485. a. b  
Of pure and clean thoughts from whom proceed pleasant and acceptable words. 315. b  
The abominable thoughts which wicked persons have in their hearts. 315. a  
The meaning of these words, Confirm thy thoughts by counsel. 419. a  
The thoughts of man's heart compared to deep waters 410. a  
Who they be that have filthy thoughts in their hearts. 315. b  
Of the thoughts of men, and how they come to nought. 310. b  
What we must do if we will not have our thoughts come to nothing. 310. b. 311. a  
The meaning of Solomon, in saying that there are many thoughts in the heart of man 397. b  
Our thoughts are as present with God, as if we should express them by words or works. 409. b  
That GOD will give a good issue to our thoughts, upon condition. 311. a.    
Thriftiness. Of thriftiness, and that it is commendable. 316. a.  
Tongue. 

What Solomon meaneth, saying that a wholesome tongue is as the tree of life. 293. b  
The danger of a naughty tongue, proceeding from a froward heart. 358. b. 359. a  
Of the tongue of destruction, and who they be that have such a tongue 348. a. b  
What mischiefs ensue, if we had a false tongue. 89. b. 90. a  
The place of the tongue, and how the same aught to be used and applied. 89. b  
Why Solomon saith that the tongue of the froward shallbe rooted out. 163. a  
Sundry terrible examples proving that God hateth a false tongue. 90. a  
The use of the tongue, and wheretoo we ought to make it serve. 147. a  
The tongue of the just seeketh nothing but the glory of God, etc. 148. a  
Unto the tongue many wickednesses are attributed. 162. b  
Why Solomon calleth the tongue of the wise, health. 317. a  
Of the tongue of the wise, and what benefits the same bringeth. 217. a  
The fruits of a froward tongue called evil fruits. 162 a  
The office of the tongue when God hath it in ordering. 322. a  
The meaning of these words, A soft tongue breaketh the bones 510. a  
The tongue of the righteous compared unto silver, and why. 147. b  
That the frowardness of the tongue procureth the loss of our souls, and how. 294. a  
That a lying tongue is one of the seven things which God hateth. 89. a. b  
The meaning of these words, A false tongue hateth the afflicted. 532. a. b  
A reason why Solomon giveth a hand to the tongue. 376. b  
The use of the tongue, and how it ought rightly to be applied. 377. a  
Who they be that delight to have an evil tongue. 377. a.  
The excellency of the tongue commended in holy scripture. 291. a. b  
That the tongue of the wise useth knowledge aright, and how. 290. b. 291. a. b.  
The reward of such as are busy of tongue, with an admonition to keep it. 441. b. 442. a  
That death and life are in the power of the tongue. 376. b.    
Tongues. 

The reward of froward tongues, after their misusage at pleasure. 162. a. 163. a  
With what kind of tongues the world is filled. 230. b  
Against evil tongues and lying lips. 211. a  
The complaints of holy scripture, against wicked and accursed tongues. 256. a. b  
How the wicked that are in authority, do whet their tongues, both against God and man. 255. b  
What we must do to make our tongues weapons of righteousness. 89. b  
Against such as have babbling tongues, etc. 371. b.    
Traditions. The doctrines and traditions of men are called stolen waters and hid bread, and why. 126. a.  
Transgression. 

Of the snares that are in the transgression of an evil man. 583. a  
That transgression increaseth when the wicked increase, and how. 590. a. b.    
Transgressor. What is meant by this word Transgressor, and of wages given to such. 523. b.  
Treasure. 

What we must do if we will have our dwelling places replenished with treasure and oil. 439. b  
What things are meant and understood by these words treasure and oil. 439. b.  
That our principal treasure must be the fear of God, and why. 439. b  
Why the goods which God giveth the wise man, are called treasure and oil. 440. a.  
How and in what sense the house of the righteous is said to have much treasure. 295. b  
What duties are required of us to godward, for the treasure of his wisdom. 46. a.    
Treasures. What Solomon meaneth by the treasures of wickedness, saying, that they shall not profit. 128. b.  
Trial. 

The trial of God compared to a sinning pot or furnace. 347. a b  
The trial of hearts, and wherein the same consisteth. 347. b  
To what end God hath our hearts in trial. 347. b  
That it is good for us to abide the lords trial, and why. 347. b.    
Trinity. A necessary doctrine touching the Trinity. 111. a b.  
Trouble. 

The meaning of Solomon by these words, Trouble is the place of the righteous. 172. b.  
The wicked shall come into Trouble for the just, and why. 172. b. 173. a  
The cause of the wickeds trouble aught to be imputed unto none but himself, and why. 173. a  
What kind of men they be that Trouble and set all things out of order. 196. b  
Of the trouble which Solomon setteth against the fear of God. 305 a. b  
The righteous escapeth out of trouble, not of himself, but by means. 173. a.    
Troubles. 

The righteous are not excepted from Troubles. 172. b  
The righteous counted miserable for their Troubles sake. 172. b  
The necessity of patience in Troubles. 172. b.    
Truth. 

Whatsoever is toutrarie to Truth is wickedness. etc. 104. b  
Why Solomon placeth Truth against wickedness, and wherein Truth consisteth. 104. b  
Speaking of Truth consisteth not only in the mouth, but in works. 216. a  
The nature of Truth, and of whom she taketh the same. 218. a  
Of the lip of Truth, and what doctrine is to be learned thereby. 217 b. 218. a  
That God loveth Truth, and commendeth it. 257. b  
That there is one Truth, but many ways of speaking Truth. 215 a. b  
That he which will not hear God's word, must needs be void of truth. 444. a.  
The knowledge of the truth sufficeth not, but a further thing is required 489. b  
Of truth, and that it is one of the parts whereinto the law is divided. 31. a  
The meaning of these words, Buy truth and sell it not. 475. b. 476. a  
That there is no word of excellency but the pure truth. 350. b. 351. a  
The Church is the pillar and strength of truth. 6. a.    
Trust. 

Against vain trust and confidence in riches, 167. a  
Against trust and confidence in riches. 194. a. b  
Of him that putteth his trust in man, and him that putteth his trust in God. 195. b  
That we must not trust to the good deeds of others. 230. a  
Sundry means ordained of God, and teaching us to put our trust in him 459. a. b.  
Confidence and trust in an unfaithful man in time of trouble like a broken tooth, and a sliding foot. 512. a. b  
That we cannot put our trust in God, but by jesus Christ. 459. a  
The sure and happy estate of such as trust in the Lord. 604. b. 605. a  
It is ill done to trust in temporal and worldly helps, and why. 159. a  
Of assured trust, and wherein the same consisteth. 278. a  
What it is to trust in the Lord. 576. a.  
The state of them that put their trust in the Lord. 156. a  
What it is to trust in our own heart, and that such trust is forbidden. 576. a. b.  
Trust in the Lord compared to a strong and high tower, etc. 597. b  
That we must not look to men to trust in them, and why. 542. b. 543. a  
That all our trust ought to be only in God. 368. b  
What kind of trust it is that we must put in our neighbour. 50. b  
Of vain and foolish trust, and that it is against the word of God. 50. b  
Carnal trust holdeth men in jeering and mocking. 153. b  
What we must do to trust in God with all our hearts. 33. b  
That there are but few which trust in the Lord as they ought, and why. 33. b  
That we cannot trust in God except we love him. 33. b  
That the wise of this world have no trust in God, and why. 33. b  
Of trust in the Lord, and how necessary it is. 33. a     

V.  
Vanity. 

Vanity comprehendeth in it all kind of sins. 608. b  
Vanity is the corruption and wickedness wherein we are borne. 608. b  
The fruits of vanity if we yield thereunto. 608. b. 609. a.    
Virtue. 

Exhortations to parents to teach their children virtue in youth, and why. 426. b.  
What the world doth account and call virtue. 426. b  
What kind of virtue it is wherein nobleness consisteth. 426. b  
What we must do that our virtue wax not feeble. 486. a  
The nobility of young men is virtue. 426. a. b.    
Vices. Of great contrariety even betwixt vices. 427. a. b.  
Victory. 

That victory cometh of the Lord, and of none other. 445. b  
Victory called safeguard, as appeareth by the sentence of Solomon 483. b.    
Violence. 

Of violence, and wherein the same consisteth. 229. b  
Of violence done to the poor, called by the name of Destruction. 349. b  
Violence against the blood of a man is done diverse ways. 570. a. b  
Examples most lamentable of such as have done violence against blood. 570 b.    
Vision. 

Wholesome doctrine of a vision and that we must receive it. 591. b  
The meaning of these words, Where there is no vision, the people decay. 591. a  
What kind of vision hath ever been necessary in the world, and why. 591. a.    
Understanding. 

Who they be that are said to be destitute of understanding. 309. b. 310. a.  
That the man of understanding walketh uprightly, and who is such a one. 310. a  
Of understanding gotten by the word of God, and why it is called good. 32. a. b  
Of understanding gotten by man's wit, etc. that it cannot be called good, and why. 32. b  
The means and ways to get understanding, and what they be. 41. a.  
To what end God preserveth us, through the understanding that he putteth in us. 24. a  
Of understanding both in the sheep and the shepherd, etc. 19 b. 20. a  
Of understanding, and of the benefits obtained by the understanding of Solomon's proverbs. 4. a. b  
What benefits are promised to the man of understanding. 3. b  
The taste of holy things standeth in understanding. 124. a  
When understanding is said to thunder with her voice. 104. a  
We ought to be children of understanding, and why. 137. a  
Of the unprofitable understanding of the world, and of good understanding. 241. a. b.    
unfaithfulness. 

Of unfaithfulness, and that it is no small evil, 26. a  
Wherein the unfaithfulness of an adulterous woman doth stand. 26. a.    
unmerciful. A sharp and severe sentence against such as be unmerciful. 49 b.  
Unrighteousness. Of unrighteousness and wickedness among men, and the cause thereof. 165. b. 166. a.  
Unity. Of the unity of sinners and wicked men 8. a. b.  
Vow. 

The meaning of these words, What: the son of my Vow. 624. b. 625. a.  
That we ought to keep our vow made unto God in baptism. 424. a.    
Vows. To what end we use often to make vows. 624. b  
Upright. 

That the upright in his way is abomination to the wicked, proved by examples. 599. a. b.  
How we must behave ourselves towards them that are upright. 586. a  
That bloody men hate him that is upright how, and why. 586. a.    
Uprightness. 

What uprightness it is that the best of us hath in this life. 135. b  
Uprightness wherein it consisteth, and that the world maketh no account thereof. 135. b  
Uprightness and integrity are virtues depending one upon another. 166. a b. Look integrity.  
The false opinion of man touching uprightness, etc. 432. b  
How he that delighteth in uprightness of heart, will temper his tongue, and order his speech. 529. b.    
Usurer. 

The meaning of these words, The poor and the usurer meet together. etc. 588. a. b.  
Upon what the mind and affection of the usurer is set. 588. a  
The sense of these words, The Lord lighteneth the eyes of the usurer, and of the poor. 588. b.  
Why the usurer having a covetous heart contemn●th the poor. 588. a.    
Usurers. 

Against usurers and covetous men. 252 a.  
Against usurers a heavy judgement and sentence. 190. b  
usurers are wicked instruments whereby God gathereth riches, etc. 562. b.  
usurers seem in a manner tolerable, but it is nothing so. 562 b.    
Usury. 

Dehortations from usury and interest taken for money, etc. 562. a  
Usury after a sort and upon a sudden sight thought tolerable. 562. a. b  
Remedies to make us abhor usury, etc. 191 b. 192. a  
Why the rich men of the world are given to usury. 588. a.     

W.  
Way. 

Who have walked in the evil way, and how that came to pass. 564. a. b  
Of the way of life on high, and of hell below. 312. a. b  
What this word way signifieth in scripture, and for what the same is taken. 307. b  
The way of the wicked compared unto darkness, and what followeth by walking in such way. 63. b. 64. a  
The way of the righteous compared unto light, and why. 62. a. b  
Necessary doctrine of the way of the Lord. 159. b. 160. a  
Of the broad way leading to death. 23. a. 24. a▪ and of the narrow way leading to life 23. a. b  
Of four things which order well their way, and are comely in their going. 621. b. 622. a. b  
To walk in the way of the Lord, and to be perfect is all one. 159. b  
Whether it cometh of man's own power, that he walketh and persevereth in the way of the Lord. 159. b. 160. a  
That our way is right in our own eyes, and why it is called ours. 213. b.  
The way of the Lord is that which he teacheth and commandeth us by his word. 159. b  
Of the way leading to l●fe, and the way leading to death. 227. a  
Who they be that walk not in the shining way of the righteous. 62. b  
That the way of the wicked is the wickedness wherein they walk. 298. b.    
Ways. 

What we must do, if we will have our ways please the Lord. 328 a. b  
That all the ways of a man are clean in his own eyes, and how. 323. a  
Against such as esteem their ways clean, 323. a. b  
A notable lesson how to order our ways aright. 70. b. 71. a  
What we have to learn by the ways of the righteous compared unto light. 63. a  
forcible reasons why we ought to shun the ways of the wicked. 61. a. b  
Our going in the ways of the wicked, compared to the going of seacrabs. 61. a.  
In what horror and execration we ought to have the ways of the wicked. 61. a.  
What is meant by our ways, when Solomon saith, In all thy ways, etc. 34. a.  
Of acknowledging the Lord in all our ways, and what is meant thereby. 34. a. b. 35. a  
Three necessary instructions teaching us to acknowledge the Lord in all our ways. 35. a  
Of such whose ways are crooked, and of their punishment. 25. a  
What is meant by this, that a declining heart shallbe satiate with his own ways. 264. b  
Of the ways of God, and the ways of man. 255. a  
The meaning of these words, How then shall a man know his own ways. 423. b  
Of the ways of God, what they are, and of our ways. 393. a  
What ways they be which we are charged to renounce. 393. a. b  
What is meant by the reforming of a man's ways. 445. a  
Ways of righteousness and what they are. 24. a  
Of the ways of darkness, and what they are. 24. a. b.    
Want. Against vainglorious needy boasters, which colour their want. 206. b. 207. a.  
War. 

To what end men make preparations for war. 445. b  
Notable doctrine upon these words, That war must be made with good advise. 482. b  
That wisdom should be the direction of Princes in war. 419. b  
What Princes should think upon when there is question of war 419. a  
That Princes ought not to make war to enlarge the limits of their land. 419. b.  
Of the spiritual war, whereunto we are often invited in scripture▪ 441. a. b.    
Wealth. 

Notable doctrine upon these words, Many daughters have gotten wealth. 637. b. 638. a  
Means and ways to teach us how to abound in wealth. 238. a. b.    
Weight. 

The perfect weight which pleaseth GOD, what it is. 164. a  
Of weight, balance, and measure. 164. a. Look Balances.    
Weights. 

Of ●ust weights and measure. 331. b  
Against such as occupy false weights, one for buying, and another for selling. 413. b. 414. a  
That they which cause just weights to be kept, do the work of God, & how. 331. b.  
Against such as use, and such as suffer to be used false weights. 331. b.  
In what cases we should not need balances nor weights. 332. b,    
Whoredom. 

What filthy vices hang at the tail of whoredom. 477. a  
Of whoredom corporal and whoredom spiritual 478 a  
Who they be that are easily alured to whoredom. 487. a  
That there is bitterness in whoredom, is proved by four similitudes. 102. b. 98. b verse. 22. 23.  
A lesson for women to learn, if they will not be suspected of whoredom. 100 a.  
To discover whoredom, it is needful to use subtility. 99 a  
What we must do, if we will avoid whoredom and adultery. 98. a  
They which give themselves to whoredom, seek holes and corners. 99 b  
Against such as bring reasons to mitigate the heinousness of whoredom. 69. a.    
Whore. 

The description of a whore and of her behaviour. 100 a  
A whore calleth even the very act of whoredom, by the name of love. 102. a.  
A whore compared to a deep ditch, and why. 477. b. and to a narrow pit.    
Whores. 

Means and ways to be kept from the deceit of whores and whoremongers. 73. a.  
Of unshamefast whores and their practices. 73. a. b  
That whores and whoremongers make no account to preserve life. 72. b  
Whores are as unsatiable as graves, and that they bring destruction, etc. 625. a.  
Against such as think it a trifling matter to keep company with knaves & whores. 103. a  
The chief remedy to avoid whores and uncleanness, what it is. 102. b.  
Against whores, and that there is nothing in the world so infective as they. 189. b.  
The mouth of whores compared to a deep pit, and why. 455 b.    
Whoremongers. 

That whoremongers are much worse than thieves, and why. 95. b  
Against whoremongers and adulterers. 25 a. b  
Of wicked whoremongers and their practices. 73. a. b  
The behaviours of whoremongers and harlots in talk and otherwise. 25. b  
Very sore comminations or threatenings against whoremongers. 94. b. 95. a  
Whoremongers stand more in fear of men than of God, and why. 99 a  
Whoremongers and drunkards aptly compared. 101. b.    
Wicked. 

Comminations and threatenings against the wicked. 284. b  
That the wicked is an abomination to the just, and of their reward, proved by examples. 598. b. 599. a  
In what respects the Lord is said to be far from the wicked. 317. b. 318. a  
That we ought to abhor and detest the manners of the wicked. 60. b. 61. a.  
The cursed estate of the wicked, and their end. 229. a. b  
That the wicked have used to belly those that have threatened them in the name of God. 262. a  
The goodly show of the wicked is nothing but vanity, etc. 129 b  
The wicked cannot be worthy of the blessed life, and why. 130. b  
There is no constancy in the mouth of the wicked, with a description what they are. 137. b  
The wicked compared to a strong and mighty tempest, and why. 155. b  
The rejoicing of the wicked when they come to the end of their desires condemned. 101 a  
That the wicked, though they be never so mighty, cannot exempt themselves from death. 187. a. b  
Why the wicked must needs perish in these sins. 136. a. b  
The wicked begin their hell in this life, and how. 136. a  
The restless estate of the consciences of the wicked, described by comparison. 152. a.  
The wicked are thought happy and blessed. 133. a  
The wicked are all of one mind and consent, but not in God. 101. a  
That the wicked seek one for another, and why. 101. a  
That the name of the wicked shall rot. 134. a  
Why the faithful should not be afraid of the wicked. 155. b  
That the fierceness of the wicked doth not long continue, is proved. 155. b  
The state of the wicked, notwithstanding their felicity, most miserable. 161. a  
The felicity of the wicked in this life. 161. a  
The wicked man compared to a hunter, and why. 209. b. 210. a  
Why and for what cause the wicked cannot speak well. 163. a  
God punisheth the wicked for the righteous. 173. a  
The prosperity of the wicked is not continual, and why. 169. b  
Of the works of the wicked, and that they come to nought 184. b  
Of the wicked and their works, whereby they deceive themselves. 184. b.    
Wickedness. 

Such as work wickedness closely, are most hurtful. 136. b  
The wickedness of the wicked, is his own fall, etc. 169. b. 170. b  
The wickedness of the wicked, cometh of himself. 169. b    
Widow. That God will stablish the borders of the widow, and what is the meaning of this word widow. 314. b.  
Wife. 

That a wife is the good thing of her husband, and why she is so called. 377. a. b  
A notable description of a good and virtuous wife, worthy to be read and followed 628. b. 629. a. b. 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636 a b. 637. a. b.  
For what causes a man should not esteem all the riches in the world so much as his wife. 629. a  
A virtuous wife compared to ships of merchandise. 630. b. 631. a  
That a wicked wife is the corruption of her husbands bones, and how. 203. a. b  
Notable and excellent doctrine concerning the plague of a brawling wife. 433. a b    
Wind. 

Ariotous woman compared to wind and oil, and in what respects. 541. a. b  
Who they be of whom it is said, They shall inherit the wind. 196. a. b  
In what significations this word wind is taken in scripture. 196. a.    
Wine. 

The danger of wine excessively taken, declared by a double comparison. 479 b. 480 a  
In what respects wine is said to be scornful. 405. b. 406. a  
The inconveniences which come from immoderate drinking of wine. 405. b  
The meaning of these words, Regard not thou the wine when it is red, etc. 479. a. b  
That wine is taken in scripture, for him that is addicted thereunto 406. a  
Why Kings. etc. are forbidden to drink wine. 625. b  
To what end God giveth us the use of wine. 405. b  
Against the often and excessive use of wine 405. b  
The necessity of wine, and to whom it must be given. 626. b. 627. a  
To what end wine must be given to them that have a heavy heart. 627. a. b  
Unto whom the giving of wine (spiritual wine I mean) doth belong. 627. b.    
Wisdom 

What kind of rest it is that Solomon attributeth unto wisdom. 285. b  
Of the wisdom of the prudent, and the effects of the same. 285. b  
how blessed they are which love wisdom, and of the contrary. 581. a  
Of the getting of wisdom, and who possess her. 56. b. 57 a. b  
After what three kinds of people wisdom crieth. 11. a  
The words of Solomon impugned, when he hiddeth us e●alt wisdom. 58. b  
The opinion of travelers into strange countries, concerning wisdom. 360. b. 361. a.  
That the wellspring of wisdom is like a flowing river, and how. 365. b  
That the wisdom of the heart is showed forth in the lips, and how. 337. b.  
The house of wisdom is in heaven about the throne of God. 116. a  
how and after what sort wisdom doth solace herself, and taketh her pleasure on earth. 113. a  
Wisdom compared to the great Lords of this world. 118. a  
The bountifulness of wisdom, and her liberality, set out by example. 124. b.  
We lose not our time, when we give ourselves to wisdom, and why. 124. b.  
Wisdom calleth us not to her banquet, after the manner of the worldly wise. 120. b.  
Wisdom doth not call us to her table, after the manner of Princes. 120. a.  
Of the wisdom of Solomon, and that all Kings, etc. aught to apply themselves thereunto. 1. a  
Solomon was a mirror of wisdom in his time. 1. b  
What kind of wisdom Solomon promiseth to teach us. 1. b. 2. a  
That wisdom is not a thing framed in the brain of men, etc. 44. b  
That wisdom is of one divine essence with God, etc. 44. b. 45. a  
Of many goodly blessings & benefits which come to us by wisdom. 43. b  
That wisdom is a tree of life: whereupon dependeth much goodly doctrine. 44. a  
The singular commodities that the faithful have in this life by wisdom. 47. a. b  
That there is a certain kind of wisdom which we must detest, and what it is. 35. b  
The wonderful works of wisdom described. 45. a. b  
That being void of wisdom, we do not live, but are in death, and why. 42. b. 43. a  
The words of Solomon impugned, saying, That length of days is in wisdoms right hand. 42. b  
Wisdom compared to a liberal rich man, Mark the circumstances. 43. a  
Wisdom compared to merchandise, and whom she is like, and not like 41  
What we must do, if we will not have wisdom complain of us. 13. b  
The wisdom of worldlings, and wherein it showeth itself. 20. b  
A reason of contraries, proving that the sweet voice of wisdom must be obeyed. 18. a. b.  
That wisdom is never idle, and how God worketh by the same. 10. b  
What we must do to increase in wisdom and learning. 3. b  
Wisdom compared to a strong man, and in what respects. 42. b  
How carefully and diligently we should seek after wisdom. 20. a. b  
That the word of God is perfect wisdom. 10. b. 11 a  
Our wisdom is to keep and to do the commandments of God. 134. a  
What we must do to live in the house, and eat at the table of wisdom. 120. b  
Wisdom and her house is spiritual, etc. 118. a  
Who are the maidens and damsels of wisdom. 119. a  
Why God hath imparted his wisdom to his Ministers. 104 a  
Whether wisdom crieth out for joy or for sorrow. 104. a  
God hath never purposed, nor ordained any thing in his eternal decree without wisdom, and how. 110. a  
Wisdom shallbe given, if it be asked in true faith. 114. a  
Wisdom will be here presently, without putting off till to morrow. 113. b  
As we must hear without delay, so we must persever to hear wisdom. 113. b  
What true wisdom is, and wherein it standeth. 127. a  
We have nothing except God give it us by his wisdom, and without it we are never contented. 109. b  
Wisdom is equal with God, and is of the same essence with him. 110. b  
The heavenly heritage cannot be taken away from the children of wisdom, etc. and why. 109. a. b  
Wisdom is the tree of life to them that lay hold upon her. 108. b  
Wisdom crieth by the voices of the Pastors of the Church. 104. a  
Wisdom is not without fear, nor fear without wisdom. 150. a  
Wisdom is always profitable, because it is always in season. 162. a  
What kind of persons are accompanied with wisdom. 165. a. b  
Wisdom worketh yet still, even as she did in the creation, and how. 112. b  
Wisdom hath not left off from her work, etc. notwithstanding man hath deserved otherwise. 112. b  
Of the generation of wisdom. 111. a. b  
The eternity of wisdom proved. 112. a  
The meaning of these words, Wisdom is set up from everlasting. 110. b  
The description of wisdoms eternal power. 109. b. 110. a  
The way to fill our treasures to the brim, is to love wisdom. 109. b  
The necessity of wisdom, even in worldly affairs. 107. a  
The meaning of these words, That our wisdom is in the only word of God. 110. a  
That wisdom is in GOD, unseparable from GOD, and consequently God. 110. a  
Wisdom loveth not in words, but in truth. 108. a  
The wisdom of God is his eternal son, and his word. 110. a  
The fruit of wisdom is better than gold, etc. and why. 108. b  
In what danger they are that contemn wisdom. 108. b  
That it is good and necessary to love and seek wisdom, and why. 108. a  
Wisdom wrought with God in the creation, not as an inferior, but as an equal fellow. 112. a  
To the attaining of wisdom, the fear of God is required. 105. b  
Reasons to prove wisdom better than precious stones. 105. a  
They that hate wisdom, love death, and why. 115. a  
What kind of bread & wine is dealt at wisdoms table. 120. a  
Who they be that have no fellowship at the table of wisdom, and why. 124. a  
Of the meats and drinks which wisdom giveth, of their use and abuse. 124. a  
It is not lawful for us to use wisdom, as the covetous use their riches. 124. b  
The fruits which proceed from the true wisdom of the heart. 135. a  
Worldly wisdom is nothing but rebellion, and why 135. a  
By wisdom and understanding we obtain life. 98. a  
The Church & household of God is the house of wisdom. 117. a  
how and after what sort the he use of wisdom is made ours. 116. a  
The next way to find wisdom, is to cleanse ourselves. 116 b  
how man is and is not of the house of wisdom. 116 b  
Of the seven pillars wherein the house of wisdom is set. 116. b. 117. a  
The contemners of wisdom, worse than bruit beasts. 115. a  
how and in what manner God hath ordained wisdom over his works as his inferior 110. b  
Wisdom must be sought by faith and repentance. 114 b. 115. a  
The substance and wealth of wisdom is eternal, and why. 109. a  
Wisdom is not a quality gotten by the industry and labour of men, and why. 114. b  
That we should be watchful after wisdom, is proved by a familiar comparison. 114. a  
how we may assure ourselves to be the children of wisdom. 113. b  
Of the highness of wisdom, and that it is to be wondered at. 484. a. b  
The wisdom of the heart will show itself in the face and outward parts. 470. b. 471. a  
To what end God giveth wisdom unto men. 585. b  
Of estimation proceeding and coming of wisdom. 205. a. b  
What our conversation ought to be, thereby to obtain wisdom. 246. a  
That wisdom resteth not in fanstes, & good intentions of men, etc. 471. a  
Of giving our hearts to wisdom, and how the same is done. 477. a  
What we must do, to enjoy the goodness and sweetness of wisdom. 489. a  
They that resort to the house of wisdom, do find the table thoroughly furnished. 118. a  
That it is not enough to know wisdom, if we do not find it. 489. a. b  
Why it may seem that there is neither goodness nor sweetness in wisdom. 489. a  
With what eyes it behoveth us to see the ways of wisdom. 477. a. b  
The eternity and everlastingness of wisdom, set out at large. 110. b. 111. a  
The meaning of Solomon in saying, And so make war with wisdom 419. b    
Wise. 

What wise man Solomon meaneth, when he sayeth, reprove the Wise. 402. a.  
What Solomon meaneth, by lodging among the wise. 320. a  
That it is better to be wise late, then never. 397. a. b  
That the wise are not like unto divers rich men, and wherein. 43. b  
That wise men live in riches & honour, and why. 43. a  
Of being wise in our own eyes, and of the contrary 35. b  
Who is wise indeed, and replenished with true wisdom. 139. b  
The number of wise men is very small, and almost none in this world, and why. 139. b  
The deeds of a wise man. 106. a. b  
Of such as are wise in their own conceit, and how they are taxed. 525. b. 526. a  
What wise man he is that scaleth the City of the mighty. 441. a  
Of sundry sorts of wise men, and who are reputed wise. 457. a  
That they which are truly wise, despise and reject the wealth of the world, etc. 275. b.    
Witness. 

That a false witness which speaketh lies, is one of the seven things which God hateth. 91. a. b  
That a false witness doth sin of set purpose. 499. b  
The malice of a false witness, is very detestable, and why. 500 a  
The danger that followeth the bearing of false witness. 91. a b  
Why God hath a false witness in horrible execration. 91. a. b  
A false witness compared to a hammer, a sword, and a sharp arrow, & how. 511. b. 512. a  
Why many weigh not much to bear false witness. 403 b  
The damnableness of a false witness. 404. a.  
That the false witness deserveth death. 512. a.  
That a false witness shall not be unpunished. 383. a. b. 386. b. 387. a  
Who it is that is a false witness, and deserveth that name. 91. b  
That a false witness hath neither love, faith, nor religion, etc. 444. a.    
Witnesses. 

Of false witnesses, and what they seek. 277. a  
Of most profitable witnesses, and who be such. 277 a  
The way to show ourselves true witnesses. 276 b  
False witnesses compared to gluttons and drunkards. 404. a  
That of our own nature we are all false witnesses, and why? and what we must do to amend this. 257. b  
What we must do, if we will not be of the number of false witnesses. 444. a  
A threatening against false witnesses, and what we have to learn thereby. 444. a. b.    
wives. 

Against brawling and contentious wives. 390. a. b  
Exhortations unto wives, concerning their duties. 377. b  
A lesson for wives to hear and bear away. 202. b. 203. a  
Necessary lessons for wives, concerning their duties. 181. a. b  
Of the duties of husbands to their wives. 78. b  
how to tame wild wives, and make them love their husbands company. 78. b  
The duties of wives tenderly loved of their husbands. 78. b. 79. a  
What such wives as desire to have a good name should do. 100 b    
Woman. 

A contentious woman compared unto a continual dropping rain, and why. 540. b  
To what end the woman is given of God unto man. 540. b  
A woman is the principal temporal riches that a man can have. 391. a. b  
The danger that followeth by letting a woman have her wil 628. b  
Of the excellency and preciousness of a virtuous woman 628. b. 629. a  
A notable and excellent description of a virtuous woman, & a pattern for all women. 628. b. 629. a. b 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636. a. b. 637. a. b  
Much notable doctrine for a woman to consider and carry in mind. 202. b. 203. a  
An angry woman compared to a wilderness, and why. 439. a  
What Solomon meaneth by the strange woman. 478 a. b  
That God praiseth and loveth the virtuous woman, and how. 638. b    
Women. 

A natural vice in women to be riotous, and the mischief of such. 541. a  
What kind of women Solomon calleth strange women. 79 a. b  
The meaning of these words, Give not thy strength to women. 625. a  
how the women of this age should learn to be wise. 253. a. b  
What strength Solomon requireth of women. 202. b  
That wise women are very scant, and hard to find. 253. a  
What kind of women they be that have laid a good foundation. 254. a  
earrings of great antiquity with maidens and women, and yet at this day used. 508. a. b    
Word. 

What preferment the word of God ought to have, and why. 402. b  
The meat of our souls is the word of God, etc. 536 b  
True wisdom is taught by the word of God. 134. b  
That the administration of the word is very necessary, and why. 457. a  
That we must follow rightly the word, if we will live, etc. 437. b  
The cause why the word of God is despised, and of none account. 437. b  
Nothing can assure us that we do well, but only God's word. 437. a  
The peculiar works of Gods holy and blessed word. 224. a. b  
To what end the word of God is compared to gold, silver, etc. 417. a  
That the word of God speaketh to the world after divers sorts, and how. 239. b  
The word of God, the principal rod to deliver children from hell. 470. a. b  
They that have a reverence to the word, maintain the ordinance, and establish the government of wisdom. 111. a  
Of the spiritual sword of God's word, and against whom it must be used. 487. a  
The word of God maketh man quick, and lively, etc. 425. a  
To what end the word is preached unto us. 473. a  
That nothing is more precious than the word of God. 417. a  
The word of truth is the seed of life. 144. b.  
The despising of God's word, is the cause that the world is so evil governed, etc. 106. b  
The word of God ought to be continually in the mouth of man, and why. 162. b. 163. a  
The word and Sacraments, compared to victual and wine. 118. b  
The word of God interlaced with sundry devices of men. 606. a  
The reward of such as put any thing to the word of God. 606. b  
That we must not mingle any thing with God's word 605. a  
Why God biddeth us to put nothing unto his word, nor take any thing from it. 605. a. b  
The excellency, preciousness, and pureness of the word of God. 604. a b  
That the word of God is the knowledge of saints, and for what causes. 600. b  
The commendation of a good word, spoken in due time. 311. b  
joy attributed to the word of God, and taken away from the word of men. 312. a  
That there is no evil, but that which is committed against the word of God. 71. a. b  
That the word of God ought to be the rule of our life, etc. 70 b. 71. a  
Few hear the word of life, and less receive it. 59 b  
That the word of God is not directed but unto his children. 59 b  
Why the word of God serveth the wicked unto their condemnation. 59 b  
The word of God is the right entry to come to true wisdom. 397. a  
That there is none other means to be wise, but by the hearing of God's word. 41. a  
That the word of God is the only key of the kingdom of heaven 18. a  
In what manner we ought to receive the word of God our Father. 19 a. b  
That the word of God is perfect wisdom. 10. b. 11. a  
Without hearing the word of God, no man can be wise. 4. a  
That they which obey God's word have a blessed life, and how. 92. b. 93. a  
Of obedience to the word. 93. a. b  
They that are attentive to the word of God, to execute that wherewith they are charged, are the maidens and damsels of wisdom 119 a  
The way to forsake fools, is to be instructed in the pure word of God, etc. 121. a  
Wisdom and knowledge proceedeth from the word of God. 98. a  
The wicked by contemning the word, work the destruction of their own souls. 97. b  
Who they be that find the word of God troublesome and hard, etc. 105. a  
That the word of GOD is our only wisdom and knowledge. 106. b  
In what danger they are that contemn the word of God, which is the true wisdom. 108. b  
The wicked which despise the word, have filthy and polluted mouths. 163. a  
The desert of such as make no account of Gods holle word. 102. b    
Words. 

When and in what exercises we must take heed to use many words. 147. a  
What words they be from whence joy doth proceed. 311. b  
solomon's meaning in this sentence, The words of a man's mouth are like deep waters. 36. a. b  
The meaning of these words, A wise man seethe the plague, and hideth himself. 447. a. b  
The singular commendation of words spoken in their due place. 507. b. 508. a  
The danger of sweet words compared to a honey comb. 339 a  
Of three several titles and properties ascribed and given unto fair words. 339. a. b.  
Of wicked words which point after two sorts, and how. 216. b  
Who they be, whose words are compared to piercing sword. 216. b  
Of the words of false Prophets, and how dangerous they be. 216. b. 217. a  
That the words of the foolish are like pricking sword. 216. a. b  
Of the words of men, and what joy they minister to the sorrowful. 224. a  
What kind of wicked persons abound in words and that we must avoid them. 147. a  
That our words must be as clean as water, etc. 365. b.    
Work. 

A comparison of the ox, teaching us how we should be occupied at our work. 257. a  
That God is always at work, and that nothing is done but by him, etc. 329. b. 330. a.  
Of the work of the righteous, and the wicked, with the fruits of them both. 143. a.  
That we ought to tie ourselves to our own, and not to meddle with others work and office. 208 b.    
Works. 

That we must commit our works unto the Lord, and of such as have, and have not. 323. b. 324. a  
Against works of supererogation of Monks and Nuns. 605. b. 606. a  
Of works of supererogation excluding the grace and mercy of God. 63. a  
Against such as would win paradise by their works. 49. a  
Against such as have the goods of this world, and yet do no good works, a heavy sentence. 129. a  
Outward works are certain fruits conceived in the heart. 134. b  
Why we regard not to follow the works of the righteous, albeit they bring life. 143. b  
Against deserving by works. 144. a. b  
We deserve not by our works that God should favour us, or hold us in his grace, and why. 114. b  
Life cometh by promise, and not by works 114. b  
An objection of works, said to have the power of saving with an answer thereunto. 129. a  
Good and comfortable doctrine concerning good works. 129. a  
Against righteousness of works, that they deserve not life before God. 167. b  
Of works both good and bad, and the spring from whence they issue. 171. a  
Why the works of the righteous are compared unto fruit. 197. a  
Of good works, and that they are necessary. 201. a  
That we shall receive according to out works. 451. a. b  
Out works, good or bad, compared unto seed, and why. 451. a  
Against the doctrine of good works, as the Papists maintain them. 247. b  
That our perfectest works are not such as they ought to be, etc. 639. a.    
World. 

That all the world almost goeth to damnation, and why. 342. b  
The world desireth things that are glorious. 125. b  
We are passengers and Pilgrims in this world, and what we ought to do. 125. b.  
Against the world, and the vanities of the same. 155. a  
The world deceiveth them that put their trust in it: this is proved. 155. a  
With what vices the world is replenished. 163. a  
The blindness of the world in judging of things amiss. 201. b. 202. a  
That we must dwell with them which are of the world, and how. 224. b  
In what things fleshly men of the world do delight most. 416. b.    
Wrath. 

Wrath allowed in kings, and in what respects. 333. a  
The wrath of kings compared unto messengers of death. 333. a. b  
That a fit answer putteth away wrath, and what this soft answer is. 289. b. 290. a.  
The meaning of these words, A wise man turneth away wrath. 585. a  
What wisdom that is which we must use to pacify the wrath of kings, etc. 333. b  
Of slowness to wrath, and that there resleth great wisdom in the same. 281. a b  
Of wrath, and that they know not GOD, which do use it. 280. b. 281. a  
The issues or fruits of wrath set forth by two fine comparisons. 623. b. 624. a  
That wrath in a magistrate is lawful, and how. 215. a  
The wrath of a fool compared to a heavy stone, and to sand. 534. a. b.    
Wrong. 

Against doing of wrong, and why we ought to abhor the same. 9 a  
Of wrong diversly and sundry ways done. 49. a. b. 50. a. b  
Why Solomon setteth mercy against wrong, and what we have to learn thereby. 284. a.  
Of double wrong done to the poor and needy. 284. a  
Of wrong done to our neighbours, and how God esteemeth of the same. 283. b  
Wherein wrong consisteth, and when it is committed. 283. b  
That wrong is most commonly done unto the poor, and why 283. b  
That the wrong done to the poor, turneth to God's dishonour. 283. b  
That the number of them which do wrong to the needy, is very great. 284. a.     

Y.  
Young. That young people must be diligently seen unto, and why. 99 b.  
Youth. 

The charge of such as have the government of youth. 311. b  
Youths that make no account of instruction, reproved. 56. a  
A lesson for the youth of these days, by the example of Solomon. 55. b  
The opinion of the greatest part of youth having rich parents. 346. a. b. 347. a  
What behaviour is required of youth towards their elders. 343. b  
A lesson for youth to learn for the avoiding of whoredom. 99 b  
The danger ensuing liberty and looseness in youth. 414. a  
What government we must use to rule youth withal. 414. b.     
FINIS. Gathered by Abraham Fleming.   

A familiar exposition of Michael Cope upon the proverbs of Solomon.  


1 THe parables of Solomon the Son of David king of Israel. 2 To know wisdom & instruction, to understand the words of knowledge. 3 To receive instruction to do wisely by justice and judgement and equity.  
THe parables etc. The Lord appeared 
1. King. 3. 9  in Gibeon to Solomon in a dream by night: and God said, ask what I shall give thee. And Solomon said, give therefore unto thy servant an understanding heart to judge thy people, that I may discern between good and bad. And GOD said unto him, because thou hast asked this thing, etc. Behold I have done according to thy word: lo I have given thee a wise and an understanding heart, so that there hath been none like thee, before thee, neither after thee shall arise the like unto thee. Through this wisdom and understanding he judged the people of Israel of whom he was feared. By this self same wisdom he spoke three thousand parables: as it is written. This was whiles he was king over Israel, that he used such wisdom in doings and sayings: even whiles he 
1. King. 4. 32  was a peaceable king, according to the promises of God. Behold, a son is borne unto thee, which shallbe a man of rest, for I will give him rest from all his enemies round about; therefore his name is 
1. Chro. 22. 9  Solomon: and I will send peace and quietness upon Israel in his days. All kings, Princes and Magistrates, should here learn whereto they ought to apply their understanding, and what they should flee and hate.  
To know, etc. Albeit we are not kings, neither worldly princes, nor have public charge, yet ought we to follow the wisdom of goo● Kings and Princes, as they are given us of God for an example. And forasmuch as we have not at all times wise superiors, as experience teacheth, yet have we need at all times to be wise, unless we will perish with the foolish. For neither the folly of the great or small shall excuse us to be culpable of damnation, if we follow it and delight therein. And therefore Solomon was not only content to be as a mirror of wisdom to those of his time, but would also profit all ages, so long as the world should last: and to this end hath he written these notable proverbs and excellent sentences, profitable to teach one to govern himself wisely in all holiness and honesty, in all righteousness and innocency, in all modesty and sobriety, in the faith and fear of God, as it shallbe known in hearing and reading them. But to make us more attentive and diligent to read and hear them, and to print them in our memory, to delight also in speaking of them, chief to the instruction of the ignorant: he at the beginning showeth us wheretoo and to whom these sentences do serve. If we were not very dull & blockish, we would greatly desire to be adorned with these virtues.  
Wherefore we must neither be deaf nor negligent, but ready and diligent to hear the proverbs of king Solomon, whereby he promiseth to teach us first wisdom: not the wisdom of this world, neither 
1. Cor. 2. 6.  of the princes of this world, which perish. Such wisdom is foolishness before God, who gave Solomon this wisdom which he teacheth by these proverbs. If then we learn them truly, and delight in that which they teach, we shallbe endued with heavenly wisdom. The which as it is and hath been ever one, so let us not think that Solomon doth teach any new thing: for it is said, Ye shall put nothing unto the 
Deut. 4. 2.  word which I command you, neither shall ye take aught therefrom etc. The wisdom then that he teacheth us, is to cleave fast to the word of God, in walking after his commandements. It is that wisdom, which Moses taught the children of Israel in the same place 
Deut. 4.  saying: behold, I have taught you ordinances and laws, as the Lord my God commanded me, etc. But here it might be said that Solomon needed not to have written, seeing Moses had before already written, and that he teacheth no other wisdom, but that which Moses taught. It may be answered, that that which Moses hath briefly and obscurely taught for the capacity of the people, Solomon dilateth and amplifieth, and therein he serveth as an interpreter to Moses. But it may be said again, if Solomon do teach no other wisdom, than that which Moses taught, that he teacheth not jesus Christ, who of God is made unto us wisdom and righteousness: and 
1. Cor. 1. 10.  therefore his doctrine appertaineth nothing unto us, which should regard to know nothing but jesus Christ, and him crucified: I answer, that Moses hath spoken of jesus Christ. If you had believed 
john. 5. 46. Gal. 3. 24.  Moses, you would also have believed me. The law was our schoolmaster to bring us to Christ, etc. But Solomon teacheth not only the law, but also faith: and setteth forth unto us divers promises of GOD, and consequently he teacheth us jesus Christ, of whom also he was a figure: for all the promises of God are yea, and Amen in jesus Christ. Wherefore when we hear the proverbs 
2. Cor. 1. 20.  of Solomon, let us not think that he will lead us only to do the works of the law outwardly▪ but that chief he tendeth to frame our manners to the fear and reverence of God, the which is not done without faith.  
Secondly, he promiseth us Instruction. Whereby we should know what to do and what to eschew, for to live in this present world soberly, righteously, and religiously: the which instruction is not only in words, but also in temptations and afflictions. Whereupon it followeth that Solomon being on earth, spoke not 
Deut. 8. 1.  earthly, but heavenly: for we can have no instruction, unless God speak to us from Heaven, as Moses doth show it very well. Out of Heaven he made thee hear his voice to instruct thee, etc. 
Deut. 4. 46.  Wherefore, if we be given to earthly and worldly things, and persevere therein, we cannot receive instruction. It is then needful for us to withdraw ourselves from the desire of worldly things, and that by the means of God's grace. For S. Paul saith, For the grace of God that 
Tit. 2. 11.  bringeth salvation unto all men, hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live soberly and righteously and godly in this present world.  
Thirdly, he promiseth that we shall have knowledge and understanding in the law and word of God: the which only is our knowledge and understanding. It is said also in john, And hereby we are 
Deut. 4. 8. 1. john. ●. ●.  sure that we know him, if we keep his commandments. This knowledge ought to be greatly esteemed of us, as jeremy admonisheth us thereto. Let not the wise man glory in his wisdom, etc. But let him that glorieth, glory in this, that he understandeth and 
jer. 9 23.  knoweth me. Thorough this knowledge we differ from brute beasts. We ought then to give good heed to these sayings of the wise 
Psal. 32. 9  man: Fourthly, he promiseth us Instruction to do wisely, that is to say, that by his sayings we shall learn to be well ruled and governed, and also that willingly we shall hear those which show us our faults: and chief those which are expert and wise, which know how to reprove, and use it in time and place: that by their correction we may amend our life and become wise. And by these sentences he laboureth to withdraw us from death, wheretoo the obstinate and stubborn are bend. Or despisest thou the riches of his 
Rom. 2. 4.  bountifulness and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? etc. Finally, they serve so to frame our hearts, that we should delight to give to our neighbours that which is theirs, to suffer no man to do them wrong, and to govern us in such wise that no man find in us any thing worthy of reproof or blame. We learn then by these words to do well to all men, to hurt no man, and to be a good example to our neighbours and not offensive unto them. And herein we begin a blessed life, and to possess the kingdom of heaven, wherein is our abiding: but those which do the contrary, begin even now their hell. As far as we can hitherto see, these sayings learn us to fear and serve God, and to agree with our neighbours, and accomplish our salvation.   

4 To give unto the simple sharpness of wit, and to the child knowledge and discretion.  
After that he hath showed whereto these sentences serve, he now declareth to whom they are profitable: & continueth furthermore in showing what profit cometh of them. By the simple he understandeth those, which neither have wit nor wisdom to govern themselves, nor yet can discern good from evil, to do the one, and fly the other: and so are easily to be deceived, and may sooner be persuaded to follow wickedness than righteousness, to choose rather that which is hurtful unto them, than their profit. We are all of this nature, if we be left unto ourselves. Adam hath well showed it unto us, and not only 
Gen. 3.  showed, but also from him, as from a spring hath this simplicity flowed into all mankind. But although it be natural and come by succession, yet if we persevere therein, we shall not be excusable: but as by it we shall have followed wickedness and chosen our hurt, even so by it shall we miserably perish with the wicked. For sith that God doth teach us by his word, to take heed from being seduced, in giving us warning of the crafty inventions and enterprises of Satan, of the deceitfulness of the world, & the alluring of our own concupiscences, and offering us his help, favour, and grace: there is no fault then but in ourselves, that this hurtful simplicity is not taken from us, and that we have not this sharpness of wit, knowledge and discretion, which the wise man promiseth unto the simple, which apply and study his sayings with all their heart. When he maketh such promise, we must understand that it is not good to be simple, as are those, which S. Paul speaketh 
Rom. 16. 18.  of, that suffer themselves to be deceived with false teachers. Yet he meaneth not that we should forsake simplicity, but so far as it proceedeth of our naughty and corrupt nature, and that through this corruption it is accompanied either with malice or ignorance, or else with them both. Such simplicity as is joined with wisdom and knowledge, whereby a man fleeth all evil with all his might, is much commendable. 
Ephe. 4. 18.  Herewithal it behoveth us to be beautified, as S. Paul exhorteth us. But yet I would have you wise, unto that which is good; and simple concerning evil. And, Be not children in understanding, 
Rom. 16. 19  but as concerning maliciousness be children, but in understanding, be of a ripe age. And the child. Forasmuch as the younger sort are 
1. Cor. 14. 20  commonly simple, Solomon joineth them together, and promiseth that if they give good ear to his proverbs, they shall obtain knowledge and discretion. He setteth knowledge first: for without it children become stiff-necked, following their fancies, affections and lusts, not regarding what shall happen thereof, neither commonly are constant: but are now of one opinion, and by and by of an other: now will they one thing, and immediately after the contrary. But when Solomon spoke of children, promising them knowledge and advertisement, he had not respect only to the age, but to the understanding. So, of what age soever we be, if we be void of all knowledge and discretion, it is very needful for us to hear the sentences of the wise man, and all such like doctrine: and chief to be attentive unto the doctrine of the Apostles, 
Ephe. 4.  &   

5 A wise man shall hear and increase in learning: and a man of understanding shall attain unto wise counsels. 6 To understand a parable, and the interpretation, the word: of the wise, and their dark sayings.  
As the proverbs of Solomon are necessary and profitable to the simple and to children for their well framing of their hearts, and right directing of their ways: so are they to the wise, for the increasing of their wisdom and further knowledge. Whereby it appeareth that not the simple children ought to be the scholars & disciples of Solomon, but also the wise. Those than which count themselves so wise that they think they have no need to learn, & therefore contemn both preaching and reading of the holy scriptures: not only are void of wisdom, but also as much as in them is, they make the holy Ghost a liar, which hath spoken by the mouth of Solomon. And that we be not of the number of such people, let us be continual scholars of our God, and do after the counsel of S. james. If any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth 
jam. 1. 5.  no man, and it shall be given him. So doing we shall increase in wisdom and learning: for to him that hath, it shallbe given, and he shall abound, & from him that hath not, even that he hath, shallbe taken away. And a man of vanderstanding. To the end that we should be more diligent upon doctrine and never to wax weary of learning to understand more perfectly the truth, Solomon showeth us what profit cometh thereof, besides that which he hath declared already in saying, And a man of vanderstanding shall attain unto wise counsels. As Solomon hath not asked worldly riches, neither the pleasures and desires of the flesh▪ but hath asked wisdom and prudence, to govern both him and his people: so also he promiseth not to the man of understanding that he shall have temporal goods, and that he shall live at ease in this world, but he promiseth him wise counsels: the which he expresseth by a word that signifieth diligence and sharpness of wit to govern. Therewith shall those be endued, which being wise and learned do always pursue more and more to profit in the knowledge of the truth: for they shall know how to moderate and rule both themselves and their own affections, and to keep them under that they do not reign: and also shallbe fit and meet to show others the way to do the like. Hear we are taught what the governors both of the Church and Common weal ought to be: to wit, that such should be ordained, which both love the truth, and are exercised therein. We learn also that after we have heard and known, we must not be idle, but bring forth fruits. Moreover, 
Mat. 7. 24.  that without hearing the word of God, no man can be wise, neither profit himself nor any other, and that they which do not govern themselves after the word of God, must needs be ignorant & blind, 
james. 1. 22.  and fall into many vices: that they are not only unprofitable, but also hurtful to themselves and to their neighbours.  
6 To understand. Solomon hath already counted unto us many fruits, which they receive that apply their wits to his sentences: but yet there he setteth forth unto us, four. The first is, that we shall understand the notable and excellent sentences of those which have spoken by figures and similitudes, to make them of more authority and estimation, and that men should be more diligent to search out the meaning of them, and that they might be hid from them which are blind of understanding, and that seeing, they should not see etc. The second commodity which they receive, is to interpret and to expound these notable and excellent sentences to the edifying of the Church: that the rude and ignorant might know so much as is expedient for their salvation. The third is, to judge and discern the words of the wise, from those of the foolish, the which oftentimes have a fair show of wisdom and holiness, and seem at the first sight to please God: albeit they be abominable to him. The sayings of the wise, as of Moses, of the patriarchs, and Prophets, and other holy men be not of any great outward show, and yet for all that be not less pleasing unto GOD: for though they be uttered by the mouths of men, yet are they nevertheless the words of God: the which those may judge that give good ear to the proverbs of Solomon, and such like doctrine. Many are deceived through the fair show of men's words, and therefore we must know the word of God, and not to behold only with other men's eyes: that in no wise we be deceived with the fair show which properly belongeth to false Prophets and teachers, of whom jesus Christ commandeth us to beware. The fourth is, to understand that which the wise have 
Math. 7. 1●.  spoken darkly, as when they have spoken of God's providence, of predestination and election of saints, of reprobation and rejection of the wicked, and such like matters, which are all obscure and dark unto the wicked, who judge all things to come to pass by chance, albeit they are governed by the counsel and providence of God. But let us mark, that when Solomon doth attribute, all these fruits to his notable proverbs, he meaneth not that all they which become attentive to them, are perfectly partakers of all these fruits. For it is written. We know in part, & we prophecy in part: But when that which is perfect 
1. Cor. 13. 20.  is come, then that which is in part, shallbe abolished. Again, Now we see through a glass darkly: but then shall we see face to face. Even so these fruits are the gifts of God, who doth distribute them as 
1. Cor. 12. 8. Ephe. 4. 11.  seemeth him good.   

7 The fear of the Lord is the beginning of knowledge: but fools have despised wisdom and instruction.  
Because that in the beginning of the tenth Chapter there is written, The proverbs of Solomon, as if it were the title of the book: some judge that that which is written from this place thither, is the preface of the book, the argument whereof is gone before, to show us wheretoo these do serve, and to what persons they are profitable. In this preface he useth general exhortations, he promiseth, and he threateneth and commandeth, and maketh as it were an exposition of the ten commandements, commending unto us the true wisdom, the fear and service of God, the obedience towards parents, the labour of the hands, the eschewing of excess, & worthiness of marriage.  
7 The fear of the Lord. In the beginning of this preface, he teacheth us the way to attain unto true knowledge. For as the true knowledge wherein we must glory, is to know God, when being instructed 
jer. 9 24.  in his law, we delight to follow it: even so we must understand that the fear of the Lord whereof Solomon doth speak, is an humility and reverence, whereby we may tremble at the word of God: not that we should mistrust his goodness, but diligently to beware from displeasing him, & to endeavour ourselves to do such things as please him. This is the fear which the angel doth attribute unto Abraham. This is the fear that God requireth of his people. This fear is 
Gen. 22. 12. Deu. 10. 12. Deu. 4. 10.  of Moses called, wisdom &, understanding. Solomon then hath drawn this from Moses, when he said, The fear of the Lord, etc. It might also be said, that the fear of the Lord is the chief part of 〈…〉: for if in all our doings we have not this fear, we know 〈…〉, we are void of wisdom and understanding, we are like unto 〈…〉, rude, foolish and blind beasts. Moses doth show it us, when 〈…〉 ●oueth the people of Israel which were without fear, saying un 〈…〉, They have corrupted themselves, etc. The word also which 
Deut, 32. 5.  〈…〉 useth, doth signify beginning, and principal part. This fear 〈…〉 both with the love of God, and of his word, as Moses doth 〈…〉 us in that place which we alleged even now: likewise in the 29. 〈…〉 the 6. the holy Scripture doth often allure us to this fear, to 
Deut. 10. 12. & 29. & 6.  〈…〉 that learning to behold our frailty and weakness, we might 〈…〉 ourselves, and lean more strongly to the only mercy of God, 〈…〉 submitting ourselves unto him, with humility and earnest de 〈…〉 ●holy to obey him. Such manner of fear leadeth us to repentance, 〈…〉 doth so astonish us, that we feel how God is angry with us for 〈…〉 sins: and albeit this fear doth beat us down in ourselves, yet doth it make us certain and assured that God is merciful unto us. This is the fear which Solomon doth here teach us, as we may 
Psal. 51. 19 isaiah. 66 2.  understand by the word knowledge: for we have no true knowledge, unless we know God: and we know him not, unless we do love him, and be assured of his goodness towards us. This is not then that fear whereof S. john speaketh, There is no fear in love, but perfect 
1. joh. 4. 18.  love casteth out fear. etc. Wherefore the Papists have here no foundation of their doctrine, or rather of their false opinion, whereby they labour to cause us to be still in doubt, whether God doth love us or not. etc. For if we fear God, we know him: if we know him, we love him: & if we love him, we are sure he loveth us: for we can not love him 
1. joh. 4. 1●.  first. Herein is love, not that we loved God, but that he loved us. etc. If we know God truly to be such, though there were no hell, we would fear more to offend him, than to suffer any kind of death. But fools have despised wisdom. He maketh here an Antithesis, comparing foolishness with knowledge: & the disdain of wisdom & instruction, with the fear of the Lord, of whom we receive all wisdom and instruction: wherein he teacheth us who are those fools of whom he speaketh: that is to say, those that are naked & void of the fear of God, wherein they are holden by wisdom and instruction, without the which fear they are corrupted and given up to all wickedness, in forsaking GOD whose wisdom and instruction they despise. As it is said of the children of Israel: They have corrupted themselves 
Ps. 14. 1.  towards him, by their vice. etc. And as David saith, The fool hath said in his heart, there is no God, they have corrupted and done an abominable work. Here we hear that the wisest of the world are reproved of foolishness, and that rightly: for they trusting and boasting in their wits and understanding, in their reason and fancy, no● esteeming heavenly wisdom, neither holy instructions, whereby they should know God, and be kept in his fear, do give themselves to humane sciences, some to occupations, other some to merchandise, and some topollitike government: the which things albeit they are good, because they proceed from God, yet thorough the folly and malice of men which regard not to know God, but only their own glory or profit, are so polluted and corrupted, that they are filthy and abominable before God. And therefore he threateneth by his Prophets to destroy the works of such things. Furthermore, Solomon doth show 
Esa. 3. 2 & 29. 14.  us that these fools well deserve grievous punishment, seeing they are accustomed to this contempt, and given up thereto, the which he sigfieth when he useth the Pretertence of a verb, saying: they have despised. Also we may learn that God is long suffering, when he punisheth 
Ro. 2. 4.  not the fools immediately: but if they do not return unto him by repentance, his long tarrying will be surely recompensed. Despisest thou the riches of his bountifulness, and patience, and long sufferance. etc.   

8. My Son, hear thy Father's instruction, and forsake not thy Mother's teaching. 9 For they shallbe a comely ornament unto thine head, and as chains for thy neck.  
Albeit we have never so good doctrine taught us, and that we be advertised of the vices that are daily committed in the contempt thereof, yet are we not once moved to follow good doctrine, neither do we mind so much as once to withdraw us from such vices, though they direct the word of God to our person, and that by admonitions, & exhortations, by promises, forbiddings & threatenings they allure us to do well, & labour to withdraw us from evil. Therefore Solomon desiring to move us to goodness, & to turn us from evil, after the doctrine and advertisement of the despising of fools, directeth to us his words, exhorting, promising, forbidding & threatening. The exhortation is, My son, hear. etc. In this exhortation, to the end he would be heard with more reverence and fear, he speaketh as the father to his child. Hear we may say that Solomon speaketh in the person of God, who is the only father of all; or in the person of the Pastor & teacher 
Mat. 25.  of the Church, who calleth those his children which he instructeth & teacheth, because he begetteth them to God, & to his Church through the word. David useth this manner of speaking likewise doth S. Paul and S. john. Therein they attribute nothing to themselves, neither by any means do derogate from the fatherhood of God: for it hath pleased God to make them partakers of this honour, when he doth use them as instruments to increase his Church, and to beget him spiritual children. Wherefore, Solomon doth move us to obey God, who only is our father & instructor, as it hath been already treated of in the 2. verse. And when he calleth us to hear, he requireth also obedience, which we must yield, if we will be accepted of God for wise: otherwise we enter into destruction with the foolish. For the word which Solomon useth, doth not only signify to hear, but also to obey 
Mat. 7.  and follow. It behoveth us then not only to give our outward hearing to this instruction, but also our hearts, that we understanding how healthful it is for us, may follow it with true and continual repencance, detesting evil, & loving good with all our desire. And forsake not. When Solomon addeth this, he giveth us well to understand that he doth not only allure us to hear, but to obey. And therewith immediately he answereth to a question which might be made: to wit, How shall we hear God, seeing he is an invisible & incomprehensible spirit? He giveth (I say) the solution, admonishing us not to forsake the teaching of our mother. As if he did say, if you will hear God to instruct you, be obedient to the Church, wherein he doth beget you, and teach you by the ministery of his Apostles and Prophets, of his Evangelists, Pastors and Doctors. Furthermore, we must understand, that God calleth all them his children, which he exhorteth by his word, and giveth them to his spouse, which is the Church, to be taught: for the Church is the pillar and strength of truth: not the popish Church, which doth reject the word of God, and not acknowledge jesus Christ for head, but Antichrist and the enemy of God. But forasmuch as we ourselves cannot discern the Church of the wicked from that of the faithful, we must ask of our heavenly Father, the spirit of wisdom and discretion, and undoubtedly, he will give it us. For they shallbe. After the exhortation, he putteth the promise, by 
Mat. 7. 9  a figure and similitude: as if he did say, like as the worldlings delight to behold a person decked and trimmed with gorgeous attires, and precious jewels hanged about the head and the neck, which are the parts most seen, because they are most apparent; and the person so decked is not ashamed to be seen, but desireth to be seen: even so, my son, if thou be truly decked with the fear of the Lord, and with his knowledge, and dost willingly receive his instruction, and that thou desirest gladly to be taught in the congregation of the faithful, thou shalt be acceptable and pleasant before God, and his Angels, before his elected and faithful, and thou shalt not need to doubt to present thyself before him and his, neither needest to fear to be refused of him, no more than the well beloved, pleasing and acceptable Wife is refused of her husband, but shalt be assured to obtain of him joy and prosperity, and all felicities in the life everlasting: for he which promiseth, is true. Wherein we have first to note, that albeit Solomon doth here use a similitude taken of the manners of the worldlings, yet his meaning is not, that it is lawful for us outwardly to deck ourselves with sumptuous and precious things, wherewith to please men: but contrarily we must follow the doctrine of the Apostles. For as our Saviour 
1. Tim. 2. 1. Pet. 3. Luk. 18. 2.  compareth God unto a wicked judge, and yet it is not lawful to say nor think that God is wicked: even so if Solomon compare the spiritual gifts unto worldly ornaments; it is not to say, that it should be lawful for us to follow the custom of the world in outward ornaments. True it is, that the wearing of gold and precious stones, and other ornaments is not altogether and utterly forbidden, seeing that it is indifferent: but it is not forbidden, in so much as all they which deck themselves sumptuously, are almost all led with too much desire to be seen: and are commonly given to superfluity & excess, to unshamefastness and immoderateness, to ambition and pride. And forasmuch as women are most spotted with this desire to be seen in gorgeous apparel, S. Paul and S. Peter direct their words to them. Secondly, because that God commanding father and mother to be honoured, adding thereto a promise, thou shalt live long upon the earth: some, because that this promise, for they shallbe, &c. is placed immediately after the exhortation to hear instruction, would have the said exhortation taken more simply: to wit for the commandment to obey unto carnal fathers, unto whose charge the government of their children is committed, and that the children learn to be obedient to their parents, & should not think that they are able to rule themselves. There are two reasons that cause me to dissent from this opinion. The first is, that in this same preface, the 6. chapter, he giveth commandment to obey father and mother: the second is, that after he hath admonished and advertised us of the fear of the Lord, & of his knowledge, by this exhortation, he showeth to us by what means we may attain thereto, and be kept therein: to wit, by hearing and obeying.   

10 My Son, if sinners do entice thee, consent thou not. 11 If they say, Come with us, we will lay wait for blood, and lie privily for the innocent without a cause: 12 We will swallow them up alive like a grave even whole, as those that go down to the pit: 13 We shall find all precious riches, and fill our houses with spoil: 14 Cast in thy lot among us: we will all have one purse. 15 My son, walk not thou in the way with them: refrain thy foot from their path. 16 For their feet run to evil, and make haste to shed blood. 17 Certainly as without cause the net is spread before the eyes of all that hath wing: 18 So they lay wait for blood & lie privily for their lives. 19 Such are the ways of every one that is greedy of gain: he would take away the life of the owners thereof.  
After the promise, for our better advice, and to show us how we should not despise wisdom and instruction, he giveth us a prohibition, wherein he showeth a great fatherly care, saying: My son, if sinners etc. Albeit that of our vicious and corrupted nature through the sin of Adam, we all are sinners: yet God of his grace & mercy doth not impute to his elected and faithful (which are his children) their sins: and therefore the scripture doth not call them sinners, but holy and 
Rom. 1. & 1. Ephe. 4. 1. Pe. 4.  righteous. Those are sinners of whom it is spoken, Such were they which perished by the flood, as may be seen in Genesis, and so were they of Sodom. Our Saviour meaneth both the one and the other, 
Gene. 13.  saying, they did eat and drink. etc. Solomon would not have us to consent to the persuasions of such kind of men, whereby they labour 
Luke. 17. 27.  to draw us to do as they do, and to make us their like and companions. It is not then without cause why he giveth us such a prohibition: as we shall see hereafter, and may also see the same. 
2. Pet. 2.   
11 If they say. He beginneth to discover their persuasions together with their wicked and pernicious doing: and herein he showeth what these sinners are, to whom he would not have us to consent. The beginning of their persuasions is, that is to say, Come with us. As if they said, we are the greater number, whereupon it is to be thought that we are both the strongest and the wisest: if thou wilt then be well accompanied, forsake the other (which are but as an handful in comparison of us) and join with us. This same is a great temptation, whereby the unsted fast are easily shaken. Wherefore we have great need to beware of such temptation: for naturally we desire to follow the greatest number, and think that if we be on that side, we cannot perish. But the holy Ghost teacheth us the contrary both by examples and admonitions. Noah was not drowned by the waters of the flood: Lot perished not in the overthrow of Sodom: josua and Caleb died not in the desert. It is also written, Thou shalt not follow a multitude to 
Exod. 23. 2. Mat. 7. 13.  evil. Again, Enter in at the strait gate: for it is the wide gate and broad way that leadeth to destruction: and many there be that go in thereat. The multitude is one of the arguments which the Papists lay against us, to show that we are in the way of perdition: but if the multitude be the best, it followeth that the Turks and paynim are honester than the Papists: for they are the greater number. Albeit then that the Papists be more than we in number, and that we are but a little handful, let not that move us to follow them. For if we should regard to rule our life after the multitude, we should follow the Infidels and Idolaters. For as we are but a few in comparison of the Papists, so they are nothing in comparison of the Turks and other Heathen. Now to go forth with the words of Solomon, we must note, (when he saith the sinners do say) We will lay wait etc. He more expresseth the deliberation of their hearts and desires, and likewise their wicked and perverse manner of doing, than their own words: for there is none so wicked but thinketh, and counteth himself to be an honest man. And none will beast himself to be a murderer and shedder of innocent blood, to get himself companions, but rather would swear for himself to be their protector and defender. But it may be demanded, wherefore they say, We will lay wait. It is for that they are led with great desire to be rich, to be chief and to bear rule: and to obtain the same, they do outrage and violence to the innocent, that is to say, to those which have not deserved of them to be so evil entreated: and yet they would, and also be esteemed to do well, and that they pursue nothing but their right, or at the least that they are not bound to do better: and also to hide their cruelty, they will lay false crimes unto their charge, whom wrongfully and without cause they pursue. Now they which are familiarly conversant with them, and are given to their particular profit, are easily drawn to exercise such inhumanity and cruelty, the which is reputed before God for murder and mansslaughter: because it is no thank to them that they shed not innocent blood.  
Solomon doth well signify the same, when he saith, in their persons, We will lay wait, etc. This cruelty is exercised in every estate, when they seek to profit themselves with the hurt of other men. And it is not only used over our temporal goods, and bodies: but more wickedly 
isaiah. 1. 59 1. joh. 3.  the belly gods buy and sell men's souls and lead them to the slaughter.  
12 We will swallow them up. He continueth here to express the unsatiable greediness & cruel deliberation of sinners, whereby they purpose in no wise to spare the innocent, but utterly to destroy them, and root out their memory from among the living: to the end that without let and resistance they might accomplish their desires. This same affection of the wicked was well described by David. 
Psal. 10. 13.   
13 We shall find all precious riches. Here Solomon setteth forth the great desire of sinners to be rich, to be aloft, and to live in wealth and abundance, and to rule: for having great riches, they will be esteemed, credited, and will oppress all men: otherwise they would think they should not long possess their great substance and pray, nor continue in good reputation.  
14 Cast in thy lot among us. They desire to have many to do as they do, & delight to have many like unto themselves: judging that thereby they shall not be rebuked nor reproved for their inhumanity and cruelty, but that rather they shall be loved and honoured, and be had in good estimation: and that by such devilish unity and conformity the goods which they have violently gotten, and possess unjustly, shall be safe, and that they quietly shall enjoy them. These desires and judgements are expressed unto us by these words, Cast thy lot etc. It is not the common use of sinners thus to speak one to another: for their custom is, to lay every man for his own profit, not passing for their fellows: yea, they are of such nature, that every of them would have all to himself, and the other to have nothing but at their gentleness. The purse then of sinners is said to be one: not that they be united in true love, as are the faithful, as it is spoken of in the Acts: 
Act. 2. 44.  But because they pretend all one wickedness, and are all led of one evil spirit to do wrong and violence to those who never deserved it at their hands, so that their unity tendeth to no other end but to be more strong.  
15 My Son walk not in the way with them. The ways and paths of sinners are their evil thoughts and cogitations, their inordinate affections and lusts, their wicked manners and perverse doings, their in humanity and cruelty: to be short, all the means they do imagine and follow to do hurt. The wise man here warneth the children of God to cast away from them all such wickedness, & to flee them. And so, albeit the tars must be left among the wheat, notwithstanding the wheat must not become tars▪ for although that the children of God be in this world mingled among the wicked, and cannot separate themselves from them, unless they should go forth of the world (as S Paul saith) yet must they not communicate with them in evil, lest they be 
1. Cor. 5. 10.  also wrapped up in their perdition.  
16 For their feet run to evil. He giveth us a reason wherefore we must not consent unto sinners, neither walk in the way with them: for their way is a bloody way. They desire nothing more than the destruction and perdition of the innocent, that they might gain something, whereof they are so desirous and covetous, that they employ thereto all their force and might, all their credit and authority, even not letting to put their neighbours to death, if they think they cannot otherwise bring their purpose to pass: the execution whereof Solomon compareth to a speedy course: for to show how sinners think they shall never come timely enough to possess that which they would have. Solomon useth in his speech ij. verbs, which signify the time to come, although they be used both for the present time, and also to signify what is accustomed to be done. And so he signifieth that they are so given to wickedness, that they list not to forbear it. Albeit that at the first show this reason seemeth to touch them which desire to have war, not caring whether it be just or unjust, but is enough for them that they every themselves with the booties and spoils taken from the dead in battle: this same nevertheless ought not to be restrained to the corporal shedding of blood, but also to every violence, wrong, and cruelty, which is exercised as well upon the goods and bodies, as upon the souls of men. Wherefore therein we will comprehend all robbers and thieves, usurers and covetous persons, sellers of false wares, murderers and persecutors of innocentes, and chief of the faithful, Hypocrites, Idolaters and superstitious, false Prophets and lying Doctors.  
17 Certainly as without cause. Of the aforesaid deliberations of sinners, Solomon hath gathered a reason wherefore no man ought to consent unto them, neither walk with them, etc. for their feet run. etc. And to the end he might the better turn away the children of God from running after them, he showeth how the sinners do great wrong, when he likeneth those whom they persecute, to birds. As if he said, for asmuch as you are God's children, who is just and righteous, gentle and merciful: you should wish to do wrong to no man, neither use your neighbour's cruelty, and chief the innocent. Wherefore you ought not to walk with the sinners which persecute the innocent: for as the birds have not deserved of the fouler too be taken with nets, and to be eaten: even so the innocents have not deserved to be peeled, tormented and murdered: yet are they a pray unto the wicked and ungodly. By this similitude Solomon declareth plainly enough, that he reproveth not judges and Magistrates which diligently search out the wicked, and are careful to punish them grievously, that they might (as much as in them lieth) 
Rom. 13. 4.  purge the world of them. For as they bear the sword to take vengeance on him that doth evil: so the wicked resemble not unto birds, but unto wild and cruel beasts, and therefore they deserve to be watched, to be taken, & to have their blood shed. As touching the rest, forasmuch as God saith unto Noah & to his children, Every thing that moveth and liveth, shallbe meat for 
Gen. 9 3.  you, etc. We ought to understand that it is lawful for us to use birds to take them, to kill them, and to make them serve to our use, although they have not deserved it. They are created for us, as all other creatures are: therefore we may use them with thanks giving, etc. We shall follow this doctrine, if in our meats we be sober and temperate, and that we use them for necessity sake, & 
1. Tim. 1. 3.  not to fill our bellies like beasts, without acknowledging the Lord who giveth them. And yet we must think that if God hath given over birds for a pray which have not offended him, that we which are rebels to him, do much more deserve to be given over to the will of the wicked, and ungodly. For albeit we are innocent in respect of them, and that they do wickedly in persecuting us, not having so deserved of them: nevertheless before the judgement of God we are not innocent. And therefore if he deliver us to the will of sinners, we have no cause to complain of him, but must confess that justly he doth punish us, and that the wicked only are his instruments to execute the same.  
19 Such are the ways. The world doth greatly allow those which can profit themselves, & gather much goods. Contrarily, those which are not cunning to gain something, are disdained, & reputed Idiots, the which is a great temptation unto the simple and undiscrete, to lead them to covetousness, that they might be reputed and esteemed among men: not considering in the mean while, into what gulf of wickedness they do fall, if greedily they follow gain. From the which gulf, Solomon being desirous to withdraw us, and to make us detest, and abhor the great toil of greediness to follow gain, declareth here unto us, that the covetous have the deliberations, affections, enterprises and executions before mentioned, and that when he saith, Such are the ways, etc. As if he did say Forasmch as you would not lay wait for innocent blood, and that the covetous have such ways, that they conspire against the lives of them, and that rather than they would want of their enterprise, do take away the life of innocents, and murder those which possess the goods that they desire: ye must flee covetousness, and choose rather to be poor, than to desire abundance of riches, seeing you would not be counted murderers before God and his Angels. I say expressly before God and his Angels: for the most covetous are not esteemed before the world for murderers and mansleaers, but men of honesty and good reputation. And also when Solomon saith how they would take away the life of the owners thereof, he meaneth not that always they kill those which possess the goods that they would have: but that by subtleties and guile, by wicked bargaining and unlawful means, by force and extortion, they spoil their neighbours and undo them: and no thank to them that their neighbours die not, when they take away from them that wherewith their life should be sustained. For if they cannot come to execute the end of their desire, they make debates, strifes and dissensions, hatreds, privy malice, and desire of vengeance: and if they could or durst, they would murder their neighbours indeed. And forasmuch as God is a spirit, and that he hath made a law not only to govern the outward works, but also the affections of the heart, as it is showed in Deut. And now Israel, what doth the Lord thy God require 
Deut. 10. 12.  of thee, but to fear the Lord thy God, and to walk in all his ways, and to love, and to serve the Lord thy GOD with all thine heart, and with all thy soul? Again, verse. 16. Circumcise therefore the forskin of your heart, etc. Sith they have an evil affection against their neighbours, it followeth that 
Mat. 5.  they sin against the commandment, Thou shalt not kill: as jesus Christ doth expound it himself. And so before God they are murderers, although before the world they be counted men of good reputation, because they handle their matters handsomely: and also good stout men, because they lose nothing that may be gotten.  
We learn also in this place, that it is a very dangerous thing, to covet the riches of this world: seeing that they which would be rich, are not much better than murderers: and we know that every murderer hath not everlasting life abiding in him. To the 
1. john. 3. 15.  end than that we be no murderers, but that we may obtain everlasting life, let us rather chose poverty or mean estate, following that which is said. Let your conversation be without covetousness 
Heb. 13. 5.  So doing we shall win much, as the Scripture witnesseth. Make you friends with the riches of iniquity. But godliness 
Luke. 16. 9  is great gain, if a man be content with that he hath. The example of Lazarus serveth also to the proof hereof. Notwithstanding 
1. Tim. 6. 6.  he meaneth not that all rich men are murderers, either that they ought to forsake their riches, if they will be saved. The patriarchs were rich, & are in the kingdom of heaven: they have not 
Luke. 16. 17.  coveted to be rich, & having riches, they did not set their heart upon them, but did distribute them where need was, not putting their trust in them. After whose example they that are rich in this world, must not be high-minded, neither put their trust in the uncertainty of riches, but in the living God, etc.   

20 Wisdom crieth without, she uttereth her voice in the streets. 21 She calleth in the high street among the press in the enterings of the gates, and uttereth her words in the City, saying: 22 O ye foolish, how long will ye love foolishness? and the scornful take their pleasure in scorning; and the fools hate knowledge?  
To the end that we should hear instruction, and that thereby we might learn not to consent unto sinners. etc. And that we should not pretend cause of ignorance, if we walk with them in their ways, God from the beginning of the world hath taught us, doth teach us, and will teach us, so long as the world shall endure. Solomon doth signify it by saying, Wisdom crieth without etc. For in his speech he useth here the Verb, which is put not only to signify that which is done presently and in the future time, but also that which is customably used to be done. For wisdom was never idle: but as God hath thereby created all things, even so by it doth he govern, and shall govern all things. O Lord how manifold are thy 
Psalm. 104.  works? in wisdom hast thou made them al. The word of GOD is this wisdom. Who instructed able to put his trust in God, and to offer unto him Sacrifice? Who taught the Generation 
john. 1. Heb. 11. 4. Gen. 4. 4.  of Seth to call upon the name of the Lord their God: but only the wisdom of GOD? Likewise it must be said of all the patriarchs, judges, Kings and Prophets, that they themselves were taught, & also did teach others by this same wisdom. Also by it have the Apostles and Disciples been instructed, and have been taught. For I will give you a mouth & wisdom, where against all your adversaries shall not be able to speak nor resist. 
Luk. 21. 15.  And that we should always be instructed by this wisdom: He himself hath made some Apostles, some Prophets, some Evangelists, 
Ephe. 4. 11.  some Pastors and Doctors. Let us note hereupon that the Ministers of God's Church ought not to be like unto the Pope, neither to his horned bishops, nor others of their sects: of whom it may be said, all their watchmen are blind, they know nothing, they are all dumb dogs. etc. But as the evangelical word is 
Es. 5. 6. 10.  committed unto them, to be heard through all the world of all creatures: even so must they cry aloud to waken the sluggards, and to make such as would be deaf, unexcusable: they must labour also to profit many, as Solomon doth well note it, saying, they must cry without in the streets. etc. Likewise our Lord doth teach us very well, What I tell you in darkness, that 
Mat. 10. 27.  speak ye in light: and what ye hear in the ear, that preach ye on the house, In all estates also ought this wisdom to cry, both by words of edification, by good counsel, and by holy conversation. etc.  
22 O ye foolish. Wisdom crieth after three kinds of people, which occupy the world: to wit, the foolish, the scornful & fools. The foolish, are such as be undiscreet, and therefore easily to be deceived, and also to be taken with that which seemeth fair to the eyes, and to follow that which seemeth good to the understanding of the flesh. Look what such folks love, is but foolishness, although the wisest of the world praise it and esteem it. Also God hath made the wisdom of this world foolishness. The 
1. Cor. 1. 20.  scornful, are such as have their heart so swelled with pride and presumption, their mind so malicious and wicked, that they can not suffer to be taught any thing, neither to be rebuked nor reprehended for their fault: but scorn at all discipline and correction, and in this scornfulness take their pleasure and delight: as Solomon doth signify the same when he sayeth, The scornful take their pleasure in scorning, The pharisees show themselves to 
Luk. 16. isaiah. 28. 2. Pet. 3.  be such. There are also such now. The fools are much like unto the foolish: they are also of the manners and fashions of the scorners: for they hate knowledge which is contrary to foolishness and scorning: for he that delighteth in the knowledge of God and his word, which is the true knowledge, setteth nought by that which pleaseth the flesh, and suffereth to be taught more and more, and receiveth with humbleness all discipline and correction, to mortify thereby the flesh: which the fools do not, but hate that wherewith the flesh is not delighted, and do persecute those both by word and deed, which labour to instruct them. Such was S. Paul before his conversion. Such are Idolaters, of whom the world is full: for among ten millions, scarce may one be found which is not either foolish, either scorning, either a fool, or which hath them not altogether. The Ministers then of the word will challenge nothing to themselves; but knowing it is God which worketh by his wisdom, will do their ministery in fear and trembling, without promising any thing of themselves: and will confess the great & inestimable goodness of God, which he hath used and doth use towards the world, when he disdained not, neither yet doth disdain to abase himself so low, as to warn the foolish, scornful and fools by his wisdom: the which notwithstanding is in such wise outraged, that it is thought foolishness. For, Saint Paul sayeth, The preaching of the Cross is to them which do perish, foolishness. 
1. Cor. 1. 8.    

23 Turn you at my correction: lo, I will pour out my mind unto you, and make you understand my words.  
When wisdom crieth after the foolish, scornful, and fools, she first accuseth, reproveth, and correcteth them, without condemning them, and making them despair: for she rather laboureth to cause them to amend by repentance and faith. She saith not, because ye love foolishness, scornfulness and folly, you are undone, ye are lost for ever: but she sweetly entreateth them, saying: Turn you, etc. As if she did say, when I reprove and correct you, when I show you your foolishness, scornfulness and hatred against the true knowledge, harden not your hearts at my correction, but suffer yourselves to be taught of it, forsaking your wicked way, and your unrighteous thoughts, through which you have been turned from the Lord: and come again to seek the Lord, while he may be found: and call upon him while he is nigh: the which you shall do, if you hate that which you love and would have, and if you love and desire that which you hate. Now to the end that your heart may thus return at my correction, I will pour out my spirit as it were a spring 
isaiah. 11. 2. joh. 14. 16.  upon you, which is the spirit of Wisdom, etc. Who is the comforter, The Spirit of truth, which instructeth all things, and leadeth into all truth. By it will I make you understand, that that which I command, is righteous; that I chide not rashly and without advisement; that I threaten not wrongfully: and by himself will I witness to you of the certainty and truth of my promises. Now Solomon showeth well here, that he is not only a teacher of the law, but also of the Gospel: for he is not contented to reprove vices, to command and to forbid, which is the office of the law: but (as our Lord sayeth) with repentance hath added saith, Repent and believe the Gospel: and hath commanded 
Mar. 1. 15. Luk. 24. 47.  his Apostles to do the like. Even so Solomon with repentance joineth faith, when he promiseth the holy Ghost and the understanding of the words of God, which are the infallible truth. For faith is a certain knowledge and assurance that God loveth us, that he is our Father, and our Saviour through Christ, as the holy Ghost witnesseth unto the faithful by the preaching of the Gospel, which he printeth in their hearts, sanctifying and regenerating them. As touching the rest, when we are corrected to convert, there is nothing offered which pleaseth the flesh, the sensual man nor old Adam, for it is high and proud, and can abide no correction. The whole world is naturally infected and corrupted with such vices, as pride and impatience: and therefore it is no marvel though there be so many incorrigible people: unto whom we must not be like. For neither the corrupted nature of our flesh and sensuality, nor yet the multitude shall excuse us, and deliver us from perdition, if we following them, convert not when we are corrected in the name of God, and by the doctrine of the holy scripture, the which is given by inspiration of God, and is profitable to teach, to improve, to correct. etc. Furthermore (when calling us to repentance, God promiseth us 
2. Tim. 3. 16.  his holy spirit) we must understand that repentance is not a work of man, but of God, who regenerateth us, and reneweth us by his holy spirit: as appeareth by the witness of Ezechiel. A new heart also will I give you, and a new spirit will I put within you. &c: and consequently, it is not of our free will that we repent, 
Eze. 36. 26.  but of the only mercy of God, which will not the death of a sinner. The which also jeremy confesseth, saying, O Lord, I know 
Eze. 33. jer. 10. 23. jer. 31. 18.  that the way of man is not in himself: and therefore he prayeth on this wise, Convert thou me, and I shallbe converted. Moreover we learn here that the words of God are hidden from us, if the holy Ghost be not given us to instruct & sanctify us. We must then pray with David, Create in me a clean heart, O God, and 
Psal. 51. 12.  renew a right spirit within me. Finally sith that in bidding us repent, God promiseth us the knowledge of his words, we may perceive who are the true repentants, and who not: and likewise that they which make no account to repent, understand not the words of God, though they say what they list.   

24 Because I have called, & ye refused: I have stretched out mine hand, and none would regard: 25 But ye have despised all my counsel, and would none of my correction: 26 I will also laugh at your destruction, and mock, when your fear cometh. 27 When your fear cometh like sudden desolation, and your destruction shall come like a whirlwind: when affliction and anguish shall come upon you: 28 Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me.  
After Wisdom hath willed the foolish, the scorners & fools to repent, & beholding the greatest part, yea almost all uncorrigible & obstinate & hardened more & more, she maketh complaint against than & threateneth them. She complaineth of that that by her servants the patriarchs and Prophets she hath cried and doth cry upon the foolish, to have them return to repentance, presenting them her spirit, & through the understanding of her words: and that yet they refuse to repent, to receive the holy Ghost, and to apply their wits to her words.  
25. But ye have despised. In continuing still her complaint, she showeth how far the ministers of the word ought to reach with their cry, & whereto their cry should serve: that is, to counsel and correct, that the world being warned by good counsel and holy sermons of the word of God, might amend. But the foolish will in no wise taste of his counsel, but somuch as they can, despise it and regard it not, and will not have the hand of God and of his wisdom to be offered to them by correction and fatherly chastisement: but as dull horses winch against the spur, so do they despite and murmur against God and his ministers, hating and persecuting them to kill and destroy them, if it were possible for them. Now let us here first of all note, that wisdoms hand is the hand of God, seeing that he is never without this wisdom, and that they both be but one. This hand is taken in divers sorts: to wit, for the power, goodness, help, favour, work, act, punishment, chastisement, vengeance & correction of God. For in as much as God is a spirit, we must understand that he hath neither arms nor hands, that can be either touched or seen: but the holy Ghost to accommodate himself to our rudeness, doth attribute unto God those things which properly and naturally appertain unto us. This hand doth stretch itself forth after divers manners: to wit, in sustaining and keeping, in guiding and governing, in overthrowing and destroying, in correcting & chastening. But to exercise this hand, he hath many instruments the which he setteth on work as seemeth good to him. Now when this hand is attributed here to wisdom, with the stretching out thereof, and that the ministers of the word ought above all other to use wisdom, we will take the stretched out hand, chief for the correction and chastisement which is done in the church by the word of God. Solomon also doth give it well to understand, after he hath made his complaint, that none would regard this stretched out hand: he addeth, that they would none of his correction. When wisdom maketh her complaint for that they have despised her counsel, we must understand, that the counsels of God, are as much as commandements, and that it is very necessary for us to obey them: if it were otherwise, wisdom would not make such complaint against the despisers of her counsel. Wherefore, what though that commandment to love our enemies were a counsel? yet should the opinion of the Papists be false, 
Mat. 5. 44.  whereby they hold that we are nothing at all bound to obey it, and that it is made for them which be in the state of perfection. Wherein they fail two manner of ways. First, in that they do not give so much honour to GOD as they give unto an earthly Prince, of whom it is commonly said that his prayer is as much as a commandment: Then, that they place the most wicked in the state of perfection, the which can not be in this world. But if we will not have wisdom to complain of us, we must consider the goodness of God, which doth not punish our malice so soon, as we deserve it, but of his only mercy he calleth us by his word both outwardly and inwardly, and doth so continue, albeit we regard it not: he stretched out his hand to correct and to chasten like a good father, for to withdraw us from the gallows, from death and damnation, and yet we will not know it. This being thus considered, we must ask of God: that it may please him not to cease to counsel us by his wisdom, & that we may draw near to profit by that counsel: and that when he correcteth us, be it by words or by affliction, that we may receive all at his hand willingly. And the better to do the same, we must not be grieved to hear wisdom cry, though it be irksome to our flesh.  
26 I will also laugh, After that wisdom hath complained of the hardness of the foolish, scorners and fools, and of their unrepentant hearts, she threateneth to laugh at them, & mock them, when the destruction they fear, shall light on their heads. It may well be thought that the wicked & obstinate fear nothing, because they are seen to be most strong & most in number, & that they very often bring their purpose about, & also that they live at their case, possessing much temporal riches, for the which they are in reputation and esteemed: notwithstanding their evil consciences do often reprove them: whereby they feel themselves guilty, and are afraid of the judgement of God. They fear most of all eternal death, which is their last destruction. And therefore there can never so little trouble come upon them in this world, but that they are greatly adread and afraid. It is the destruction and fear, whereat wisdom will laugh and mock. But for so much as derision and mockage are the deeds of dissolute and riotous persons, here might be asked whether it be a fit and meet thing for the wisdom of God to deride and mock, and whether it be lawful for to attribute unto him any such things. Answer, that wisdom doth not laugh and mock after the manner of men, neither is it lawful for us to attribute unto him such derision and mockery: for it were to make him like unto the most wicked imps of the world: but the holy Scripture accommodating itself to our rudeness, and willing to express what wisdom shallbe and seem unto the understanding and opinion of the hard hearted & obstinate, doth attribute unto her mockery and derision.  
27 When your fear. The derision then and mockery of God and his wisdom, is to fear & suddenly to abash the wicked when they look not for it, to overthrow and destroy them in her anger and wrath, without having any pity of them, for all their weepings and cryings, and for all their diligence to seek remedy.  
The like mockery is expressed in the 2. Psal. Where the Prophet showing how God can confute the pride and vain enterprises of men rising up against him and his Christ, saith: But he that dwelleth in the Heaven shall laugh: the Lord shall have them in derision. And we must not think that the Psalmist and the wise man only threaten the wicked of their time which submitted not themselves under the yoke of God by repentance: But as the promises of salvation appertain to all faithful, in what time soever they be: even so the threatenings are made for the wicked of all ages unto the end. Saint Paul doth well show 
Rom. 2. 5.  it saying. But thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, etc. Let us then return to repentance, that we be not overtaken, and when we shall say, peace and safety, then sudden death come upon us. If we thus do, God will not deride nor mock us, in fearing 
1. Thes. 5. 3.  and destroying us: for fear and destruction appertain not unto us, they properly belong unto the fools and mockers, to the obstinate and hardened: as Solomon doth show them, when he saith to them, your destruction, your fear. And that there is no remedy left for the obstinate and reprobate, which refuse the wisdom of God, who is the only remedy, Solomon showeth it, when he compareth their fear unto desolation, and their destruction unto a whirlwind. In desolation all is wasted and destroyed, and the whirlwind consumeth and killeth that which it meeteth: but this desolation and whirlwind doth not destroy & kill the obstinate, so that afterwards they become stones & blocks, or like brute beasts, when they are killed. For being once smitten and beaten down, they shallbe afflicted forever: so desolation and storm will never forsake them, as Solomon doth well signify it, saying: When affliction and anguish shall come upon you. Then shall they call upon me. If they be not heard, they cannot be delivered. This everlasting anguish is showed us, when our Lord 
Mark. 9 44.  saith, that in the hell fire their worm dieth not, and the fire never goeth out. For we have said expressly, that eternal death is the last destruction, to declare that the obstinate people are not exempted from destruction in this present life, but whiles they be in it, they begin their hell and damnation, and that even here they are forsaken of God, as he doth make them to feel. Cain, Saul 
Gen. 4. 1. Sam. 28. Mat. 27.  and judas have witnessed the same. Solomon doth also well show it when he saith, That they shall call, etc.  
28 By calling and early seeking. He showeth they are in great care and grief, for the evil they feel and fear to come upon them. By not to answering, nor to be found, he declareth how God regardeth them not, and hath cast them up for ever. It may be said, that if God doth answer the wicked after their decease, that by a far stronger reason he will answer them in this 
Luke. 19 Luke. 16. 25. Mat. 25. 41.  life, God doth answer by Abraham, the rich man lying in hell. Our Lord also doth answer the goats. Answer, that after the mind of Solomon these here have not received answer: for they have an hard and sharp answer, such as a man would make to his enemy, resisting him to the face, as it is said, and putting him besides his intent and enterprise, even such as the judge maketh to the thief when he pronounceth his sentence, sending him to the gallows. But Solomon speaketh here of a soft and favourable answer: such as a man doth make unto his friend, granting him that which he asketh. He saith that God denieth such answer to the fools and scorners which are obstinate and hardened, and hideth himself from them, and will in no wise help them: the which Solomon doth signify by saying, they shall not find me. But it may be said again, that Solomon seemeth not here to speak with the same spirit that David his father did, Call upon me in the time of trouble: 
Psal. 50. 15.  so will I deliver thee, etc. Answer, that David doth speak of those sinners, which are not hardened in their wickedness, but with all their heart do truly turn, and seek the Lord. Such persons 
Deut. 4. 29. Psal. 145. 18 Ezec. 33. 16.  are promised to be heard. But Solomon speaketh of them which make no account to repent, and harden their hearts more and more against all holy admonitions and corrections. Such persons are not heard, neither feel God to favour them: for they call not upon him, neither seek him for the love they bear him, nor for the hatred and unpleasantness that they have of their sin, but because they are afraid of God's judgement, and that they feel their destruction. Hear will be asked, how such fools and scorners call and seek God, seeing they neither love him, nor put their trust in him. Answer, how Solomon speaketh here, either after the estimation and opinion of the fools and scorners, or according as they would appear to do: for to say the truth, they never call upon God, neither seek him, nor cannot, because they have refused all his counsel and correction, they know him not. How shall they call upon him in whom they have not believed? Also, to call well upon God & seek him, 
Rom. 10. 14. Luke. 18. 10 1. Thes. 5. 17 Esa. 55. 6.  we must not cease nor be weary. Seek the Lord while he may be found, call upon him while he is nigh. For as we are always in necessity, so have we always need to pray unto GOD, to help us with his grace and mercy. For this ●ause also our Lord jesus Christ hath a perpetual Priesthood. 
Heb. 7. 2●.  The fools and scorners, obstinate and indurate feel not their necessity, unless they be sore pressed with fear, and be in great affliction and anguish: they think they have no need of God, but when they look to perish. And therefore till they think to be destroyed, they neither call upon God, nor seek him: as Solomon doth well show it, saying, Then shall they call upon me, etc. They would not cry, unless they were constrained by intolerable evils, & chief for fear of God's sharp judgement, and of eternal death and damnation. If then we would have God to answer us, let us not tarry till we can no longer, but let us turn unto him with all our heart, and he will receive us to mercy.   

29 Because they hated knowledge, and did not choose the fear of the Lord. 30 They would none of my counsel, but despised all my correction. 31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices.  
By the complaint that wisdom hath heretofore made of the idiots, scorners and fools, she hath showed that there was sufficient cause to threaten them sharply with the judgement of God. Notwithstanding as though they had not understand this complaint, and as though they allege that wrongfully and without cause they are threatened, after this sort, wisdom repeateth her complaint, showing them that they have well deserved so to be threatened, and also to be forsaken of God. She saith then, Because they hated knowledge, etc. It is the wont of Idiots, scorners, and fools, so to despise the preaching made to them in the name of God, that they seem not to understand them, as though they were not spoken unto: and therefore when for their contempt they are threatened with the judgement and vengeance of God, they magnify themselves, saying they are honest men, although they be stark nought: and persuade themselves to be threatened very wrongfully, and as though they had not heard wherein they have failed & do fail, they ask wherefore they are so threatened. Wherefore, to make them more unexcusable, their faults are told them again, but as it is said, they are therefore more unexcusable. For that they ask the cause why they are threatened, is not for to endeavour for to amend their life: but rather that they may justify themselves, and give to understand that they should not be touched. Besides this we must note, that repetitions are used in the holy scripture, the which albeit they are esteemed superfluous and vain, and be troublesome, yet are they profitable, yea necessary, because of our rudeness and slowness, the better to inculcate and make that which hath already been told us to enter into our understandings, or that we may not pretend cause of ignorance, if we despise what hath been taught us. And among repetitions, those are most profitable, which serve for exposition of that which hath been afore said: as is this same, whereby wisdom showeth whereto she tendeth with her cry: to wit, that men should not dwell in ignorance, neither be without understanding, like brute beasts: but keep knowledge and understanding in the law & doctrine of the Lord, whereby they are kept in the service and obedience of God in all humbleness and reverence, following true religion. Wherein she laboureth in vain towards the Idiots, scorners and fools, which are obstinate and indurate: for somuch it wanteth that they will profit thereby, that not only they refuse the knowledge and fear of the Lord, but, which worse is, they hate it, and persecute it, as it is declared in this repetition. But if we would not have such complaint repeated against us, we must by and by after we are once showed our faults in the name of GOD, and by his word, obey admonitions and warning, loving to be instructed, that we might know how to walk in the fear of the Lord. As touching the rest, sermons are not only made for them which hear very well, and are easy to be taught, but also for the deaf, and them which would seem not to understand what is told them. We must judge that such people have great need to have one thing often told them, otherwise we might think that in the writings of Moses, of David, of the Prophets, Apostles, and Evangelists, there are many vain and superfluous things: for they do greatly use repetitions, and say one thing in divers words. And also, although we think we have no need of repetitions, and that we ought not to use them, yet if we mark them when they are directed unto the indurate and obstinate, they will greatly edify us. For, first of all we understand, that if God hath such care to reduce the obstinate into the right way: by a more strong reason he will not suffer those which are easy to be taught, to forsake the right path: but will have care to lighten them by his word, that they continually might follow it, not declining on the right hand, nor on the left. Secondly, we shall not desire to follow the indurate, seeing them so often reproved, and be threatened so sharply: but shallbe moved to grow more and more in true knowledge, whereby we may be kept still in the fear of the Lord.  
31 Therefore shall they eat of the fruit of their own way, etc. As the heavenly wisdom is not contented once to have complained of the Idiots, scorners and fools, but hath repeated her complaint: so now she maketh again the like threatening as before, but in other words. For that which she hath called fear, she calleth eating: and that which she called destruction, she calleth to be filled. Wherein we may see she speaketh Ironicè, in mocking the scorners, as they deserve so to be. And by so speaking she hath respect to their enterprises and counsels, which were opened unto us, when he said (vers. 12. and 13.) we will swallow them up. etc. Now mocking their enterprises, she saith, Therefore shall they eat of the fruit, etc. As if she did say, even as all the labour of man is for his mouth: and that there is no profit to man, but that he eat & drink, etc. sith these persons have laboured both 
Eccles. 6. 7. Eccles. 2. 24.  with body and spirit, it is not reason they should lose their pains, but be recompensed for their travail, and receive the revenue: otherwise they should suffer wrong. For it is said, Who goeth on warfare any time at his own cost? Wherefore, as they have invented 
1. Cor. 9 7.  mischief for the innocent, and taken great pains to destroy and kill them, not only in body, but also in soul, by offending them for contemning of my counsel & correction, for hating of knowledge, and refusing the fear of God: even so to recompense them for their labour, I will cause mischief to light upon them: that is to say, the fruit of their thoughts. To lay traps for the innocent, they have digged and graved pits: but to drink their fill, they shall fall into the ditch they have made: and that they may have more than they can desire, and spew up again, their wickedness shall return upon their heads, and their wrong shall fall upon their own pate. In this sort the going down of their meat will trouble and grieve them, and their filling in tolerable to them: as Solomon doth likewise declare it, saying:   

32 For ease slayeth the foolish, and the prosperity of fools destroyeth them. 33 But he that obeyeth me, shall dwell safely, and be quiet from fear of evil.  
As when the gluttons and drunkards abound in worldly riches, they cannot use them soberly and measurably, to keep them in health of body, that they may employ their bodies and wits to such works as be profitable both for themselves and for their neighbours: but do use them excessively, eating and drinking without rule & measure: which is cause not only that they sleep out of time, vomit their meats, and spew out their wine, and have no care to do well no more than brute beasts, who are sufficed with eating, drinking and sleeping, but is cause also why they are deceived of their opinion: for they having abundance of riches, and using them after their Iustes, do judge themselves happy, and think they are at their ease, and take their pleasure, and that no evil can happen them. Even so the witolde and fools, seeing themselves to be the greatest heap, and perceiving themselves the strongest (none resisting which can hurt them, and that by this means oftentimes come to achieve their counsels & enterprises) do judge to be at their ease and to have sound and sure prosperity: therein they become so drunken and abused that they think no evil can ever fall upon them, and in this arrogancy they are given to invent the destruction of their neighbours, and all the exhortations that can be made them by the word of God, they despise and reject: but contrary to their opinion, they are environed & compassed with miseries & calamities, through fear whereof they become almost dead. And for that that in such misery, though they cry & lament, they seek not those remedies which they ought, they are destroyed: in this sort their ease killeth them, & their prosperity destroyeth them. The Sodomites & Gomorrhians have experimented such ease & felicity. First of all let us then 
Gen. 13.  note that the way of the witoldes & fools is nothing but sin, whereof the reward is death. And S. james saith, Then when lust 
Rom. 6. 23. jam. 1. 15.  hath conceived, it bringeth forth sin: and sin, when it is finished, doth bring forth death. It is not for nought that we are warned not to consent to them, and to walk with them in their way. And as their way is not good, and cannot bring forth but evil fruit: so their counsels are wicked and ungodly, as we have seen: for they tend to no other end but to undo their neighbours, and to contemn all discipline. Whereupon it followeth they eat nothing that is aught worth: and again, albeit the bodily meat which they take in this world doth please them, yet it doth but poison them: for spending the goods which are none of theirs, they deserve death which will not spare them. If we then would have our bodies well refreshed, let us follow the counsels of wisdom, Unto the pure are all things pure: but unto them that are defiled, and unbelieving, is nothing pure. Secondly, as the 
Tit. 1. 15.  sots and fools shall eat of the fruit of their way, etc. as they deserve: so will God grant this grace to those which apply themselves to wisdom and prudence, that he will satisfy them with the fruits of their good way and of their holy counsels. Esay saith. Say ye, surely it shallbe well with the just: for they shall eat the 
Esa. 3. 10.  fruit of their works. The sots and fools, which forsake the Lord, shallbe deprived of such meat: as it is said, Behold, my 
Esa. 65. 13.  servants shall eat, and ye shallbe hungry: behold, my servants shall drink, and ye shallbe thirsty. and, Blessed are they which hunger and thirst for righteousness: for they shallbe filled. And as ease 
Mat. 5.  destroyeth the wicked, for being fatted, either they forget God, or else spurn against him: even so when the wise have been afflicted, they shallbe quickened, and not destroyed. We have many promises and examples in the scriptures, but because of brevity, we will omit them.  
33 But he that obeyeth me. That the faithful, (which feel themselves to run often astray, according as their corrupt nature is inclined to evil) should not despair, being feared with the threatenings that are made against the foolish, and that they should not think they are appointed to destruction, without scaping, wisdom maketh them a promise of great comfort: wherein she showeth the remedy and means whereby fear may be eschewed, and destruction put away. This promise ought greatly to comfort us: and for to receive it, there is no more asked of us, but that we obey the wisdom of God, when it speaketh unto us by his Scriptures, and by the mouth of his Ministers. But the Pope and his, demand clean contrary, and burn the books of the old and new Testament, which contain the holy Scripture: they persecute and put to death, so much as they can, the Ministers of the word, and they that gladly hear them. And in this sort it standeth not in them that the wisdom of God is not dumb, and we not deaf. And so doing no thank to them that we be not in continual fear, and destroyed. For sith the remedy and means to be delivered of fear, and escape destruction, is to obey wisdom, and they will not suffer it: it followeth, that they seek nothing but our ruin and destruction. Wherefore that may be said to them which Christ did reproach the Scribes and pharisees with all, Woe therefore be unto you Scribes and pharisees, Hypocrites, because 
Mat. 23. 13.  ye shut up the kingdom of Heaven before men: for ye yourselves go not in, neither suffer ye them that would enter, to come in. When as much as in them is, they take away the word, which is the only key of the kingdom of Heaven, they hinder men as much as can be from entering in. For by the word, the Heavens are opened unto them which receive it: & by the same they are shut from them which reject it. saint Peter having the promise of the keys, hath received nothing but the charge to preach the Gospel, which whosoever believeth, shall be saved: and so the doors shallbe opened for him: and he that believeth not, shall be condemned: and so the door shall be shut against him. If the worldlings delight to sing and hear pleasant songs to the flesh, and are not grieved thereat, but if they be able, give wages to those which can sing and play upon musical instruments, that they may pass their time from day to day: by a more strong reason the children of God ought daily to apply their wits and minds to obey this sweet voice of wisdom, yea, to forsake all that we have in the world, be they parents or friends, be they temporal goods, reputations and honour, rather than to be deprived of this voice so gracious & desirable. This voice bringeth us the law of the Lord, which is perfect, converting the soul. etc., This doing we shall truly obey wisdom, and by this means we shallbe safe: and when affliction shall assault us, we shall not be 
Psal. 19 7.  afraid. As it is plainly showed us by the parable, of the wise man that buildeth his house upon a rock. By this same we may understand, 
Mat. ●. 24.  that what safety or rest God doth promise us, serving and obeying him, that we must not think we be exempted in this world from miseries and afflictions, from fear and dread. S. Paul hath well proved it, as he showed it in the second to the Corinthians. Likewise do all they prove it which will live godly in 
Cor. 1. 7.  Christ jesus, as it hath been afore told them. The safety then of the faithful consisteth not, in not suffering any affliction in this world, nor in not being astonished: but herein, that whatsoever happen us, we shall not be overcome with fear, neither shall the afflictions come upon us like a whirlwind, which should consume and destroy us. The deliverance from all evils shallbe when Christ hath gathered us to himself, shall wipe away all tears from our eyes, and shall give us rest, joy, and eternal felicity.    

The second Chapter.  

1 MY son, if thou wilt receive my words, and hide my commandments within thee, 2 And cause thine ears to hearken unto wisdom, and incline thine heart to understanding. 3 For if thou callest after knowledge, and criest for understanding: 4 If thou seekest her as silver, and searchest for her, as for treasures: 5 Then shalt thou understand the fear of the Lord, and find the knowledge of God. 6 For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.  
TO the intent that we should not deceive ourselves, thinking to be sufficient, simply & only to hear the wisdom of God, he showeth here that we should not be like unto the seed which fell by the high way side, but to the good ground, which receiveth the 
Math. 13. 4.  seed into it: and that by so doing we shall obtain the former promise. And to show us this, he declareth more at large, in that, which before he had briefly said, and that for our better instruction: because we do not easily at the first understand what is spoken of God. At the beginning of this declaration, God openeth himself to be our Father, when he calleth every one of us (which hearken to his wisdom) his son: and this is for that we should the more willingly follow his desires, as also we are bound thereunto; and that we might perceive he demandeth nothing of us, but that a loving and gentle Father ought and may demand of his children. That which he desireth of us, is, that when we hear his words, which are the seed of life, we should receive them in such wise, that we should not suffer the fowls of the air to come and peck up this seed. When he desireth us to receive and hide, he teacheth us that we do not his commandments, by doing only the outward works, but the better to obey them truly, we must print them in our hearts, and should let the external works proceed from the inward desire of the same, chief of the glory of God. Albeit that God also requireth us to 
Mat. 5. 16.  hide within us his commandments: yet is it not to say, that it is lawful for us to become false Nicodemites, making ourselves believe that our hearts be right before God, though they be dissembling and covered before men: and not only so, but also that we cannot lawfully seem to consent unto superstition, and idolatry. The wise man doth not teach us that: for as the jews were bound to declare themselves to be the people of God, by the outward observation of the law, of the feasts, and of the sacrifices, and other ceremonies: even so must we make profession of our Christian religion, by bringing forth fruits worthy of repentance.  
2 And cause thine ears to hearken, etc. Solomon showeth unto us in this place, how wisdom desireth us to receive her words, by outward profession, & that we would become her obedient children: for therein she requireth that we should be hearers of God's word, in often resorting unto the holy congregation, amongst whom the name of the Lord is called upon, & we taught in this holy word by the ministery of men. He showeth also how she would not have us to be hypocrites, but that our hearts should be truly & wholly given to know God, for to render unto him true obedience: when he saith, And incline thine heart unto understanding. When Solomon desireth us to bow down our ears unto wisdom, he meaneth that the ministers of the word, should not be dumb, & that it should not grieve them to preach wisdom, not the wisdom of this world: for it is foolishness before God, from whom cometh all wisdom: but that they should declare 
Mat. 11. 25.  the mysteries that God hath hidden from the wise & prudent, men of this world, and opened the same to babes. And because the world is bare of such ministers, and that the sheep are scattered, as having no shepherds: and that they which most brag themselves to be shepherds, are ravening wolves, we must therefore pray unto god, that it may please him to accomplish his promise, which he maketh in jere. And I will give you pastors according unto my heart, which shall feed you with knowledge & understanding. 
jer. 3. 15.  And as the Ministers ought to speak these things, so ought the sheep to be also attentive unto his voice, the which though it 
john. 10. 16.  be heard from the mouth of men, yet is it truly the voice of the great shepherd. Other sheep I have also which are not of this fold, them also must I bring, & they shall hear my voice, etc., Therefore let us hear and incline our hearts to this understanding, with faith, that our Lord do not reproach us, as he saith in john, but you believe not: for ye are not of my sheep. Let us then cause our ears to hearken unto wisdom, & by faith let us give him our hearts: from the abundance whereof let our mouths be open to prayers, & thanksgiving according unto Wisdoms desire, as she declareth saying:  
3 For if thou callest after knowledge. Herein we may learn, that it is a very necessary thing to show ourselves the children of God by outward profession, & also to show with how much our hearts should be fervent, when they ought so to move and stir up not only our ears to understand Wisdom, but also our mouths to prayers: thereby to declare that we have great need, that God should give us knowledge, and endue us with learning to give him praise and thanks, and to show how we acknowledge, and that all aught to acknowledge and confess, that it proceedeth of gift and favour, that we are endued with knowledge and understanding. Likewise when Solomon is not content to say, if thou callest after knowledge; but repeateth saying, and criest for understanding: He teacheth us that we should carefully and diligently seek wisdom, as if we perceived it would departed from us, and would forsake us, as also indeed we are never endued therewith so perfectly, but that yet we want much therein. This diligence is yet better expressed, when he addeth:  
4 If thou seekest her as silver. As the covetous do not sleep, for fear they should wax poor, & also labour and suffer much hardness, for to get riches: and if they suspect any place whereas is silver or treasure hid, they cease not, but with great care and sore diligence do seek and dig it up, that they may possess; & forsake it not willingly till they have gotten it: so should the children of GOD apply their senses unto wisdom, and to have all their delight therein, as in their only treasures. Let us then first of all note, that albeit wisdom would have her children like unto the covetous, yet notwithstanding she alloweth not covetousness, also our Saviour jesus doth very much forbid it us. But yet she would have that the children of light should be as wife and prudent in their generation, as are the 
Mat. 6. 14.  children of this world in theirs. Now the wisdom of the worldlings is to be very careful to provide for the time to come, that they may not want. Experience doth show it, and the Steward which is accused, may be an example thereof unto us. We 
Luke. 16. 1.  have not such a desire after the heavenvly riches, as we may well perceive, if we be of sound judgement: neither can we deny it, unless we will falsify our Lord, who saith, The children of this world are in their generation wiser than the children of light. 
Luke. 16. 8  Thus we agree not to wisdoms will, the which notwithstanding is needful for us to follow, if in time to come we will not want. Being like unto the covetous in care and diligence; let us fly covetousness, and with an earnest affection follow the heavenly riches. Secondarily, let us note that we should be ashamed to see that the covetous must be our teachers and masters: And that their diligence 
Mat. 6. Luk. 16.  about these worldly things, must be a lesson for us to follow the heavenly treasure. Furthermore, we must confess the great gentleness of God, which doth offer us his inestimable riches: and to attain thereto, requireth of us no greater care nor diligence then the worldlings have to hunt after earthly riches, which suddenly vanish away from us, and perisheth.  
5 Then shalt thou understand, etc. He promiseth us, that if we yield unto these conditions, answering unto the desires & pleasures of wisdom, that we shall understand the fear of the Lord, etc. This promise at the first sight seemeth not to be of any great importance, neither doth it seem that we may receive any profit thereby: and therefore the fools and mockers (which desire not to mortify their flesh, but to give it liberty) so much as they can, do despise and reject this promise, neither do they also make any account of the former conditions. But the children of God, which through the holy Ghost do fight against the lusts of their flesh to tame it, do set much by this promise, as also it bringeth us great treasures & exceeding riches. For as it is said by S. Paul in the Cor. Things which eye hath not seen, 
1. Cor. 2. 9  and ear hath not heard, neither have entered into man's mind or heart, which things God hath prepared for them that love him. It bringeth unto us (I say) a sure habitation: for whosoever truly knoweth, how to serve GOD, with all humblnes & reverence, with all holiness and honesty, with all innocency and obedience, and doth delight therein, is assured that destruction shall not come upon him as a whirlwind. It bringeth us rest also, delivering us from the fear of evil: for whosoever hath true knowledge of God, the same knoweth, that he is his almighty Father, and most merciful Saviour: And therefore in very knowledge he saith, if God be on our side, who shallbe against us to do us hurt? In this peace, fear shall not come upon him like desolation, but walking in the fear and knowledge of God, he holdeth the way, whereby in the end he shall attain unto the possession and fruition of everlasting life, where he shall quite be delivered from all fear and danger for ever. And as they esteem this promise, so do they also delight to follow the conditions which are made, through the observing of the which, they attain to this promise: not that by the observing of these conditions, they can merit the fulfilling of this promise: but because God (which lieth not) hath so promised, & so pleaseth him to do. The which well appeareth by that which followeth.  
For the Lord giveth etc.: By this reason he closeth up the mouths of the proud hypocrites, which make themselves believe that God is their debtor: for sith that by wisdom, knowledge and understanding, we walk the way of everlasting life, the which we have not, but of God's gifts: then must these proud persons be dumb, unless they will make Solomon a liar. He showeth us also, that we cannot keep the former conditions, unless it be given us of God: and consequently that we have not the use of this promise, but of mere grace and liberality: for if the cause be not in our power, no more is the effect. Furthermore, when Solomon showeth that in the observation of the former conditions, we have not to do with mortal men, but with the Almighty & eternal God: & that it is he which speaketh unto us, when we open our ears to hearken unto wisdom: he teacheth us, with what fear & reverence, and with what care & diligence, we should read the holy Scriptures, & hear the preaching of the Gospel: for therein doth God open his mouth to give us wisdom. And we must not imagine any carnal thing of God, seeing he is a spirit. Hereby we may learn that we ought not to resort to the preaching of the word, and to the public prayers slackly, or for custom's sake, as do the Hypocrites, the Superstitious and Idolaters: but to the end that we may receive and learn wisdom of God through his grace & goodness, whereby we knowing him, may walk in his fear. And sith it is the gift of God, we should remember to pray continually unto him for the same. And what wisdom soever we have, we will praise ourselves never the more for it, as if we were something more than others which are void thereof: but without abusing ourselves, we will confess with Saint james, that every good 
jam. 1. 17.  gift and every perfect gift is from above, and cometh down from the Father of lights. Otherwise we should well deserve to hear, What hast thou, that thou hast not received? Moreover there is none amongst us, which would not only think himself to be out of 
1. Cor. 4. 7.  his wit, (if he should refuse a thing which he could not want) but also would judge himself most unthankful, if he did not receive it with hearty thanksgiving, when it were freely offered him. Now that this promise with the reason joined thereto, doth bring us so much goodness as hath been said, Solomon showeth when he saith:   

7 He preserveth the state of the righteous: he is a shield to them that walk uprightly. 8 That they may keep the ways of judgement: & he preserveth the way of his saints.  
Hear Solomon maketh God like unto them, which through pity do receive and hide the poor afflicted in their houses, from the wrath of their persecutors. The which we may know by two words that Solomon useth in his speech. The first, which we have translated, to preserve, signifieth also to hide, and to keep close: The second, which we have interpreted state, doth come of a Verb which signifieth to be: and so it may be translated being, as if he did say, The Lord so hideth the righteous, that he preserveth them in their being, to the end that destruction should not overcome them, but might escape, and so always remain in their being. He meaneth not according as the world speaketh, when he saith, That they shall remain in there being: for herein he speaketh of that life which he knoweth to be but corporal and temporal, the which oftentimes, the righteous have taken from them through the cruelty and tyranny of the wicked: but when the righteous know that all the hears of their head are numbered before God, they care not for their being in this world, neither do they fear them which only can kill the body. So long as God would have us to live, we shallbe preserved: for they can do nothing against us, but so far as he doth suffer them. And if our corporal and temporal state be to him so precious, by a more strong reason our spiritual and eternal being shallbe had in greater price with him, & he will by his grace and goodness so cover it, through the blood of our Lord jesus Christ, wherein lieth the assurance of all the faithful, that neither the world, sin or death, nor all the power of Hell can any thing prevail to destroy it, although they spurn at it, and do whatsoever they can against it. After this sort, the righteous, that is to say, they that fear the Lord, are in a sure dwelling, and may truly say, the Lord is our protector and defender, 
Psal. 118. 6.  we will not fear what man can do to us. For they have no such power in their corporal estate, that they can let us from rising again, and that we should not take our bodies again to live eternally in them. Lo how we shallbe preserved in perpetual being in the possession of everlasting health. The which Solomon doth notify unto us, when he useth the Verb which signifieth not only that which is done presently, but also what shallbe done hereafter: joining this therewith, that God is so faithful & constant, 
Psal. 138. 8.  that what he hath once begun, he leaveth it not, but doth bring it to perfection. It is not Solomon alone that teacheth us to have such confidence in God. Al the holy scripture is replenished with examples and promises which should induce us to such hope and assurance. How great is thy goodness, which thou hast laid up 
Psalm. 31. 2●  for them, that fear thee: & done to them that trust in thee, even before the sons of men? And albeit that by walking rightly in the fear of the Lord, we obtain this state: yet it is not to say, that it cometh for our righteousness sake: for of itself it is never without many imperfections, and so can not please GOD, except of his only goodness he allow it. Seeing then that God of his only mercy doth hide and preserve us, it behoveth that being merciful as he is, we should be so much as we can, the shield and defence of the poor afflicted, as Esay doth say, To hide them that are chased out: not to bewray him that is fled. And in the 58. of Esay, Deal thy bread to the hungry, and bring the poor that wander, unto thy house. It might also be said, that when 
Esay. 16. 3. Esay. 58. 7.  Solomon saith, how God preserveth the state of the righteous, that he doth like unto good Fathers which wast not their goods, but do preserve them for their children and heirs. Nevertheless, the first sense is the most meetest: as we may understand it, when Solomon addeth that God is a shield to them that walk uprightly. Hear God is compared to a shield, or to a man which setteth himself against him, which would do violence to his neighbour, and putteth himself between both, for to defend him that is like to be oppressed: and that very fitly. For as an expert man of war, very nimble and strong in his members, can with his shield defend all darts and arrows, and all strokes: even so is God the defence and deliverance of those, which having found the true knowledge of God, do forsake all dissembling, feigning, and hypocrisy, and walk truly in singleness of conscience. And sith that God is our shield, and that we have no need of shield, and target, but in war and combat: it followeth we are in a battle the which we cannot of ourselves overcome: and therefore S. Paul doth exhort us to be strong in the Lord, and in the 
Ephe. 6. 10.  power of his might, Thus being armed, & God being our shield, we need not to be afraid for any desolation, but to remain steadfast, looking for help and assistance of the Almighty. There cometh then no small profit, when we understand the fear of the Lord, and have found the knowledge of GOD: then we walk uprightly and sincerely, whereby God preserveth our state, & delivereth us from all evil, that we may remain quietly in everlasting being.  
8 That they may keep the ways of judgement etc. The Lord, as we have seen here above, doth deride and laugh at the 
Prou. 1. 26.  foolish, scornful, & fools: but contrarily he giveth to his children (which receive his words, & hide within them his commandments) safety & rest. And this he doth for to keep all the sorts & ways of good & right judgement: that is to say, to show himself a righteous judge, as he is, by making void, and disappointing the wicked of their purposes, by overthrowing their devices and enterprises, and by punishing them for their contempt and wickedness: (which apply themselves thereunto, and the same to attain, do with great care and sore diligence incline their hearts thereafter) and by defending and preserving them from all evils. It is the same that Solomon meaneth, when he sayeth, That they may keep the ways of right judgement. If we would then, that God should not punish us, but be our defender and preserver, let us incline our hearts wholly unto wisdom. But to the intent (that if God do give us this grace to understand his fear, and to find his knowledge) we should not attribute these virtues and gifts unto our care and diligence, neither should think that we have well deserved that God should keep such judgement for us: Solomon is not contented to have said in the 6. verse, that the Lord giveth Wisdom, but he addeth, that the Lord preserveth the way of his Saints: that is to say, that he keepeth those which through his fear and knowledge, and by ruling and governing them with his holy Spirit, that they are kept back from evil, and do not consent unto sinners, neither fall into disdain and contempt of his word, nor do reject all discipline and correction. Otherwise, without the same they should be spoiled of all righteousness, judgement, and equity, and should not know how to hold the good and right path, but very soon would decline either to the right or to the left hand, and would be of the compact and conspiracy of sinners. But when the Lord preserveth their way, they know how to govern themselves, and do not wander out of the way: as Solomon doth declare unto us saying,  
9 Then shalt thou understand righteousness, and judgement, and every good path. If then we walk rightly, delighting to give unto our neighbours that which is theirs, we must confess with all humility and thanks giving, that knowledge and understanding and the preservation of our way only proceedeth from the free gift of God. And when we are thus truly instructed, we will not delight to walk the broad way, which leadeth to destruction: but by the strait way, which leadeth unto life. And 
Mat. 7. 14.  that we may be preserved therein, we will pray with David, Direct me in the path of thy commandments: for therein is my delight. 
Psal. 119. 35.    

10 When Wisdom entereth into thine heart, & knowledge delighteth thy soul, 11 Then shall counsel preserve thee, and understanding shall keep thee, 12 And deliver thee from the evil way, and from the man that speaketh froward things: 13 And from them that leave the ways of righteousness to walk in the ways of darkness: 14 Which rejoice in doing evil, and delight in the frowardness of the wicked, 15 Whose ways are crooked, and they are lewd in their paths.  
Now Solomon willing to declare unto us from what evils we shallbe preserved by this gift, doth set before us a condition, whereby he warneth us not to be negligent to accept this gift, but with all diligence to prepare our hearts to receive Wisdom, when through the grace of the Lord, it entereth to dwell within us: and also that we should not be unthankful, nor esteeming this free gift, that we have not, nor can in any wise deserve: but that we should acknowledge it, abhorring ignorance, & setting our whole delight in that, that it pleaseth God to give us knowledge & learning. Following this admonition our, hearts should be set on the law of the Lord, and to meditate therein day and night; & that 
Psa. 119. 10.  we ourselves might truly say, what David said, With my whole heart have I sought thee: let me not wander from thy commandments. Again, I have had as great delight in the way of thy 
14  testimonies, as in all riches. If we thus do, we shallbe in great safety and rest, as Solomon declareth saying,  
11 Then shall counsel preserve thee, etc. When a wise man keepeth watch for a City, the dwellers thereof may sleep without fear of being taken by their enemies. Likewise when a man of understanding hath the governance of another, the same need not to fear to be evil guided, or that he should fall in danger: but be assured that he will so guide him, that he will achieve and accomplish to deliver him safe and sound. Even so ought we to understand how Solomon doth not here promise us any small matter, of little importance, but that he promiseth unto us safety and rest, which all the world can not give us, though it stood armed round about us on every side to defend us. And because we are more given to trust in outward and worldly things, and that we seek rather in them our safety and rest, then in the Wisdom of God, the which we mistrust, we should, continually pray unto God to turn away our eyes from vanity, and to help our unbelief. Else we can not enjoy this promise, the which doth not lead us unto a worldly and corporal hope and trust: but is given us to this end, that we should be assured of the rest & preservation of our souls: as we may perceive it when Solomon addeth, whereunto God tendeth by this watch and preservation, saying,  
12 And deliver thee, etc. When God preserveth us, through the good counsel that he doth give us, and when he doth keep us through good understanding that he putteth in us, it is to the end that we shall not walk in the way with sinners, which go to destruction for their wicked manners and doings and that labour to draw others after them: but should be kept back therefrom, and directed in the way of salvation and life. Now as this evil way is broad and wide, and that many frequent and walk therein, by whom it cannot be amended but impaired: so is it full of divers perils, from the which God delivereth those over whom he watcheth. He doth deliver them from those that speak froward things: not that he doth take them away from amongst them: but he suffereth them not to believe them, lest through their perverse & froward words they should be turned away unto errors, to false doctrines, & vain hopes, & that their good manners should not be corrupted. Now the means whereby they are delivered, is 
1. Cor. 15. 33.  that he printeth in them his word, whereunto they surely trusting, cannot be removed nor seduced.  
13 And from them. He continueth still, showing from what persons & from what dangers God doth deliver the children of wisdom. And when he settetth here the right paths, against the ways of darkness, it is to make us to understand that the ways of righteousness, are righteousness, innocency, modesty, soberness honesty, temperance, and such like virtues. For the ways of darkness are unrighteousness, malice, excess, uncleanness, and such vices, as the 
Rom. 13. 12.  Apostle speaketh of. Let us therefore cast away the deeds of darkness, and let us put on the armour of light. And again, So that 
Ephe. 5. 3.  fornication and all uncleanness, or covetousness, be not once named amongst you, as it becometh saints. Now these virtues are called, the ways of righteousness, for whosoever followeth them, he may be assured, not to go astray, but that without let or stop he may attain unto eternal rest. For he followeth jesus Christ who is the light of the world, the Way, the Truth & the Life. Contrarily, the vices are called the ways of darkness: for they that walk in them are uncertain, what shalbecome of them: as they which walk in darkness know not whether they go. It is then very profitable and healthful to be given unto. Wisdom, and very dangerous to contemn the same. For by this contempt some go into darkness for ever, where shallbe weeping and gnashing of teeth: as they do well deserve, when so doing they forsake all virtues to follow vices, which is the way that leadeth unto this darkness. But as there be many ways of darkness, so do they walk diversly in them: and therefore we have great need that God should give us counsel and understanding, to deliver us, not only from one danger and one kind of people, which labour to draw us unto perdition with them: but it is necessary for us to fly the fellowship of many, that we may be delivered from many dangers: as indeed God doth keep us for to deliver us therefrom: and besides the rest, he keepeth watch to preserve and deliver us.  
14 Which rejoice in doing evil, etc. That is to say, that we should not be like to them which of set purpose are given to hurt their neighbours, and also are glad when they can turn others to do as evil as themselves, making their boast & triumph thereof, as if they had done well, or as they had obtained some great pray. Now it is needful for us, that God should deliver us from such people, and that in no wise he suffer us so to rejoice & boast: contrarily we ought to look that God should rejoice to give us according unto our works, and take vengeance of our iniquities. Not that God doth delight to punish us: but the wicked shall feel him such towards them, as they have been towards their neighbours, when they receive the reward that they have deserved.  
Whose ways are crooked. If we were like unto such people, we might look but for an horrible vengeance of God: as the world destroyed by the flood, & the Sodomites with the Gomorrhians by a more sharp punishment: seeing that God having given us his son, doth daily offer us his evangelical word which is the message of the everlasting covenant: the contemners of which message shallbe punished more grievously than they of Sodom and Gomorrhe. 
Matt. 10. 15.  God then showeth us great favour, when he preserveth us from being like to such corrupters and Apostates.   

16 And it shall deliver thee from the strange woman, even from the stranger, which flattereth with her words. 17 Which for saketh the guide of her youth, & forgetteth the covenant of her God. 18 Surely her house tendeth to death, and her paths unto the dead. 19 Al they that go unto her, return not again; neither take they hold of the ways of life.  
When a path or way is much trodden and beaten, there is no count made of any danger: & when a thing is often done, although it is wicked, yet do they make themselves believe that in it there is no evil: as they do which rashly swear, which do give themselves to lascivious and dissolute talk, unto covetousness, usury, & wicked bargaining, to sloth and idleness. Likewise because that divers forsworn & unfaithful do break promise of holy marriage, & have no conscience to become adulterers, & that the world is full of mockers and contemners of the institution of holy marriage which God hath ordained from the beginning of the world, and had rather committee whoredom then by marriage to take unto them an honest companion or wife, the which is honourable among all men: it seemeth to most men that there is no danger to follow the way of adulterers & whoremongers, & that 
Heb. 13. 4.  they commit no evil in being defiled & polluted with whoredom & fornication. But when the holy Ghost by the mouth of Solomon doth declare unto us: that God doth give us counsel & understanding, that we may be delivered from the strange woman: he showeth us well that it is not so as the world judgeth, for if there were no danger, we should not need, that God should give us counsel & understanding, to deliver us from her. Let us not then follow the opinion of the adulterers & whoremongers: but let us believe that there is great danger to go unto an harlot, & to talk with her, which Solomon here calleth a stranger and a forenner, because, that if she be married, she belongeth not unto him that haunteth her, but unto her husband, from whom she departeth & alienateth herself in playing the harlot: and so she is also a stranger towards her husband. And if she be unmarried, she appertaineth to none, but aught to abstain, by tarrying till God send her a yoke fellow to be honestly joined by marriage: so she is also a stranger and forenner, if she play the harlot, seeing she belongeth to no man. Our Lord doth warn us thereof, & doth daily make us to understand it by the preaching of his word, the which he doth not communicate so purely unto all nations: but yet nevertheless adultery & whoredom cease not to reign. They abstain not from unshamefast looks & countenances, they refrain not their tongues from speaking foul & filthy words, & to sing dishonest & wanton songs. By such words and songs, do the whormongers & harlots plainly utter themselves: and albeit to excuse themselves, they allege that they think upon no evil, they are not to be received for all that, but as wicked liars, which falsely bely the unfallible Truth, which pronounceth that 
Ma. 12. 34.  from the abundance of the heart, the mouth speaketh. Let us not then despise the counsel that God giveth us, when he telleth us, that marriage is to be had in honour among all men, & the bed undefiled: for whorekeepers & adulterers God will judge. Now that 
Heb. 13. 4.  there is danger only to talk with whoremongers & harlots, Solomon doth show, saying, That the strange woman flattereth with her words. It is not needful to declare what flatteries the harlots & whorekeepers use: for they which desire to live chastened, need not to understand them. It ought to be enough for them to know, that it is not lawful for man & woman to dwell together, except they be knit together by marriage. It is not also needful to declare them to such as are given to whoredom: for they are but too much learned therein already. True it is, notwithstanding to admonish the undiscreet, that they may not pretend cause of ignorance, we may discover & unfold the sweet words & flattering speech of the harlots & whorkeepers, with their strange attires: as Solomon 
Pro. 7. 5.  doth declare them hereafter, in the 7. Chapter. After the flatteries. Solomon discovereth the unthankfulness of the adulterers, saying,  
17 Which forsaketh, etc. Solomon showeth that there is much evil in adultery, though a man be accustomed thereto: for unfaithfulness is no small evil, but great wickedness: therefore the more one is accustomed thereto, so much the more doth he commit evil, & is the more worthy of great punishment: for custom absolveth not a guilty person, but maketh him more guilty. Look what we judge of murder and theft, we ought also to judge of every transgression of the law, in what point so ever it is: for he that hath said, Thou shalt not kill, hath said also, Thou shalt not commit adultery. When 
jer. 2. 11.  then God giveth us understanding to defend us from adultery, he preserveth & delivereth us from great wickedness. The unfaithfulness of the adulterous woman consists in this, that she leaveth & forsaketh her husband: not that she forsaketh him utterly, leaving him for ever, without returning to him any more: for unfaithfulness standeth not only in that, but chief in this, that she joineth hirself to an other, separating herself from her husband, & making of one flesh two: and yet she will not leave returning to her husband, to cover her unfaithfulness. Even so likewise is it with an adulterer and unfaithful man to his wife. And to show that the adulterous woman is not only unfaithful, but also disobedient, rebellious, & unthankful, Solomon calleth her husband Prince, Teacher, & guide of the youth of his wife: wherein he showeth that he is the head & the governor, having prerogative above her: & therefore, that she ought to fear & reverence him, & with faithfulness to give him obedience. That which Solomon doth here show us, in one word, 
Ephe. 5. 1. 2. Pet. 3. 1.  the Apostles S. Peter & S. Paul do declare more at large. Likewise the adulterous man is not only unfaithful to his wife, but cruel: for he doth not govern the youth, the weakness, & frailty of his wife, in entertaining & tenderly loving her, as Solomon doth teach him, calling him the guide of the youth of his wife. And to show us that by adultery they offend not only against men, but also against the ordinance which God hath made between man & wife: Solomon saith, the adulteress forgetteth the covenant of her God. 
Gen. 2. 23. Mat. 19 5.  For who so committeth adultery, doth separate that which God hath joined. What we have said of the unfaithfulness of the adulterous woman (by the course of the text) it may well appear that he speaketh but of the married whore: nevertheless, we have applied it unto the single harlot, and that without wresting of the text. For we ought to understand that if God give us counsel and understanding to preserve & deliver us from one kind of whoredom, that he would also we should abhor the other kinds. Likewise it is very true that who so is given to adultery, will not abstain from single fornication.  
18 Surely her house tendeth, etc. Moreover for to show that there is danger in adultery, & that they do evil by defiling themselves with such uncleanness, Solomon giveth a reason whereby he threateneth the adulterers with a thing which wonderfully feareth them that walk in an evil conscience. And it is to admonish and warn us to take good heed, not to frequent & haunt the company of whores & whoremongers, lest we defile ourselves, & consent unto their filthiness & abomination. For if we would not willingly come near a ruinous & rotten house, least in falling, it should bruise our bodies, & kill us bodily: by a stronger reason, we must not come near unto an adulteress, whom to haunt, not only bruiseth the bones, but also eternally killeth the souls. The house of the adulteress, is herself, her acquaintance & customers that go together unto eternal damnation: which is a danger, wherewith when one is attaint, he can never be raised up again. Now we ought well to understand that this is of eternal death & state of the damned that Solomon speaketh, when he saith that the house of the harlot tendeth to death: for albeit that the Ecclesiastes (speaking of the common state of men) saith, One generation passeth, & another generation succeed. Again, How dieth the wise man, as doth the 
Eccle. 1. 4. Eccle. 2. 16. & 3. 18.  fool? Again, I considered in mine heart the state of the children of men that God had purged them: yet to see to, they are in themselves as beasts. It were not a sufficient reason to show us the danger that is in haunting the company of harlots, nor to preserve us from familiar communication with whores & whoremongers, if there were none other death spoken of here, but corporal death, the which is common to all men. A man might say, as do the mockers, let us play the whoremongers without any fear: for nothing shall hap us which happeneth not unto the most chaste. Let us then understand that Solomon threateneth the adulterers & whoremongers 
Luke. 20. 27.  with eternal death: as also he showeth the same, saying, that her paths tend unto death. For none but the damned are dead: as it may be known when it is said, that the Lord is the God of Abraham, the God of Isaac, and of jacob. There is then great danger, and also much wickedness in adultery: or else God which is not only righteous, but also merciful, would not punish it with so sharp a death. Now that the adulterers go unto eternal death, Solomon doth give it us to understand, when he addeth:  
19 All they that go unto her, etc. Hear he compareth them which are given to adultery, unto soldiers that go into the war, and there place and thrust themselves so far forwards that there they are slain. Wherein we have a proof that in adultery is great peril, and also much evil: seeing in it there is no remedy nor means to escape the punishment of eternal death: as also Solomon doth signify the same, saying, Neither take they hold of the ways of life. When Solomon doth so threaten the adulterers and the whoremongers, he speaketh of them which are hardened and cannot repent and be sorry for their sin, and forsake their wicked life. We might here reprove such, as do break marriages lawfully made, as they know well enough: 
Mat. 19 9  and give licence to the parties to marry again in some other place: which they cannot do, without transgressing of the Law of God by adultery and whoredom. I say therefore unto you, that whosoever shall put away his wife, except it be for whoredom, and marry another, committeth adultery. And thus so much as in them lieth, they bring men to contempt of God's law: whereupon followeth eternal death, not only for them which are separated, if they keep not themselves chaste: but also for those that separate them: for they are in a great fault, when they hinder the ordinance of God to have his course. For no thank to them that the covenant of God is not forgotten, and all honesty overthrown: the which is such an offence that it were better for 
Mat. 18. 6.  them by whom it cometh, to have a millstone hanged about their necks, and that they were drowned in the depth of the Sea.  
The ways and steps, the paths and trades, for the which to avoid, God doth give us wisdom and understanding are the same of the wicked, and unrighteous, whereby they go unto perdition: and therefore forsaking them, we must walk a contrary way to them, wherein we may be preserved: & the same to do, Solomon doth admonish us saying:   

20 Therefore walk thou in the way of good men, & keep the ways of the righteous. 21 For the just shall dwell in the land, & the upright men shall remain in it. 22 But the wicked shallbe cut of from the earth, and the transgressors shallbe rooted out of it.  
When our Lord saith, That there is none good but one, & that is, God: And also, that there is none that doth good: for we have 
Mat. 19 17. Psal. 14. 11. Rom. 3. 9  already proved, that all, both jews and Gentiles are under sin: It may be demanded where a man should find out the way of good men, and the paths of the righteous. I answer, Although that after the posterity of Adam we be corrupted, and that in us there is no goodness nor righteousness, but that malice aboundeth: notwithstanding insomuch as we are regenerate by the holy ghost, and made new creatures, not suffering sin to reign in our mortal bodies, but delighting in the law of God after the inward man, and giving ourselves to work righteousness, and to exercise the works of charity: we are both good and righteous, for that it pleaseth God to accept us for such, for jesus Christ's sake, who is our righteousness, and in him are righteousness of God. The way then of good men, and the paths of the righteous may be found out in true faith working by love, and by true repentance, whereby all wickedness is abhorred. If we thus do, we shall walk in the way of good men. And albeit that during this mortal life, we have many imperfections, and that sin dwelleth in us: yet will not God impute them unto us for our destruction: our house shall not be inclined to death, but shall attain the ways of the living, and shall in them be preserved: as Solomon doth affirm the same unto us, saying,  
For the just shall dwell, etc. For to encourage us to walk in the way of good men, he maketh us a promise of a thing that naturally we desire, that is to say, to live long upon earth. And immediately after, he giveth the reason wherefore he allureth us to walk in the way of good men: in the which reason he showeth who are the good men and righteous, that is to say, the just and upright. And so he teacheth us, that we are not righteous and good, except we walk uprightly and sincerely. But it may be said that this promise cannot give us courage to walk in this way: for it belongeth nothing at all unto us which are heathen: but only to the seed of Abraham, I answer, albeit that after the doctrine of Moses, Solomon here speaketh expressly of the land of Canaan, appertaining to the children of Israel: nevertheless now sith the word of God is directed unto us, and that thereby we know 
Gen. 12. 17.  how the earth is the Lords, we must take this word Land more generally. For in what country so ever we dwell, sith the land is his, he giveth us our dwelling and abiding therein. And in this sort if we be good and righteous, just & upright, the promise belongeth unto us, & aught to encourage us to walk in the way of good men. It may be said again, that the promise to dwell in the land, is not beneficial unto the just and upright, because that most commonly they are oppressed, violated, and threatened 
Psal. 24. 1.  to be rooted out of the earth. Answer, that the earthly life how wretched soever it be, and what adversity soever they suffer therein, yet it cannot be but profitable to the just and upright. For this earthly life is to them a blessing of God, & if it were, but forsomuch as God doth witness his fatherly love towards them, maintaining them in this life. But it will be said, that this blessing lasteth not long, and so that they have no great benefit by dwelling in the land. I Answer, Albeit that sometimes it happeneth that the Lord doth seem to withdraw the just and upright (whom he most loveth) out of this world, yet he leaveth not his word vnaccomplished, whereby he promiseth them that they shall dwell in the land, and remain in it, as we must understand it. For what earthly riches soever GOD doth promise, we must take them with condition, so far as it is expedient for our spiritual health. But it will be said again, Though it were so that the just should remain long on the earth, yet the promise, could not serve enough to provoke them to walk in the way of good men: For we see the ungodly and froward, the wicked and hypocrites, to live long, and prosperously in this world: wherewith the faithful may be tempted: and therefore they are admonished in the 37. 
Psalm. 37. 2.  Psalm, not to be vexed though they see them prosper and rejoice: seeing that their destruction is at hand, from the which they shall never be raised up again. I answer, that they which are not just and upright, use not their own in this life: but they usurp other men's goods, as thieves and robbers: though they have them by succession, by gift or getting: for they hold them without God's promise, which only maketh the faithful, justly to profess that which they have in this world. It might be further replied, that for all the promise which the just and upright men have to dwell in the land, that yet they have nothing more than the wicked, and that indeed, they enjoy not the land so largely, nor so much at their ease, as do the wicked: and therefore, that this promise cannot induce them to walk in the way of good men. I answer again, That this is the same promise that God made unto Abraham in Genesis: And the self same which is often repeated in the law by Moses, and in the Prophets, and as expounders 
Gen. 12. 7.  of the law: Wherefore the Law was our schoolmaster to bring us to Christ. Again, for all the promises of God in him 
Gal. 3. 24.  are, yea, and are in him Amen, unto the glory of God through us. Now jesus Christ came not into this world to bear temporal 
1. Cor. 1. 20.  rule, and to possess great earthly riches, as he hath declared both by word and deed: nor to place his at their ease, and to make them great Princes of this world. Therefore we must understand that in the promise of the land is enclosed the same of the heavenvly heritage, & that there are none but them to whom the promise of the land is made, and which apprehend the same by faith, who are made heirs of everlasting life. As the promise of the land is not given to the froward and wicked, so have they no hope in the kingdom of God. It is then no small matter to have this promise to dwell and remain in the land: as the ancient Fathers did well understand it: for having the promise, they rested not in the land, but aspired for higher things, & that by faith, which hath no stay, but on the promises only. For if we believe and hope for that which is not promised us, we shallbe frustrate of that we look for as fools and arrogant. That the ancient fathers have aspired and looked for more excellent 
Heb. 11. ●.  things, by the promise of the land, the Apostle is witness thereof. By faith Abraham abode in the land of promise, as in a strange country, as one that dwelled in tents with Isaac and jacob, heirs with him of the same promise: for he looked for a City having a foundation, whose builder and maker is God. If we should allege this promise to the wicked which endeavour by violence to root us out of the world, they would scorn and mock us for our labour: for they think they have the power to destroy us at their pleasure, and that they be masters and Lords of the land & that no man should gain say them. But the holy Ghost by Solomon pronounceth the contrary: for he saith, But the wicked shallbe cut of, etc. The 37. Psalm doth set forth this more at large. Albeit then that the wicked flourish and prosper in this world, yet 
Psal. 37.  shall they not continue long, but shall within a little space after their prosperity perish eternally. For if God doth not count them worthy to possess the land by promise, much less will he judge them worthy of the heavenly kingdom, out of the which there is nothing but damnation. As then the everlasting life followeth the promise of the earthly life: so likewise doth damnation and everlasting death follow the threatening of rooting out of this world. Thus whosoever enjoyeth the land by the promise of God, the which he layeth hold on by faith, may be assured of everlasting life: and whosoever layeth not hold on it through the promise, and is threatened to be cut off, and rooted out, may look for nothing, but perpetual misery. As touching the rest, God will not please his children, wherewith he satisfieth strangers, but will enrich them with his benefits which shall never perish. These promises thus considered, if we confer them with the threatenings made to the wicked, we shall not envy their prosperity. For although to the sight and judgement of men, they are planted and fast rooted, and that they spring, flourish and bring forth fruit, yet shall they quickly perish. Contrarily, the good & righteous which seem to be of little value in this world, if they be taken away, it is 
Psal. 37.  not to the end that they should perish: but after what sort soever God doth withdraw them thence out of this world, it is for to plant them in his heavenly kingdom, in the which they shall flourish eternally. When the wicked grow as the grass, and 
Psal. 92. 7.  all the workers of wickedness do flourish, then shall they be destroyed for ever: contrarily in the 12. verse of the same Psalm, it is said, The righteous shall flourish like a Palm tree, and grow like a cedar in Lebanon. But albeit the wicked do well deserve to be so handled, yet is it not to say that the righteous and good deserve and merit that which is spoken of, on the contrary part. But all cometh only because of the promise. Let us then take good heed lest we swell and wax proud by thinking on our deserts: but let us walk on in fear and humbleness, knowing that if GOD should use and show himself so sharp as we deserve, he might cut us of, and root us out of the land, as wicked and unfaithful that we are of ourselves, and of our own corrupt nature, after the which we are all corrupted: and do abominable works: And if we be not worthy of this earthly habitation, much less can we boast ourselves to be worthy of the heavenly inheritance. We have nothing then to triumph over them which perish, as if we did better than they: but if we desire to be counted worthy to remain in the land, we must pray that it would please God to change us, and make us new creatures by his holy spirit. Wherefore also, though we be admonished to walk in the way of good men, with promise to dwell in the land: and that the wicked are threatened to be rooted out thereof: yet ought we not to follow the opinion of the Papists, which to defend their free will, allege the exhortations and threatenings of the scripture: saying, that it should be in vain for any to exhort us with promise, and that in vain it should be also to threaten us, if we had not power by our free will to do whatsoever we are admonished, and to eschew whatsoever is threatened us: If we did follow them, we should be much deceived. For the exhortations are not made, neither the promises given for to show us what we can do, but what we should and ought to do. We are much like to unthrifty husbands that grow in debt, and have nothing wherewith to pay, etc. Likewise if God do not hold us up and give us grace, we shall neither do that which we are admonished to do, nor yet avoid that which is threatened to fall upon us: but must needs go to destruction and perdition.    

The third Chapter.  

1 MY son, forget not thou my law, but let thine hear● keep my commandments. 2 For they shall increase the length of thy days, and the years of life and thy prosperity.  
FOrasmuch as Solomon hath admonished us to walk in the way of good men, & hath promised us, that if we be just & upright, we shall dwell and remain in the land: contrarily, that the wicked shallbe cut off, and rooted out of it: with whom lest we should be included and overthrown, he showeth us what we have to do for to walk in that same way, and to be allowed before God as just and upright: that is, that we despise not the law of God, lest we become like the ground by the high way side, whose seed was made a prey for the birds: but that we should be like to the good 
Mat. 13. 4. Luke. 8. 8. Psalm. 1. Psalm. 119. Esay. 2. 3. Deut. 6. 6. & 11. 18.  ground. This law is the way of good men, The commandments are the paths of the righteous. Now the manner how we should not forget the law, is given us: we must then continually meditate and exercise ourselves in the word of God. And because we are rather given to vanity, then to follow the law of God, let us pray to GOD that he would give us the understanding of his law, and make us walk in the path of his commandements: as we are taught throughout 
Psalm. 119.  the 119. Psalm. If we do this with an unfeigned heart, we shallbe the true children of God: and though there be in us many imperfections, yet our good God and father, will not cease to lengthen our days: as Solomon doth show us, saying:  
For they shall increase, etc. Hear Solomon promiseth us nothing which is not often repeated in the law and in the Prophets. Therefore seeing we have so great a number of witnesses, let us in no wise doubt of this promise. Now though we were altogether compassed about with evils, & that we should walk in the mids of the shadow of death, yet ought it not in any case to be feared, but that God (who is always present with us) will accomplish his promise: and chief for our spiritual health, and eternal prosperity wheretoo we must aspire, and not stay ourselves in the days and years and peace of this temporal life, that is to say, in the earthly prosperity. And although the Lord is our life and the length of our days, yet doth Solomon attribute it unto 
Deut. 30. 20.  the law and to the commandements, because that God communicateth both him and his riches to those which forget not his law, but keep his commandments. For what nation is so great, unto whom the gods come so near unto them, as the Lord our God is near unto us, in all that we call upon him for? Hereof we may judge (seeing the contempt of God's law) that the greatest 
Den. 4. 8.  part of those which say there is nothing to that to remain and live long▪ know not what they say: for they follow the steps which lead unto death. They think there is no better thing to make them live long, then to be merry and put away sorrow, and to accomplish this, to let slip the bridle unto concupiscences and lusts of their flesh, the which will not be made obedient to the law of God, and turn to him through true repentance. If they were wise, they would love well the sorrow which proceedeth of the obedience to the commandments: for it bringeth no hurt, but great profit: & therefore S. Paul repenteth him not, that he had made the Corinthians sorry. Likewise our Saviour promiseth comfort 
●. Cor. 7. 8. ● Mat. 5. 4.  to them which mourn. It seemeth to them also, that to obtain rest, & not to be hindered from living in felicity & prosperity, there wanteth nothing but the friendship of the world: the which cannot be obtained by showing to be the true & faithful servant and child of God by obedience to his word. But therein they are deceived: for S. james saith, Know ye not that the amity of the world is the enmity of God? Likewise our saviour warneth 
jam. 4. 4. john. 15. 18.  his disciples, not to be dismayed for the hatred of the world.   

3 Let not mercy & truth forsake thee: bind them on thy neck, & write them upon the table of thine heart. 4 So shalt thou find favour & good understanding in the sight of God and man.  
After that Solomon hath generally warned us not to forget the law, to the end that we might know how to follow his admonition, he divideth the law and commandments of God into two parts, that is to say into mercy and truth. As also, this is then his commandment, that we believe in the name of his 
1. john. 3. 23  Son jesus Christ, and love one another, as he gave commandment. Under truth he comprehendeth all the honour and service that we own unto God, as is contained in the first table: and under mercy he comprehendeth what we own to our neighbours, as is commanded us in the second table. Herein we see the summary of the law, whereunto agreeth that which our 
Mat. 22. 37.  saviour said to a Doctor. For albeit Solomon maketh not express mention of the love of God, yet doth he not altogether keep it secret when he speaketh of truth and mercy. For as we cannot be assured of Goods goodness towards us, unless we love him: so can we not also be truly merciful unto our neighbours, except we desire to obey God for that we love him. For God requireth of us such obedience to his law, 
De●t. 6. 5. 1● 12.  as proceedeth of love. Solomon in this summary would have us so attentive to the law of God, that we should never suffer mercy and truth to forsake us: But bind the●●on our neck. Wherein he useth three similitudes. First of all, for to show us that we must go forward in truth & mercy, he likeneth them unto a yoke fellow with whom a man must be co●pled, chief being in a dangerous way, and may not suffer him to come dragging behind, or to go too far afore. For if we be forsaken of this fellowship, the spiritual thieves and robbers will quickly assault us, and of ourselves we cannot save us from their hands, but must miserably perish. Secondarily, for to teach us, how we should work that this fellowship may not forsake us, he useth another similitude, making this fellowship like unto a yoke that is put on the neck of Oxen, and fast bound that it unloose not: and that is, when he admonisheth us to bind mercy and truth about our neck. Wherein he would that with a willing mind we should submit ourselves unto the law of God: for he saith not, let us suffer to be bound unto this yoke: but that we ourselves should bind them on our necks. And as the Oxen do never cast of the yoke from them, whereto they are bound, but are compelled to remain under the same: even so must we force ourselves to bear the yoke of our Lord, and continue under the same, else we should be constrained to carry the yoke of sin, and so to be in the devils bondage: as our Lord doth well signify it in Matthew, Come unto me all ye that are weary & laden, 
Mat. 11. 28  & I will ease you, etc. Thirdly, he likeneth our hearts unto the Ark of the covenant, in the which were the tables of stone, wherein the law was written, as God had commanded Moses. Even so lest we forget the law, our hearts must be the ark of mercy and 
Ex●. 25. 21.  truth, and never from thence to let them pass. But as the law was enclosed within the ark, and yet Moses and the Priests ceased not to open the same unto the people by preaching and holy living: even so we also must not have the law of GOD in our hearts only (as also it is unpossible) but both in work and mouth, Solomon doth well show it, when he gathereth the law into mercy and truth: for they cannot be in us, but they will be 
De●t. 11. 20.  seen when occasion is offered, and when we have opportunity, the which we must seek: as Solomon doth well show it, when he sayeth, bind them on thy neck, etc. Besides the former exposition it may be said, how Solomon doth admonish us to be merciful and faithful unto our neighbours: whereunto also Saint Paul exhorteth us, Wherefore cast of lying, and speak every man truth unto his neighbour. And that we may 
●phe. 4. 25.  go forward, he admonisheth us to bind the law and the commandments on our necks. For by them we shallbe guided unto mercy and truth: and without them there cannot but be in us, all unmercifulness and cruelty, also allying and unfaithfulness Furthermore, if we ascribe mercy and truth unto God, we may say how Solomon doth warn us, that if we would have 
Psal. 117. ●.  God to continue his mercy towards us, and not make his promises void unto us, we must bind his law and commandements. upon our necks. Now albeit that these two last expositions contain truth, yet are they not so fit for the line of Solomon's text, as the first: the which may be seen by that which is gone before, when he counseled that the law should not be forgotten, and also by that which followeth when he commandeth, saying,  
So shalt thou find favour & good understanding in the sight of God & man. By faith we find favour before God, & also please him, as it is said of Enoch. And after this sort we obtain understanding 
Heb. 11. 5.  which is very profitable to guide us to good learning. Through gentleness we please men, & chief those whom we are gentle unto, exercising the works of charity. Through this commandment here, which is like unto a promise, we ought to be much stirred continually to think on the law of the Lord, and to go forward in keeping of these commandments, assuring ourselves of his goodness, and helping one another by charity: seeing that in so doing we are promised favour & understanding, the which above all things are to be desired, & nothing to be esteemed more. Now first of all, when favour is promised us, for binding mercy and truth upon our necks, we must understand that what obedience soever we give unto the law of God, yet he cannot be our bondman: for albeit we may deserve of men that they should be pleased with us, and that they stand bound by our mercy showed towards them: yet we can never be so faithful unto God, trusting in his goodness, but there will be some doubtfulness, distrust & incredulity mixed therewith, for the which we well deserve to be forsaken of God. And indeed, we should be forsaken, except he made us find favour in his sight. Likewise, though it were so that we were perfit in faith, yet could we not boast ourselves to deserve, seeing all the strength we have or may have, is the gift of God. Secondarily, the understanding that we have by the word of God, which we keep by faith & obedience, is called good, because it bringeth forth good fruits to the honour and glory of God, & to the profit of ourselves and neighbours. Contrarily, the understanding that is gotten by man's wit and natural reason, by doctrines & traditions of men, cannot have this title of goodness. For though it be highly esteemed in the world, yet sith it is reproved of God, & by him counted foolishness: we ought to reject it as vain and unprofitable, yea as hurtful: for it comes of the 
1. Cor. 1. 3. 19 20. & 3. 19 Rom. 8. 6.  flesh, the desire whereof is death. Therefore if we will avoid death, let us not follow the wise worldlings, but let us rather choose to be despised of them as fools, so shall we be wise in God's sight. Thirdly, when we are commanded that through truth and mercy we should find favour and understanding in the sight of God and man, it is first showed us that the keeping of God's commandments doth not stand only in outward works, as hypocrites do falsely believe▪ but even as God seethe the heart and judgeth the secret thoughts of men, herewith that our words and outward works are no whit hid from him: so also, all our affections, purposes, counsels, thoughts & minds are before 
Heb. 4. 12.  him. It followeth, that if we will please & be wise before God, we must have all our affections so ordered, that he be in no wise offended by them, so that with all our inward parts we should be given to meditate his law, & keep his commandments. Further it is showed us, that as God hath not created the inward part of man only, but the visible & earthly body also: so he would not have it unprofitable, but would that we should bestow it about his service: not that he hath need thereof, but look what we do through our bodies to the edifying & profit of our neighbours, according to his word, he counteth it done unto himself. And this is the cause why Solomon would have us find favour & good understanding 
Rom. 12. 17.  before men, and that S. Paul counseleth us to procure things honest, not only before God, but also before men. The which seemeth to be very hard: for there is no people so detestable before men, as they that are given to goodness. Notwithstanding they find favour & understanding, in the sight of men, as Solomon commandeth them, so much as they can, according to this holy word. For even the ungodly which often do them hurt & wrong, are o●●rcome in their consciences that they be just, & confess no les: as Pharaoh towards Moses & the people of Israel: Saul towards David. Fourthly, albeit we must seek the favour both of God & men, yet is it not to say, that it is lawful for us to labour to please 
Gal. 1. 10. Mat. 6. 1.  men, or seek to be praised of them. Finally, sith that through mercy and truth we obtain favour in God's sight, it followeth that if we be infidels and unmerciful, we deserve to be abhorred & counted fools both before God and men, though by our carnal understanding, by our subtleties and enterprises we obtain the favour of the world.   

5 Trust in the Lord with all thine heart, & lean not unto thine own wisdom. 6 In all thy ways acknowledge him, and he shall direct thy ways.  
To the end that we may the better know how to guide ourselves, Solomon doth expound the law unto us by parts, giving unto us divers commandments. And first of all, to the intent we should not be forsaken of truth, but thereby might find favour before god: he would have us to trust in the Lord whereby we should be assured he loveth us as a good father doth his children: & therefore that he desireth nothing but our prosperity & salvation, and will not suffer us to perish. This assurance is given us by the word: the which doth set forth the good will of God towards us. Solomon saying thus, Trust in the Lord, would have us to lay hold by faith upon the promises of God, being certain that God will not, nor cannot go against them: for he is the unfallible truth: likewise that no power can let him to keep promise: for he is the almighty, whose counsel shall stand for ever, and his whole will shallbe fulfilled. Now he showeth us that it is 
Esa. 46. 10.  not enough to hear and talk, but he requireth the heart. And he teacheth us that it is not lawful to apply our hearts to the lusts of our flesh and worldly pleasures: for he requireth the whole heart, saying, Trust in the Lord with all thine heart. In this he teacheth us that which Moses teacheth in the two first commandments, 
Ex. 20. 2. 3. 4.  Thus our hearts must not be parted to give one portion unto God, and the other part some where else: that were to give a companion unto God, the which he cannot abide. And because that divers not esteeming the word of God, (the which ought to be the wisdom and understanding of his children & servants) do dream and forge in their brains divine services, whereby they think to honour God, labouring much there abouts: Solomon to withdraw us from this abuse and foolish presumption, doth warn us that to trust in God with all our hearts, we must not lean to our own wisdom: as Moses warneth the children of Israel. By this we may judge that there are 
Deu. 12. 8.  but a few which trust in the Lord as they ought: for the greatest part of the world do set their hearts on other things then on God, and many also will serve him after their own fancy. And this is through ignorance and contempt of the word, that they fall into such beastly blockishness, as S. Paul saith, For God also punisheth 
Rom. 1. 21.  their unthankfulness, in blinding and giving them up unto a reprobate mind. Moreover, considering we cannot trust a man, except we love him, Solomon exhorting us to trust in God, would have us to love him, as Moses saith. Now if we do thus love God, we will worship him in spirit and truth, and will call upon 
Deu. 6. 5.  him, chief in our spiritual necessities, knowing that it is he only which will and can provide for all our necessities. If we do truly know that he is such a one, we will fear to offend him, and will rather suffer all miseries, yea death itself, then to do any thing which might displease him. The trust then that Solomon requireth of us, importeth a true knowledge of the goodness and power of God toward us, whereby we are led to love him and fear him, to worship and call upon him. And when, all the heart is required thereto, (for it is the ruler of the words and works, even of all the body, the which is unmovable & dead without the heart,) it followeth thereof that we do not trust in the Lord, except we apply all our words and works, yea our whole body to his service. Likewise when Solomon maketh an Antithesis, setting our wisdom against trust in God, we must 
Rom. 6. 13. & 12. 1.  understand that the wise of this world have no trust in GOD: whereupon it followeth that they give him no obedience that pleaseth him.  
6 In all thy ways acknowledge him. For the second● commandment▪ Solomon would that we should acknowledge GOD, not in one point only, but in all our ways. For to understand the same commandment well, let us know that our Ways, are our thoughts, and affections, desires, wills, purposes, counsels, enterprises, words and works, and whatsoever we do and suffer. We must in all these things acknowledge the Lord: that is to say, we should not think, purpose no● take any thing in hand, except we be sure that God guideth all by his spirit, If we speak that it should be as the 
1. Pet. 4. 11.  words of God: if we do any works, that they should be as by the power which God giveth us, that he may be glorified in all things. To be short, let God be our ruler and guide, working in us both the will & the deed, according to his good pleasure: & 
Phi. 2. 1●.  by his direction let us employ ourselves about our salvation with fear and trembling. Likewise if we suffer any afflictions, after what sort soever they be, let us know that we have well deserved them for the offences that we continually commit against the Majesty of our good GOD, by whose hand we are chastened, and not by other: and therefore we must receive his chastisementes patiently, with thanks giving, in following job and the Prophets, Thus doing we shall acknowledge 
job. 1. 21. jam. 5. 10.  the Lord in all our ways. But if we do slack the bridle unto our affections and lusts, we do not acknowledge the Lord, but deny him, and blaspheme his holy name, and profane it, so much as lieth in us. And forasmuch as there is none so righteous which can boast that he acknowledgeth thus the Lord, therefore it is necessary for us all, to lay our mouths to the ground, & not to take the boldness to lift up our face on high: but that with all fear and humbleness truly to confess innumerable faults, and to pray unto GOD that he would not enter into judgement with us, but be merciful unto us poor sinners, granting us grace, that we may acknowledge him in all our ways. If we call upon him thus, in truth and in fear, he will not suffer us to go out of the way, and to wander in the broad way of damnation: but as he promiseth us by Solomon he will direct our paths to bring us to life. This commandment ought to be greatly esteemed of us, considering the promise which is added thereunto. For there is none that delighteth to go astray out of his way, except he be out of his wits: but rather will take a guide to lead him, and to carry him the right way, and spare not to give him money to be led the right way. Therefore we must be very careful to acknowledge the Lord in our ways, and we shall not wander out of them, for we shall have a trusty Guide, who offereth himself unto us freely, as Solomon doth show us saying : And he shall direct thy ways. Solomon is not witness alone of this promise, but also his Father David before him. Gracious and righteous is 
Psal. 25. 8.  the Lord: therefore will he teach sinners in the way. And before this, Moses was a witness thereof, When he promiseth the 
Deu. 28.  blessing of God in all things unto them which obey him. And then because of this promise added, we ought to have the commandment in great price, we must also be diligent to pray, Show me thy ways O Lord, and teach me thy paths. For albeit the chief direction of our paths is, to acknowledge the Lord in 
Psalm. 25. 4.  all his ways, yet the promise doth teach us that it cometh not of our own power, nor by free will, that we acknowledge the Lord in all our ways, to walk in the right way, & in safety, but it cometh of the only grace of God. If it remained in us, it should not be needful for God to make us any such promise, but it should be superfluous: the which we ought not to say nor to think. We must therefore humble ourselves, and say with jeremy, O Lord, I know, that the way of man, is not of himself: 
●er. 10. 23.  neither is it in man to walk and to direct his steps. If in thus acknowledging, we pray continually with David, Lead me, O 
Psalm. 5. 8.  Lord, in thy righteousness, because of mine enemies: Make thy way plain before my face▪ And again, Teach me thy way O Lord, and lead me in a right path, because of mine enemies. 
Psal. 27. 11.  And albeit we have many imperfections, yet will God accept our acknowledging for perfect. Therefore let us acknowledge all things to depend upon God, and take nothing in hand without his will: Let us not be like unto them which say, Let us go to 
jam. 4. 13.  day and to morrow unto such a Town, and dwell there a year, etc.   

7 Be not wise in thine own eyes: but fear the Lord, and departed from evil.  8 So health shallbe unto thy navel, & marrow unto thy bones. 
In this third commandment Solomon doth expound unto us, how we should acknowledge the Lord in all our ways: & for to do it, he giveth us three instructions. The first is, Be not wise in thine own eyes. Whereby he would that we should renounce our wisdom, and that we should not think to be able for to govern and guide ourselves in our ways. The second is, Fear the Lord. Whereby he would not have us to follow the affections of our flesh, the which doth cause us to despise God, and to stand up against him: and that renouncing our will, we should give obedience unto the Lord, and with all fear and reverence wholly to submit ourselves unto his wil The third is, and departed from evil: whereby he would that we should cast of and forsake all vices and sins: that we should be clean from all filthiness both flesh and Spirit. We do not acknowledge the Lord in our ways, except we follow these three instructions, the which depend the one of the other. For if we think that we be able to govern ourselves, we make no account to obey God, and to reverence him: whereupon followeth, that we give ourselves unto all evil. But, contrarily, if we feel our unableness indeed, we become humble, and do fear to offend God. Therefore to acknowledge the Lord in our ways, we must take heed that we walk not after the affection of our flesh: for it is God his enemy, it is not subject unto his law, neither can be: whereupon followeth, that it can not be given but to do evil, from the 
Rom. 8. ●.  which we must departed through the fear of God, but not otherwise. And in this holy fear standeth the true acknowledging of the Lord, and not in the fear to be dampened, the which holdeth us captive under men's traditions. Now first of all he saith not simply, be not wise, for he should gain say himself, seeing that in the beginning of this book he affirmeth that it is made for to know Wisdom, etc. the which he commendeth greatly. And also in forbidding simply to be wise, he should 'gainst say Moses, from whom he hath drawn this doctrine, in divers places. And he sharply reproveth the people of their folly, saying, Do ye so reward the Lord, O foolish people and unwise? 
Deut. 4. 6. Deut. 32. 6.  etc. Again, in the 28. verse, For they are a nation void of counsel, neither is there any understanding in them, etc. So he doth not forbid us to be wise: but he showeth us that there is a certain kind of Wisdom which we must eschew and detest, which is not properly Wisdom; but arrogancy, pride, and presumption. The declaration is, when he sayeth, in thine own eyes: Wherein he teacheth us that it ought to suffice us, that God alloweth us as wise, and that we should not think ourselves to 
1. Cor. 3. 18.  be wise, but to become fools, that we may be made wise before God. We must be wise therefore, following that which we know to be good by the word of God: But we must not have this opinion of ourselves, that we are wise: for such an opinion would make us disobedient and rebels against God, and would engender in us a great contempt of our neighbours. In this we should not acknowledge the Lord, neither would he direct our paths, but would let us wander astray. Secondly, for to show us how we should not be wise in our own sight, he exhorteth us unto fear, and not simply unto fear: for the servants and children of God have a promise (here above in the 1. and 33. verse) that they shall dwell in safety, and shall rest without astonishment of evil. So they 
Pro●. 1. 33.  shall not need to fear any thing which may happen to them i● this world: and also they shall not need to fear damnation. We must thus understand it: for Solomon setteth this promise against the former threatening: but he moveth us unto the fear of the Lord, which is the beginning of knowledge, as here above where hath been showed what this fear is, and 
Pro. 1. ●.  wherein it standeth. Thirdly, after he hath moved us to fear the Lord, he biddeth us to depart from evil. Wherein he giveth us to understand, that when men live without the fear of God, then there reigneth nothing but evil: and also that where there reigneth nothing but evil, in that place there is no fear of God.  
8 So health shallbe unto thy Navel. As it is not enough for a way faring man to be well directed, lest he go out of the right way: but also for to walk, is required that he be whole, and have his health and strength, and that he have wherewithal to be refreshed: otherwise he can not perform his voyage, but should be constrained to stay and tarry: So Solomon thinketh it not enough to promise, that if we acknowledge the Lord in our ways, that he will direct our paths: but he appointeth us an ordinance very healthful, commanding us to follow it in our ways: to wit, Be not wise, etc. The same being given, he promiseth us that we shallbe in good health to walk in our paths, when he sayeth, health shallbe, etc. Through this promise we should be earnestly moved to follow his ordinance. For there is none of us but if he were assured that the potion or receipt of the Physician should be healthful, but that he would follow it, though it were troublesome and hard. For we are wont to say, There is nothing but I will do it, so that I may recover health: By a more stronger reason, when the spiritual Physician doth bring us the heavenly Commandment, and that he promiseth us health and spiritual strength, whereby we shall live, not a short time, but for ever: we should be ready to receive and to follow this commandment, even with greater diligence and love, than we do the earthly commandments: by so much as the heavenly and spiritual things are more excellent than the earthly and corporal, and as we ought to prefer our souls before our bodies.  
And albeit that Solomon in this promise doth not express but the navel and bones, which are only corporal parts: yet we must not think it strange or amiss, if we say, that he promiseth us health and strength to our souls: for as Abraham and the good old Fathers had the promise of the land, & by this promise did assure themselves of the heavenly kingdom: even so when God by his word doth promise us health of body, we should be assured of the same for our souls, and not to care for our bodies, but in as much as so far as we may, apply them to the service of God. For as Abraham, Isaac, and jacob, dwelled in the land of Canaan but as strangers, and yet God deceived them not, but fulfilled his promise, by preparing them a City, and receiving them into it: even so, although he send often unto the faithful, diseases & afflictions, yet he ceaseth not to accomplish towards them this promise of bodily health and strength, in taking care of their souls. For healing a●d fortifying their souls, he forsaketh not their bodies, but giveth them health and strength, so much as he knoweth to be expedient. Thus contenting ourselves with such health as it pleaseth God to send us, how short so ever it be, let us know that God is true in his promises, and let us not envy the health and strength of the wicked: for as they have no promise of bodily health, so have they not of the spiritual health, from the which they are wholly deprived, though they enjoy the corporal. Now then sith that by promise we have health & strength, we should be ready to give thanks to GOD therefore, and to acknowledge what his gift and benefit is, and not that we can deserve it through our good rule and government▪ albeit that it is necessary to govern ourselves well, if we will retain health. For if by going forward in excess, we think to keep health and strength, this were but to tempt GOD, who commandeth us sobriety and temperance. And our Lord jesus saith, Take 
Luke. 21. 34.  heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on you unawares.  
Moreover let us know that GOD doth bestow his blessings how, to whom, and when it pleaseth him, and can take them from whom he will: neither is it lawful for any man to say, Why dost thou so? Therefore, if we be afflicted with sickness, with feebleness and weakness, let us take good heed that we murmur not, neither to spite ourselves, nor lament through impatience: for it were to accuse GOD of unrighteousness and cruelty. But even as God doth promise us health and strength, if we be not wise in our own opinion: so when we be sick and weak, we ought to know that we well deserve to be so afflicted, because we have provoked the wrath of God against us, by offending in pride, rebellion, and unrighteousness. Therefore let us impute our sicknesses unto our sins, by following the good old Fathers, who in their sicknesses felt that God was angry with them for their offences: as it appeareth by David, and also by King Ezechias. And albeit 
Psal. 6. Psal. 38. isaiah. 38.  that God doth justly afflict us with diseases, and that it is not lawful for us to complain of him, yet sith he doth promise us health, he would have us to ask it of him, and will grant it us: as we may know by the witnesses afore alleged: and also our Lord jesus doth teach us it, commanding us to ask our daily bread, whereof health is a part. 
Mat. 6. 11.    

9 Honour the Lord with thy riches, and with the first fruits of all thine increase. 10 So shall thy barns be filled with abundance, and thy presses shall burst with new Wine.  
The fourth Commandment hath respect unto that which God hath ordained in his law. 
Exo. 23. ●●. & 25. 2.   
The first of the first fruits of thy land thou shall bring into the house of the Lord thy God.  
And again, Speak unto the children of Israel, that they receive an offering for me: of every man, whose heart giveth it freely, ye shall take the offering for me. And in the 1, and 2. Chapters of Leviticus. And therefore at the first sight it may appear that this Commandment doth nothing appertain unto us, but only to the jews, till the time that jesus Christ came and appeared in the flesh. For, if they will receive jesus Christ, they have the truth of the figures and ancient shadows▪ But jesus Christ, who is the true expositor of the law, and the fulfiller thereof (and not the destroyer) doth show us well, that this Commandment ought always to be observed of us: for he sayeth, And the King shall answer and say unto them, Verily, 
Mat. 25. 40.  I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it to me. And to this purpose Saint Paul doth stir them up, saying: I was filled, 
Phi. 4. 18.  after that I had received of Epaphroditus that which came from you, with an odour that smelleth sweet, a sacrifice acceptable and pleasant to God. This is the custom which is acceptable unto God. 
Devi. 26. 11. Mat. 12. 7. Heb. 13. 16.   
Then for to obey this Commandment, we must be merciful, in helping the need●e with that which is ou●s, as Solomon expressly teacheth us here, saying, With thy riches. We must not give alms at the cost of another, nor of our neighbours goods, as do men and maid servants, and hirelings: as do the covetous, Usurers, and thieves, which to the hurt of their neighbour's labour to be rich, and of the spoil do give alms, whereby they do no honour to the Lord. For as in old time the Lord refused the Sacrifices of such people, even so the 
Esa. 1. 11.  alms given of robbery, do not please him. In which number are to be comprised the same of Priests, Monks, and Nuns, who under colour of long prayers, and of their goodly service, said so devoutly, do devour and swallow up the houses of simple ones, which are easily to be deceived. What so ever such folks do, is abominable before God: for he can not love that which cometh from iniquity. And that which is gotten otherways then God commandeth, is robbery and theft, yea and murder. And therefore, let us not apply ourselves to nothing more than to obey the word of God: for it alone shall give enough in to our hands to bestow▪ But when we hear that it is said, 
Psal. 24. 1. & ●●. 8.  The earth is the Lords, and all that therein is: and again, Hear my people, I will not reprove thee, for thy sacrifices, &c: here may a question be moved, whether it be lawful to count and call that ours which we possess. Answer, That we neither have nor can deserve that any thing should be ours: otherwise our Lord shall not need to teach us to ask of God that he would give us our daily bread▪ but all the creatures are ours, and may use them as ours, with thanks giving, though they be not due to us, and this comes to us by the goodness of God, which giveth us all things abundantly 
1. Tim. 6. 17.  for to use: and thus he doth make them ours: using towards us a wonderful fatherly goodness, that we acknowledging therein his great liberality, should not be grieved to honour the Lord with them, by distributing them gladly and liberally unto our needy brethren and neighbours. For it is said, God loveth a cheerful giver. Thus doing, so much it shall want that we should need, that God will make us to abound in all 
2. Cor. 9 ●.  things: as Saint Paul doth show us consequently, saying, God is also of power to make you abound in all gifts. We must also spend our substance reasonably, as stewards, sparing nothing where necessity requireth. After this sort we shall honour God with our substance, the which though it be parted in many parts, and that it be eaten and consumed, yet shall we have always with sufficiency great abundance, as Solomon doth promise us, saying,  
10 So shall thy barns be filled. This is that which Moses 
Deu. 28. 5.  promiseth, Blessed shall thy basket and thy store be. Again, The Lord shall command the blessing to be with thee in thy 
& 88  store houses, and in all that thou settest thine hand unto, etc.  
Notwithstanding we must not judge that jesus Christ doth forbid us, to gather into our barns, when he sayeth, Be not 
Mat. 26. 25.  careful for your life, what ye shall eat, or what ye shall drink, &c: but only the over great desire, and thought, full of distrust. Moreover, when by the promise of God, we do abound in wealth, we must understand that the abundance is good and profitable: there remains nothing but to use them well▪ For to do the same, we must not be like the rich man which said, Soul▪ thou hast much goods laid up for many years, etc. Neither to 
Luk. 12. 19 & 16▪ 19 1. Tim. 6. 7.  the rich glutton which was clothed in purple, &c: But we must follow the counsel of Saint Paul, who sayeth, Charge them that are rich in this world, that they be not high minded, etc. If we use them otherways, we do not honour the Lord with our substance, and deserve that God should make us beg ou● bread with great shame, and that we should suffer many necessities and calamities. Furthermore, though they which honour the Lord with their substance, do often suffer much poverty, it is not therefore to be said, that God doth not truly fulfil his promise, so much as is expedient for them: for it ought to content us, that he knoweth better what is profitable and necessary for us, than we ourselves.   

11 My son, refuse not the chastening of the Lord, neither be grieved with his correction. 12 For the Lord correcteth him, whom he loveth, even as the father doth the child in whom he delighteth.  
Such as are weak amongst the children of God, when they see things to be as it were confounded, in such wise that they which walk uprightly are afflicted, and the unruly to prosper: they are tempted with impatience, even almost to be led to follow the wicked, that they might be partakers of their prosperity, as it appeareth in the 73. Psalm. Solomon resisteth such temptation, 
Psal. 73. 2.  when he saith, My son, refuse not, etc. In this fifth commandment he advertiseth the children of God, that if in this world they suffer poverties and afflictions, that they should receive them from the hand of God, who doth nothing but justly and necessarily: & therefore that they should receive the same with all patience knowing, that thereby God doth correct and rebuke them, as 
●. Thes. 1. 5.  they have deserved, to the end they should acknowledge their faults, and to endeavour more and more to amend and go forward from good to better. But albeit it is profitable for us to be afflicted, as the holy Ghost doth teach us by Solomon, who commandeth that we should not refuse correction: yet our flesh, which is impatient, and desireth nothing but his pleasures and ease, doth tempt us to reject the yoke of the Lord, discouraging & making us despair, as though God persecuted us, to destroy us, & as though he hated us like an enemy and adversary. The Devil also laboureth to put the like into our heads: & of ourselves, we are easy to believe him, and of the otherside we see in the Scripture, the threatenings that god setteth out against the wicked, & the affliction that he hath sent to destroy them. So, when we are afflicted, we are temped to judge that God hateth us. They which are unpatient, and care nothing but for their belly, do thus blaspheme against God. Now to the end that we may be turned away from such thoughts, Solomon at the beginning useth a gentle and loving appellation, saying: My son, warning us thereby, that albeit the punishments & corrections of God are untolerable to our flesh, yet we should understand he handleth us as a good father doth his children: and therefore, that we must not be grieved to be chastened of his hand. And not content here with▪ for better to withstand the foresaid temptations, he giveth the reason wherefore we must not refuse the correction of the Lord, saying,  
12 For the Lord correcteth. If we receive this reason as true, as it is indeed, we shall understand that the chastenings, corrections, calamities and afflictions that God doth send us, are witnesses that he loveth us, & that we please & like him well, and that it is but for our salvation he chasteneth us. We must not then judged nor say, that God doth hate us, when we are afflicted: but rather the contrary. A man might say that the reason of Solomon is not sufficient enough to lead us, not to be grieved in our afflictions: for we see that without difference God punisheth aswell the reprobate as the elect, and by his punishments he declareth more often his anger than his love. Also the Scripture 
Eccles. 9 1.  speaketh so, and experience doth confirm it. I answer, when the faithful are threatened with any punishment, and also suffer the same: they receive it from the hand of God, and know that it is their Father which chasteneth them for their wealth, and therein he showeth his fatherly love. Contrarily, forasmuch as the reprobate do not know that they are governed by God's hand when they are afflicted, they more often judge that it cometh by chance, and being strangers from God, and his family, they understand not that the hand of God can touch them. Let us ●hen remember and think that when we are chastened, we cannot feel the taste of the love towards us, except we certainly hold that the afflictions which we suffer, are fatherly corrections, whereby he correcteth our sins. The reprobate can never think so: for their thoughts stray and fly hither and thither. Also, Saint Peter saith, For the time is come, that judgement beginneth at the house of God. Wherefore albeit, that 
1. Pet. 5. 17  indifferently God striketh strangers so well as them of his household, yet he reacheth his hand towards his, in such wise as he showeth to have a special care of them. Notwithstanding, the true solution of the former objection, is, That whosoever knoweth, and is certain that GOD doth chasten him, he ought immediately thus to think, that the correction is sent unto him, because GOD loveth him. For when the faithful perceive that GOD intermeddleth in their afflictions, they have a certain earnest of his good will: For if he did not love them, he would not be careful of their salvation. And therefore the Apostle having alleged this exhortation, with the reason, for to show that it is profitable for us to be chastened, concludeth, If we endure chastening, GOD offereth himself unto you as unto sons. But it might be asked whether it is 
Heb. 12. 7.  necessary that all they whom GOD loveth, should be corrected, rebuked, and chastened: and whether he do hate all those which he correcteth not. Answer, His corrections and chasteninges are after diverse sorts: for he correcteth, and rebuketh us both inwardly and outwardly. His inward corrections and reprehensions are, When God setteth before us the heinousness of our sins, and for them he doth astonish and fear us with his sharp judgement, the which we could not avoid, if GOD should deal with us according as we have deserved: And also of ourselves we cannot hope to be exempted from that untolerable judgement, when we know we have offended the goodness of our dear and precious GOD, and have provoked his wrath and anger, his (I say) who is a consuming fire. Having this knowledge, we weep and lament in our hearts, we are grieved and displeased to have offended so great a fatherly goodness, so high a divine Majesty: and in such grief we run unto his mercy. Nevertheless, let us note that such corections are necessary for all God's children: and whosoever is exempted from them, cannot be certain that God loveth him.  
The outward corrections are diseases, poverty, hunger, cold, persecutions, and other miseries, and afflictions, as cometh from without, the which are common both to the children of God, and to the wicked. And it is necessary, that when they happen to the faithful, they should know, it is GOD which doth chasten them, because he loveth them, and will save them: and for this cause they ought not to refuse them, nor be vexed at them: but to bear them with joy and patience. Likewise when God ceaseth to examine them without, and giveth them a refreshing, as he hath done the old Fathers, they ought not to think that God hateth them: but being in peace and rest, aught to thank God, and be always ready, looking to receive of his hand what it pleaseth him to send: beseeching him, that in prosperity he would not suffer them to fall away by slacking the bridle to the lusts of their flesh, to live in ease and pleasures of this world: and in adversity to give them strength and constancy to obey and bear them: not doing as the wicked, which know not that all things come from the hand of God. such praying is very necessary for all the faithful: For if God leave us too ourselves in prosperity, we shall quickly forget him and give ourselves to the desires of the flesh: and in adversity we shall despair in him, murmur and set nought by him, yea and shall utterly renounce and forsake him. We have many and sundry examples thereof in the Scripture, as in Cain, Saul, and others.   

13 Blessed is the man that findeth wisdom, & the man that getteth understanding. 14 For the merchandise thereof, is better than the merchandise of silver, and the gain thereof is better than gold. 15 It is more precious than pearls: and all things that thou canst desire, are not to be compared unto her. 16 Length of days is in her right hand, and in her left hand, riches and glory. 17 Her ways are ways of pleasure, and all her paths prosperity. 18 She is a tree of life to them that lay hold on her, and blessed is he that retaineth her.  
Solomon therefore to make us more and more attentive unto wisdom, doth attribute to a wiseman, that which every one of us greatly desireth, that is, that he pronounceth him Blessed. Now how he is blessed, we might have learned by the promises whereby Solomon hath laboured heretofore for to draw us unto wisdom, and may yet understand it hereafter, by the reason that he will give, to show how the wise man is blessed, & by the promises that the will add. But to pronounce that the wise man is blessed, Solomon useth a Circumlocution and comparison. The Circumlocution standeth in this, that he saith not, blessed is the wise man: But, Blessed is the man that findeth, etc. And he useth the comparison, in this, that he maketh the wise man like to a man grown rich by his labour. For as the man that is careful in labouring to find riches and treasures, and having found, doth take them for himself, and seizeth upon them, is judged rich: even so he (which by yielding himself attentive to the word of God, getteth wisdom, and abideth therein, by keeping the commandments of the Lord) is wise, and as the rich man judgeth himself, and is thought of the world to be blessed: even so the wise man is assured that he is blessed before God. Now albeit the wise and the rich are here compared together, yet it is not to say, that the blessedness of the one is like and equal to the other: for the riches that are gotten by wisdom, do not change, but from good to better: therefore the wise man is blessed for ever, and without end: And as the goods of this world do consume and are transitory, so also the rich man is not blessed through his riches, but for a certain time. What comparison then soever there be, yet is there great odds between them, the which ought to give us to understand, unto which of the two we must be attentive: that is to say, unto wisdom, to the which sith the Scripture doth attribute blessedness, it followeth therefore that in riches & in all things else of this world, there is nothing but cursedness when they are possessed without wisdom. jesus Christ our Lord doth well show it us in the sixth of Luke. The rich man 
Luke. 6. 24. & 12. 20. & 16. 23.  spoken of in Luke hath truly felt it. Now wisdom is the gift of God, and the blessedness also which cometh thereof. Whereupon it followeth, that the wise man will not rejoice in any thing he hath, as though he had it of himself, but will confess that all cometh from God, with praise and prayers and thanksgiving. And sith the gifts of God and his calling are without repentance, he need not fear to fall into cursedness to perish therein: but may have this assurance, that if he stumble or fall, God will hold him up with his hand that he shall not be bruised nor broken, but be blessed everlastingly. Forasmuch also as they which find wisdom, are blessed, it followeth that the foolish are cursed. And forasmuch as there is no other means to be wise, but by hearing of God's word, it followeth that the Papists seek for nothing but for cursedness: when not only they contemn the word, & will not suffer it to be purely preached, but also persecute them which preach it, and receive it, and labour to destroy the books that are replenished with the holy and sound doctrine of God.  
Now Solomon, to give us to understand, who is the man that hath found wisdom, addeth, And the man that getteth, etc. Therefore if we will find wisdom, and be blessed, let us not be like the Horse and Mule, which want reason: but let 
Psal. 32. 9  us get unto ourselves understanding by the reading of the Scriptures, by the hearing of the word, beseeching god that it may please him to illuminate and conduct us according to his promise: I will instruct thee, and teach the in the way, that thou shalt go, and I 
Psalm. 32. 9  will guide thee with mine ●ie▪ If we desire truly to be blessed, and to get the true riches, we m●●t thus do, that is to say, find wisdom and get understanding.  
14. 15▪ For the merchandise thereof is better: There is no state in the world that is so much occupied as merchandise: & look how much as one merchandise is thought to bring more profit than another, so much the more is it desired of many: and they that get most by it, are counted most blessed. And therefore Solomon willing to induce us unto wisdom, and to give a reason why the wise man is blessed, compareth wisdom unto merchandise, and doth magnify it above all precious and pleasant things to be wished in this world. And because he maketh this comparison, we must consider wherein wisdom is like unto merchandise. First of all to occupy & deal with merchandise, it is requisite that the Merchant be not slothful and negligent, but watchful and diligent. The like is required in wisdom, as we have seen here before in the second Chapter. 
Pro. 2. 4.  Likewise our Lord jesus Christ and his Apostles teaching us the true wisdom, do warn us to watch: for we be environed and compassed with thieves and robbers, which labour for nothing but to destroy us: as the false teachers, the devils & our flesh. Secondarily, the merchandise that ought not to remain shut up, but to be put unto sale, that it may help them that have need thereof: even so wise men ought too make profession of 
Matth. 5. 14 Matth. 25.  their wisdom by good doctrine and by good works, as it is said in the parable of the talents. Thirdly, as the merchants do increase by occupying, & become rich by selling and buing: even so they which labour to profit in wisdom, shall abound: For whosoever 
Mat. 13. 12.  hath, to him shall be given, & he shall have abundance. But there are some differences: whereof the first is, that if we have 
Pro. 2. 6. Esay. 55. 1. jam. 1. 5. Mat. 6. 19 jam. 5. 2.  need of merchandise, we must dearly buy it of the owners: but the Lord giveth wisdom freely to them which need the same: as it hath been said heerebefore, and in james, and Esay. The second is, the merchandise may be stolen, and also wax rotten: but wisdom is everlasting. Thirdly, the gain of merchandise is but to maintain the body for a while: but the gain of wisdom is the kingdom of heaven, and everlasting life, which the wise man shall possess for ever. It is then true that the merchandise of wisdom is better and more certain: but few men believe it, because they are more busied about thinger earthly, than heavenly: and they also to whom this merchandise is every day freely presented and offered, make no great account thereof. Wherefore the merchants of this world which take so great pain for things that perish and vanish away, and yet cost them very dear, shallbe their judges at the last day. But if we would not then have them to be our judges, we must take them for our masters and teachers, learning of them to guide ourselves unto spiritual and heavenly things, with such diligence care and earnest affection as they follow carnal & worldly things. 
Mat. 13. 44.  Now we must acknowledge the great kindness of our GOD, who yielding to our rudeness, doth teach us by things, most common 
Luke. 19 1●.  and familiar in the world. And when it so cometh to pass, that we love, or at least wise, judge that we should love the better things, and that we would be very loath too make the holy Ghost a liar, who hath spoken by Solomon: the merchants which say & count themselves Christians, should not be like these asses. or rather dogs and hogs, which had rather esteem the temporal merchandise above the wisdom of God: which labour to gain a penny to their purse, than to hear any good instruction by the word of God, and take it for a troubling of their head, when a man speaks to them of God: & also think, & make themselves believe that sith they are merchants, they need not understand what belongeth to God, and that it is enough for them to know how to order and maintain their shop. We may gather of this comparison (as the truth is) that it is lawful for to use precious things: for also they are not created of God without cause: but they that use them aught to be very careful not to exceed measure.  
16 Length of days: There is no merchandise in the world how good soever it is, nor pearls how precious and pleasant soever they be, that can assure us to live long: but contrarily the greatest merchants, and they that possess the precious and pleasant things to the eye, and in the judgement of the worldlings, are they that most fear to die: and also their death is more wished than others, and it happeneth oftentimes that some lie in wait for their lives, and labour to rob & to kill them, for to spoil them of that they have. This is one of the miseries belonging to grea● merchants and rich men of the world, that look what they fear, doth happen unto them, even after their death, and canno● obtain their desire, but are deprived of it for ever. The merchandise of wisdom is far otherwise, for whosoever doth enjoy it, is assured to live long, as Solomon doth affirm unto us by Circumlocution, saying: Length of days is in her right hand: and herein he compareth wisdom unto a strong man, that hath his right hand well armed and fenced with good warlike weapon's to defend their lives which are under him, and in his service. Whereupon it appeareth that the man which findeth wisdom is blessed, and that his merchandise is better than the same of the merchants of this world, which are never satisfied, and at the end do not enjoy all that they have gotten. But it might be said tha● some prove, & have tried, that the wisest live not longest, & there 
Gen. 4. 8. Gen. 12. 12. Exo. 2. 14. Gen. 32. 7 1. Sam. 19  hath been some which have not been assured of their lives. Abel died before his Father: Abraham feared the Egyptians: Moses also feared after he had slain the Egyptian: jacob feared when he knew that his brother Esau came to meet him: And David feared to stand before Saul. As touching the Prophets and Apostles, some of them were slain in the flower of their age, etc. Answer, That the first part of this objection hath been handled and 
Pro 2. 21.  resolved here before in the 2. Chapter. Concerning the second part, the answer is, That the ancient & holy Fathers doubted not but their days were numbered, & determined before God, & were assured there was no power in the world, how mighty soever it were, that could shorten them: but because they knew no● the number, and would not tempt God, they sought by all means to preserve this life, which they knew they had of God's gift: And yet, in somuch as they were weak men, like other, their flesh rebelled against their spirit, so that their assurance was not so perfect, but that it was coupled with doubtfulness and distrust. For as it is said in the Galathians, The flesh lusteth against the spirit, and 
Gal. 5. 17.  the spirit against the flesh: and these are contrary one to another. Now forasmuch as the length of days is in the right hand of wisdom, it followeth that what prosperity and ease soever we have in this world, if we be void of wisdom, we do not live, but are in death, Contrarily, what misery and adversity soever we suffer, yet if we have found wisdom and do get her unto us, death hath no power over us, but we do live, the which shall never be taken from us. The worldlings do scorn & laugh at this: and yet for all the wisdom we have, our flesh, which is of a vicious and corrupt nature, doth stir and tempt us to believe the contrary. For we see that the wisest men are most commonly poorest, and that there is no count made of them, but are a reproach to the world, and are persecuted: and when we want the riches and honours of this world, we esteem not this to be life, but pain & death. And it is commonly said, that it is better to live ten years with ease, than fifty in pain. Thus, after the opinion of the world, & fantasy of the flesh, it is better to follow the trade of merchandise, or some other worldly means to become rich, for to live easily, and have honour, and so to live but a while; then to follow wisdom, and live poorly and in contempt a long time. For this cause then, that the contempt of the world, the moving & fantasy of our flesh, should not turn us away from Wisdom. Solomon doth show there is no pain in the life of wise men, but that they live in riches and honour: for he saith that in her left hand are riches & glory. Wherein he compareth Wisdom unto a liberal rich man, that beareth a good will towards the needy, & doth not despise his tenants, & underlings, but carrieth his purse in his hand, ready to empty it, for the comfort of the poor: and doth not torment his inferiors by contempt, but doth honour them, doing his duty towards them. Such is Wisdom towards them that find her: for they that are truly wise, what poverty so ever they suffer, in the feeling of the flesh, yet are they never empty, but have enough, the which they prefer unto all worldly riches, and are contented therewith: for also it is much better. And moreover, though they be in contempt of the world, yet are they assured that God doth not despise them, 
Psal. 37. 1●.  but by his mercy he greatly esteemeth them: and therefore they esteem & love contempts better than all the riches of the world. As S. Paul witnesseth of himself: and the Apostle testifieth of Moses: and also our Lord would have us to rejoice in such contempts. 
1. Cor. 4. 10. Hebr. 11. 25. Mat. 5. 11.  And when Solomon doth attribute a right hand & a left hand unto wisdom, we must take good heed from thinking any carnal thing of it, as if Wisdom had hands: but by this kind of speech Solomon doth teach us that the wise are assured to live long, and that so much as shallbe expedient for their spiritual health, & that they shall have goods & honours enough where with they shallbe contented, tarrying & looking by this promise, to obtain a life, riches, and honours, permanent for ever: the which the richest of the world can not promise themselves.  
17 Her ways are ways of pleasure. When Merchants & other worldly passengers walk in the fields, they are glad when they find fair way, & in the same do meet with such things as are pleasant & joyful: they greatly desire not to be stayed nor hindered in their journey, but to go at their ease without any disturbance: the which sometime they miss. For as the state which they profess can not assure them of that, so also oftentimes they meet with that which is contrary to their desire: whereat they are grieved & wax weary of their way, & are vexed through the evil mischances, and find no rest in their minds. The wise are not after this sort: for wheresoever they follow Wisdom, they find pleasure, and their affairs doth prosper well: whereupon they have great quietness in mind: even in the most hardest afflictions that can hap in the world, in following this counsel, My brethren count it for an exceeding great joy, when ye fall into divers temptations. For they 
jam. 1. 2. ●am. 1. 12.  do well know that they are blessed that endure temptation, etc. And therefore, by what way so ever they must pass to follow Wisdom, yet are they cheerful & merry: Therefore the wise are not like unto divers rich men, who although they abound in worldly wealth, yet on which side so ever they turn them, nothing doth please them, they have neither joy nor comfort, nor rest in their minds. If then we would be happy, let us not follow the trade of worldly rich merchants, but let us lift up our minds after wisdom, and she will enrich us, & give us sufficient and contented minds: she will pleasure us, & deliver us from all sorrow & melancholy: she will give us rest, and quiet minds, and will make us prosper in all things: and that not for a little space of time only, but all the days of our life, the which shall not be short, as Solomon doth affirm the same unto us, saying, that length of days is in the right hand of Wisdom: and also doth affirm here after, saying,  
18 She is a tree of life to them that lay hold on her, etc. A tree of life, that is to say, a tree whose fruit is of so great virtue & goodness, that it giveth life to them which eat thereof: not like the trees which way faring men find in the fields, whose fruit if they eat, their thirst is allayed and they refreshed for a little while: but they that eat of the fruit of this tree, are quickened, for never to die: and it is therefore called the tree of life. Wherein Solomon compareth wisdom unto the tree of life (whereof Mofes speaketh in Gene.) and doth put a difference between 
Gen. 2. 9 & 3, 22. 24. Gen. 2. 9 17. & 33.  the tree of knowledge of good and evil, whereof also Genesis speaketh. For as the tree of life was given unto man for to assure him that he should live ever, and by the gift and promise of God it had this effect and virtue to make man live, & to preserve him from death: so doth Wisdom give eternal life unto those which lay hold on her with trust in the goodness of God, by keeping of his commandments. And herein it differeth from the tree of knowledge of good & evil, whose fruit man eating, brought death, into the world, and deprived himself, and all his posterity of life. We must then take this tree of life, and hold it by Faith, and obedience to the word of the Lord, and not desire any thing that he forbiddeth, and which is not acceptable unto him, as we are taught by his law and his Gospel. Thus doing we shallbe happy: as Solomon concludeth, saying, And blessed is he that retaineth her: This particle and, is as much as then: as if he did say, Then blessed is he, etc. He saith not, blessed is he which is counted amongst wise men, and deferreth himself to their Wisdom: but he sayeth, Blessed is every man that retaineth her himself, and liveth thereby: as in the world they will not judge him happy that suffereth himself to die with hunger in the midst of his goods, and will only content himself to see others eat, and wonder at them that eat and satisfy their hunger. As such people are right worthy to be esteemed foolish and mad, and deserve to dry and fall away: even so also are they worthy which content themselves only to esteem well of wise men, and wonder at them. With such kind of people is popery s●uffed, and ●here is no small number of them, beside in other places. Whereof it followeth, that the world is full of cursed people, and that the number of the blessed is very small: for of ten thousand, hardly shall one be found that will take hold of this tree of life, & retain her to refresh himself with her fruits, and to enjoy her revenue. The world is wonderfully out of taste: it had rather eat the fruit, whereby at the last it shall feel what benefit it hath forsaken, and into what evils it hath cast itself headlong. We also are all of this nature, in as much as we are the children of Adam, who contented not himself to eat of the fruit that GOD had permitted and given him: but against the will of God would taste of the fruit of the tree of knowledge of good and evil, whereby after wards he knew what riches he had lost, and into what misery he had cast both himself and all his posterity, if God of his goodness & mercy had not sent a remedy, by our Lord jesus Christ, of whom this tree of life was a figure. For it is he which is the true Wisdom, the everlasting Word of God, wherein life remained. If then we will live, & be blessed, we must take jesus Christ for our tree of life, wherewith our souls should be nourished eternally.   

19 The Lord by Wisdom hath laid the foundation of the earth, and hath established the heavens through understanding. 20 By his knowledge the depths are broken up, and the clouds drop the dew. 21 My Son, let not these things depart from thine eyes, but observe Wisdom and counsel. 22 So they shallbe life unto thy soul, and grace unto thy neck.  
To the end that we should not judge that the Wisdom which Solomon doth so carefully commend unto us, (attributing great virtues, & excellent graces unto her) is a thing feigned in the brain of men, and that it doth perish with them, and for this occasion should be led to mistrust her, and to despise her▪ and therefore he doth declare unto us his eternity, divinity, & power. For if the Lord have builded the earth by Wisdom, &c: it followeth, first that she is before all creatures, & so she is eternal: and forasmuch as there is none but God that is everlasting, we must understand that Wisdom is of one divine essence with God, and consequently of all one power.  
When Solomon speaketh thus of wisdom, he doth attribute ●he creation, ordering and government of all things, aswell heavenly as earthly unto her: and therein he showeth that it is the eternal word: where of mo●es speaketh. Whereupon we must understand 
Gen. 1 5. john. 1. 1.  that this wisdom is the everlasting Son of God, our Lord jesus Christ. And so by these words Solomon allureth us to put all our felicity, all the hope of our salvation, all our joy & pleasure in jesus Christ, and that he only should be our contentation and satisfying: so that we should not desire other riches nor treasures, but that he should be unto us all in all, as he only hath crea●ed things, ordered all things, ordered all, and holdeth all in his power. And if in this ●orte we take him unto us, and hold him fast, then blessed are we, for we shall want nothing. Now that by these words of Solomon we should be induced to know the eternity divinity and power of wisdom, to join ourselves unto her, and to put all our trust in her, we may learn the same by other places of the scripture, in the which the holy Ghost willing to turn us from the vain trust of Idols, and to make us lean upon one God only, doth attribute the creation of the world, the disposing, guiding 
Gen. 1. 1. Esa. 40. 26. & 42. 5. & 44. 24. &. 45 18. jer. 10. 12.  and governing of all things unto him. It is then the manner of the scripture to set the creation of the world before us, when it endeavoureth to induce us to put our trust in God: and also when we make confession of our faith, we confess that God is maker of heaven and earth. As touching the rest, when wisdom hath so helped, and still doth maintain all things which are created for man his sake, and do serve him: we ought to understand thereby that she will not forsake us, seeing that we are much more excellent 
Mat. 6. 26.  than the things which are created for our use and service. For if God take care of things that are less than we, by a stronger reason he will assist us in all our needs. Moreover when we see the earth so steadfastly settled, and that it upholdeth great buildings and high mountains, without any removing: that it beareth both great and small trees, and bringeth forth all green things for food to man and beast: that the heavens with their hosts do continually keep their course, without shaking and weariness: that out of the deeps do rise the springs of waters, from whence the wells, rivers, ponds, and sea do come, for the necessity both of man and beasts: and that we see also that to give us abundance and greater fruitfulness, the clouds drop down, the rain to moisten and to make the earth fat: and that of all these things there is none in our power, that by our thought and care we can in no wise further them: we must confess it is God only that worketh by his wisdom, though he would have that man should labour, and that he useth man as his instrument. And therefore with knowledge we must confess, O Lord, how manifold are thy works, in wisdom hast thou made them all. And 
Psal. 104. 24  for to make this confession truly, we must (through the consideration of gods works) renounce our own wits, and be willing to be brought to the knowledge of the everlasting power and divinity of God, that we may glorify him as God and not turn away ourselves from him unto superstition and idolatry, the which if we should do, we shall deserve that God should be moved to power his wrath upon us, as upon the wicked and ungodly, and to give us up unto a reprobate mind, for to damn us eternally. As concerning the rest, if God have given us any knowledge of the government aswell of the heavens as of the earth, of the air and of the waters, let us not swell with our knowledge, as the Philosophers, which did attribute unto their diligence, wit, and capacity the knowledge that they had of this world: but with all humility let us confess, that it is GOD that imparteth unto us his wisdom, understanding and knowledge. Also let us take heed from finding any fault in the works of God, neither let us murmur at all when matters shall not follow our fantasy: but let us thank God for all, in that it pleaseth him to govern all by his wisdom for our service.  
21 My son. Wisdom is a treasure inestimable, wonderful, profitable and full of pleasure, as we have heard, and still may hear. When we see that Solomon is not contented with the former praises, whereby he hath declared unto us the profit and pleasure that they have which are possessed with wisdom, but doth admonish us, carefully to keep it, saying, My son, let not these things departed, &c: When we see that God by Solomon speaketh unto us gently, calling us his sons, and that he doth admonish us for our great profit and honour; we must be ready to hear him, and diligent to obey him: if not, we deserve to be deprived of these great riches, which are offered unto us, and miserably to perish. Now if so be that worldly rich men do warn their children safely to keep the treasures that they have gathered for them, the which notwithstanding are transitory, so we ought not to think it strange nor painful, if God by Solomon commend unto us so carefully his treasure of wisdom, which cannot perish, but we without it shall perish: And it behoveth us thoroughly too praise and love our heavenly father, by setting forth his praises, and giving him thanks for that he doth offer daily unto us by his word, the treasure of his wisdom, & doth exhort us to keep it carefully. And for to show that we do truly esteem both our Father and his treasure, replenished with so great riches and precious jewels, we must take heed that such goods be not pulled and taken from our eyes. And for to do this duly, we must not use our wits and fantasy, but stand in need to be armed with counsel and Wisdom, to keep diligent watch over this treasure: the which we shall obtain, if our desire be set in the law of the Lord, &c: and that we follow 
Deu. 6. 6. & 11. 18.  the counsel of Moses: And these words which I command thee this day, shallbe in thy heart, etc. These are the eyes which Solomon chief requireth, as he himself doth show, when after having spoken of the eyes, he addeth, but observe Wisdom and counsel, etc. And for as much as we can not have better Wisdom and counsel, then to follow the word of God, we learn not to come unto the Sermon to feed our eyes, and 
Mat. 7. 24.  to fill our ears, but to receive Wisdom and counsel, and thereafter to be guided and governed. Thus doing, we shall possess Wisdom, we shall keep it, and it will preserve us.  
22 So they shallbe life unto thy soul. As Solomon is very diligent to exhort us to be hearers of Wisdom: so also to encourage us to follow his admonitions, he promiseth us life & honour. And because that the rich of this world think themselves well assured to live (as the rich glutton which is spoken of in Saint Luke) and moste commonly are deceived▪ therefore to assure us that the obtaining of wisdom is bette● than all worldly riches, he promiseth us that we shall live everlastingly: for he doth promise us the life of the soul, whereby wise men do live, even presently, when they are fed with the seed of life, which is the evangelical word, assuring themselves of the goodness of God in jesus Christ. For man liveth not by bread only, but by every word that proceedeth out of the mouth of God. The world which persecuteth the wise indeed, 
Mat. 4. 4. De●t. 8. 3.  doth not see this life: for it is compassed with many miseries and afflictions, and seemeth rather that the wise are in death, and that they perish. The very wise themselves here in this life do not see it: but they hope for it. We are saved through hope. 
Rom. 18. 24  And albeit that for the wrongs and reproaches that the wise do suffer, they be tempted to murmur and to lament, as if they were in death: yet knowing that hope maketh not ashamed, they abide patiently for the day wherein this life shallbe declared, until which time it is hid with Christ in God, who is faithful: & therefore they are assured of this, that he will not deny them that, which he keepeth for them: seeing also that this their life is common with jesus Christ, who will not disappoint his brethren and companions. Even so that which the wise and faithful hold in hope, they shall one day enjoy and openly possess. For when Christ, which is our life shall appear, then shall we also appear 
●ol. 3. 4.  with him in glory. Contrarily, the souls of the foolish are and shallbe in death. He compareth the honour that he promiseth the wise, unto a purse of jewels hanging about the neck: and indeed, wisdom is a glistering purse before GOD, who looketh into the inward beauty, and to the goodness of the heart, and doth so well please him and so greatly doth esteem it, that he rewardeth the same with eternal life. For unto them which through perseverance in well doing, seek glory, honour 
●om. 2. 7.  and immortality, eternal life, etc. We may also understand that the wise will speak so discretely, that men shall receive his words with honour and reverence, and that they will gladly hear him speak, and his words shall serve to edification▪   

23 Then shalt thou walk safely by thy way: and thy foot shall not stumble. 
Psal. 91. ●●.  24 If thou sleepest, thou shalt not be afraid, and when thou sleepest, thy sleep shallbe sweet.  
The former promise ought to be sufficient enough for to encourage us to follow the ●ade of wisdom, and carefully to give ourselves thereunto, & never to forsake her: but forasmuch as the said promise respecteth chief the time to come, unto the which time the fulpossession of that which is promised is deferred: and lest the delay might make us negligent, except we had presently some commodity, and might wax desperate, as if we were in death, seeing that the life of the godly wise, is compassed with misery: Therefore Solomon doth promise us that in the mids of troubles we shallbe preserved, that they shall not hurt us, but that we shall prosper in our way, and in all our affairs: so far off shall it be that we shall fall, to perish▪ that we shall meet with nothing to hinder us, from going the right way, but shall come to the end of our affairs with ease. For through wisdom, wherewith we shallbe seasoned, staying ourselves upon the word of God, we shall overcome all lets that the flesh, the world and the Devil can set against us, so that no evil shallbe tied us, nor any wound shall come near our dwelling. And this we must well note, that Solomon saith, in thy way. He doth not promise us safety, if we follow any other trade or way than we ought, if we forsake our vocation and follow our good intents, and being disobedient to the commandements of God, do follow men's traditions and the doctrines of Devils. For when we delight in ourselves, and forsake the ways which the Lord teacheth us, the said promise doth nothing pertain unto us: but it is made unto us, and also we shall enjoy the same, so that we give ourselves to do our duty, and to follow our vocation, not venturing ourselves further than the same vocation requireth. For after this we shall shew● ourselves to be wise indeed, and in the mids of most horrible tempests we shallbe preserved, that nothing shall bring us hurt: albeit that after the sight of the eyes and feeling of the flesh it shall seem clean contrary. For the wise also do meet with many hindrances, the which were able enough, not only to make them stumble, but also to fall & perish, if God by his wisdom did not uphold them. The which wisdom he giveth unto his faithful children, and doth exalt them, so much as he knoweth to be expedient: howbeit they stumble & do often fall, that they may be warned of their frailty, and that they may have their recourse unto the almighty, who hath made this promise the which he doth truly perform, not suffering the fall of the wise to be mortal. The paths of man are directed by the Lord, and his way pleaseth 
Psal. 37. 23.  him: though he fall, he shall not be cast of▪ For the Lord putteth under his hand.  
24 If thou sleepest, etc. He proceedeth to declare the commodities that the faithful have in this life by wisdom, and setteth here before us two of them: that is to say, the rest, without fear, and the sweet sleep: of the which commodities the rich worldlings (whose hearts are set on covetousness) are deprived, being in continual fear of losing their riches, not serving God, but their unsatiable desires: and therefore they have not the sweet sleep, but full of dreams, sorrows and troubles. The fullness of the rich will not suffer him to sleep. In this promise we may first of all learn, that it is lawful for a wise and faithful man to rest and sleep, but not to give unto the flesh his ease, as do the unsatiable and intemperate, which do bestow the greatest part of their time in gluttony and in sleep: but to the end that taking his rest, he may be more disposed to serve God and his neighbour according to his vocation.  
Secondly, that the sleep is not a thing so natural unto man, that he can use the same at his will, except GOD of his grace do give it him. Wherefore, if we rest quietly, we own thanks unto GOD therefore: and if we cannot sleep at our ●ase, let us take heed from being grieved, knowing that GOD doth distribute his gifts as seemeth him good, and in the mean while, that we may be occupied about our vocation, let us ask of GOD that it would please him to give us quiet sleep. It pleaseth him well that we ask it: for it is a part of our daily bread, and if he would not that we should ask it, and that he would not vouchsafe to give it, he would make us no promise thereof.  
Thirdly, that the wise have in this present life so much rest and ease, as is necessary for them: and albeit that oftentimes they be greatly troubled, and that after diverse sorts, knowing that God is their helper: yet they are contented, and say with David, I will lay me down, and also sleep in peace: for thou Lord, 
Psalm. 4. 8. Psal. 91. 1.  only makest me dwell in safety.   

25 Thou shalt not fear for any sudden fear, neither for the destruction of the wicked, when it cometh. 26 For the Lord shallbe for thine assurance, & shall preserve thy foot from taking.  
For further to admonish the wise and faithful of the blessings that they shall obtain during this life, by giving themselves unto wisdom, he maketh here a defence the which answereth in equal degree with the promise, and which ought to cause us to fix our eyes upon wisdom, whereby and not otherways, we may be assured that we shall not be beaten down with the calamities, how sudden soever they be: although that being mixed amongst the wicked, we cannot escape but have our part of the evils that they suffer, and be overthrown with them. Solomon would not have us to hold such opinion, & that rightly: for sudden fear is due unto them that have not the fear of God, and which without remorse of conscience give themselves unto dishonesty for to commital filthiness with greediness through contempt and disobedience against the word of God. Such kind of people do think themselves safe, and do falsely believe that no harm shall come to them: but when they fear nothing, after that God hath deferred their punishment for a time, they find themselves overtaken with evils, from the which they cannot escape. This is the sudden fear, as Solomon doth declare the same, when having forbidden to be afraid of the sudden fear, he addeth, neither for the destruction of the wicked, etc. The which falleth upon them unawares, and when they think not of it, and sooner than they would. The world destroyed by the flood hath proved it: so have the Sodomites and Gomorthians, Dathan, Core, and Abyram, with their company. Contrarily, when this destruction came, Noah and his family, Loath and his daughters, Moses and Aaron were preserved from it: for they were not of the conspiracy of the wicked. Now as these same, were delivered, so Solomon also would have, that all they that through fear of offending God, do give themselves unto wisdom, should be assured, that the destruction which happeneth unto the wicked, shall not overtake them: and albeit they suffer with them, yet shall they not be overcome: for they forese● a far off the destruction to come, because they know that God is just, & that he cannot always dissemble but at the last will punish wickedness. And also that which the wise and faithful do suffer, they bear it patiently, knowing that they have well deserved it: & thus the desolation doth not turn to their hurt, but to their benefit. Also we know that all things work together for the best unto them that love God. Those that were among the jews elected, did 
Rom. 8. 2●.  well understand this: for it was also foretold them by the prophets long time before the captivity of Babylon. In following the examples of these good old fathers, let us not be afraid for any calamity that shall happen to the world, although we light on the same, as if it did assault us unprovided, and as though we had not foreseen it. For the faithful considering the wickednesses which reign in the world, and that they themselves do daily offend, aught to confess that the rods are prepared for them, and that the condemnation of the wicked from a long time tarrieth 
2. Pet. 2. 3.  not, and their destruction sleepeth not. To the rest, Solomon would not have us to be bold of ourselves, nor trust in our own strength▪ Forgiving a reason for the which we must not fear, he saith not, for ye are strong and mighty, hardy and courageous: ye know the subtleties of Satan and the devices of the wicked: but he giveth all the praise unto God, as also it is most due unto him: for he saith,  
26 For the Lord shall, etc. It is not Solomon only that affirmeth unto us, that God helpeth his faithful servants: the holy scriptures are replenished with such witnesses, and also with examples, whereby we may well know it. Seeing then that we have many witnesses hereof, and that this help surmoun●eth heavenly, earthly and infernal powers, we must in no wise fear, but hold an invincible assurance against all the afflictions of the world, otherwise we do not believe that GOD is on our side, and do belie the Scripture, and do count the examples thereof to be fables: as do all they which would win paradise by their works and free will. If we be assured against sudden fear and the miseries that happen unto the wicked, let us confess that it cometh of the only help of God. By this that Solomon compareth us unto beasts, for which men set nets and snares to take them and kill them, and compareth the sudden fear, the punishments and judgements of GOD, the which he prepareth either by men, or by the Devils, unto nets and snares, when he saith, and shall preserve thy feet: etc. he doth spoil us of all strength and power of frank & free wil For if we could deliver ourselves from the sudden fear, and from miseries, we should not need to have GOD to keep us: but now if we be left unto ourselves, we are like unto ●eeble beasts, which run into the net, and are taken in the snare, out of the which they cannot escape. This comparison is often used in the scripture. Let us note further, that the word which we have translated help, after the Chaldee interpreter doth signify hope and confidence.   

27 Withhold not the good from the owners thereof: though there be power in thine hand to do it.  
But now to teach us mercifulness, he giveth us commandments belonging unto the second table, the which doth show us, how we should live with our neighbours, and what duty we own unto them. First of all, he forbiddeth us theft; not only that, for which thieves are punished by the magistrates, but chief the same, for which some do esteem themselves, and would be accounted of, and also are praised & commended of those that extol covetousness, who count it nothing to hurt their neighbours, so that they may win by it. The which they do, when they se● that there is no resistance nor power to be revenged. There are many kinds of such thieves, the which not only go unpunished by men, but honoured: yet notwithstanding seeing they be full of cruelty, they should not think to be exempted from punishment. For as it is said, Blessed are the merciful, for they shall obtain 
Mat. 5. 7. jam. 2. 13.  mercy: so also, cursed are the cruel & unmerciful, for judgement without mercy shall fall on him that showeth no mercy. And in this sort they shall buy their honours very dear, and it had been much better for them to have confessed their faults, and to be punished in this world with shame, then to hear this fearful 
Mat. 25. 41.  sentence, Depart ye cursed from me, etc. We say with shame: for sith they say they are Christians, it should be a foul shame for them to suffer hanging, as is showed unto us by S. Peter. See 
1. Pet. 4. 15.  that none of you suffer as a murderer, or thief, or an evil doer, etc. But we shall avoid them both, if being merciful and charitable, 
Mat. 7. 12.  we do unto our neighbours as we would be done unto: and with hold not the good from the owners thereof. For to perform this well, it sufficeth not to forsake all evil trades, all unlawful and unreasonable means to draw unto us the goods of our neighbour: but we must renounce all enterprises, purposes & deliberations to enrich ourselves with the hindrance of our neighbour, and to do our duty for to conserve every man his, and readily to give the hireling his wages, & almose unto the poor, when we have the goods of this world: for to such kind of people do they also belong, and not only unto us. Therefore upon wha●●itle soever we possess them, they are committed unto us to dispose them, according as God doth teach us by his word. Now tha● it is needful that we should with all speed give the hireling his wages, we may understand if we con●ider our own nature, which is, to be grieved when men deffer to render that which they own unto us, and chief when necessity pincheth us. But that we may be further advertised, Solomon doth give us a commandment thereof, saying:   

28 Say not unto thy neighbour, go and come again, a●● to morrow will I give thee, if thou now have it.  
This 2. commandment is plain, and there is none so dull of understanding but may understand the same, seeing he asketh nothing of us which we would not have done to ourselves. Solomon demandeth nothing of us which passeth the bounds of nature well governed, and also he addeth nothing unto the law of Moses. For it is said, Thou shalt not steal. again, Thou shalt do no 
Levi. 19 11. & 13.  wrong unto thy neighbour, nor poll him. Thou shalt not oppress an hired servant that is needy & poor, etc. Thou shalt give him 
Deut. 24. 14  his hire for his day, etc. Now if we may not use such delays, much less may we seek ways utterly to deprive our neighbours of that which we own them. Let us then take heed we do not as those which S. james reproveth, saying, For if a brother or a sister be naked & destitute of daily food, and one of you say unto them, depart in peace: warm yourselves, & fill your bellies, notwithstanding ye give them not those things which are needful to the body, 
jam. 2. 19  what helpeth it? For the love that we own unto our neighbours, is not paid with words. Even so, whosoever shall have this world's good, & shall see his brother to stand in need, & will shut up his compassion from him, how dwelleth the love of God in him? We must then be ready to pay our debts, & to help the necessity of the poor, otherwise we withhold the good from the owner thereof, and bid them come again to morrow, the which is a detestable thievery before God, who can well punish it, even as murder and manslaughter as the scripture witnesseth in divers places: although it be counted but a small fault before men, who do pardon great thieves and hang up the little ones.   

29 Intend none hurt against thy neighbour, seeing he doth dwell without fear by thee.  
For the third commandment of mercy, he showeth that we must walk in integrity of heart with our neighbours, and chief with those which stand not in doubt nor mistrust us, otherwise we deserve greatly to be blamed of treason, considering that they which dwell and occupy with us, do not distrust us, because outwardly we show them a fair face and smooth countenance. For none can be assured of his neighbour, except he love him, and desire his prosperity. Therefore when we see that our neighbours do no● fear that we will hurt them, let us not invent any evil against them, and much less put it in practice, otherwise we must look for nothing but a curse: as it is written, he hath didgged a pit, and made it deep, and is fallen into it himself. He that rewardeth evil for good, evil shall not depart from his house. And 
Psal. 7. 15. Prou. 17. 13.  albeit that Solomon doth not here make mention but of the devices that are made against those that think themselves to be at peace and quietness, and would have us to abstain from it, it is not therefore to say, that he alloweth conspiracies and treasons that are made against enemies: for he saith, Say not thou, I will recompense evil, but wait upon the Lord, and he shall save 
Pro. 20. & 25. 2●.  thee. Again, If he that hateth thee, be hungry, give him bread to eat, and if he be thirsty, give him water to drink. But by forbidding one kind of treason, he giveth us to understand that all treasons are evil, and that we must have our hearts pure from all evil thoughts and purposes. And namely he forbiddeth to imagine any thing against him, that so loveth his neighbour, that he hath no evil suspicion of him: for if a man be given to imagine against them that are such, he will also imagine against his enemies. And albeit that jeremy saith, Cursed is 
I●re. 17. 5.  the man that putteth his trust in man, etc. it is not to say, that it is unlawful for a man to trust in his neighbour, when there is perceived nothing in him but honesty. For as the scripture blameth the trust that is put in man against the word of God, even so also it commandeth us, love, the which believeth all, and hopeth all, & endureth all things and thinketh none evil. If then we love our 
1. Cor. 13. 7.  neighbours in whom we see none evil, we will put our trust in them, and will not fear that they will do us wrong, but rather that they will help us at our need. This is the trust whereof Solomon here speaketh, and not the vain and foolish trust that one putteth in another, & in worldly things forgetting God: as the same which the jews had in the help of Egypt: and like the same that the Papists have in their Saints and in their merits, and other baggage.   

30 Strive not with a man causeless, when he hath done thee no harm.  
For the fourth commandment of mercy, he would have us ●o avoid contentions, which are fruits of evil thoughts: and chief that we should not strive with him that doubteth us not. For seeing that in not mistrusting us, he showeth us sign of love. And again that we have no trial that he would nor doth us any evil, then should we do him great iviury to contend with him. He expressly forbiddeth such contentions, because they are most detestable, both before God, and men which have any spark of good feeling: and also because that that man who is wont to strive without cause, will make no conscience to strive & contend against them which shall something offend him. The which Solomon alloweth not of, as we have seen by the witnesses before alleged.  
Moreover our Lord jesus Christ, who is the true Solomon, forbiddeth us all contentions: when he saith, But I say unto you, resist not evil: and when he saith a little after, Love your enemies: 
Mat. 5. 39 Rom. 12. 17.  And S. Paul, Recompense to no man evil for evil: by forbidding us these debates, and commanding us peace and love with all men, they add nothing unto the law, though it be commanded, he shall give life for life. For therein the judges are taught how they ought to punish the offenders, and not how particular 
Exo. 21. 23. Deut. 19 21.  persons should revenge themselves upon their enemies, to whom by the law they ought to do well. If thou meetest with the Ox of thine enemy, or his ass going astray, thou shalt bring it home to him. David did well understand the 
Exo. 23. 4. 1. Sam. 24. 2●.  same, as it may be seen in the hunting that Saul made after him.   

31 Be not envious for the wicked man, neither choose any of his ways. 32 For the froward is abomination unto the Lord: but his secret is with the righteous.  
Forasmuch as they which are void of mercy, do show unmercifulness and cruelty, wherewith they are full fraught, giving themselves to invent evil against innocentes which distrust them not: and that they which stir up strifes without cause against the good, do flourish commonly in the world, living easily and peaceably, and possessing great riches with honours: and contrarily, they which walk with integrity of heart, which seek peace, and feign would do well, do suffer much misery, and are contemned of the world: for this cause the poor faithful ones are tempted to forget mercy, and to serve the wicked for part of their prosperity. There is none so perfit in all the world, if so be it he fall into affliction, but doth feel these temptations. And David also doth acknowledge the same in his own person, and consequently in the same of all the 
Psal. 73. 2.  faithful, saying, As for me, my feet were almost gone, my steps had well near slipped: For I fretted at the foolish, when I saw the prosperity of the wicked. Again, Lo, these are the wicked, yet prosper they always, and increase in riches.  
The elect and faithful ones have such like temptations: but to the end that they should take heed from being overcome with them, Solomon giveth also the fift commandment of mercy: saying, Be not envious for the wicked man. Therefore if we will follow mercy we must put far from us the desires and affections to be like unto the envious man, and the man that suffers himself to be carried about by his lusts, and runneth after them with might and main, and cares not what he thinketh, or saith, or doth, whether right or wrong, so that he may come to the end of his enterprises. And because there are some, that make themselves believe that they would not be like the envious, and yet follow their manners: to the end that we should not deceive ourselves with them, Solomon doth warn us to choose none of their ways. Whereunto we must obey, nothing declining from the right way, albeit we find therein great encumbrances, and that we must suffer much even to the uttermost after the feeling of the flesh. All those are like unto these envious men, which do choose such kind of life as bringeth either spiritual or temporal hurt unto their neighbours. To avoid then the calamities of this present life, and to live easily, we must not wander out of the right way, & forsake mercy. And to make us more willing to obey his commandment, Solomon doth bring us reasons for to fear the envious, and to comfort the upright, showing that the wicked cannot long endure, and that the good shall not be always in misery, but that shortly they shallbe delivered therefrom. The first reason is:  
For the froward, etc. He whom before he called envious, he now calleth froward: because that through his frowardness whereunto he is accustomed, he goeth backward and falleth from the right way: and therefore, albeit that he esteemeth himself and is honoured of the world, which knoweth not what kind of people are to be praised, he is abominable before the Lord, who can surely in due time suppress his enviousness, and cast it far from him, and deprive him of his help, without the which nothing can stand. Thus the envious which forsake the right way of righteousness, shall not endure, but shall go into destruction. For as we may see by the holy histories, those which have been abhorred of the Lord for their enviousness and frowardness, have not long continued, but have been rooted out, even when they seemed to flourish and prosper most: & have been rooted out not only by temporal punishment, but also have received 
judg. 3. 2. Pet. 2. ●.  judgement of eternal fire, and have been made example for all them which should live without reverence of God. This threatening serveth to fear the envious and the froward, which have no reverence of God, nor mercy towards their neighbours: and also to make them unexcusable, except they return unto repentance. The faithful also ought to tremble at such threatenings, and fear the judgements of GOD, seeing that of their corrupt nature they are such, that they cannot of themselves but be in abomination before GOD, and so go to destruction as they deserve. But to the end that being humbled, & as it were in despair of themselves, they might take courage, and not remain under the burden of despair, the holy scripture for their comfort addeth the promise against the threatening. As also Solomon useth it to the same purpose: for having threatened the froward, saying, that they are abomination before the Lord, he addeth to comfort the faithful, but the secret of the Lord is with the righteous: that is to say, with them who for fear of offending GOD, and for love they bear unto their neighbours, do abstain from enviousness, and fly from all frowardness. Now to have boldness to follow the righteous▪ and to be stirred to desire the communication and participation of this secret, we must understand that this secret is the covenant of God with his faithful children, whereby he promiseth them to be their GOD, as it is written, Behold, the days come, saith the Lord, that I will make a new covenant with the 
jere. 31. 31.  house of Israel, and with the house of judah, etc. David doth teach us thus to expound it, when he saith, What man is he that feareth the Lord? He will teach him the way that he shall choose. etc. This secret then consisteth in this, that God doth give us to know his good will towards us, and doth teach us his law, that being assured of his favour and mercy, we should give ourselves to fear and obey him. Now this covenant is rightly called a secret▪ For first of all how wise soever we be, we cannot enter into it of ourselves: jesus Christ doth witness the same, I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the 
Mat. 11. 25.  wise men of understanding, and hast opened them to babes. Blessed art thou Simon, the son of jona: for flesh and blood hath not revealed it unto thee, but my father which is in heaven. And 
Mat. 16. 17. ●. Cor. 2. 6.  we speak wisdom among them that are perfect: not the wisdom of this world neither of Princes of this world which come to nought. Secondly the faithful have no more understanding thereof, than it pleaseth God to reveal unto them by his holy spirit: and yet what revelation soever they have thereof, yet have they no perfect knowledge in this world. For we know in part, and we prophesy in part: but when that which is perfect, is 
●. Cor. 13. 9  come, then that which is in part, shallbe abolished.   

33 The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the righteous. 34 With the scornful he scorneth, but he giveth grace unto the humble.  
In this world the envious and the froward are blessed, whom Solomon here calleth wicked, because he hath neither fear nor reverence of GOD, nor good affection towards his neighbours, but suffers himself to be led about of his unbridled lusts. Such a man is blessed of the world, in whose judgement he flourisheth and prospereth: and not only do they thus judge of him, but also his children, servants, and household, are counted happy, so that there is press to speak with him and to serve him and his. But here at the faithful ought not to be envious, neither to desire to be in such estimation, nor to have such praise, knowing that such things cannot continue, but fall to decay. For the curse of the Lord, the which destroyeth whatsoever cometh against it, is in the house of the wicked, to spare neither him nor his family, that followeth his trade. I say expressedly which follow his trade: for if the wicked man beget a son, that seethe all 
Eze. 18.  his father's sins which he hath done, and feareth, neither doth the like, etc. he shall not die in the iniquity of his father, but he shall surely live. Let us not therefore envy the worldly blessing, but let us desire the blessing of God: whereof if we will be assured, let us forsake enviousness, frowardness and all wickedness, and give ourselves unto righteousness, staying ourselves upon the grace and mercy of GOD by faith, and framing our lives according to his holy word, exercising unfeigned charity one of us towards another. And if for thus doing we be accursed of the world, let us rejoice: as S. Luke teacheth us, blessed are ye when men hate you, etc. Rejoice ye in that day, and be 
Luke. 6. 22.  glad: for behold, your reward is great in heaven. This reward is the blessing of the Lord, that Solomon promiseth unto the righteous, when he saith, but he blesseth the habitation of the righteous. For maintaining them in this earthly mansion, & giving them enough of all things and wherewith they are contented, though they suffer much: yet finally he giveth them the perfection of all blessedness, that is to say, the kingdom of heaven. And albeit that nothing doth prosper nor increase, nor grow without the blessing of God: yet is it not to say, that they which have great abundance of worldly riches, are blessed of ●od▪ For it is said, Woe be to you, ye rich, for you have your 
Luke. 6. 2●.  consolation here. They usurp the things that are blessed of God for the use of the faithful, & yet are they cursed of God, and are never the better for all their wealth. For what shall it profit a man, though he should win the whole world, if he lose his own 
Matth. 16.  soul? The third reason is:  
With the scornful he scorneth, etc. It seemeth well unto the envious froward, and wicked that they shall finish their enterprise, & enjoy their desires: & because they esteem that there is none other felicity then that which they see with their eyes, they make no conscience to abound in all iniquity: and what exhortations soever they hear in the name of God, yet make they no account thereof. And this is the cause why the scripture calleth them skorners: but as they scorn, so also God mocketh them. For as much as naturally we be all skorners, we ought to tremble at this threatening, and not to harden ourselves against it, but humbly 
Prou. 1. 26.  to confess our faults, and to ask pardon: and in steed to be scorned as we deserve, we shall please God: as Solomon doth promise us, saying, but he giveth grace unto the humble. S. Peter exhorteth us to learn this humility, Deck yourselves 
●. Pet. 5. 5.  inwardly with lowliness of mind: for GOD resisteth the proud, and giveth grace unto the humble. Hereby we do learn that the skorners and proud persons are all of one order: and whosoever scorneth, is proud. The contrarity of humbleness doth show it: likewise doth the threatening made by Solomon and by Saint Peter. Of these three reasons Solomon maketh a conclusion for the comfort of the faithful and confusion of the wicked, saying:   

35 The wise shall inherit glory: but fools dishonour, though they be exalted.  
This conclusion agreeth very well with the former reasons: for sith that God revealeth his secrets unto the righteours, giving them grace to follow his commandements, and to be assured of his mercy, and that he blesseth the righteous, giving them enough and contentation, & also helpeth and receiveth unto himself the humble which are forsaken of the world, and counted as filth, it followeth right well that the wise which are well learned in the school house of God, whom before he hath called right, just, & humble, shallbe honoured for ever, as Solomon doth signify, saying, they shall inherit honour. For sith they be contemned and slandered in the world, and yet do inherit honour, it followeth that it cometh from God who hath the power to uphold them, and indeed will defend them: for he is faithful and constant, and changeth not, but bringeth that to perfection which he hath begun. The gifts and vocation of God are without repentance. 
Rom. 11. 29.  And forasmuch as the wise shall inherit honour, and yet have no certain abiding place in this world, we must understand that the full possession of this honour, is in the kingdom of heaven in everlasting life. Therefore to obtain this honour, let us give d●ligent ear unto wisdom, whereby we may walk the right ways 
Rom. 2. 7.  with the just and humble. Let us not envy the foolish, who the more they are given unto abominable things before God & his faithful, do the more commend themselves, and would be had in admiration, & fear. This is it that Solomon signifieth saying, but fools dishonour, though they be exalted: for they delight in their enviousness, frowardness, wickedness, and scorning, for the which they are set at nought both before God and his elect. Hereby we may understand that there are many fools in the world, yea even where the Gospel is preached.    

The fourth Chapter.  

1 Hear, O ye children, the instruction of a father, & give ear to learn understanding. 2 For I do give you a good doctrine: therefore forsake ye not my law.  
SOlomon yieldeth himself unto our rudeness, as a father unto the weakness, slowness, and forgetfulness 
Chap. 1. 8. &. 2. 1. &. 3. 1  of his child. He repeateth again the self same exhortations that he hath made us heretofore. And in steed that we well deserve to be sharply reproved; he calleth us children: and in place for to threaten us as a judge, he calleth us to hear the instruction of the Father of spirits, to the end that we being made attentive hearers thereof, might be delivered from ignorance, and should know what we ought to learn, and what is profitable for the health of our souls: he gives us the reason for the which we should be moved to hear, and become diligent.  
For I do give you, etc. By this reason he would have us to know that all doctrine which doth turn us from the law of GOD, is nought, unprofitable and hurtful: and therefore we should not desire to be instructed in any other doctrine than the same that our heavenly Father giveth us, the which only is good as he alone is good. This doctrine is none other thing than his law, the which in no wise aught to be despised, as he showeth us, when he concludeth, therefore forsake ye not my law. He speaketh here, in the name and in the authority of God, whose servant he was, and committed to instruct his people: and therefore he affirmeth that his doctrine is good, and that it is the law of God: and therefore also are bound to hear his instruction, and to learn the knowledge that he teacheth us. Herein he showeth unto the ministers, what they ought to bring unto the people: that is to say, the pure word of God inspired from God by the scripture, the which is profitable to teach, etc. 
2. Tim. 3. 16  It is the instruction of our father, it is the learning whereunto all men ought to apply their minds, to obtain the true knowledge. It is the doctrine which is profitable & necessary for us, it is the law of God, which we should never forsake, but continually to be exercised therein. In the which also he teacheth the people how to behave themselves. First of all, that they should hear for to be instructed, not by men, but by our heavenvly father, who is the only teacher: for men which speak, are but his organs & instruments. Secondly, that they ought to be attentive & give diligent heed, that they may be delivered out of the dungeon of ignorance, to receive light for to learn the true knowledge. Thirdly, that they should confess the goodness and faithfulness of God, who will not suffer them to be deceived with fables and lies, with vain and fruitless doctrines: but doth offer and set before them, the wholesome doctrine of his law, of his Prophets, and of his Gospel: the which as he freely vouchsafeth to give us, so should we again willingly receive the same with faith and obedience. Fourthly, that they should not be negligent to do well as the law commandeth. And in this manner we should apply our hearts and bodies unto the service of our God, as he requireth: and so we shall not receive the preaching of the word of GOD in vain, no● to our condemnation, as they that do come to hear but for order and fashion sake, etc. And to the end that none should doubt of his doctrine, and that they should not be grieved as with an heavy and hard burden to bear, he showeth of whom he learned it, and at what age.   

3 For I was my father's Son, tender and dear in the sight of my mother. 4 When he taught me, and said unto me, let thine heart hold fast my words: keep my commandements, and thou shalt li●e.  
King David the Prophet, was the father of Solomon, who was endued with the holy Ghost, whereby he did, said, and taught such things as were acceptable before God, and profitable for his family, & for all the people that were committed unto his charge. Now albeit that David had many children, yet Solomon speaketh of himself as if he had been the only son of David: for he saith not, we were many children of one father: but he saith, I was my father's son. It may be said that it is, because that David showed greater signs of love unto Solomon, then unto his other children, & exalted him above the rest, making him King in his place. His mother's name was Bersabee, by whom he remained the only son of his father: for he that was borne in adultery, was dead: and the scripture maketh no mention that she had any afterwards: and whiles his father and mother lived, he was yet ●ender, and 
1. Chro. 13. 5. & 29. 1.  was not yet come unto man's age. Again, also it may be said that Solomon was tender and dear, and his mother's only son, because she loved him tenderly and with a singular love, as she showeth. But by the first exposition we learn that Solomon whiles he was tender and young, did not run from his father and mother, to work wickedness and to give himself unto folly, and vanity, as the youth at these days, but was ready at hand to obey them, as he declareth it, when he saith, that he was his father's son, & tender & dear before his mother. For when he thus speaketh, he giveth to understand that his father & mother wer● well pleased with him, and also endeavoured to please them. Otherwise he could not have truly rejoiced that he was his father's son, etc. For he that truly confesseth his parents, he loveth their presence for to obey and honour them. We learn, I say, that the fathers and mothers ought to be careful and diligent so to govern their children, that they should not be gadders abroad, but be ready to come before them, so often as need shall require, to do ●● kind of duties, and not to run abroad after foolishness and vanity. We learn also that we should not fly from the pre●en●● of GOD, our only father, to turn away from his word, the which teacheth us to give unto him all honour and obedience, & assure ourselves that we do please him. Contrarily, we decline from his instruction and forsake his law: wherein we show ourselves strangers and bastards, and cannot truly rejoice that we are of his household and his children. But not to fly the presence of our father, it behoveth us to be in the company of our mother the Church, that we do often resort unto the holy assemblies, wherein the Gospel is preached unto us, by the which we all behold as in a mirror the glory of the Lord with open face. Solomon being yet tender, and not running from the presence of his 
2. Cor 3. 18.  father and his mother, but being obedient unto them, was taught by his father in the word of the Lord, the which he himself witnesseth, saying,  
4 When he taught me, etc. The youths which make no account of instruction, but do hate correction and admonition, and also giering and scorning all discipline and religion, saying they are too young to become wise, cannot, I say, truly boast that they have been instructed of their fathers, as doth Solomon: for none can be taught, except he become willing to learn, and cannot by their example induce others to hear good instruction, as doth Solomon, when he saith that his father hath taught him: as though he did say, when I exhort you to hear the instruction of your father, I lay no more upon you then I myself have borne whiles I was yet young. Now David for to have his son Solomon well taught, committed him into the hands of Nathan the Prophet. The lesson that David giveth to his son is, that he saith unto 
2▪ Sam. 12. 2●.  him, Let thine heart hold fast my words, keep my commandments. Hear we learn that we ought in no wise to doubt of the instruction & doctrine of Solomon, & we may judge that he doth not teach us any other thing then the same that he had learned of his father, who was a Prophet: and also (as hath been said before) he set him to school with the Prophet Nathan. For albeit that David calleth the doctrine & instruction which he giveth to his son, his words & commandments, yet it is not to say, they are the commandments and words of any other but of God. But it is the phrase of the scripture, that it attributeth unto the Doctors that which they teach, because they are the Organs and instruments of GOD, by whom he communicateth his word unto us, and giveth us his commandements. We see that GOD saith to Moses, Command the children of Israel: and again, that Moses commandeth the people to keep his words: and also God reproveth his people, for that they would not hear the words of his Prophets, etc. We learn also that it belongeth to fathers and mothers, to governors and pastors 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 words of David and his commandments come not from him, but from God, Solomon doth declare, when he saith that his father addeth unto his commandements, and thou shalt live: the which is a promise whereby we do not obtain the reward for obeying the commandements of men, but those of God, etc. Moreover, let us note that if we will live, we must give our hearts wholly unto the words which are declared unto us in the name of God, and outwardly to do as they command us.   

5 Get wisdom: get understanding: forget not neither decline from the words of my mouth. 6 Forsake her not, and she shall keep thee, love her, & she shall preserve thee.  
He showeth us lovingly that he would not have us to languish & pine away through need and want, or be hurt, but would have us take and make our profit: so that we should be more rich than the worldlings which abound in all worldly wealth: for blessed is the man that findeth wisdom, and the man that getteth 
Prou. 3. 13.  understanding: and therefore this possession cannot be gotten by any thing of this world, how precious soever it is, but cometh by free gift. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding. And although it is given, 
Pro. 2. 6.  yet the negligent and slothful do not possess her, but those that watch and seek her with all diligence. For if thou callest after knowledge, & criest for understanding, etc. This care & diligence 
Pro. 2. 3.  is here briefly noted, when Solomon saith, Forget not, etc. Therefore if we would gladly get and possess wisdom and understanding, we must have the word of GOD printed in our hearts, not turning ourselves away from the sermons which are made unto us out of the same by the ministers and Pastors which are as the mouth of God, when they do faithfully exercise their office. In this sort we shall get wisdom and understanding without any exchange or cost, and without our deserts, travail and diligence. For this getting and possessing is not like unto the earthly and temporal possessions, the which requireth exchange, or service, or pain. Wherefore it may seem that Solomon hath spoken unproperly, when he exhorteth us to get wisdom, the which we must receive from the only goodness and free gift of God: and that he ought rather to have exhorted us to ask it of God. But when he speaketh thus unproperly against the use and custom of the world, he speaketh the proper speech of the spirit of GOD who giveth testimony to the faithful that the goodness of their Father is so great, that thereby he imputeth for getting & possessing, that which he freely giveth of his mere liberality, & would that we should possess it upon that tittle: provided that we receive the same with thanks giving, and also that we take and receive the gift of GOD with such reverence and estimation, that we never let it slip, but diligently and carefully, keep it, as a precious thing, of great value, and very necessary for our preservation and safeguard. Solomon so understood it, as he well showeth by the admonition following, saying.  
6 Forsake her not, etc. This exhortation ought to be highly esteemed of us, when not only thereby we are advertised not to be so foolish, as to let wisdom escape, when the Lord setteth before us the getting thereof: but also that it is ● promise of warranty and safeguard, which is this, that by the possession and retaining of wisdom, we should have no hindrance, but shallbe preserved from all hurt: as hath been expounded, When wisdom, etc. Wherein we may learn 
Pro●. 2. 10.  that this getting aught to be highly desired of us above all worldly gettings, that costeth much, and are not always sure, sith this same cometh freely, and remaineth sure: for it is given by such a Lord as is able to maintain his gift, and also both will and doth. We may also understand that the possession thereof ought not to be despised, but should by all means possible be maintained & defended. For if we labour to keep the possession of earthly goods, for the which some are often times in danger of their persons, much more by reason we may not let wisdom go, but with great love and affection keep possession: seeing that we are so far from danger for possessing thereof, that rather it keepeth and preserveth us from all evils. For albeit that they which are godly wise, do suffer many miseries and adversities, both spiritual and corporal: yet do they never perish thereby, but do overcome through the wisdom that GOD giveth them. Though their flesh, the devil and the world do tempt and assault them, yet are they not carried away by temptation: for God is faithful, who will not suffer them to be tempted above their strength.  
Though the world, the wicked and infidels do persecute them, 
1. Cor. 10. 13.  yet are they not overcome▪ for they fear not them that can kill the body, knowing that one hair of their head shall not perish▪ In 
Luk. 21. 19  which doing they maintain and possess their life by their patience. Though poverty or sickness do pinch them, yet are they 
Mat. 6. 26.  not discouraged, neither care one whit, knowing that God feedeth the birds of heaven. They are contented with their daily bread, the which never faileth, what scarcity soever they abide: & albeit that through sickness they lose their taste and stomach, after the feeling of the flesh, yet the Lord who hath commanded them to ask, Give us this day our daily bread, will not forsake 
Psal. 34. 21. &. 37. 17. Heb. 13. 5.  them. Let your conversation be without covetousness, and be content with those things that ye have, I will not fail thee, neither forsake thee.   

7 Wisdom is the beginning: get wisdom therefore: & above all thy possession, get understanding. 8 Exalt her, and she shall exa●t thee: she shall bring thee to honour, if thou embrace her. 9 She shall give a comely ornament unto thy head, yea, she shall give thee a Crown of glory.  
Although we confess that wisdom is a most excellent acquisition or getting, the which we ought so much to love, that we should never forsake her; and that we confess, it is right & good for our profit, that Solomon calleth us unto this getting; yet do we not desire it, neither aspire after it, as we ought, but do set it at nought, by preferring the wisdom of this world, and the lusts of the flesh before it: the which is a turning of our back unto God, when we make no account of his Word, but labour to fill our houses with riches, how so ever they be gotten, so that we may obtain our purpose: and do persuade men to believe that when we have well filled our houses, and have gotten great gains and riches, that we shall come time enough at last for to learn wisdom, and to fear and worship God: and which worst is, we persuade ourselves that it is not needful to trouble our brain about marking what is preached, for to reform our lives after that which is taught us: but that it is enough to give a good gasp when we die. Behold how the love of our flesh doth draw us away, and the wisdom of this world deceiveth us. To the which abuse Solomon willing to give a remedy, and to other abuses also, doth teach us that in all things we must begin by wisdom, & that for this cause he hath called us, and still presently calleth to get wisdom, and would have us with all our hearts to follow this gains, and that we should prefer it before all worldly gettings: so that the same should please us, and we also contented therewith: for truly, whatsoever is precious in the judgement of the world, and all whatsoever men do delight in, is nothing in comparison of this wisdom and knowledge. But for all Solomon's exhortation, and for all the reason that may be alleged, yet men are flesh, & do esteem the things that the flesh desireth. A sensual man loveth to be honoured, and had in estimation: and because he seethe that rich men are honoured, & commended & praised, & that every man desireth to feast them, he imputeth the same unto the riches: & therefore, to attain unto honour, & to be welcomed of the world, he studieth to get temporal & earthly goods. Solomon would not have us remain in this error, wherewith we are naturally infected: and therefore, he teacheth us by what means we may come unto honour: when he sayeth,  
8 Exalt her, etc. Therefore if we will come to honour, we must exalt and embrace Wisdom. But it will be said, Forasmuch as the Lord by Wisdom hath laid the foundation of the earth, 
Pro 3. 19  and hath established the heavens through understanding: that is followeth, that Wisdom is exalted enough. Wherefore it might seem, that in vain Solomon doth exhort us to exalt and embrace it, and that it is passed our reach to do it. I answer, Even as when we pray that God's name may be sanctified, we do not mean, that the glory of God can either increase, or decrease of itself: but we ask, that his glory should be manifested as it ought, & whatsoever God doth, that all his works may appear glorious, as they are: so that on all sides he may be glorified. Even so, when Solomon would have us to exalt and magnify Wisdom, he meaneth not that we can give her greater honour, and place her in higher degree than she is in, of herself: but his desire is, that we should have her in good estimation, and that we should make great account of her, and that so much as in us lieth, she should be exalted, praised, and magnified of all persons, as it behoveth. Also when he would have us to embrace it, he meaneth not that we can receive, hold and keep it duly as we ought to do: but that we should so set our affection on her, that we should never let her escape, and that we should not let it slip out of our hearts, but rather that through the great love that we ought to bear unto this Wisdom, we should stir up others to desire and to love her. We may understand that this is the meaning of Solomon by his exhortation. For when after his admonitions he exhorteth us to exalt and embrace his Wisdom it, is as much as if he did say, If thou gettest Wisdom, thou dost exalt and magnify her, and showest thyself to bear a good mind unto her, and dost embrace her. This is that, which Solomon meant by this exhortation, Exalt her, etc. Whom we shall not need to obey for nought, but shallbe well rewarded: for as he doth promise us, she will also exalt and glorify us. But Solomon not content with this declaration, addeth thereto an other, saying,  
9 She shall give, etc. Solomon doth here declare how Wisdom doth exalt them which magnify her, and how she glorifieth them which embrace her: the which he doth by a similitude taken of the doings of Kings and great Princes, which do exalt them to honour and glory, which do honour them, seeking the profit and preservation of their persons and kingdoms: As Pharaoh took the ring from of his finger, and put the same on 
Gen. 41. 42. Hest. 8. 15.  josephes' hand: And Mardocheus departed from the king in royal apparel of blue, and white, and with a great Crown of gold, &c: or else the similitude is taken of the reward that is given unto them which fight and run at tilt. For he that fighteth and runneth 
2. Sam. 5. 8. 1. Cor. 9 24. 2. Tim. 2. 5.  best, getteth the Crown. How so ever it is taken, this declaration hath two parts, whereof the second doth expound the first: for the increase of grace, is a Crown of glory, the which is given unto the wise of this life, after two sorts. For first of all, they are praised and honoured so of God, that he causeth the world to wonder at them: albeit that the foolish and scorners do persecute and refuse them, but yet against their conscience, whereby they are convinced that they do naughtily. Secondly, by Faith and hope, they have eternal life, which is the Crown of glory, which in the end they shall wholly and fully possess, whereupon they may say, A Crown of righteousness is kept for 
2. Tim. 4. 8.  me, etc. The persecutions of this world shall not deprive us of this Crown: but contrarily, Blessed is the man that abideth temptation: for when he hath been tried, he shall receive the 
jam. 1. 12.  Crown of life.   

10 Hear my Son, and receive my words, & the years of thy life shallbe many.  
Solomon doth often repeat unto us one lesson, as they can tell that hear or read his doctrine: and this is to help the ignorance of those which have a good will to learn and to become obedient. For because of the corruption of our flesh, we are very 
Rom. 8. 7.  dull to receive and retain good doctrine; and the affection thereof, which is enmity against God, provoketh us to rebellion: for it is not subject unto the law of GOD, neither can be. Unto the which flesh we must not consent, except we will be unexcusable. For as the repetitions of all one doctrine, serve for the ease of them which become willing to learn, so also they serve to make the careless and rebels unexcusable. And albeit that the Word is not directed, but unto the children of God: yet it ceaseth not to sound in the ears of strangers which are mingled with the household of God: but because they hear it with contempt, as they declare by not receiving the same with faith and obedience: for this cause it serveth unto their condemnation of death: Contrarily, unto them that receive it, to them she is as life. Solomon doth so affirm, when he sayeth to his Son, that his words shall increase the years of his life. If then we desire long life, let us yield ourselves willingly to learn, and diligently to hear the preaching of the Word: let us submit ourselves thereunto with true obedience, labouring to perform that which it commandeth us by reverence that we bear unto God, who is our Father, and through fear that we have to disobey him. In this sort our years shallbe prolonged: not that we can live in this world beyond the term that God hath ordained from everlasting: but how short so ever our life is, it shallbe so long as is expedient for the salvation of our souls: as also we will content ourselves therewith, knowing that by temporal death, our years are not shortened, but that we shall enter into the true length of life, for the same shallbe without end. We show right well that we believe not Solomon, or that we make no great account of life. There are not many which give ear unto the word of life, & yet less that receive it. In so doing, we declare us to be foolish, and that we make no count to come unto Wisdom, whereunto the wiseman laboureth to bring us by his words, as he showeth, saying,   

11 I have taught thee in the way of Wisdom, and led thee in the paths of righteousness: 12 When thou goest, thy gate shall not be strait, & when thou runnest, thou shalt not fall. 13 Take hold of instruction, and leave her not: keep her, for she is thy life.  
When Solomon declareth that by his words he leadeth men to Wisdom, and that he guideth them the right way unto life, than he reproveth those of foolishness, & condemneth them unto death, which will not hear & receive his words: and therewith he showeth what is the office of fathers unto their children: that is, they should not maintain them in vain foolish things: but in all Wisdom, that they may say with Solomon, I have taught thee, etc. Likewise the duty of children, is, to be willing to learn, and to follow the Wisdom and righteousness that their Fathers, Superiors, and Teachers shall teach them by the word of God. But as it is very hard to find many Parents which do teach wisdom and righteousness, (for the most part careth not what becomes of their children, so that they spend not their goods) so also the greatest part of the world which are the youth, are the worst ruled, in such wise that they care not what they do, so that they may live at ease. And therefore, albeit that we have the Word of God daily preached unto us, the which is the way of wisdom and righteousness, yet is it very hard to persuade many that they are rebels against the Word, and that the way hath been taught them, etc. After the meaning of Solomon, which speaketh unto obedient children: for none but they do truly receive the way of wisdom, and walk in the paths of righteousness. That Solomon doth direct his words unto these, we may understand by the promise following, when he sayeth,  
12 When thou goest, etc. This promise can not appertain to the foolish & scorners, neither unto the wicked and dissolute: 
Pro. 1. 26. & 2. 22. & 3. 32. Psal. 37.  but contrarily, they are threatened with sorrow & affliction, with miseries and calamities, with desolation & destruction: but it belongeth unto the wise and righteous. And forasmuch as Solomon doth apply it unto them to whom he did direct his former affirmation, saying, I have taught thee, etc. It followeth right well, that he speak not unto the foolish & disobedient, but to those which through love of wisdom & righteousness, do hear and receive his words. If we would then be exempted from sorrow & distress, and to be at liberty with ease, as Solomon doth promise, saying, When thou goest, etc.: If we would avoid desolation and destruction, and dwell surely and safely, we must have all our thoughts & purposes, & all our sayings & doings, (the which are our ways & paths) to be taught by wisdom, & governed by righteousness, etc. But though that Solomon hath directed himself to the wise and righteous, making them this affirmation, adding thereto the promise: yet are we never so wise and well ruled, but that we have need to be admonished not to forsake the way that hath been taught us: neither are we always so assured of the promises that are made us by the word of God, but that we have need to be exhorted and called upon to receive his admonitions, and not to forsake them, promising us that we shall live: for he saith, Take hold of instruction: This verse hath already been expounded in this same Chapter in the tenth verse.   

14 Enter not into the way of the wicked, and walk not in the way of evil men. 15 Avoid it, and go not by it: turn from it, and pass by. 16 For they can not sleep, except they have done evil, and their sleep departeth, except they cause some to fall. 17 For they eat the bread of wickedness, and drink though wine of violence.  
The way of the wicked is to be given to do hurt unto their neighbours without cause, the which is a most wicked custom 
Pro. 1. 10.  and manner of doing: therefore Solomon hath exhorted us in the 15. verse, Walk not in the ways with them, etc. Likewise one of their ways is to love foolishness. Wherefore if we enter into their paths, then do we not walk in the way of Wisdom: whereof it followeth, that we fall into the strait and distress, and light upon destruction, and so run unto death. For life, standeth only in the way of Wisdom and righteousness, in the which for to preserve us, Solomon is not satisfied with the advertisements that he hath given: but again he doth admonish us, that in no wise we should follow the conditions & manners of the wicked. And for to show us that we should be very careful to take heed from partaking with their doings, it sufficeth him not to have said, Enter not &c. But further to express how much we ought to abhor & detest the manners of the wicked, & to shun them, he addeth, 15 Avoid it, and go not by it. Forasmuch as the greatest part of the world consisteth of the wicked and ungodly, which prosper, and are happy to the sense of the flesh: therefore the rude, ignorant, and simple, and undiscreet are tempted to follow them, and count themselves happy, if they may come to be accounted with them, to be partakers of their prosperity. Solomon did something touch it before, when he said, And tread not: he useth a word that signifieth to bless, or to think one's self happy: as if he did say, do not count thyself happy to walk in the ways of the wicked: for contrarily, blessed is the man that hath not walked in the counsel of the wicked. For this cause Solomon 
Psal. 1. 1.  studieth earnestly to beat into us, & to make us understand in what horror & execration we ought to have the ways of the wicked: for having said, Enter not, & walk not, he proceedeth yet further, and because of our rudeness and dullness, he gathereth together many words, as Avoid, go not, turn from it, and pass by. By this heap of words he showeth well, that there is great danger of communicating with the wicked and ungodly, & is like as if a man would give himself into the hands of thieves. He compareth a man here unto a merchant that sendeth out his servant, or his son laden with gold and silver, to buy and sell withal, and fearing he should be spoiled, and rob, and slain by thieves and robbers, warneth him to avoid the suspect passages, & to turn out of the path, till he be passed the dangerous way. But besides this, we have to mark, that if we communicate with the manners and conditions of the wicked, and think ourselves blessed to keep them company, that then we are lost: & albeit that in such estate we would be advanced, and labour to go forward, yet do we fall backward, in steed of going forward one step, and become like unto Creafish, or Seacrabbes which go backward. There is no going forward but in wisdom and righteousness: for in them, the years of life are prolonged, the which is lost through wickedness and ungodliness, and that rightly, as Solomon doth show, alleging the reason wherefore we should avoid the way of the wicked, saying,  
16 For they cannot sleep. Hereby he showeth the great desire that the wicked have to hurt their neighbours, and too bring them hindrance, when he saith, that they cannot sleep before they have executed their displeasure: and therewith he showeth, that look wherein they most delight, that is, to do evil, even thereby are they most tormented, seeing they lose their sleep, 
Pro. 2. 14  which is one of the chiefest parts of the ease of this life: If thou sleepest, thou shalt not be afraid. It is then upon good cause 
Pro. 3. 24  that Solomon doth admonish us to avoid the way of the wicked. For sith they are deprived of this gift of this sleep, that God giveth to the wise and righteous, and whereby this life is maintained; it followeth that they cannot remain long in this world, whereof also they are unworthy: and if they be not worthy of it, so much the less are they worthy of eternal life. As than they deprive themselves of sleep through vehement desire that they have to do evil, the which they never obtain: so also they cannot be partakers of eternal rest, but are sent down deep into darkness, where there is weeping and gnashing of teeth. If then we communicate with them, after we have been in distress, we shall fall into destruction. Wherefore we must take heed from hurting of our neighbours, and to work their destruction, & we shallbe preserved from damnation: after this reason, he giveth us yet another why we ought to shun the way of the wicked, saying:  
17 For they eat the bread, etc. Forasmuch as there is none but would be counted wise and righteous, therefore to obtain this reputation truly, we must abstain from all injury & violence, and to do wrong to no person: the which the wicked in no wise do: but labouring to live at ease, they ravish the goods of their neighbours, by unlawful means, by lawing, and subtlety, by force and violence, and thus they eat the bread of wickedness, 
Pro. 1. 31  whereupon their destruction followeth. Wherefore they shall eat of the fruit of their ways, etc. It is then upon good cause that Solomon hath exhorted us to eschew their way. It may also be said that he showeth by this reason, how the wicked do not sleep, except they have wrought some evil first. For even as it is accustomed by men to take their meat before sleep, even so it followeth (seeing they feed themselves with wickedness and violence, seeing they delight to do wrong to their neighbours and to spoil them, that do not sleep, before they have done evil by overthrowing and destroying their neighbours. Furthermore by this reason we may learn to flee far from the company of these wicked ones, and greatly to fear communicating with them in their meats and drinks. For as the body is partaker of the nature of meats it receiveth, even so, if we communicate with the meats and drinks of wickedness and violence, we must needs become wicked and outrageous, and have our hearts and minds corrupted, whereupon followeth death etc.   

18 But the way of the righteous shineth as the light, that shineth more and more unto the perfect day. 19 The way of the wicked is as the darkness: they know not wherein they shall fall.  
Forasmuch as here above in the 14. and 15. verses, he hath forbidden us to enter into the path of the wicked, and that before in the 11. verse, he hath affirmed that he hath taught us the way of wisdom, and then in the 12. verse, hath promised us that when we walk or run in the way of wisdom, that we shall not be shut up in distress, and that we shall meet with nothing which may make us fall to bring us to destruction: To the intent that we should make no excuse for having forsaken this way, because we could neither see nor know it, he showeth us that we cannot pretend this excuse, for that this way is as clear as the day at high noon, and that in the same there is nothing dark or misty, that may hide the same from us to be seen and known for to be our way. Solomon doth so mean, when he compareth the paths of the just man, whom he calleth wise and righteous, unto a Light. If then we know nothing therein, it is not because that the righteous do not show themselves plain enough by sound doctrine holiness of life and honest conversation (for they are the salt of the earth) but because we are either blind, or else by malice & 
Matth. 5  envy do close the eyes of our understanding, that we will not know any thing: but which worst is, there are some which seek by all means to quench this light, by blaspheming the holy doctrine, & persecute the professors thereof. But will or nil they the path of the righteous shall shine, and they that will walk in the same shall rejoice and prosper, the which shall not be taken from them, but rather shall go forward in growing until the day be risen in her perfection, that is to say, till they have perfect joy, & full blessedness in the kingdom of heaven. In this world this joy and prosperity are not perfect, but as the day groweth according too the ascending of the Sun, even so is it needful that we should profit 
1. Cor. 15.  more and more daily, until that all things be fulfilled, and that God be all in all things. Besides this, when the path of the righteous is said to be shining, and compared unto the light of the Sun, we ought to understand, that as a man walking in the brightness of the day, seethe, and knoweth where he goeth, and taketh heed from stumbling and falling, even so also when we walk in the paths of the righteous, wherein we are guided by the word 
Psal. 119.  which is a light unto our feet, we know whither we go, and are assured not to perish. They then which are ignorant and apply not their mind to understand the word, do not walk in the paths of the righteous, what fair show of holiness soever they pretend outwardly: neither those also which are uncertain whether God doth love them, & whether he will save them or no, do not walk in the same way, albeit that by straightness of life they brag to be in the state of perfection, the which is not found but in wisdom, righteousness, and true dealing: and thus they fail in two sorts. For first of all, doubting of the love of GOD, and saying that they are in the state of perfection, they contrary themselves: for it rightwell followeth, that if they be perfect, that God loveth them, seeing they are such as he commandeth them to be, you shallbe therefore perfect, as your father 
Mat. 5. 47.  which is in heaven is perfect. Secondarily, in that they set perfection in the observing of man's traditions, and devilish doctrines. The third error may be added, to be, in that they boast themselves of perfection, of the which the wise, righteous, and faithful, have but a small beginning in this present life: contrarily they should have no need to ask God forgiveness for their sins, as they are taught of the Lord to do it. Likewise these proud 
Matth. 6  persons which boast themselves of the state of perfection, as Monks, and Nuns, albeit that with their mouths they say, Forgive us, yet they think not to have need of the grace & mercy of God, seeing they make works of supererogation, as they say, by the which they think to merit for other, and chief for them that do well to their Convent and Cloister: And if they deserve for other, by a stronger reason for themselves. But as in their state (which they call of perfection) they perfectly serve the devil, and make them whom they deceive, to serve him: even so also they merit to be partakers with the Devil in eternal damnation, whereunto they draw them which rather believe their lies than the sincere truth of god. Furthermore, when the shining of the path of the righteous is compared unto the light which goeth and glistereth, that is to say, unto the light which groweth higher and higher: we may not think that so soon as we have any taste of the Gospel, that by and by we are in the paths of the righteous, and that we must stay there, as if we were far enough forward. But as the Sun all ways riseth, till he come unto his perfection: even so when we have once gotten any savour of the Gospel, we must labour to attain perfection: whereunto for 
Ephe. 4.  to be guided, the Lord in his Church hath appointed workmen. And forasmuch as we must grow unto perfection, & that by the ministry of the word, it followeth, we must not be grieved though the Ministers cease not by diverse exhortations to open the same unto us, but should receive the same right gladly, and judge ourselves blessed, for that the Sun of righteousness doth so often visit us, and shine in our hearts. For if the worldlings are glad to see the Sun, & do judge themselves happy when he warmeth the earth in due season, to make it fruitful: by a stronger reason, the coming of the Son of righteousness, which maketh us fruitful in all goodness, righteousness and truth, ought right well to rejoice us, instructing us by the example of David, who saith, But Lord, lift thou up the light of thy countenance upon 
Psal. 4. 6.  us.  
But we cannot be glad at the coming of this brightness, because we are men, and that we will not be reproved though 
john. 3. 1●. john. 1. 5. Ephe. 5. 8.  we be never so faulty, and that our works be evil. The light is come into the world, but men loved darkness more than light. Now of our own nature we love these darknesses so much, that we deserve to be called nothing but darkness. Wherefore, if we would have true joy at the coming of this brightness, we must suppress our nature, and be regenerated and renewed by the holy Ghost. This is it that Saint Paul commandeth, Let us cast away the works of darkness, and let us put on the armour of light. If we do thus, it may be said of us, Ye were 
Rom. 3. 12.  sometimes darkness, but now are ye light in the Lord. But ye brethren, are not in darkness, that that day should come upon you as a thief. Furthermore, seeing that the paths of the 
Ephe. 5. 8. 1. Thes. 5. 4.  righteous shineth, it followeth that the false Nicodemitans do not walk therein: for they which walk in the day, desire not to be hid. Much less than do the Papists walk therein, and these wretched intermistes or neuter, which reject the pure word, which is the Son that doth show us this path, and doth guide us therein. And seeing that the word is our guide, it is not enough that it be preached unto us, but also we must follow it, to be directed right thereby: as in the night, they which desire to hold the right way, will follow the light going before.  
19 The way of the wicked, etc. For to show & better to point us the path of the righteous, he setteth the way of the wicked in opposition against it, & compareth the same unto darkness, which is contrary unto light: whereof ensueth, that they which walk therein, & they that follow the manners and life of the wicked, neither see nor know what they do, and have no knowledge of wisdom, righteousness nor faithfulness. Our Lord doth well show it, saying: Father forgive them, for they know not what they do. For 
Luke. 23. 34  as they that know not how their business goeth forward, cannot rejoice, but are sorrowful and heavy, and think themselves in a miserable case: even so also they which walk in the ways of the wicked, have no sure joy, nor steadfast prosperity: for sith they are in darkness, they know not where they become. And albeit that in the sight of the eyes, and outward appearance, to the sense of the flesh, & judgement of the world, the wicked are they which have greatest joy, & that laugh most of all, & do most enjoy the pleasures & lusts of this life, & abound in wealth & riches for the which they are esteemed happy: yet notwithstanding because these things are of no continuance, & that within a while after they feel great troubles, & sorrows, & that they see themselves overthrown with the great miseries and calamities (as they are threatened with them here above,) therefore we must not judge their state and condition to be joyful & prosperous: as also our Lord showeth 
Pro. 1. 26 Luke. 6.  them. But seeing the way of the wicked, is, the life they lead, in mannerrs and doings, the which are known by their fruits & works, which are the works of the flesh, and are well known: 
Gal. 5. 19  It might be asked in what sort Solomon saith, that their ways are like unto darkness? I answer, Albeit the faithful being taught by the word of God, do know well what the works of the flesh are, whereunto the wicked consent and obey, following their lusts, and that they know for to fly and abhor them, & rebuke them, that by their reprehension the wicked might confess their faults (as Saint Paul here to doth exhort us) and have no fellowship with 
Ephe. 5. 1.  the unfruitful works of darkness, but even reprove them rather, &c: yet nevertheless they are like unto darkness: for most commonly the wicked do never confess that they do evil, no more than they which walk by night, know whether they go out of their way or no. And yet let a man bring them light, they are so amazed at times, that they can not discern where they be: or else, they are so far out of their way, that they can not tell how to come in again. Even so, albeit the wicked are reproved by their consciences, or by the exhortations that are made unto them out of the word of God, and so be lightened: yet do they not know where they are, neither can apply to take the good way. Cain, Pharaoh, Saul, and judas do testify it, and the wicked nowadays do feel it: and chief they to whom God hath sent his word, to the end that daily it may be declared unto them, do feel and know the evil they do. But because they have conceived hatred without cause against them that seek but their salvation, they are blind, and cannot get out of this dark way, but from day to day entangle themselves further therein, & do run into a labyrinth whereout they cannot escape. These people & their like think themselves strong & mighty, & they seem to be well stayed, and that they cannot perish, because they are environed with flatterers which do commend them, and bless them, and in the mean while they know not how they are deceived, and how in this sort they walk in darkness, wherethrough they go to destruction, though they know it not: and this is the cause why Solomon saith, That they know not where they fall. This falling sometime beginneth in this present life, to wit, when the wicked are so sore afraid that they despair, as did Cain, and judas, or else have such afflictions which torment them, and cause them to acknowledge and confess their wickednesses, for the which they will not, nor cannot repent them. And therefore, they are shut up into such a strait, that they know not how to escape: but more and more entangle themselves in dangerous difficulties wherewith at last they are beaten down and lose their life without knowing what shallbe come of them, saving that they can not look but for eternal damnation: or else they think it stands with them after this life, as with a beast when it is dead. Pharaoh, the persecuter of the children of Israel, and Saul of David, have thus 
Matth●. 24. Luke. 16. 2. Pet. 2.  fallen. It happeneth also, that the falling is so sudden, that they perceive it not in this life, but coming upon them unlooked for, it ravisheth & violently taketh away the wicked even in the midst of their jollity. The world destroyed by the flood hath so proved it. Likewise did the Sodomites & Gomorrhians: & the rich glutton also. All these people are set forth by the Scriptures, for examples of eternal fall to them which shall work wickedness: & the faithful hearing these things, aught to tremble & fear, not for to despair and distrust the goodness of GOD, but that with all humbleness they should confess their misery and corruption, and that they should promise themselves nothing; but might know that if GOD would execute his wrath against them, as they do deserve, they were undone: & for that that they remain and do not perish, it cometh from the working of the good will of God. So make an end of your own salvation with fear and 
Phi. 6. 12. 1. Cor. 10. 6.  trembling. Now these are examples to us, etc.  
Moreover we may note in the Antithesis & opposition that Solomon maketh between the paths of the righteous and the ways of the wicked, that albeit the wicked do rejoice in their wickedness, & would be seen, & indeed show themselves to be praised for their doings, yet nevertheless their way ceaseth not t● be like unto darkness: for they hide themselves, insomuch as they will not be known such as they be indeed, but will be counted men full of honesty, as they brag with open mouth, but oftentimes against their conscience, which condemneth them, from whence 
1 Pet. 5. 5. jam. 4. 6.  also oftentimes cometh their fall: For God resisteth the proud, and giveth grace to the humble and lowly. Contrarily, although the righteous, following the commandments of our Lord, do 
Mat. 6. 1.  not their works before men for to be seen of them: yet notwithstanding their paths ceaseth not to be clear as the light: 
Mat. 5. 16.  for after the commandment, their light shineth before men, not only before the good, but also amongst the wicked, amongst whom Saint Paul would have us to live without reproach: As S. Peter also, saying, dearly beloved, I beseech you, as strangers & 
Phi. 2. 15. 1. Pet. 2. 11  pilgrims, abstain from fleshly lusts, etc. For though the wicked do blame the righteous, and persecute them as evil doers, yet can they not say, but that they do against their own conscience, as they are oftentimes compelled to confess it.   

20 My son, hearken unto my words, incline thine ear unto my sayings. 21 Let them not departed from thine eyes, but keep them in the mids of thine heart. 22 For they are life unto those that find them, & health unto all their flesh.  
When Solomon doth continue speaking so gently, and is not wearied with often exhorting us one thing, and that he is not satisfied that we should apply one part of our wits only unto his exhortations, but would, and craveth of us to give ourselves wholly with constancy and perseverance, he doth therein teach such as are ministers of his word, how they ought to behave themselves towards them they teach. First of all, except they know them to be desperate, indurate and obstinate, mockers and scorners of good counsel, holy exhortations, and wholesome corrections, persecutors of the truth, and of the lovers thereof, they ought to speak lovingly, as the father doth to his son. Secondly, as though through weakness and dullness they had not well understood and borne away the former instructions, let them begin to preach the same again unto their hearers, not twice, but thrice, yea four times, and more oftener, if need require: let them not wax weary of admonishing one thing often. Thirdly, let them labour to use such vehemency, that they may not only awake up their corporal ears, but also stir up all the senses of man to understand, receive & keep their exhortations, for to go forward constantly in them, & in no wise to forget them. He also giveth a lesson even to us all: First of all, that as he speaketh amiably, so should we also love & embrace his exhortations: & as he declareth himself to be our father, saying, My son, so we also should show ourselves his children, acknowledging him to be our father, not only generally, but also particularly, yea father of every one of us as he himself declareth, saying to every one of us, My son, Now seeing he hath no need of us, and that we can do nothing without him, we are very unthankful, very blockish, and beastlike, if we do not confess him to be our father, & also show ourselves to be his children. For to do this well, we must give diligent ear unto his words, the which Solomon calleth his: not that he is God, but only his Minister and his instrument by whom he sendeth his words: and therefore, inasmuch as they come from his mouth, he calleth them his. For thoroughly to understand them, he would have us apply wholly our ears, preparing them to hear what is said unto us in the sermons, that our eyes also should be open without turning away from them by distrust and uncertainty, by rebellion and disobedience, by contempt and disdain: but that we should have them in so great estimation, that we should never suffer them to departed from us, but that our hearts should be continually armed with them, as he teacheth us, when he saith,  
21 Let them not departed from thine eyes. Hereby we learn that Solomon requireth faith and obedience of us, and so, that he is both a law giver and an Evangelist, as hath been said here afore in the first Chapter. For when he calleth us to hear & to prepare our ears, it is to the end that we should do according as we shallbe commanded: It is also to the end that we should believe that which shallbe preached unto us. For faith cometh by hearing, 
Rom, 10. 17.  and hearing by the word of God. But Solomon doth yet express this same more plainly unto us, when he addeth, Let them not departed, etc. For he speaketh not here of the bodily eyes, the which ●r not capable of the word, which is spiritual, but of the thoughts and inward mind where with we embrace the law of God, to obey it, without declining from it. Likewise by the Eyes, he meaneth the knowledge and intelligence, whereby we delight in the word of God and are assured of his goodness & of his love toward us, as he doth declare the same by his gracious promises, which are a part of his word. That we must thus understand that which he saith of the eyes, it is manifest enough: but again he giveth the same to be understood, when he saith immediately after, But keep them in the mids of thine heart. there the eyes of the body see nothing. The scripture also in divers other places speaketh of the eyes in the same sense. Mine eyes are ever toward the Lord. I lift up mine eyes to thee, that dwellest in the heavens. The eyes of the blind, shall see 
Psalm. 25. 15. &. 4. 21. &. 1. 23. Esay. 29. 18. & 31. 3. &. 35. 5. Mat. 6. 22. job. 11. 40.  out of darkness. The eyes of the seeing shall not be shut, & the ears of them that hear, shall hearken. Then shall the eyes of the blind be lightened, and the ears of the deaf be opened. The light of the body is the eye. If thou didst believe, thou shouldst see the glory of God. And when Solomon hath been already so careful to commend wisdom unto us, in like sort as he now commendeth us his words: we must understand that by his words he guideth and leadeth us unto wisdom, and that otherways we cannot attain unto it, and consequently that his words are not earthly, but divine. Furthermore, forasmch as he calleth every one of them his son, (not carnally, but by adoption and regeneration of the holy Ghost) to whom he directeth his word, we ought to be assured that we are the children of God, when we gladly hear the preaching of the Gospel, and do diligently frequent the same, and do yield our hearts and understandings thereunto, to be guided in true obedience and assurance of the goodness of God towards us, and to forsake all rebellion, and to cast of all distrust in soundness of heart void of all dissimulation & hypocrisy. Besides this, for to learn well our lesson in that which Solomon continueth and often telleth the same exhortations, we must acknowledge our weakness & ignorance, & by desiring to be fortified & well instructed, we may not be grieved often to hear one doctrine, & that the same admonitions, & reprehensions, be often repeated unto us: & that we do not only prepare our ears to hear the sermon, but that we subdue all our senses, as Solomon teacheh us saying, Let them not departed from thine eyes. For albeit he speaketh of the spiritual eyes, yet when after the custom of speaking, men refer the sight unto all the senses, there is no inconvenience that by this kind of speech we should understand, that we must captivate all our senses unto the word.  
22 For they are life. As Solomon doth often exhort us one thing, so also for to encourage us to follow his exhortations, & to 
Verse. 4. 10. 13. Cap. 3. 2. 8. 16. 22.  confirm us more and more in the assurance of God's goodness, he repeateth oftentimes the very same promises that he hath made here above. After the custom of the world, that which is most used, is least of all esteemed: and also it is said that men are weary to eat always of one loaf. Wherefore it might seem to be good that Solomon did not so often set forth one promise, for fear it should be despised. But as a very healthful stomach, that doth well digest, doth not refuse any good meat, though his diet be not changed, and that the same meat be often given him: even so he also which hath a good heart unto God, knowing that he hath need to be daily confirmed in the assurance of God's goodness, will never despise one promise, although the same be often reiterated: & chief when it offereth that which is to be desired above all thing, because it is esteemed of greatest profit & lasteth longest. The promise that Solomon presently maketh us, is even such. For thereby he offereth life to them which hold fast his sayings, that is to say, to them which do not departed from the exhortations that they hear: but as the same is offered, so also they come for to meet & receive them in humble submission & true obedience. Now though there were nothing but this present life promised here, yet ought we not to despise it, but to rejoice thereat, for it is God's gift, which hath given us this mercy to be created in this world by him, & doth continue it, promising to maintain us 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, therefore we deserve to suffer much misery: and indeed, we suffer the same one in one sort, & another in another. And albeit the wicked know not this, yet do they greatly rejoice of this life, & esteem it above all things, so that nothing is more precious to them than 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 us death: but that this present life is promised unto us, for to make us hope for the eternal life, the which will never fail, for it is contained under the promise, as it hath been expounded heretofore. When I say, we have this knowledge, this promise ought to be highly esteemed of us, and we should be very careful to follow the means which are showed us, for to conserve this life: and the rather seeing it costeth us nothing to do it, but have every day the means freely offered unto us by preaching; there remaineth nothing on our side, saving that we should seek (by not departing from them) to meet and receive them. And because that a miserable and painful life is counted no life, but rather death, Solomon promiseth health unto all creatures which will seek his words, not only corporal, but spiritual and eternal. This health hath been spoken of here above in the 3. Chap. verse 8. Would we then be assured of health and life? Let us give ear unto the word of wisdom.   

23 Keep thine heart with all diligence: for thereout cometh life.  
It is the heart then that must make our ears to incline, and our eyes fixed on the holy exhortations, as Solomon hath well declared the same unto us, when calling our ears to incline, & our eyes to be bend to his words, he would have us to keep them in the mids of our hearts. He hath not then promised life and health, for the inclination of the ears, nor for the sight of the eyes, but for the care and diligence of the heart. For this cause Solomon concludeth, admonishing us that we should keep our heart with all diligence, and he giveth a reason, For thereout cometh life. For well to keep our heart, we have need of very meet and convenient armour, the which Solomon hath taught us here above, & have seen that the weapons of the heart are words, commandments, wisdom, and understanding. Whereupon followeth, that albeit we are admonished to keep our heart, yet it is not to say that the same is in our power, but we must pray unto God, that he will vouch safe to defend and keep it. For the Lord giveth wisdom, etc. For this cause also we are exhorted here above in the 3. Chap. and 5. verse, Trust in the Lord with all thine heart, etc. And albeit these defences come of God, and not of ourselves, yet must we take heed that we be not negligent, as if in vain Solomon had exhorted us to keep our heart with all diligence. For though it be not in our power, because of the corruption of our nature, yet this admonition serveth to advertise us of our duty, to the end that we knowing that we cannot do it, should have our refuge unto God, who only hath the power to defend and keep our hearts: & yet in the mean while we should not sleep and do nothing: but as the Lord doth offer his word unto us, and thereby his wisdom; even so also our thoughts and cogitations, our affection and desires, should be wholly given there unto, and that we should govern all our life as wise men & well learned. If we have thus our refuge unto God, we will keep our hearts withal diligence, albeit therein is nothing of ours, but so much as it pleaseth God of his grace to judge it ours. And forasmuch as the weapons for to keep our hearts are such, as is said, we may gather that we lose our hearts, by rebellion, incredulity, foolishness, slothfulness & ignorance, & consequently our life: for this that we live and shall live, is because our hearts are well fenced with the former things. Solomon doth well signify it, when having warned us to keep our hearts, he saith, For out thereof cometh life. In the which he maketh two reasons, the first is, that he giveth the reason why he exhorteth us to keep our hearts. The second is, that we have life because our hearts are kept. And as the keeping and preserving of them is the gift of God, so is the life also which cometh thereof: whereupon it followeth that we cannot deserve the same, as do the popish Friars falsely lie.   

24 Put away from thee a froward mouth, and put wicked lips far from thee.  
Solomon here above in the 14. &. 15. verses hath forbidden us the paths of the wicked: and for the better instruction thereof, hath made an Antithesis of the same with the path of the righteous, and for to know how we may walk in the one, & fly the other, he hath exhorted us to give ear unto his words. And because it is not sufficient to have our ears attentive, & our hearts well fenced, etc. except by the governance thereof our outward works, be well framed, and our faults corrected, whereby we hurt our neighbours in hindering them, either in their goods, or in their bodies, or in their good fame, or in their souls, by slanders & evil examples: For if the tree be good, it will bring forth good fruits, 
Matt. 1●  and to make it more fruitful, they use to cut away the dead branches and all superfluities, and must be purged from all those things that are hindrances to let his fruit. For this cause Solomon after having instructed our hearts, which is as the root whereby the tree liveth, and by the which it bringeth forth his fruits, than he laboureth to reform the life outwardly. And first of all he hath respect to reform the mouth from the which he would have us to put away frowardness: & therein he accuseth us to be inwardly froward: For from the abundance of the heart the mouth speaketh. 
Mat. 12. 34.  For this cause also he hath laboured heretofore to reform the inward parts. If we will well follow this reformation of the mouth, we must chief follow that which God by Moses commandeth in the 3. and 9 commandments of the law. Therefore to put away frowardness from our mouths, we must abhor all perjuries, blasphemies, and superfluous and idle oaths, & also to abstain from pronouncing at any time the name of god, but only with fear and humbleness to glorify God. For according as he is holy and worthy, even so ought we to beware from taking it in such sort, that we might seem to have the same in contempt, or that we give occasion of the slandering thereof. To be short, we must take heed of all manner of idle words, lascivious and wanton talk which giveth offence, and may cause us for to forget, and to make any other to forget the fear and reverence that men should have unto God, and wherewith his name should be blasphemed: for seeing that his praise ought to be always in our mouths, if we use lascivious and wanton songs, it is a plain argument that we make no count to give him the honour that is due unto him: and thus we despise the name of GOD, and by us it is blasphemed so that by the unsaverinesse of our lips, the which should be far from us, we give an occasion of the abasing of the holy name of God: for the which we must look for grievous punishment. 
levit. 24. 14 2. Kin. 19 35  For the Lord will not hold him guiltless that taketh his name in vain. By this and other threatenings, that are made against the blasphemers, we may understand that blasphemy is a most horrible sin, and worthy of great punishment. The Magistrates which bear the sword, aught to look straightly thereunto, etc. They also which have the office of teaching the people, aught to be very careful to speak the sincere truth, to the end that having their mouths void of frowardness, and their lips free from wantonness, they may the better purge the same of the peoples, so much as in them lieth: contrarily, the Lord will ask the blood of the people which perish, at the hands of such pastors. And sith that for to put away frowardness from our mouth, we may not bear false witness, it followeth that we must abstain from perjury in judgement, from lying, from backbiting, from flattering, & from all manner of words, whereby our neighbour is wounded in his goods and good name, etc. And as for to put away this frowardness, we must beware to take the name of God in vain, and to bear false witness even so must we not suffer in our presence any to sin against these 2. commandments. For we must zealously maintain the honour and glory of our God, wheresoever we become, except we will be infidels and unfaithful, traitors & wicked: considering that he is our Creator, and Father, our King, and our Saviour. Likewise, we must in no wise suffer that any speak injuries of our neighbours: seeing we must love them as ourselves, and that they are our flesh: otherwise, it were as if we take the name of God in vain, and that we did bear false witness against our neighbour. Notwithstanding we must not spare to chide them, to rebuke them, to blame them, and to accuse them whom we know to lead a slanderous and dissolute life. Thus doing, we backbite them not, we hurt not their good name: but endeavour to bring them to amendment, or else to chasten them, that others may fear, and by such examples may withdraw themselves from evil. But in this doing we must take heed we be not led with hatred, with envy, with anger, or with desire of vengeance: but only with the desire of the glory and honour of GOD, and with the edifying and salvation of our neighbours: otherwise, we deceive our hearts. If any man seem to be devout, and refraineth not his tongue, etc. this man's religion 
jam. 1. 26.  is in vain. We must also beware to condemn our neighbours in judging too proudly of their doings and sayings, and to make a law for their life: and also that we may not use any evil words, which proceed from a corrupt and wicked judgement, whereby 
jam. 4. 11.  we arrogantly condemn whatsoever displeaseth us in our neighbours: for in so doing, we obey not the law. But so doing (I say) our mouths are full of poison, and yet we will appear in prayer honest folks: etc. But God alloweth not such blessings. By it we bless our God and Father: and thereby we curse men made 
jam. 3. 9  after the likeness of God.   

25 Let thine eyes behold the right, & let thine eye lids direct thy way before thee.  
Solomon would not have us to look here and there, where we have not to do, for fear we should go out of the way, & should wander into things that nothing appertain unto us, or that might be hurtful to us or to our neighbours: but to look right before us, that every one look to his own work, according to the state wherein he is called of God, and that every one should follow his office. It is not without cause that Solomon demandeth this: For we be curious and easy to cast our sight hither & thither, we fall away, and forsake our state and office: In which doing, we bring ourselves 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 us to fall into disobedience and rebellion. Our state is to acknowledge one only God, to worship him, to commend, to praise and to call upon him: but if we lift up our eyes for to mark here and there how the world is full of idolatry, and that we earnestly look unto the fair show of holiness, they have in the service of their Idols and goodly gay Images; we are in danger to forget God, and to worship strange Gods, as did the children of Israel, as we may know by the complaints that God hath made against them by Moses and his Prophets, and also the holy histories do declare the same: and as the Papists do at this day. Our office is to hear the voice of our great Pastor, for to follow and hang upon him, & to put all the trust of our salvation in him only: but if we look to these fair schools of Popish & devilish divinity, beholding the great multitude of the worldly wise, which follow it, and lead after them people without number, there is danger lest we should desire to hear strangers. It behoveth us therefore 
1. Cor. 7. 1. Heb. 13. 4.  to lead a chaste and a shamefast life, according to God's commandment, Thou shalt not commit adultery, and as Saint Paul doth teach us: but if contemning the holy state of Matrimony, or else that we are not pleased with our lawful yoke fellow, gaze here and there on the beauty of men and women, we are already 
Mat. 5. 28.  whoremongers before God, and are in danger to defile and pollute our bodies, and to make them the members of an harlot: as 
Gen. 6. 2. & 34. 1. & 5. 19  befell unto the sons of God: and virgins are in danger to be violated, as was Dina. And not this only, but also we are given to sins against nature, as were the Zodomites and Gomorrhians, and those whereof Saint Paul speaketh. But as by such filthiness God hath been dishonoured, so also could he well tell how 
Rom. 1. 26.  to revenge it. By the which vengeance he teacheth us, that whosoever should follow such iniquities, could not escape his hand. Our duty is not to set our hands on our neighbour's goods, for to ravish & take the same from them, but rather to preserve them, so far as we can: but if through covetousness, or impatient bearing of the poverty that pincheth us, we look unto our neighbour's substance, we bring ourselves in danger to be thieves or robbers, to covet the riches of our neighbours, and for it to envy them, to hate & malice them, even to kill them, if we could, whereof death ensueth: for it is said, Whosoever hateth his brother, is a manslayer: and we know that no murderer hath eternal life 
1. joh. 3. 15.  dwelling in him. And when we know that it is God that sendeth our afflictions and adversities, seeing he doth nothing but justly, and as he knoweth to be expedient for his faithful servants; our duty is to bear them patiently without murmuring, and to prefer our miseries and calamities before all the ease, delights, and pleasures of this world, and before all, that ever our flesh can wish or desire: but if through impatiency we turn aside our eyes for to mark the prosperous state of the wicked, we shallbe tempted to follow them, and to desire to be like them, for to have part of their prosperity, wherein we deceive ourselves: for this prosperous state, is of no continuance. The office of Magistrates is, to give right unto all that demand the 
Psal. 37. 2.  same, and to minister good and speedy justice, aswell to the least as to the greatest, aswell to the poor, as to the rich: but if they turn aside their eyes to mark other matters, and not to conscience: if they delight to see and receive presents and gifts: if they turn their eyes unto their parents and friends, to the rich and mighty, to their Gossips and neighbour, any of these things do 
Psal. 82. 7.  easily pervert judgement, and make them not to give right unto the owners. Wherefore though they be Gods, yet shall they die as men, etc. We may here speak of the duty of Ministers, of Fathers and Mothers, and all such as have charge over others.   

26 Ponder the path of thy feet, and let all thy ways be ordered aright. 27 Turn not to the right hand, nor to the left: but remove thy foot from evil.  
He useth a similitude taken from them, which sell and buy by weight, and which for to separate the heavy from the light, and to choose the best from the worst, do use balances and other instruments and engines to way withal: and to the end that they may learn to discern and know the best and the most lawful merchandise, they look unto the even setting of the balances, & to make them stand right. For he sayeth, Ponder the path, etc.: and that we may ponder it well, he would that as before weighing, we use to dress and mend the balances and other engines, even so should we order and direct our ways, that we might know whether our paths were good and lawful. Now for to learn well how we shall obey this exhortation, we must understand that as our feet in the Scriptures are taken for our affections, even so our paths ought to be taken for whatsoever we are led to by our affections. Our paths then, is our outward conversation, our manners and customs, our works and deeds, wherein we bestow the time of our life, and whereby we maintain one another, do service and pleasure, & help one of us another. And as we judge that the Merchants do not behave themselves faithfully in their estate, when they care not to have good weights and measures, and sell the light for as much as the weighty, the small measure as the true, & care for nothing but for their particular profit, according as their concupiscences do lead them about: even so, if we follow our carnal affections, not taking heed what we do, so that we may do as we lust, and take our delight and pleasure, we rashly proceed, and employ not ourselves lawfully and faithfully to serve our neighbours. The which is abominable before God, and is not pleasing to men of sound & upright judgement, and is an offence unto the simple and ignorant. For this cause Solomon is not contented with the pondering of our paths: for the wise of this world do weigh (as they think good) their paths: when they so govern themselves by natural reason and carnal wisdom, that they win reputation, and are esteemed in the world. It seemeth well also unto the dissolute and wanton, that they ponder deeply their paths, when they narrowly watch, lest they should be hindered of their pleasure, and look circumspectly about them, whereby they may come to the end of their purpose, be it right or wrong. It is not enough therefore that we ponder our paths, but as Solomon demandeth, we must let all our ways be ordered aright: that is to say, that all the means we follow to guide the business that we have to do one with the other, should be good and lawful, just and reasonable. Now they shallbe such, if renouncing the affection of the flesh, which is not subject to the law of God, we labour to yield ourselves obedient unto the word of God, without adding to or diminishing any thing therefrom in any wise. It is the same only, whereby we must have our affections framed, whereby our paths must be guided, and whereby all our life ought to be ruled. We ought well to learn this, when we see how God commendeth unto us so carefully, his only Word, both by Moses and by his Prophets, and finally by jesus Christ, his Apostles and Ministers: and that he threateneth with horrible vengeance those which shall despise it, and will neither believe nor obey it. For this cause Solomon desiring our salvation, doth teach us how we should ponder the paths of our feet, and order all our ways aright when he sayeth,  
Turn not to the right hand, etc. Solomon is not the first that hath given this doctrine. Moses which went before him, hath said, Ye shall put nothing unto the word which I command you, neither shall ye take aught therefrom. Take heed therefore, 
Deu. 42. & 5. 32. & 12. 8. 32.  that ye do as the Lord your God hath commanded you: turn not aside to the right hand, nor to the left. Ye shall not do after all these things, that we do here this day: that is, every man whatsoever seemeth him good in his own eyes. Thou shalt put nothing thereto, nor take aught therefrom. But thou shalt not decline 
& 28. 14.  from any of the words, which I command you this day, either to the right hand or to the left, to go after other Gods to serve them. Be ye therefore of a valiant courage, to observe & do all that is written in the book of the law of Moses, that ye turn 
josua. 23. 6. 1. Kin. 18. 21  not therefrom to the right hand nor to the left. How long halt ye between two opinions? This is not then a new doctrine, but most ancient, and is needful for us to follow, if we will truly say, that we are Christians. For our Lord jesus Christ hath given us this doctrine, when he preached that which he heard of his 
john. 8. 26. & 6. 38.  Father: and that he witnesseth he came not to do his own will, 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 therein. Wherefore we must take good heed of the Pope and of his maintainers, which brag themselves to be the successors of the Apostles, & yet by strange doctrines, and men's traditions they labour to make us decline from the pure doctrine of the truth, from the which when we are turned away, we easily give over ourselves unto all kind of wickednesses, & know not how to come back: & which worst is, we delight therein, and so make vice virtue. Thus doing, we decline to the right-hand, or to the left. For to turn to the right hand or to the left, is none other thing, than to despise the good, that is taught and commanded us by the word, and to give ourselves over unto evil. Solomon doth well signify it, when having said, Turn not, &c: he addeth, But remove thy foot from evil. Wherein first of all he showeth us, that there is no evil but that which is committed against the Word of God: for than we decline, & not when we despise the commandments of men: and though they allege us this, Whosoever heareth you, &c: yet 
Luk. 10. 16,  we must not be afraid, except they declare the pure word of God. Secondly, that there is nothing but all evil, when we turn on the right hand or the left: albeit that many things may be done which cannot be reproved before men. For also as there is but God only which is good, so also should we not esteem any thing to be good, but only that which is done after his holy, good, and just commandment: but from man which is altogether corrupted, 
Gen. 6. 1.  which is carnal and sold under sin, can proceed nothing but all evil. etc.    

The fifth Chapter.  

1 My Son, hearken unto my wisdom, & incline thine ear unto my knowledge, 2 That thou mayest regard counsel, and thy lips observe knowledge.  
WHen Solomon exhorteth us as his children, to hearken unto wisdom and knowledge, the which he calleth his, because that God had given him of his grace, whereby also he communicateth it unto us, as having charge to teach us: And in that he often repeateth the same admonition, thereby we must understand that it is a thing very needful for us to be attentive unto this wisdom: otherwise he would not be so careful to repeat so often unto us one sentence, seeing he speaketh by the holy Ghost, whose speech is not superfluous. He hath already declared unto us divers profits & fruits which come of wisdom: and because he is not satisfied with this declaration, he pursueth to amplify the same, saying, that we must hearken unto wisdom, to the end that we may keep his counsels, the which he hath already given us, and still remaineth ready to give us hereafter. Now amongst other counsels & advisements, he would have our lips to observe knowledge: that is, that we should not speak but as wise and well learned, & that we should know and learn what to speak, and how we must speak: not as the worldlings know, but after the instruction of our Father, and following his commandments, whereby he counseleth us what we have to do, and what to say. This is the knowledge that we must learn, to the end that we may know what we should say, and that we should not speak as amazed, as fools and incensed, nor as beasts and ignorant, which are without understanding: nor yet as malicious, which speak fraudulently, to deceive and hurt their neighbours. This counsel is directed unto us all, & principally unto the Ministers of the word, the which ought to be so endued with knowledge, that others may draw from their 
Mat. 14. 15.  mouth: otherwise all goeth to destruction: as if the blind lead the blind, both fall into the ditch. To the end also that our lips should keep knowledge, we must beware that we do not apply them to unlawful touchings, as do whoremongers by unshamefast kisses, which are done without knowledge: for if they knew well what they did, they would be much more afraid thereof then of temporal death, when they know that by such lasciviousness they fall into eternal damnation: and so it shallbe a very dear kissing unto them, the which they find sweet to the feeling of the flesh. Solomon giving a reason for the which he would have our lips keep knowledge, doth advertise us of this sweetness and softness, when he sayeth,   

3 For the lips of a strange woman drop as an honeycomb, and her mouth is more soft than oil. 4 But the end of her is bitter as Wormwood, and sharp as a two edged sword. 5 Her feet go down to death, and her steps take hold on hell. 6 She weigheth not the way of life: her paths are movable: thou canst not know them.  
Here above, in the 2. Cap. & 16. verse, hath been declared what this strange woman is, and wherefore she is so called.  
The distilling of her lips, and the softness of her mouth lieth in that, that she flattereth with her words, as hath been said, and shall be treated of again, here under, in the seventh Chapter. Now that we must abhor this honey and this oil of flatteries, and consequently, the kisses and touchinges which follow the same, he showeth well, when he sayeth,  
4 But the end of her, etc. As they which eat of alum or drink the juice thereof, do afterwards feel the sharp taste in their mouths long after: and as they that use knives with two edges, if they take not good heed do easily wound themselves: even so also they which delight in the flattering style of the stranger, in her kisses & embracings, shall feel great sourness, & shallbe struck with mortal wounds for ever: as Solomon doth show it, saying,  
5 Her feet go down to death, etc. In the 2. Chapter and 18. and 19 verses, this death hath been treated of. But there is this difference, that there the house of the whore is spoken of, which is herself, & all those which are acquainted with her: & here her feet are spoken of, which are her evil affections, her carnal desires, & her disordered lusts. But the things well considered and joined together, come all to one end. For if the whore by her concupiscences, enterprises, and enticements which follow her, go down to death, and that she taketh hold on hell, that she be snared with eternal damnation: for when any sickness or hurt happeneth to any man, we say that he hath taken this sickness. It followeth right well, that all they which consent unto her desires, and have communication with her, shallbe overthrown with death, & taken with hell, from whence they shall not return, etc. If the whore & her gallants & companions, go into such destruction, it is no marvel: for they take neither counsel nor advise, neither strength nor knowledge, but do rashly & amazedly proceed in ignorance and without advisement. Solomon doth declare it, when he sayeth,  
6 She weigheth not, etc. He that maketh no count to follow the necessary means to preserve life, is well worthy of death: He that careth not, neither regardeth where he goeth, deserveth well to fall into the ditch, from whence he can not get out: and forasmuch as naturally every man desireth to live, we will surely judge a man out of his wit, that will not care to preserve his life, but will seek means to destroy it. Such are the whores & whormongers, as Solomon doth show us, saying, She weigheth not the way of life, &c: for albeit he doth not speak but of the whore, yet doth he give us well to understand that the whoremongers shall not be exempted from the punishment due unto their wickedness, seeing that God spareth not the most weakest kind or sex.   

7 Hear ye me now therefore, O children, and depart not from the words of my mouth.  
When Solomon speaketh unto children, he speaketh as well to the Female as to the Males. For as there are unshamefast whores, which do entice and deceive foolish and undiscreet men: even so also there are wicked whoremongers, which give their study to induce maids and undiscreet women to agree unto uncleanness and filthiness, and to commit whoredoms. He giveth the means unto them both, whereby they may be kept from deceit: to wit, in hearing that which shallbe spoken in the name of God, who is Father both of Males and Females, and also by his word, and to give obedience unto that which they shall receive from his mouth, when he speaketh to them by his Ministers, which preach nothing but his pure word. Solomon, (as we have seen) maketh gladly his exhortations general, & then for more plain declaration he descendeth unto the particular parts, that we may understand the sayings of his mouth, for to follow them. Then after this manner, he saith,   

8 Keep thy way far from her, and come not near the door of her house: 9 Lest thou give thine honour unto others, and thy years unto the cruel: 10 Lest the stranger should be filled with thy strength, and thy labours be in the house of a stranger, 11 And thou mourn at thine end, (when thou hast consumed thy flesh and thy body.) 12 And say, How have I hated instruction, and mine heart despised correction: 13 And have not obeyed the voice of them that taught me, nor inclined mine ear to them that instructed me? 14 I was almost brought into all evil, in the midst of the congregation, and assembly.  
If we will then diligently hear and not go back from his sayings, we must take heed that our manners and living do not agree with the affections & desires of whores & whoremongers, & that we have no manner of familiarity with such people, for to consent unto their lusts, and agree unto their flatterings & sweet words: contrarily, if we follow them, if we desire the entrance of their gates, for to fulfil our wicked concupiscences, we are out of the way of life, we are shut out of the household of God, we have no 
1. Cor. 6. 9 Ephe. 5. 3. Ephe. 5. 10.  entrance in thither: Be not deceived: neither Fornicators, nor idolaters, etc. shall inherit the kingdom of heaven. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you. We may well resort unto such, for to reprove them. And have no fellowship with the unfruitful works of darkness, but even reprove them rather. This is the greatest plague that can happen to any man to be deprived of the house of God: for in that case he hath neither part nor portion but in death & hell: but before that these miserable creatures and infected, do feel and perceive such calamity, they spend and spoil their own substance, spending the same with such people as they ought not, & that will give them never the more thanks, but are cause of their destruction, and have no pity nor compassion upon such poor miserable spendthrifts, albeit they spoil themselves even to the hard bones, by giving of presents, & making superfluous & excessive costs, for to enjoy their wicked desires. Solomon doth well signify it, when he sayeth,  
9 Lest thou give. etc. When all riches belong unto God, & that he give part to them that pleaseth him, for to preserve the years of their life, in what sort so ever we possess and come by them, whether it be by patrimony, gift, getting, or by our handy labour, we must confess therein that God doth not honour us, & maintaineth us in this life, to the end that we should not be frustrate of the years which he hath given us in this world. Wherefore, if for to get acquaintance & familiarity, to accomplish our wicked will, and to enjoy our carnal pleasure with whores & whoremongers, we give presents and gifts, and prodigally do spend our goods in gorgeous and pompous apparel, and in superfluous and sumptuous banquets, in stead of reasonable expenses, for to help our family, and to give to the necessity of our poor Christian brethren, which are or should be of our household, yea, our members: if, I say, for to get such devilish acquaintance, we spend thus cursedly the riches that are committed unto, and give our honour unto the stranger, and so much as in us lieth, give over our years unto such as have no pity nor compassion of us, and care not, though we spoil ourselves, to clothe them, though we starve ourselves, to feed them fat, so unmerciful are they and cruel. 
Luke. 15. 14.   
The prodigal spend thrifts which are driven to beg, do prove the same with the prodigal child. If their repentance were known, and that they truly confessed their faults, as did the poor prodigal child, we ought to have pity on them, and help their necessity, 
Gen. 2. 15.  etc. But that we must thus understand, this honour and these years, Solomon showeth it, saying,  
10 Lest the stranger should be filled, etc. Forasmuch as from the beginning of the world the Lord God took man and placed him in the garden of Eden, that he might dress and keep it, and that in all ages, such as were of right judgement have bestowed themselves to good works, because they would not live 
Exo. 20. ●.  idly, and be unprofitable in this world, and that God sayeth unto us, Six days shalt thou labour: and also according to the saying of Saint Paul, Let him that stole, steal no more, etc. And again, 
Ephe. 4. 28. 2. Thes. 3. 8.  Neither took we bread of any man for nought. We will here take the strength and the labour, for the goods that a man getteth and gathereth by his work, for to sustain his life. The 
Gen. 4. 12. job. 6. 22. & 31. 38. Eccle. 2. 10 verse 11. 12. Deut. 28. 33. Psal. 78. 46. Psal. 105. 44.  Scripture useth it in this signification. God said unto Cain, When thou shalt till the ground, it shall not henceforth yield unto thee her strength. Was it because I said, bring unto me? or give a reward to me of your substance? If my land cry against me, etc. Thus much for strength. But labours is spoken of in divers places. My heart rejoiced in all my labour; and this was my portion of all my travel. The fruit of thy land, and all thy labours, etc. He gave also their fruits unto the Caterpillar, & their labour unto the grasshopper: And gave them the lands of the heathen, and they took the labours of the people in possession. And albeit that it come from the power and goodness of God, that we become rich (for of him only have we our strength and ableness, our wisdom and will to employ us, it is he alone that maketh the earth fruitful) yet notwithstanding he is so good, that what he giveth us, he esteemeth ours, and doth declare it unto us, to the end that we should know that he hath given us liberty to use them with praise and thanksgiving, with joy & gladness. But if it be not lawful for us to use our own goods prodigally, so much the less is it lawful to steal, or to borrow, to spend prodigally, and to live dissolutely, bravely, and in costly buildings and belly cheer.  
11 And thou mourn at thine end. As in living chastened, & by sustaining ourselves with the goods which God giveth us to use soberly and temperately, the body is maintained, and kept from feebleness and diseases, and is strengthened & made strong to labour about good and honest things, for to profit ourselves & our neighbours: even so contrarily, by whore hunting and wasting the goods of God immoderately, we spoil our bodies, and make them subject to divers sicknesses, and become unprofitable, so that we can neither profit ourselves nor our neighbours, but are constrained to perish miserably: Whereupon finally, we mourn and make lamentation, when we see and feel ourselves in so pitiful a case. But all in vain: for so little is our grief assuaged by such mourning, that rather it is increased. Solomon did well perceive the same by the wisdom he had received of God: and therefore he forbiddeth to have fellowship with whores, and to spend our goods prodigally: and now he declareth the means whereby the body is consumed, and looseth his strength: now seeing & perceiving themselves in such misery, they lament: but it is to late, as he doth well signify it, saying. That it is at the end, and when we can no longer: for the body and the strength faileth, and can not be recovered nor restored. For this cause Solomon would have us to live with such shamefastness & chastity, with such sobriety & temperancy, that we should not be compelled to mourn.  
Not so, but that lamentations are profitable, when they proceed out of a contrite & lowly heart, truly repentant: For with such 
isaiah. 66. 2. Psal. 34. 18. & 51. 19 Luk. 23. 42. Gen. 25. 32. & 27. 34. Heb. 12. 17.  mournings God is pleased, & doth hear them: also the mourning of the thief was heard, & the bitter tears of Peter: but the mournings that are made only for the pain we suffer, or that is judged to be at hand, & not for the evil that hath been committed, doth nothing profit them that so mourn. Cain, Pharaoh, Saul & judas have proved it: Esau also may serve as an example for the prodigal. At the first sight such kind of lamentations, seem that they should profit, and that God should receive them: but Solomon doth condemn them, as he showeth, when he sets before us here, such as have a fair show, saying,  
12 And say, how have I hated instruction? etc. Although 
Dan. 9 5. 1. joh. 1. 9  Daniel confesseth his sins, and the sins of his people, and that john saith, If we confess our sins, God is faithful and just to forgive us our sins: yet it might seem that Solomon need not to fear that the whorekeepers and spend thrifts should make this mourning, lamenting their wickednesses past. But if we diligently mark, we shall see that Solomon doth not reprove the mourning, but regardeth from whence the same proceedeth, that is to say, either from the pain they suffer, or else that they fear to suffer, and not from the grief of having offended God, from the which the confession of our sins ought only to come, & not from the pain we feel or that we fear. True it is, that if we be afflicted, we should call to memory that we have offended God, and confess that we have well deserved to be punished, confessing our sins, and craving pardon for them, as did Daniel and the thief. Also this complaint should be made by all true repentant sinners: for they 
Luk. 23. 48.  ought to confess that they do not take the instructions and corrections in so good part as they should: for we all of our own nature commend ourselves, & think ourselves wise & righteous enough. They which repent not truly, will oftentimes make most goodly confessions in show, and will stuff them with many words which shall seem to proceed of a great sorrowfulness of heart. Solomon here doth well express it, when he is not satisfied to attribute to them the former confession, but for a more plain declaration thereof, addeth their saying,  
13 And have not obeyed. In this addition we see how it cometh that men hate instruction, and regard not correction, that is to say, when they despise the reading of the holy Scriptures, and are negligent to hear the preaching of the word. To the end than that we be not compelled to make this mourning, for the pains that shall pinch us by whoredom and prodigality, let us obey Moses and the Prophets, and above all, the chief Prophet and our only Master jesus Christ, and his Apostles and Ministers, which are ordained by him for to be our Masters, and to teach us his will, & not for to make new commandments, & ordinances at their pleasure and fantasies, as doth that tyrant of Rome, The miserable whoremongers and prodigal spenders will not mourn for that they have disobeyed these doctors and masters, for they are dumb dogs which bark not: but though they say themselves to be the successors of the Apostles, & esteem themselves the rulers and governors of Christendom, and the pillars of the Church: yet through their dissolute life they offend & destroy the people, causing great multitudes to fall by their evil example. These woeful whoremongers and prodigal spend thrifts might rather bewail themselves for having almost given themselves over unto all evil by their example, than not having obeyed their voice: for in companying with them, they see, hear, & learn nothing but all evil. Wherefore, we must fly both them and their like, to the end that we be not provoked by their example to wax corrupt in all evil, and that we should have no cause to mourn with these stinking whoremongers, who all in vain do be wail themselves, saying,  
14 I was almost brought, etc. Albeit, that more evil is learned, & that men are more easily corrupted with wicked company, and by evil examples, than otherwise: yet nevertheless the foolish and undiscreet, the contemners & rebels, the mockers and dissolute cease not to be corrupted, and to be given to all evil, though they are admonished by good Doctors and Masters, and do live and be mingled with good people, in the congregation and assembly of the faithful. Wherefore we may take this mourning as if the wicked did lament that in what company so ever they came, good or bad, they grew corrupted and altogether given unto evil. Notwithstanding, seeing the former lamentation, it is more likely true, that they bewail themselves, for that they have not ceased from running to all evil, when they were taught & admonished by good Doctors & Masters in the company of the faithful, which were no ●mal numher: as this repetition doth show, In the midst of the congregation and assembly: for it is as much as to say, as in the great assembly. In this their lamentation, they show that they have sinned more grievously than if they had companied only with the wicked, amongst whom they should have had no instruction. This last exposition is the most meetest unto the line of the text of Solomon. He setteth before us these lamentations, to the end that we should not commit wickedness, whereby we should be constrained thus to lament, for the punishment that followeth thereof: and not but that we should be displeased with ourselves, for the evil that we have done. For they that do so lament, should be very ready to do the like, if they had the power.   

15 Drink the water of thy Cistern, and of the Rivers out of the midst of thine own well. 16 Let thy Fountain flow forth, and the Rivers of waters in the streets. 17 But let them be thine, even thine only, and not the strangers with thee.  
15 For to teach us what we should do, that we might not give our honour unto strangers, lest we be compelled to lament for the consumption of our flesh and of our strength, he exhorteth 
Deut. 11. 11.  us to drink the waters of our Cistern. And therein he respecteth the description of the land of juda, in the which were mountains and valleys, that were moistened with the rain from heaven: and therefore they had made wells & cisterns to hold & keep water, very necessary for them. As when Abraham came & dwelled in this 
Gen. 26. 15.  land, his servants digged & caved wells. Regarding this situation (as hath been said) he ordaineth that we should drink water, whereby he meaneth all fruits which we gather of our labour & travel: the which he signifieth, when he saith, not absolutely of cisterns & of wells: but, of thy Cisterns and out of thine own wells, that is to say, that thou hast caved and digged, and keepest. Now when as Solomon, under this which is of least price and estimation in the provision of a house (for there is nothing that is more spilled than water, & also that lest serveth for merchandise) comprehendeth all the necessities of the house; he also showeth that we must keep great sobriety and temperance, and not desire to make excessive and superfluous cost, & that we must not follow gluttony nor drunkenness. And when he saith, drink, & not to call drink, he showeth that we should be careful to nourish our household, and not to spend our goods prodigally upon making good cheer with knaves and whores, with belly gods and unsatiable throats. Besides this also we will first of all note, that albeit we must be sober and temperate, and contented most with simple drinks and meats, yet that it is lawful for us to use all kind of meats. As when God promised the land of Chanaan unto the children of Israel, he did not promise them that they should drink water only, 
1. Tim. 4. 4. Exo. 3. 8. levit. 26. 4 Deut. 28. 1. Exo. 20. 15.  but he also promiseth abundance of all fruits of the land for to eat with fullness, with joy, and in peace, and rest. Secondly, what licence soever is given us, to use all benefits, yet must we abstain from those that belong unto our neighbour, as we have two express commandments for it: And Solomon doth signify the same here, saying, Of thy Cisterns, and of thine own wells. Thirdly, forasmuch as the Cisterns and Welles do run to decay and fall down, except they be mended and tended, and both cost and labour be bestowed upon them: even so Solomon doth advertise us to labour, and privily forbiddeth us begging, from the which cometh much evil. Fourthly, although that the wells & Cisterns be ours, and that Solomon biddeth us drink water, yet ought we not to be so partial, nor so much given to our own profit, but that we should have care of our neighbours, and endeavour to communicate part of ours, for to relieve their need, we must not be such pinchers, to eat our bread alone: but we must distribute the same into divers parts, as Solomon teacheth us, saying,  
16 Let thy fountain flow forth, etc. As he that hath one or many fountains, wanteth no water, though they run over and spread here and there far of, even so the man which shall distribute the goods that God hath given him, shall have enough & not want. When we were Papists, we were wont well to say, To give for God's sake doth not make a man poor. If in such darkness of ignorance, of superstition and idolatry, of all wickedness and abomination, we spoke and felt so rightly: what ought we to say and feel now, when God by his grace hath delivered us from these darknesses, & daily doth lighten us by his pure word, the which 
Deut. 15. 4. Esay. 58. 7. Luke. 12. 33. &. 16. 9  is brought unto us by these lights, not only by Solomon, but by Moses, and by his Prophets by this great light jesus Christ, and by his Apostles. And as the man which will not suffer his waters to run over, but laboureth to hold and lock them in perforce, doth put himself in danger that the waters should rise and swell so 
2. Cor. 8. 7. &. 9 5. 1. john. 3. 17 jam. 2. 13.  much that they should destroy & drown his house, & he to perish therewith: even so the covetous rich man which feareth that the earth should fail him, & encloseth all to himself, thereby doth perish: for judgement without mercy shallbe to him that showeth no mercy. And as the waters stopped up, are unprofitable, even so are riches hidden. It is not then without cause that Solomon saith, Let thy fountains etc. And sith he compareth the riches and wealth of this world, unto the fountains of water, he teacheth us that we may not set our hearts upon them: neither that we must spare them towards them that have need, nor fear to want them. But as the fountains are ours, though the waters run over, so the propriety of that which we enjoy, is ours, albeit that we must 
2. Cor. 9 8. Gal. 6. 9  deal the fruits that come thereof, liberally and largely, yea even to the bottom, if necessity so require: but whiles the fruits are sufficient, Solomon would that we should be lords & masters of the bottom, when he saith:  
17 But let them be thine. Although Solomon is not satisfied to have said, Thine, but repeateth again, Thine, adding thereunto an exclusive word, that is to say, Only, for he saith, Even thine only: yet let us not think that he would exclude the poor members of jesus Christ, which not only are our brethren, but also bones of our bones, and flesh of our flesh, for we all are 
Rom. 12. 5.  one body in jesus Christ, & every one of us one another's members. And as jesus Christ with all that is his, is ours through grace, even so amongst Christians and the faithful, there ought to be such fellowship, that none should say that any thing were his, but that he should be ready to bestow it to the profit of his neighbours, as need shall require, as they of the primitive Church have given us example thereof. And that according to the word, Sell that which ye possess, etc. And Saint Paul would have us to buy, as though we possessed not. He excludeth none but strangers, as he himself 
Act. 4. 34 Luke. 12. 33 1. Cor. 17. 3●  declareth, saying, And not the strangers with thee. Now by Strangers, as we may gather by the words that Solomon useth, are meant knaves and whores, the profane & infidels, with whom we ought to have nothing to do, neither is it needful that we should give them our strength and our labours, much less the bottom & all, the which also doth not so belong unto our faithful 
Act. ● 4 2. Cor. 8. 13.  neighbours with us, that we ought to sell the same for them, and defraud one family thereof, except the necessity be great: Neither is it that other men should be eased, and you grieved. Wherefore we may understand that the faithful may possess lands of their own, and to keep themselves from begging: against the Anabaptistes, which say, that the Christians ought to take their possessions, and make them common. Saint Paul doth not 
1. Tim. 6. 17.  command the rich to leave their goods: but that the should not put their trust in them, and to bestow part of them to them which shall need.   

18 Let thy fountain be blessed, and rejoice with the wife of thy youth. 19 Let her be as the loving Hind, and pleasant Roe: Let her breasts satisfy thee at all times.  
That we give not our honour to the strangers, nor lament for the wasting of our flesh, and our strength, it is not enough that we drink of our Cisterns, and that they be our own: but also we must beget lawful children, as Solomon doth command us, when he saith, Let thy fountain be blessed. And truly this is a great blessing of God, when by lawful marriage we have a multitude of children, as is showed us in the Scripture. But sith that in 
Gen. 1. 12. &. 9 1. &. 12. &. 22. 17. Psal. 128  lawful marriage there is God's blessing, it followeth that in whoredom there is nothing but cursedness: wherefore we are greatly deceived, if we find savour in the drops of the honey comb of strange women, if we delight to baste and anoint ourselves with the oil of her palace. Solomon hath well showed it us in the 3. 4. 5. 6. verses of this Chapter. We must not then delight in whoredom, but rather abhor it, seeing that therein is nothing but cursedness and evil success: but with marriage there goeth a blessing: and therefore we should rejoice in the same, as Solomon exhorteth us, saying, Rejoice with the wife of thy youth, etc. The rejoicing that Solomon meaneth, is not, that the married folks should together with all greediness follow the desires of their flesh and their sensuality,, taking their pleasures and lusts, after their inordinate concupiscenses: but the joy that the faithful married folks ought to have, is, that they should confess that it is God that hath knit them together, for to be united in 
Gen. 2. 33. Mt. 19 5.  such wise that the one should not desire to be separated from the other: but that in this union man should know that it is not good for him to live alone: and therefore should love his wife, whom God hath given unto him to be with him, & to help him: The wife also to know that she hath been taken out of the side of 
Ephe. 5. 22.  man, & thereof made a woman, that she might be an helper to man: & therefore should give herself wholly to obey her husband. That 
Heb. 13. 4. john. 2. 2, Gen. 1. 27.  they should confess that they are in a very honourable state, as the Son of God hath well declared, and that it cometh not from the invention of man's brain, but from the most ancient institution of God. Also that God hath made them partakers of marriage, to the end that they should possess their vessels in honour & sanctification, 
1. Thes 4. 3.  & not in uncleanness & filthiness. Likewise if they have lineage, that they should acknowledge that they are the organs & instruments whereby God doth increase his word: & by how much as they have a greater number of children, let them rejoice so much the more, confessing that the blessing of God is the more upon them, & that God doth greatly honour them when they are made fathers & mothers of a great stock. They that want his knowledge & understanding, & which do not so rejoice, though they be married, & that they come not near the gate of the whoremongers & harlot's house, & that they have a number of lawful children, nevertheless yet as touching them, their fountain is not blessed, but nothing remaineth for them but a curse and malediction: for unto the unclean and infidels nothing is clean. Therefore if we 
Tit. 1. 1●.  would have our fountain to be blessed, we must delight in the word of God: the same shall fill us with joy, and shall keep us from vexing and tormenting us in our households: but as Solomon doth exhort us, every one shall rejoice with his wife, whom he calleth wife of our youth: that is to say, Thy wife that is young, and whom thou hast taken for thy spouse in thy youth. Solomon speaketh thus, not but that it is lawful for old folks to marry and to rejoice with their yoke fellow, as Abraham with Ketura: but it is the most common and most meetest for 
Gen. 25. ●.  men to marry in the flower of their age: for they love more tenderly, and have more desire of great stock: and so the blessing of God is the more plentifully powered upon them, whereof they have good cause to rejoice. Of these things above said we gather what it is that doth engender troubles in the household, to wit, when we follow strange men and strange women, when we have no sound understanding in the word, and when we join not with our equal.  
19 Let her be as the loving hind. Now forasmuch as the wife is the weaker vessel, therefore she should easily be made wild 
Gene. 3. 1. Pet. 3. 7.  if the husband did not show her a loving countenance, and delighted in her, as we may understand by S. Paul, when he saith, ye husbands, love your wives, and be not bitter unto them. 
Col. 3. 13.  Solomon is not satisfied for to have said unto us, rejoice thee with the wife of thy youth: but to teach us also to conserve and maintain holy marriage dutifully, he would that we should show unto our wives such gentleness, familiarity, favour and friendship, that we should not give them any occasion to departed away from us, and to be afraid of our presence: as do divers wild heads, & raging beasts that handle their wives as mad and cruel tyrants. For to teach us thus to tame our wives, and to make them to love our company, and to take pleasure therein, Solomon useth a similitude, taken of great Lords, which delight to tame wild beasts, to follow them, & to take meat at their hands: they play with them and sport with them, and do what they can to preserve them, and to keep them from hurt. Solomon would that as noble men behave themselves toward wild beasts wherein they delight, even so the husbands should not delight to tame whores and drabs, but that they should love their wives so well, and be so well pleased with them, that all their earthly pleasure should be to deal in all gentleness & softness with them, lest they take occasion to wax wild and to follow knaves. He doth declare this same unto us, when he saith. Let her be as thy loving hind, and pleasant roe: as if he did say, If a man do play, if men do recreate themselves, and pass the time with brute beasts which have no wit nor reasonable understanding, the taming whereof is not needful, and bringeth us no profit, it is good reason that men which cannot be alone, but have need of like fellowship, should confess the great and excellent gift that God doth grant them, when God hath given them wives to help them, and to rejoice, and that every one should delight & take his recreation with his own wife, as did the good patriarchs. It is not to say that the wives which the husbands do thus tenderly love, should live idly & do nothing, but take their pleasures and delights. Solomon doth somewhat signify the same, when he here compareth the wife unto the Hind and to the Roe, which are nimble 
Eph. 5. 22. 1. Tim. 5. 14 I Tim. 2. 9 1 Pet. 3. 4.  beasts to run. The wife then ought not to be slothful, but ready to execute the will and pleasure of her husband, and diligent to do the household business, and to care for the family. Likewise when Solomon compareth the wife unto an Hind, that is a most loving and kind beast, he showeth unto women that they ought to be of a gentle & quiet spirit. Thus doing there shallbe no fault in them, that their husbands should not be satisfied with their breasts at all times, as Solomon would have, that is to say, that their husbands should never give themselves to love others, to join with them, and to rejoice: but that they content themselves to love their wives, & that their wives love them, & not others. Solomon himself doth so expound it, when he saith, Delight continually in her love. Herein, besides that the married folks ought to learn to be chaste and shamefast, and to love one another, and to love peaceably and quietly together, they ought to behold therein a great gentleness and kindness of God, which hath not only ordained marriage for necessity: but also for joy and comfort of the parties joined together in this holy estate, 
Gen. 24. 67. & 26. 8 Deut. 24. 5  so that it is lawful unto the married folks to receive themselves together with temperance and modesty. It is a part of God's blessing that he sendeth unto them. Isaac used this benediction.   

20 For why shouldest thou delight, my son, in a strange woman, or embrace the bosom of a stranger? 21 For the ways of man are before the eyes of the Lord, and he pondereth all his paths.  
There are many which are not content to rejoice with the yoke fellow that God hath given them: there are also that regard 
Heb. 13. 14.  not to take a lawful yoke fellow in marriage, both these two kinds of people despise the holy ordinance of God, and make but a mock at marriage, which is honourable amongst all men: for they seek to have their sport and pastime, to abuse wives and maids: that are undiscrete, or else to follow them that are already so unshamefast that they care not though they give themselves to whosoever wil Solomon calleth them Strange women, or Foreigners. For to show that they belong not to those which they follow by contempt of marriage, and that they ought to have acquaintance with them, nor desire any knowledge of them: And for to show us that we must be very careful to follow the former exhortations, he doth declare unto us that he is moved with the desire of our profit, as the father is towards the son. And by that that the greatest part of the world doth easily believe, that it is but a pastime & sport for to communicate with strangers and foreigners, 
Pro. I.. 2. 3. 8 9 10.  and that in having acquaintance with them, we go not astray: Solomon insisteth mightily to maintain the contrary, as he hath done here before. It sufficeth him not simply to have affirmed that men go out of the way to follow them, but to express with a more lively vehemency in what danger and sorrow they run into, he asketh, Why shouldest thou delight? etc. As if he did say, the way faring men which travel and walk, do much fear to wander out of their way and path, although it be but for loss of worldly riches, or temporal life: by a more strong reason the sons of God which must walk unto the heavenly inheritance, unto eternal life, should be careful to look that they stray not, & that they be not deprived of these great blessings, of this happy life: the which they should do, if they followed strangers. Hear above he hath said that they following this trade, do tend unto destruction. Wherefore for to keep us from going astray, he forbiddeth us to embrace the bosom of a foreigner: by the which kind of speaking, he forbiddeth all whoredom, & in speaking so modestly for to make us fly far from all filthiness and unshamefastness, he showeth us in 
Ephe. 5. 12.  what abomination whoremongers and adulterers are before God which follow with algreedines their carnal desires & disordinate affections, when he forbeareth to express the uncleanness that they commit. For as also S. Paul saith, It is a shame even to speak of the things which are done of them in secret: but yet we may not cease to condemn them. Likewise when he forbiddeth us to embrace the bosom, he teacheth us that all unshamefast touchings are to be condemned: and therefore that we should not be deceived with the scorners that take their pleasures in such vileness: let the wives and maidens which desire to keep their honesty and honour, both before God and men, violently thrust from them such jesters & devils incarnate, wheresoever they shall find them. For, to be the true children of God, it is not enough to be ashamed before men, & not to care though God see our filthiness, as do many which will appear honest before the world, but secretly they care not what they do, neither will they once call to remembrance that God seethe them, or if they do think thereof, they fear men more than God, or else they are so much deceived, that they judge that where men doth not see then, there god also beholdeth them not: or else that they are so foolish, so corrupted and degenerate, that they believe not that there is a God. They profess they know 
Tit. 1. 16.  God, but by their works they deny him. The children of GOD ought to be far from such pernicious opinions, & aught to behave themselves as holily & honestly in secret, as before men, knowing that God is a witness of all their thoughts, wills, purposes, and counsels of their hearts: by a more strong reason than they should not be so void of understanding, but that they should know how God seethe what they do, and what others might see. Solomon doth well teach us this same, when he saith,  
21 For the ways of man, etc. A man enterpriseth and doth many things that are secret and unknown to his neighbours, for he goeth away & hideth himself from them: but whatsoever he in scenteth, & how closely soever it be done, yet can he not fly from the presence of the Lord, he cannot so privily go to work, but God must know his manners & living, his works and operations, although 
Psal. 139. 12  he doth them in so deep darkness, that he seethe not himself. The darkness hideth not from thee: but the night shineth as 
Esay. 29. 15.  the day: the darkness and light are both alike. We ought to acknowledge and confess so: otherwise we are cursed. Woe unto them that seek deep to hide their counsel from the Lord: for 
&. 1●.  their works are in darkness, and they say, Who seethe us? & who knoweth us? If we thus think, we well deserve cursing: for we which are but earth, do rebel against our maker. Your turning of devices, shall it not be esteemed as the potter's clay? For shall the the work say of him that made it, he made me not? or the thing form, say of him that fashioned it, he had none understanding. But as there are many which shall see their neighbours live holily & very uprightly, & show foth good example unto all, and yet will they never mark to consider their good life to follow it, and to amend their faults: and contrarily, other some which shall see them do evil, and do both against God, and their neighbours, will not once exhort or rebuke them: likewise although they confess how God seethe and knoweth all things, yet they judge that God careth not what men do, whether it be good or evil: For in this world (say they) we see not that he dealeth better to the good, then to the wicked, neither that he punisheth the evil livers more than the other. For to take away this opinion, Solomon is not contented to say, that the ways of man, are before the eyes of the Lord: but he addeth, and he pondereth 
Psal. 94. 7.  all his paths: & yet following their complaint, they say again, The Lord doth not see it, the God of jacob doth not understand it. Albeit that the Lord doth wink at it, yet can he examine the facts and deeds of every one, for to allow that which is good, and reject that which is wicked: as well as he that trieth and discerneth by the weights and balances whether the thing is good or evil, heavy or light. He did not forth with punish Cain, and left able to remain: but he abstained not to consider both the one and the other, with their doings, for to give in due season to every of them, according to their deeds. The same also is seen in the preservation of Noah, and in the destruction of the world by the universal flood, by the overthrowing of Sodom and deliverance of Lot, etc. These same aught to teach us, that God pondereth the paths of every man, and that as he hath done to them, so also will he do to others in due time, if not in this world, yet to the one in eternal life, and to the other, in death everlasting: as the one are for example of the one, and the second of the other.   

22 His own iniquities shall take the wicked himself, & he shallbe holden with the cords of his own sin. 23 He shall die for fault of instruction, & shall go astray through his great folly.  
It is not without cause that Solomon hath been so careful to exhort us, as the father the children: let us not be so wicked as to go astray with the strange woman: for although we think to be closely hid: by wandering out of the right way, yet God ceaseth not to see us, and consider our devices, and wicked enterprises, for to punish us at such time as it shall please him. And let us not think that by giving ourselves to evil, we can escape: For though it were so that God did not take heed unto the wicked, yet nevertheless they could not be exempted from punishment, seeing they draw their own cord, the which they spin and twist, and pull forth by persevering to add iniquity unto iniquity, without remorse of conscience, with greediness of desire: and in the same they proceed so unadvisedly and amasedly, that they make ready the halter for themselves, and therein are taken, so that they cannot unloose themselves, but must be a pray for the Devil. This is that which Solomon would have us to understand, when he saith, the iniquities of the wicked. etc. Hear we see how Solomon is very careful thoroughly for to advertise us, when one thing often said, doth not content him, but useth repetition, for to help our ignorance and weakness, and to wake up our negligence: and also to make the wicked less excusable, for contemning the advertisements he giveth them. And when he compareth their iniquities and sins unto cords, he showeth them that they are more miserable than the brute beasts. For the beasts do not knit the lines and nets wherein they are taken, neither also do they cast themselves into the net, if they perceive it, but shun it: but the wicked do wind their own halters, and also run into the same to be taken. He showeth also that they which nothing esteem the admonitions, corrections and threats that is made unto them, and become angry and do defy those which exhort and rebuke them, as though they would keep them in bondage, when they would as much as lieth in them deliver them out of the snares: and they contrarily, willing to deliver themselves by dissoluteness and falling away, do further bind & yield themselves captives. For as they which obey and believe the word, are unbound and delivered from sin, from the Devil from death, and from hell: even so the rebels are slaves unto sin, prisoners to the Devil, holden under with the bonds of death and hell: and so are chained with the cords of their iniquities. He showeth, I say, that such people are much deceived, and are in an evil way, not only when they go out of the way with the strange woman, but also in what evil soever they invent with obstinacy & hardness of heart. He hath made a pit, digged it: and is fallen into the pit that he made. The wicked is snared in the work of his own 
Psal. 7. 16. &. 9 16.  hands. To be short, what evil soever the wicked do commit, the same is their destruction and damnation: but they think not so, as they show it, when by how much as they commit more evil, by so much the more do they think to be out of danger, as Solomon doth well signify it, when he useth these words, shallbe taken, and shallbe holden: And in this they deceive themselves, as here we see it: and S. Paul doth well signify it unto us, when he saith, For when 
1. Thessa. 5. 3.  they shall say peace, and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. Besides this, we must learn in this advertisement not to be given to have care to feed the flesh in his lusts & pleasures. For seeing that the affection of the flesh is enmity against God, and cannot be made subject unto the law of God, we cannot take the 
Rom. 8. 7.  pleasures of our flesh, except we will run into all wickedness: and in so doing we twist our own ropes wherein we are taken and holden, whereupon followeth our destruction: and thus, the pleasures that the wicked take in sinning, do turn them to great hurt: for they engender not only temporal, but also everlasting death. Solomon doth threaten them therewith, saying,  
23 He shall die for want of instruction▪ etc. When the promise of eternal life is made unto those which receive instruction to govern themselves by wisdom and good discretion, in holiness, righteousness, faithfulness & truth: It followeth well that they which neglect, do well deserve eternal death: and ought also to understand that when the scripture blameth them for the contempt of instruction, and that it threateneth them with death, that then they cannot look but for eternal death, except by true repentance they embrace instruction, which before they had despised. For the Lord will not the death of a sinner, but rather that he should convert and live Solomon then saying that the wicked which is without instruction shall 
Eze. 18. 32.  die, speaketh of everlasting death, the which the wicked do well deserve for being without instruction, he is void of wisdom, and filled with foolishness, by the which being carried about, he neither can, nor will hold the path of life, but turneth another way out of the right way, following the lusts of his flesh, which is dead, whereof followeth well that he is worthy to perish everlastingly. Here we are taught, that if we will eschew death and obtain life, we must receive the instruction that God giveth us by his word, by assuring us of the goodness and love of God towards us in jesus Christ, and giving ourselves to the obedience of his laws. Herein standeth the true wisdom of the children of God, the which keepeth them from going astray and wandering out of the path of life. We also do learn that the greatest part of the world must needs perish, seeing that it is without instruction: some, for that they are deceived by superstition and idolatry, other some for that they receive lesinges for truth. And which worst is, there are many to whom godly instruction is offered, but because they are without religion, they contemn the instruction, and do nothing but scorn it, and so much as they can, do persecute it.    

The sixth Chapter.  

1 MY Son, if thou be surety for thy neighbour, and hast stricken hands with the stranger: 2 Thou art snared with the words of thy mouth: thou art even taken with the words of thine own mouth. 3 Do this now, my son, and deliver thyself: seeing thou art come into the hand of thy neighbour, go & humble thyself, and solicit thy friends. 4 Give no sleep to thine eyes, nor slumber to thine eye lids. 5 Deliver thyself, as a Do from the hand of the hunter, & as the bird from the hand of the fouler.  
IT seemeth at the first sight, how Solomon goeth about to dissuade us from answering or to become pledge or surety for our neighbours. For there is none of us that would be entangled, or in subjection and bondage to another, but all naturally desire to be free, and to use the power that God hath given us at our own will: but Solomon doth tell us that we are captives, if so be it we become pledges and sureties for our neighbour. But to the end that we should not do this injury unto Solomon, to charge him that he would dissuade us from doing the works of charity, we must diligently mark upon what condition he would not have us to give our hand to be pledge for the stranger, and also to wit, why he would that we should not redeem our neighbours. For the first part, we must not be ignorant, that every man, how strange or unknown soever he be, is our neighbour. Now he 
Chapt. 5. 8. & ●. 10.  hath exhorted us here above, that our way should be far unlike to the same of the strange woman, etc. That we should not give, etc. And it may happen, that if we be not discrete, we shallbe surety for such as borrow, that they may maintain whores: and in this manner we should give our honour unto strangers, etc. and our fountains should not be ours only, but the strangers with us. And therefore we must understand that Solomon doth advertise us by these words, that we should not be hasty in pledging our neighbour, except we know him well, and also know that it is needful, and that by so doing we shall not bring our family into such extremity as it should be compelled to beg their bread, & that we ourselves should not be troubled thereby. For although that it be commanded us to love our neighbour as ourselves, and to assist him with ours: 
Levi. 19 18. 2. Cor. 8. 13.  yet it is not commanded us to ease others to bring ourselves in distress. As touching the second point, Solomon would not have us to be surety for our neighbour, because that they which are entangled & bound for an other, oftentimes are led with some vain confidence, or pride and ostentation. They put their trust in him whom they pledge, or else they will declare themselves, that it may be known they have the ability, and a noble and liberal heart, and that they are bold to venture the same. And also Solomon doth not allow us one to be pledge for another, because that most often the same cometh not of love; for some labour to maintain their credit, and to make their profit with the rich and mighty, or else to set forth their parents, kindred, and familiars: but in the end they find themselves more deceived & beguiled then were to be wished. And herein we may say that he hath an eye to that which is said in the Psalms, It is better 
Psal. 118. 8. & 146. 3. &. 27. 10.  to trust in the Lord, then to have confidence in man. Put not your trust in Princes, nor in the son of any man, for there is no help in him. Again, Though my father & mother should forsake me, yet the Lord will gather me up. jeremy also saith, Cursed be the man, that trusteth 
jere. 17. 5.  in man, & maketh flesh his arm, & withdraweth his heart from the Lord etc. Solomon would not keep us then from pledging our neighbour, when need is, & as our power is able: but to the end that we should take good heed to become surety indifferently for all men that shall require us, he showeth us into what danger we cast ourselves, saying, that we are snared, that we are taken by the words of our mouth, that is to say, that we are so straightly bound & charged, that if they for whom we are surety be not able to pay, that we stand bound both before God and men to satisfy the parties to whom we have given our hand, by answering for another. And so doing, we have taken no small matter upon us, as Solomon doth show by the counsel he giveth us for it, saying,  
3 Now do this, etc. He doth counsel us to get ourselves delivered from the power of our neighbour, in this that we are become surety for another, and for to bring it to pass, we should not dwell quietly at home, without care, but with speed to go towards him, whose hand we have stricken in being pledge to him for another: and humbly to prostrate ourselves before him, requiring him to have patience, confessing ourselves debtors unto him, and in the mean while that we should not suffer him whom we have pledged to sleep as it is said: but to press him and call upon him to pay his debt with all diligence. When Solomon speaketh after this sort, he showeth well the danger, and yet doth express it further, when he would not in any wise have us to sleep, saying,  
4 Give no sleep to thine eyes. And yet for to express the necessity more, he showeth that they which become sureties, do not only bring their goods in danger, but their persons also: for he saith,  
5 Deliver thyself, etc. When he compareth man unto a do and a bird, he showeth that if he become surety or pledge for another, that it behoveth him to be diligent. And when he, to whom they stand bound, is likened unto an hunter and fouler, he showeth that the pledge standeth not in safety of his person, but either in satisfying of the debt, or saving himself from his hands. And thus it is not without cause that Solomon laboureth to turn man away from being surety. He endeavoureth to counsel him to provide for his family, and that he bring not himself into such necessity, that both he and his household come to distress, and to be constrained to come into bondage or perish. He will not keep back any man, (according to his ability) from doing good to his needy neighbour, seeing that he hath praised and commended works of charity, and here after will commend them, even towards our enemies. We may then learn to be prudent and discrete in the government of ourselves, of our family, and of our goods, and yet without fear that the earth should fail us: as the niggards and covetous, which will do pleasure to none, for fear their goods should diminish: and make themselves believe that the goods they possess, are so theirs, that they ought not to distribute any thing out of their house. We may learn again not to be careful for to morrow, when without distrusting the providence of God, and without doing wrong to our neighbour, we be careful & diligent to keep ourselves from extremities, and from begging, or to come in hard bondage and captivity. When Solomon doth advertise us of this care and diligence, for to show us, that we must in no wise be slack, he fordiddeth us to give sleep, etc. Not that he would not have us sleep, after we have watched and laboured in the day, seeing that the sleep is a part of this that we need in this present life. Only by this manner of speech he doth admonish us that we should not be sluggish and negligent, there where need is of labouring, to deliver ourselves out of trouble. Now if for the keeping of our goods and bodies we be admonished to have such care, we ought well to understand by a more strong reason, that our diligence ought to be great, when it toucheth the preservation of our souls, and of those that are committed to our charge: as are the magistrates, which ought to take order that in their country and jurisdiction the offences should be taken away, etc. the fathers and mother's careful that their children should be well taught to live in the fear of God, and to govern themselves in good and honest manners: those which bring and offer children to be baptised, to be diligent to accomplish that which they promise, chief when the children are fatherless, and want good guiding: but above all it belongeth unto the ministers of the word to be vigilant to govern themselves so holily, that they offend no man, that they should be careful to preach the sincere truth, to admonish, to reprove and correct, that by their ministry they may win the souls of the people of God, so much as in them lieth, etc.   

6 Go to the pismire, o sluggard: behold her ways, & be wise. 7 For she having no guide, governor, nor ruler: 8 Prepareth her meat in the summer, and gathereth her food in the harvest.  
Because he hath admonished him that doth become surety and pledge for another, to be diligent to deliver himself from the danger whereinto he is brought: knowing that there are many negligent and slothful, which have no care to do that which belongeth to the good provision of the household and family, he hath taken occasion to direct himself generally to the slothful, to counsel them what they should do▪ he blameth and rebuketh them, & showeth them the misery that shall happen unto them, except they forsake sluggishness, & apply themselves to yield their duty, & be quick to do their office. Now this is the custom to put those that are not well learned, (& whose profit and furtherance we desire) unto some good master to be taught: their masters give them warning to mark well what is said unto them, that afterwards they may govern themselves wisely in their households, according as they shall have learned of their masters. So Solomon desiring the profit of the slothful, sendeth him unto a Master, saying, Go to the Pismire, o sluggard. He exhorteth us to regard that which we have seen done of the aunt or pismire, that he learn to govern himself wisely in his affairs: for he saith, and be wise. The sluggards ought to gave great shame and bashfulness, when Solomon sendeth them unto a beast so little and so weak, and would have them to learn of her: & herein he maketh them as it were subject unto this little beast, the which not only aught to be subject unto them, but also all the beasts of the world, though they were never so wild and cruel, as the word of God doth teach us. But the Image of God hath been blotted out in us by sin: also we have not such lordship & rule over the beasts as was given unto us at the beginning: for there are that rise up against man as the great wild beasts: there are also very small that do trouble man both in his body and goods. Though there were no other thing but that the sluggards are made after the image of God, & that the pismire is a little feeble beast, they ought to be ashamed that the wise man sendeth them to consider his workmanship, to learn wisdom and well to govern their houses and families: but forasmuch as this weak beast doth his business without constraint, and without guide of other, & maketh provision for that which is necessary for him, following this natural inclination and this feeling that it hath of God, and by the same of herself laboureth & worketh with all diligence: & the sluggish, besides the natural sight that they have received of God, whereby they ought to be governed of themselves to work and to set themselves to labour, have their parents and neighbours, whose example and counsel they should follow: they have master workmen & labourers, of whom they may learn to do the necessary works of this life. Besides this, there are the laws of the Magistrates for to compel their subjects to labour. The pismire hath no such government, (as is said) For she having no guide, etc. This aught to give occasion unto the slothful to be greatly confounded & to yield with shame, & to be void of boldness to appear before men: for though they have so many kinds of guides, yet they follow none of them. And albeit that this little beast & pismire hath no manner of guide, yet doth she follow her natural inclination.  
8 Prepareth her meat, etc. But what shame soever the slothful aught to have (forasmuch as it is better to have shame then to have loss,) yet to make their profit, they must follow the counsel of Solomon, that they suffer not their goods to be lost, for want of labouring, & to come in danger of begging or to die with hunger for want of gathering and locking up of their goods in season and time convenient. Labouring is a thing ordained of God from the beginning, 
Gen. 2. 15. & 8. 22.  and the times for the same appointed. They then that labour, and bestow their travail and pain, do fulfil the commandment of God, and those that reap after they have sown, and do lock them up for to spend them, when & where as need shall require, do wisely and please God, not despising his blessing. Contrarily, the sluggards are rebels and disobedient unto God, they do foolishly, not acknowledging the blessing of God. They that work according to the time, are worthy to eat their daily bread: but the slothful deserve to die with hunger, and if they do eat, they live of stealth: for they eat the bread of others. And therefore it is not without cause that Solomon doth reprove them, and laboureth to awake them up, saying,   

9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? 10 Yet a little sleep, a little slumber, a little folding of the hands to sleep. 11 Therefore thy poverty cometh on, as one that travaileth by the way, & thy necessity like an armed man.  
When a man lieth not long, but is quick to rise up, at a due & convenient hour, after his reasonable sleep: then is he counted careful and diligent. Contrarily, he which desireth to lie and sleep out of measure, & willingly standeth not up, when it is time thereto, is esteemed careless and sluggish: and also the bed & too much sleep, make a man heavy & dull witted: and this is the cause why Solomon noteth expressly a sluggard, by his lying down and excessive sleep. And this upon good cause, for the sluggish not only are unprofitable unto their neighbours, as experience teacheth: but also they bring hurt unto themselves, by not taking heed and preventing of the miseries which are at hand to catch them. Solomon doth well declare it unto them, when in mocking at their manner of dealings & opinions, he saith,  
10 Yet a little sleep, etc. Forasmuch as it is lawful to take our rest and sleep, for better to be disposed afterwards to follow our calling. Solomon speaketh not to them that sleep a little, and as need requireth: but to them which sleep too much, and yet he speaketh but of a little sleep, and of a little slumber: and in this manner he expresseth the saying and opinion of the slothful: for albeit they are too much given to sleep, and that they fold their hands longer than were needful, yet as though they had great desire to watch and to labour, they will say, let me sleep yet a little, let me lie yet a little while, and so make themselves believe they sleep not long. But thus doing, they deceive themselves, and take their hurt, As Solomon telleth them,  
11 Therefore thy poverty cometh on etc. No man knoweth what time the man will come to his inn that is on the way: even so is poverty which happeneth to the slothful. If we shall meet a thief on the way which is well armed, which shall not very easily put him back, but rather he will resist, and also will with such violence & fierceness assault us, that we shall not escape without losing our purse, or without being wounded to death: In this sort the slothful are assaulted with poverty. Behold how Solomon exhorteth the sluggards, how he doth rebuke them, and advertise them of the evil that they deserve. But upon the admonition whereby he would have them to be like unto the pismire that gathereth etc. It seemeth at the first sight that he is contrary unto jesus Christ, who saith unto us, Be not careful for your life, what ye shall eat, or what ye shall drink: nor yet for your bodies, what 
Mat. 66. 2●.  ye shall put on, etc. Behold the souls of the air, etc. I answer, That Solomon laboureth not by his doctrine to make us careful. for albeit the pismire doth labour, yet is he not careful: but he would that we should occupy our persons about that whereunto they are ordained of God, and that we suffer not the goods to be lost that he hath given us. Also our Lord jesus Christ doth not forbid us to be careful, diligent, and laborious, for he doth not teach us that we should waste the goods that he hath given us, and that we should neglect to gather them & lock them up: but he laboureth to take from us niggardliness and distrust of God's providence, whereunto we must wholly refer the goods that God hath sent us by labouring and fast keeping. For if God do not bless our labour, it cannot prosper. And if we must not be 
Psa. 127. 1.  slothful to labour, to reap and locking up of our goods for to maintain this life: by a more strong reason we must be careful to labour for our souls, and to gather the spiritual harvest. Likewise when Solomon saith, he hath no fellow, etc. He admonisheth all Magistrates not to suffer their subjects to be negligent, and to eat their bread with idleness, albeit they have riches, and that after the judgement of the flesh, they have no need to labour. Furthermore if the sluggards be reproved and blamed, because that by their trade of living they are in danger to fall into poverty: by a stronger reason we may blame the pilferers and stealers and covetous, and usurers and bribetakers, and they which will not declare the right case for fear of displeasure. For no thank to them though the poor perish not: but they themselves shall fall into such poverty that they shall not have a drop of water.   

12 The unthrifty man and the wicked man walketh with a froward mouth. 13 He maketh a sign with his eyes, he signifieth with his feet: he instructeth with his fingers: 14 Lewd things are in his heart he imagineth evil at all times, and raiseth up contentions. 15 Therefore shall his destruction come speedily: he shallbe destroyed suddenly without recovery.  
For to make us have the slothful and slothfulness in horror and detestation which he hath blamed and threatened with poverty and sudden want, he showeth us the wickedness whereunto the negligent are given, to the end that we should know that not only they hurt themselves, but also hurt their neighbours: for often the man which spendeth not the time to do any good work, is a song creux a diviser of malice, and doth change and disguise himself into divers manners, in devising evil against his neighbours. Albeit nevertheless because of the great number of the slothful, which are froward, it might be said that Solomon taketh occasion to describe the wickedness of the froward & their sudden destruction in these 12. 13. 14. & 15. verses: Yet the matter that he speaketh of here, may be applied unto the slothful, at the lest to the most part. For when the spirit of man cannot be idle, but will be occupied about something, seeing that the slothful do nothing that is any thing worth, and bringeth no profit unto their neighbours, it must needs follow that they give themselves unto evil and to do hurt. We may then say that whom he calleth slothful, he calleth now an unthrifty and wicked man: the which appellations and names agree right well with the slothful: for sith he doth nothing that is any thing worth, it must needs follow he is wicked. For either make the tree good, and his fruit good: or else make the tree evil, and his fruit evil. etc. Thus it is ill spoken, when we say 
Math. 12. 33.  of an unprofitable man, that he is worth a good morrow, when we see not openly that he hurteth: seeing that it is necessary that a man must profit if he be good. Likewise the two words which Solomon useth here in his Hebrew tongue is very meet for the slothful. For Beliiaall, is a word compounded, which signifieth as much as without profit or unprofitable: and the other word that is, Aven, signifieth sometimes vanity, lying and a thing of nothing. These titles here, as we know, are very meet for the slothful. For can a man find any thing more unprofitable, more vain, and less worth than sluggards? But whether soever we apply these words, either to the slouthflul, or generally unto all froward and wicked, Solomon doth well show it that they are very dangerous, when he declareth unto us their malice, their corrupt manners, their wicked and ungodly kind of life. He beginneth with the mouth, and doth attribute fear unto the same, not that they go right, neither whereas they ought, neither that they hast to do well and to help their neighbours, but fear that go clean contrary to that which they should: for he saith, that the wicked and froward doth walk with a froward mouth, the which he hath forbidden to the children of God. Thus the slothful and other wicked do not keep the path of well speaking unto the honour and praise of God: but as they are unprofitable and vain, so do they give their mouths to take the name of God in vain. For being idle, they labour to take some recreations according unto their desire, the which are full of vanity. Wherefore, out of the abundance of their vain hearts, they speak vanity in all dissoluteness and abomination, in mingling the name of GOD in their jests, in blaspheming him, in singing dishonest songs, and speaking wanton. Also they hold not the way of well speaking of their neighbours: but as they are froward and wicked, even so by their words they labour not but maliciously, and wickedly to hurt, and to hinder their neighbours by slandering, by bearing false witness against them, and in swearing to their loss. This is more proved than is needful, that the idle and slothful do govern themselves thus simply, even in all estates. etc.  
13 He maketh a sign, etc. Because that the froward and wicked man would not be known nor counted such, it is needful for him that he often hold his peace: for seeing that he is evil, he cannot continue speaking well: and so his malice should be too much seen against his will: and for this cause somewhat to hide himself, he disguiseth and useth dissimulation and feignedness, he conterfaiteth and turneth himself now on this sort, and then of another. Solomon doth signify the same by the sign of the eyes, by the speaking of the feet, and by the token of the fingers. The froward & the wicked do thus counterfeit themselves in divers sorts, biting in their words: for albeit they have no desire, but to speak wickedly, yet do they spare to speak, because they would not be known, and yet notwithstanding cannot keep in, but that they give some signification of their malice unto their fellows, or else dissemble somewhat to deceive those which they will draw unto their wickedness. If they would in no wise be known, Solomon would not express their fictions and couloring by sign, word, and token. For they which do sign, speak, and show, do not seek to be understood: but the wicked giveth the watch word (as it is said) they have their tokens and manners of doings whereby one of them may be known to another, & what is to be done, that they may catch and beguile them which are none of their company, or win others to consent unto them.  
14 Lewd things are in his heart, etc. We must not marvel though the froward and wicked have such manners and customs: for there cannot come any other thing out of the sack, then that which is within: The froward, as Solomon saith, are stuffed at the heart, not with one malice alone, but with divers: for lewd things are in their hearts: and albeit that no man seeketh to do them hurt, yet is their heart so poisoned and imbrued with lewd things, that they can never cease from thinking and seeking means how they may execute their displeasure, for to hurt them which do them no wrong. Solomon doth well express it, when he saith that he imagineth evil at all times. Now the evil that they imagine, is to set all in troubles and confusion by dissension that they stir up through the frowardness of their mouths, by their dissimulations, and by the lewdness of their hearts. Solomon doth signify the same, saying, That they raise up contentions. But as they devise the destruction of their neighbours, even so, also sooner than they think of, they shallbe destroyed without remedy, as he saith,  
15 Therefore shall his, etc. How the wicked after a little time of prosperity, at the last fall into destruction, is in other places very 
Psa. 7. &. 37. Pro. 1. 26.  well described.   

16 These six things doth the Lord hate: yea his soul abhorreth seven: 17 The haughty eyes, a lying tongue, and the hands that shed innocent blood, 18 An heart that imagineth wicked enterprises, feet that be swift in running to mischief, 19 A false witness that speaketh lies, & him that raiseth up contentions amongst brethren.  
It is a thing that we ought not to doubt of, that the thing which pleaseth not God, cannot long endure. Wherefore we must not wonder though the destruction of the froward and wicked shall suddenly fall without any help. He pleaseth not God; therefore he doth abominable things. Solomon hath something touched it before: he said that he should be destroyed, that he should be suddenly strucken: but for to show that it cannot otherwise be done, he declareth unto us more amply what are the manners and customs of the froward and wicked, and doth affirm unto us that they are much displeasing unto God. And for to begin this declaration, he saith, There are six things that God abhorreth: & as if he had not expressed a number sufficient, he correcteth himself, saying that there are seven: and as if the hatred were not enough for to show that the froward and wicked deserveth well to be destroyed, and that his living is not acceptable unto God, he addeth, that God abhorreth them. And forasmuch as in God we live 
Acts. 17. 28.  and have our being, it is necessary that what he hateth and abhorreth must come to decay, verse, 12. Now as here before he hath noted the froward and the wicked by his mouth, eyes, feet, and hands or fingers, and by his heart, and by the contentions: even so now for to show that it is necessary he perish, he declareth that God hateth and detesteth these things, not that God is led with troubled affections, as men which are often led as their affections do carry them. GOD never changeth, but in all things he worketh according as he hath determined from everlasting and before the foundation of the world was laid. He proceedeth not then by hatred and anger to destroy the wicked but because that they which he destroyeth and overthroweth according as they have deserved, do feel him as if he hated them, the Scripture doth attribute hatred unto him, as the transgressor will deem of the judge that sendeth him unto the gallows. Also albeit that God hath not a soul distinct from the rest of his substance and essence (for there is nothing in him that can be parted nor divided, as the man which is compounded of a soul and a body, the which may be separated by temporal death) yet the scripture doth attribure a soul unto him, where with he loveth the righteous, and hateth and detesteth the wicked, that the good may learn that the promises of life are not made unto them feignedly and coulorably: and the wicked should know that it is no play nor pastime, when they are threatened with death and damnation. etc.  
17 The haughty eyes, etc. The first thing of the seven that the Lord hateth and abhorreth are the haughty eyes, the which are proud, the which not only praise themselves, so much till they disdain & contemn others: but also do so assure themselves in their wickedness, that they have no fear of God, nor reverence to his word. The Zodomites were thus high minded. The Lord hath well showed that he 
Gene. 13. 13. &. 18 20. Eze. 16. 49. Gene. 19 24. Esay. 2. 11. & 3 15. &. 5. 21. Luk. 16. 15. 24  abhorred their pride, when he overthrew them. He declareth the same in Esay. Also our Lord declareth the same in Luke: for that which is highly esteemed among men, is abomination in the sight of God. The rich glutton likewise which was clothed in purple and silk, etc. doth show us right well that the proud are much hated with God, and are of him abhorred, when he was thrown headlong into hell into such extremity that he could not obtain a drop of water, etc. God did well show unto Nabuchadnezar that he detested pride, etc.  
But now albeit that GOD doth not daily show unto us such examples of his hatred against the high minded and proud persons, it is not therefore to say, that GOD doth not always hate and abhor them, and that they should feel the same at the time appointed, as the examples and threatenings are contained in the scripture. He condemned 
Dan. 4. 28. ●. Pet. 2. 6. & 9 & 3. 9  the Cities of Sodom and Gomorrha to utter overthrow. The Lord knoweth how to deliver the faithful out of temptation. The Lord is not slack concerning his promise: and though the Lord doth punish the proud immediately▪ let us not wax obstinate in our sins by contemning of his threatenings. Let us not be like unto these scorners now, now, I say, that we are come to the last times, which say, Where is the promise of his coming? 
2. Pet. 3. 4.  For since the fathers died, all things continued alike from the beginning. Those which speak & think so, shall at the last feel that they strove against god, that they have opened their mouths against the holy one of Israel, and have blasphemed. And seeing that God doth declare us these things by his word, if in steed of fearing that we be in his displeasure, we would be assured of his love, and favour towards us: if in steed of fearing that he abhorreth us, we would be ascertained that we please him, and are acceptable unto him, let us humbly cast down our eyes in fearing to offend him, in trembling at his word, and not seeking after high things, etc. Thus doing we may protest with David, Lord, my heart is not haughty, neither are mine eyes lofty, neither have I walked 
Psal. 131. 1. Rom 12. 16.  in great matters, and hid from me. And so far of shall our destruction be, and that we should be stricken down, that we shall rather be exalted, and preserved safe and sound: for whosoever humbleth himself, shallbe exalted: For the Lord is nigh unto them that are contrite and desolate, &c: Not that we deserve it, but it is his good pleasure to give us this grace, Submit yourselves one untp 
1 Pet. 5. 5.  another: Deck yourselves inwardly with lowliness of mind: for God resisteth the proud, and giveth grace to the humble. Secondly, he hateth and abhorreth a Lying tongue, a false and unfaithful tongue, a tongue that speaketh deceitfully and craftily, & not without cause: for sith that he is faithful and true, even truth itself, we ought to understand that he cannot abide lying, but will punish it, most severely and sharply, in the time that he shall think convenient. The Lord shall destroy them that speak lies. When GOD 
Psal. 5. 6.  is so much moved and offended with falseness and lying, that he threateneth the deceitful and liars with so sharp a punishment, they which have the charge to lead the people unto salvation, and to keep the same from perishing, so much as lieth in them, aught to be grievously tormented in their minds, seeing that falseness and unfaithfulness, deceit and lying, are so commonly used in the world, not only amongst them which want the word of God. 
Psal. 12. 1.  but also amongst them which dare well brag that they are reformed according to the Gospel. For them chief should the Ministers be most grieved according too the example of jeremy. 
jere. 9 2.  Besides this cause, we may mark others, whereof the least being considered shall suffice, for to judge and discern that GOD hath good cause to hate a false tongue and to abhor it. The tongue is one of the highest members of the body, & not of itself, for the Lord hath placed every member in the body, as it hath pleased him. 
1. Cor. 12. 18  The tongue then as the rest of the members ought too be applied for a weapon of righteousness unto God: and if it be false and lying, it is a weapon of iniquity unto sin: and so it is a rebel against his maker. Wherefore he rightly hateth it and abhorreth it. But to make our tongues to be weapons of righteousness unto 
Psal. 34. 1. &. 35. 28. &. 5. 4  God, we must apply them to that which the Psalmist promiseth, I will always give thanks unto the Lord: his praise shallbe in my mouth continually: And my tongue shall utter thy righteousness and thy praise every day. Contrarily, if we apply them unto deceit and lying, then are they weapons of iniquity, the which pleaseth not God, for thou art not a God which lovest wickedness: neither shall evil dwell with thee. And this is upon good right, for such people are not only rebels against men, but against God also: for in them there is no righteousness. If then we will use our tongues 
Psal. 50. 14.  well, we must give them to praise God: as we are taught, Offer unto God praise, etc. And for to do this well, we must abstain from offending our neighbours either indeed or in words: For God hath said unto the wicked, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reformed? Now as touching ourselves, and the corruption of our nature, we are all such, we must therefore pray that God would have mercy up on us, and open our lips, and therewith let us follow the exhortation of S. Paul, Wherefore cast away lying, and speak every man truth unto his neighbour. Hereby 
Psal. 51. 17. Ephe. 4. 24.  we may understand, that if we have a false tongue, first of all, we are unthankful unto God, not confessing that he hath given us a well spoken tongue, and not a dumb, as unto beasts. Secondly, that we are more unreasonable than the beasts, when we use our tongues against the ordinance of GOD, the which beasts will not do: and so we are rebels and unfaithful unto God. Thirdly, that we are traitors unto our brethren. These three reasons well considered, we must not marvel though God abhor a false tongue. For he hath well showed it unto his people of Israel. In josua, we may see that Balaam was slain for having sold his 
Num. 11. 1. &. 14. 27. & 16 32. josua. 13. 22 1. Kin. 18. 40 Psal. 109. 2. Mat. 27. 5 Act. 5. 5  tongue to curse the people of God: The Prophets of Baal were slain, judas Iscarioth (of whom it was spoken. The mouth of the wicked, and the mouth full of deceit are opened upon me) hath tried that God hateth a false tongue, when he hanged himself. Likewise have Ananias and Sapphira. And forasmuch as there is no exception of persons before God, all false tongues must look for destruction and damnation.  
Now in the third place, the Lord hateth and abhorreth, the hands that shed innocent blood: that is to say, them which do wrong and extortion unto their neighbours, either in their persons or goods, causeless, and that their neighbours have not offended them, nor done any wrong: such kind of people are murderers and mensleaers, thieves & robbers, stealers, and ravishers, the covetous and usurers, graziers, and engrossers of corn and victual, to make the same dear, and they which by unlawful means do draw unto themselves the substance of their neighbours: in such wise, that there is no thanks due to them, though their neighbours do not miserably perish. The Lord God hath well showed the same to Cain, to Pharaoh, to Saul which persecuted 
Gen. 4. 9 Exo. 12. 12. 29. &. 14. 24. 1. Sam. 22. 17. & 31. 4. 2. Sam. 11. 4. 15. & 12. 10. 1. King. 21. 19 Gene. 9 7. Esay. 1. 15. & 3. 13. 14. &. 59 3. Mat. 3. 2. 3. 10. & 7. 2.  David, and caused the priests to be slain, when he slew himself: unto David also which had ravished the wife of his faithful servant, and committed execrable murder. For the which it was said unto him, now therefore the sword shall never departed from thine house. Unto Achab: But it is not without cause that God doth abhor the murderers: for this sentence was pronounced thereof long ago, Who so sheddeth man's blood, by man shall his blood be shed. As touching ravishings, by what means & in what sort soever they be done, the Lord showeth well that he doth abhor them, when he counteth them murderers & manquellers. And to the end that we deceive not ourselves, in condemning such people, & justify ourselves for that we be no poulers, and yet, for all that we care nothing for the poor: let us know that such as have the riches of this world, and do not distribute them unto the poor needy, are counted in the number of murderers. 
1. joh. 3. 19   
18 An heart that imagineth wicked enterprises. This same is the fourth thing that God hateth and abhorreth. Now forasmuch as it is not without cause that the Lord hateth and detesteth these three things aforesaid, it is no marvel though he have this fourth in abomination also: for out of this spring doth all evil proceed. We may partly know the same, by that that Adam was rebuked, first for obeying his wife, and for eating of the fruit, 
Gen. 3. 17. &. ●. 5.  forbidden. But it is more plainly showed, where as GOD complaineth of the imagination of man's heart: and when jesus Christ sayeth, Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies and slanders: and Saint Paul sayeth, This I say therefore, and testify in the Lord, 
Mat. 15. 19 Ephe. 4. 17.  that ye henceforth walk not as other Gentiles walk, in vanities of their minds, etc. Many men will hate and abhor the foresaid three things, because they see and know that they are hurtful unto them: but few will hate and abhor the heart: for they see no further than the face, and cannot pierce unto the heart, nor judge no further thereof than they see the fruits, which are the words and works: But God who created all things, knoweth his 
1. Sam. 16. 7. Psal. 7. 10. jer. 17. 10.  creatures aswell within, as without, he pierceth even unto the bottom of the hearts, wherein there is nothing contained but he seethe it. And seeing he is the God, who is pleased with equitic and uprightness, goodness and true dealing, now if the heart of man is given to any thing contrarily, and that he will not be converted, and apply the same unto goodness, it is unpossible but GOD must hate him, and abhor him: whereof followeth the destruction of man. I say expressly, which is given, etc. Because that albeit every man hath an evil heart, yet is he not hated of GOD; neither of him abhorred, when he is displeased with his wickedness. 
Psa. 51. 19 Esay. 66. 2.   
We may here judge that there are many people which think very much of themselves, but their estimation doth profit them but a little: for they are hated of God: and contrarily that many are despised, to whom their contempt bringeth no hurt, because they are beloved of GOD and do please him. In the fift place, The feet, that be swift in running to mischief: That is to say, the raging & boiling affections which carry away a man in such wise that he careth not what he doth, so that he may bring to pass for to hurt his neighbours, and to work the mischief that he desireth. And herein he compareth such affections unto a furious mad man, that hath nothing in him but haste to execute his anger. He will forget all other necessary and profitable affairs for to follow his wicked enterprise, and will be content to suffer great loss, & to take great hurt on every side,, that he may execute his foolish fantasy: Likewise the froward and wicked have none other thing in their mind, but only their displeasures, their wicked enterprises, but no mind, on the fear of God, no desire to reverence his word, no feeling of the heavenly kingdom, nor hope of everlasting life. In this sort they have a greatlosse, for to pursue a thing of nothing, and hurtful. Now although that all men, how righteous soever they be, have evil motions tending to evil, as may be gathered when our Lord jesus Christ, saith, He that is washed, needeth not, save to wash 
john. 13. 1●  his feet: we ought not to understand that Solomon would enclose the affections of them that are washed under the hatred & abhorring of the Lord. For albeit the carnal affections tend to evil yet do they not suffer them to post and to run unto mischief, 
Rom. 7. 14▪ 2. Cor. 10. 3 Rom. 13. 14.  but do draw back, and retire themselves so much as is possible: and albeit that they are carnal, and sold under sin, yet they do not allow that which they do, and walking in the flesh, they fight not fleshly, for they have not their pleasures in these lusts. If then we would take heed that our affections should not make post hast, and run swiftly, If we would avoid the hatred of our Lord & God, we must bridle them, and keep that sin do not reign in our mortal bodies.  
19 A false witness that speaketh lies, etc. In the sixth place he setteth the false witness bearer: and this is not without cause, for it hath an express commandment against it, Thou shalt not bear false witness against thy neighbour, and so the false witness 
Exo. 20. 1  knoweth not that there is a God which is his Master and Lord, whom he ought to obey, where he laboureth to despite him. For man having any knowledge of God, (if he make himself a false witness) he knoweth that he provoketh the wrath of God against himself, and seeing that God is the truth, it cannot be but he must needs have a false witness in horrible execration. But that we may know who it is that is a false witness, and that we may labour to avoid the displeasure of God, and not to be abhorred of him, Solomon telleth us that he is one, that speaketh lies. He saith not that it is the perjurer, albeit that all perjurers are liars, and do speak lies: but to yoke in all liars, he saith simply, he that speaketh lies. Wherefore when we are asked an answer of truth, we are false witnesses, if we shall speak otherwise then the matter standeth, though we be not asked upon our oath. Even so those which lie in judgement, or otherwise, are hated of God, and are of him abhorred, for the which they ought to look shortly to be destroyed. By a more strong reason then, they which do perjure themselves, ought well to be esteemed false witnesses, and when by their false oath they call God unto witness of their lies, they would spoil him of his truth, and consequently, that he should be no GOD: for seeing he is the truth, he cannot stand without it, they well deserve of God to be hated, & to be of him detested, and because there is no thanks due to them why the world doth not suddenly perish, seeing they seek to overthrow God, without whom nothing can remain, they deserve well, speedily to be beaten down: the which shallbe done without remedy sooner than they think for. In the seventh place he setteth the seditious, which raise up contentions amongst neighbours, which the Scripture calleth brethren: not only by this that we are all children of Adam and Eve, but that we ought all to have one heavenly father, and also to show, that as it is a good thing to be wished for, that brethren should dwell all together, so also that is an evil thing, that neighbours which ought to 
Psal. 133. 1.  be united together as brethren, should be divided, and that the common peace should be broken, whereby friendship is maintained, and help is ministered one to another. They which are the cause of the breach of this unity, are hated of the Lord, and are not without cause abhorred of him. For first of all, it is no thanks to them that God is not spoiled of his delight, which he taketh in the unity and concord of brethren: The which pleasure ought not to be esteemed of small importance, when the law of GOD stretcheth wholly to maintain the unity of religion, the which is commanded unto us by the first table, and in conjunction of mutual love, the which is commanded unto us by the second Table, the which love cannot be maintained without unity in religion. And therefore the Prophets were very careful to cry against the superstitions & idolatries, and against the false Prophets and the Priests of Baal. Also our Lord jesus Christ exhorteteth men to take heed of false Prophets, advertising that many should come in his name, saying, 
Mat. 7. 15. & 24. 5.  I am the Christ, and should deceive many: And Saint Paul in divers places. And forasmuch as there is none that desireth that GOD should hate his manners and dealings, and to abhor them, but would, if we have never so little spark of good wit, that he should allow them, and that he should accept of them: it is necessary therefore that we delight to give ourselves to do contrarily to that which God hateth and abhorreth, and that in steed of haughty eyes, we become humble and lowly in heart after the example of our Lord jesus Christ. Secondly, no thank to them that he is not deprived of his paternity, no thank to them that the children do not deny their father, and to take the Devil for their father. For as God is the God of peace, so are also the peacemakers and peace followers his sons, & contrarily the seditious, tumult 
Mat. 5. 9  raisers, and brawlers are the sons of the Devil. Thus they which make debates, labour to increase the kingdom of the Devil. And if God do abhor those which so offend against the second Table of Moses, by a more forcible reason doth he detest than which transgress the first through obstinacy and wilfulness.   

20 My son, keep thy father's commandment, and forsake not thy mother's instruction. 21 Bind them always upon thine heart, and tie them about thy neck.  
Because the fathers and mothers, which truly and tenderly love their children will not command nor teach them any thing but that which is pleasing and acceptable unto GOD, that the young folks may learn to fly from the former things which God hateth & abhoreth, Solomon would that children should obey their fathers and mothers, and that according to the law.  
21 Bind them always upon thine heart, etc. When he maketh this exhortation, he showeth well that he spoke not but of fathers 
Exo. 20. 21. Deu●. 5. 16.  and mothers which do labour to govern their children in that which is acceptable and pleasing unto God, in that which is according unto his commandments. For there is nothing whereunto we ought to be so fast linked, as unto the commandments of God, there is no yoke whereunto we ought to submit ourselves, but unto the law of God the Lord. Moses also willing to induce the children of Israel unto a continual obedience of the word of the Lord saith, And these words which I command thee this day, shallbe in 
Deut. 6. 6. &. 11. 18.  thine heart, lay up then these words in your heart. Now sith that this present admonition serveth for the whole word of god, it might be said, that when Solomon said, My son, keep the commandment of thy father, etc. that he speaketh of God, and of the ministry of his Church, in the which there is nothing taught us but the pure word of God, and whose children we are, if we submit ourselves unto his word, suffering to be begetten thereby into pure faith, & true repentance.   

22 It shall lead thee, when thou walkest: it shall watch for thee, when thou sleepest: and when thou wakest, it shall talk with thee.  
Albeit that this promise agreeth very well with this same here, That thy days may be long upon the earth, &c: yet the same hindereth not but that it should regard to assure the goodness of God, unto those which willingly and gladly do give themselves unto the obedience of the word generally: for also to them is long life promised, Therefore shall ye keep all the commandments, which I command 
Deut. 11. 8.  you this day, that ye may be strong and go in, and possess the land whither ye go to possess it: Also that it may prolong your days in the land, etc. Now that these words of Solomon do agree with this promise, it is manifest: for we think not to have life, if we be deprived of these present commodities: it seemeth not unto us that we live, except our business do prosper well: it seemeth unto us that we are in death, except we be at liberty, and may have company with whom we may talk familiarly. When Solomon then doth promise that the commandment of the Father, & the instruction of the mother shall keep us from going astray, and shall make us to sleep in safety, and that in the day it shall talk with us: he doth show us that they which obey the Word, have a blessed life, and consequently, long enough: for the length of days standeth not in the multitude of years, but in that we live godly, and that we content ourselves with the number of years which it shall please the Lord to give, confessing, that he maketh his to live in this world so long as it pleaseth him, and is expedient for their spiritual health. Notwithstanding, there shallbe no inconvenience, if for that, which we call promise here, we take to be admonition: as if Solomon did exhort us to cleave so fast unto the Commandments, that we should never stray from them, but that in all times and in all places we should govern ourselves by them, in doing that which they command, being assured that by them we shallbe preserved from all dangers: then should they be so well graven in our hearts, & we should so greatly delight in them, that we would not desire any profane or vain communication, but if we speak, to speak as the words of God. To be short, let it be whether we take this for a promise, or that we take it for an admonition, Solomon doth show us that we must take 
1. Pet. 4. 11.  good heed from turning any thing at all from the Word, if so be it we desire to do well, and say well, and to walk safely. We may understand this same by the reason which followeth, when he sayeth,   

23 For the commandment is a Lantern, and instruction, a light: and corrections for instructions are the ways of life.  
In this reason he showeth, that he speaketh of the Commandments, and instructions, and corrections, which are made by the word of God: for to it only belongeth these titles of Lantern, 
isaiah. 2. 5. & 119. 105. 2. Pet. 2. 19 Psal. 19 8.  light, and life. For the law of the Lord is a perfect law. Thy Word is a Lantern unto my feet, and a light unto my path And we have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. O house of 
isaiah. 2. 5.  jacob, come ye, and let us walk in the light of the Lord. And that they are the ways of life, the Scripture not only in one or two places, but in divers doth testify: and amongst others, our Lord jesus doth well show it, when he sayeth, that God so loved the world, that he gave his only Son, to the end, that whosoever believeth in him, should not perish, but have everlasting life. And when he 
joh. 3. 16. Mar. 16. 15.  commandeth the Gospel to be preached through all the world to every creature. And though the Scripture should not witness it, there is none of sound judgement, but will confess that they which receive the word of God, are in the true way of life. We have therefore first of all to note, that they which are disobedient unto fathers and mothers, and to them which have the power to command, are in darkness, and know not whether they go: for they are blind, though according as the world judgeth, they are in a good way, and that they know wisely to govern themselves, and to do their business well. Secondly, that they which refuse or despise the reprehensions by which men labour to instruct them to change their evil life, do seek their own destruction and damnation, they fly life, and desire death. Thirdly, what trouble, torment, and affliction so ever the children of God have, they can not go astray, nor perish: for they have the light of the Word, the which guides them right unto life.   

24 To keep thee from the wicked woman, & from the flattery of the tongue of a strange woman.  
After that Solomon hath attributed life & light unto the Word generally, he bringeth an example for to show, that without it no man can take heed from wandering, and perishing. They which yield not obedience unto the Word, never make conscience to commit whoredom, so blind are they and dull of wit, making of vice virtue. Contrarily, they which delight to yield obedience unto the commandments of God, do see how they should guide themselves by the light of the word, and thereby knowing that the whoremongers and adulterers do go out of the right way, and walk through dark ways which lead unto death, they take heed of the harlot, whom Solomon calleth here the wicked woman: that is to say, the woman that serveth for nothing else but to work wickedness, and to entice others unto evil. This enticing is meant by the flattery of the tongue of the strange woman. For well to keep ourselves from whoredom and adultery, it is not enough to keep the body clean from whoredom, & the tongue from wanton words & filthy songs: but also we must have both hearts and eyes chaste, as Solomon exhorteth.   

25 Desire not her beauty in thine heart, neither let her take thee with her eye lids. 26 For because of the whorish woman, a man is brought unto a morsel of bread, & a 
* or, the wife of a man hunteth after the precious soul.  woman will hunt for the precious life of a man.  
Our Lord jesus Christ declareth unto us the like, I say unto you, That whosoever looketh on a woman to lust after her, hath 
Mat. 5. 28.  committed adultery with her already in his heart. The law giver is spiritual, and therefore let us not think to fulfil it, if we show ourselves only outwardly obedient unto his word, doing the words that he commandeth, and abstaining from them which he forbiddeth, and in the mean whiles our hearts shallbe rebellious, and delight in filthy lusts and unshamefast looks: By such inward rebellions, by such lusts and looks, we are easily drawn to commit whoredom: the first world is a witness thereof: We may see it in Dina: David also hath tried it. Nevertheless, 
Gen. 6. 2. & 34. 1. 2. Sam. 11. 2.  when Solomon saith, Desire not her beauty, he regardeth not only that it is easy, to come from the rebellion of the heart, to show an outward disobedience: but also by unshamefast life men come unto great poverty, and danger of life: he showeth it, when he sayeth,  
26 For because of the whorish woman, etc. He doth show us that the harlots are unsatiable, and care not though their companions consume all their substance upon them, and come to beggary: and which worst is, they pity no whit their destruction: but as an hunter doth not willingly leave the wild beast, when he hath once seen her, but doth hunt her unto death: even so the harlot never ceaseth to solicit him to evil, which hath once consented unto her: and in this sort she not only maketh him to beg his bread, but bringeth him to destruction both of body and soul, the which is called precious, not for the virtues wherewith it is adorned, nor for any goodness whereunto the same is given (for the soul of such a man is void of all virtue, and is corrupted through wickedness) but it is precious, because God doth esteem it so, as 
Gen. 1. 27.  he hath showed in creating man after his Image and likeness, and giving him an immortal soul. Even so the harlot,, so much as in them lieth, do labour to destroy the image of God, and cause that the precious blood of our Lord jesus Christ to be in vain, and without fruit, the which hath been shed for the salvation of the whole world. And this is the principal, wherein God hath well showed that man his soul is very dear unto him, when he would that his Son should pay such a dear price. Or else if we shall say, that the soul of man is said to be precious, because that the discreet man, doth keep it carefully, there is no absurdity therein. Such a poor estate and destruction ought well to fear the whoremongers and adulterers: but for further to fear the whoremongers, and to show them that their manners and customs are abominable both before God & men, and that they shall not escape without punishment, Solomon compareth the law which condemneth the adulterers unto the fire, which spareth nothing that is put unto it, or that it can catch, but consumeth it: for this to do, he sayeth,   

27 Can a man take fire in his bosom, and not his clothes be burnt? 28 Or can a man go upon coals, and his feet not be burnt? 29 So he that goeth into his neighbour's wife, shall not be innocent, whosoever toucheth her.  
If we reverence the word of Solomon, not his, but Gods, which is declared unto us by him, as we may see it, we ought to have 
Deut. 22. 21  whoredom in great abomination, and to be greatly abashed and astonished at the whoredoms that are committed through all the world: for it is but so much fire kindled. And in this we see the consumption of these miserable adulterers, the which is more horrible and more intolerable, then if all the world burned with fire, & were consumed visibly: for their fire shall never be quenched, nor their worm never die: but they shall burn, and shallbe bitten everlastingly. For the Lord will condemn all fornicators and adulterers. Notwithstanding, the Scripture condescending unto our rudeness, 
Hebr. 13. 4.  doth give and set before us the invisible things, by the visible, for to turn us away from evil, & to cause us to desire the good, and that the wicked may be touched in their consciences & minds, and that they may not excuse themselves, that they have not been warned of the evil which is prepared for them. For this cause Solomon compareth the law which condemneth the adulterers, unto fire that is carried about, or otherwise is touched then ought to be: it can not be avoided, but it will hurt, and burn that which it toucheth: and herein he showeth, that by whore hunting they themselves bear their own destruction, from the which they can not escape. And this comparison that Solomon maketh, is very fitly done: for we must understand that the law followeth the nature of the 
Deut. 4. 24. Hebr. 12. 29. Deut. 33. 2.  law giver. For he sayeth, The Lord thy God is a consuming fire. The Law therefore burneth, as also Moses doth show. And the Lord came with ten thousand of Saints, and at his right hand a fiery Law for them. We see then, that whorekeepers and adulterers do consume and destroy themselves, although they love and praise themselves. Secondly, that God knoweth well how to punish them as wicked and full of iniquity. But by looking that God should execute his vengeance, and make the adulterers feel it, he● hath other rods, wherewith he striketh the adulterers, the which to declare, Solomon setteth the Thief in opposite of adultery, when he sayeth,   

30 Men do not despise a thief, when he stealeth, to satisfy his soul, because he is hungry. 31 But if he be found, he shall restore seven fold, or he shall give all the substance of his house.  
There is no man will take it in good part, if any take away his goods without his leave, for men desire rather to increase in riches, then to decrease. Wherefore thieves are hated, and are pursued even to death. Yet when we know that the thief hath stolen but for need, he is excused, and is not judged to be wicked: but he is borne withal, if he make satisfaction, or that there can be so much found in his house for to recompense it. Solomon doth signify it, saying,  
4 But if he be found, etc. Solomon requireth here no more of the thief than the law: but he showeth that the thief shall rather 
Exo. 22. 1. 4.  give more than he ought, that he may escape if he be apprehended, & that his offer shallbe taken, & he accepted & allowed of again, when he hath done what he can. Albeit, than that Solomon doth not here condemn the thief to death, yet he excludeth him not from sin, otherwise he should gain say the Law, Thou shalt not steal. Only for to show how abominable and miserable the whormongers are, he setteth the thief against the adulterer: and showeth that the thief may be redeemed, and that after his satisfaction, he is not marked by civility of infamy, but that it is not so with adultery.   

32 But he that committeth adultery with a woman, he is destitute of understanding: he that doth it, destroyeth his own soul. 33 He shall find a wound and dishonour, and his reproach shall never be put away. 34 For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. 35 He can not bear the sight of any ransom: neither will he consent, though thou augment the gifts.  
He showeth here that the adulterer deserveth well to be despised, in that he is not led to this filthiness but by wickedness, and not by necessity: as he signifieth, saying, he is destitute of understanding: and so he noteth him of infamy, from the which he exempteth the thief. He marketh also this misery, saying, That he destroyeth his soul: the which he hath not laid to the thieves charge. Wherein we may see that the world is much void of sound judgement. For a thief now shallbe pursued with all diligence, to be punished, even to death; but the adulterer shallbe pardoned, & there shallbe nothing else but laughing at the horrible abomination that he shall commit, as were at a may game or puppet play.  
In speaking thus, we do not quit the thieves, & save them from punishment, for we know what is written: but we would say that 
Rom. 13. ●.  they which punish the thief more grievously than the adulterer, do injury unto God, who hath appointed a more grievous pain for the adulterer then for the thief & thus they do wickedly, for the which, they shall not go unpunished: they are wicked judges, favouring the wicked, but they shall appear before the righteous judge, who will not favour their ungodliness, but will punish them with all severity, & without any forgiveness. Although we speak according to truth, whereunto all aught to agree & grant without gain saying: yet it shall seem good unto the favourers of whoredom & adultery, that we shallbe overcome & they shall win the victory, if they should allege unto us, that jesus said unto the woman taken in adultery, Neither do I condemn thee, go & sin no more: but we 
john. 8. 11.  answer that it belongeth unto the Magistrates to execute the judgement that God declareth in his law, against the evil doers, & that to them only appertaineth to take vengeance of them that commit evil, and not unto others. But our Lord jesus Christ was not sent into this world by God his Father, for to exercise the office of the magistrate, but to show himself the Saviour of the world. Wherefore his office was rather to absolve, then to condemn: notwithstanding he hindered not the Magistrate neither took his office upon him, but it was lawful for the judge to have condemned this woman of adultery to be stoned to death according to the law. He also saved the thief which was hanged with him, and yet he reproved not the judge for punishing him, & respected not but that the thief should suffer & feel the pains that he had deserved before men. But they which favour whoredom & adulteries, will reply that we are under the law of grace, & that the sharpness of the law is abolished. I answer, that God never did withdraw his grace from his elect, but that they have felt the same always at need, albeit that now it is more plainly manifested by the coming of our Saviour jesus Christ, and by the preaching of his Gospel: And also he is not so pitiful and merciful, but that he is also just, and doth command the judges to do justice and judgement in all times. Moreover, if jesus Christ by the forgiveness that he pronounced, unto the adulterers, did put away the law, that doth condemn the adulterers unto bodily pains, even unto death, seeing that under the law of severity (as they call it) the thief is not so sore to be punished as the adulterer, it should follow that under the law of grace (as they call it) the thief ought not to be so grievously punished as the adulterer: otherwise, the law of grace should bring favour unto the most wicked, and should show severity that was not wont to be used unto them which are not so wicked: & thus the law of grace should deal sharply with them that were wont to be more gently entered under the law of severity. But it will be answered, That it is expedient so to do, because the thieves are more hurtful to the common wealth than adulterers. I answer, that man's wisdom doth so judge it: for men void of the holy Ghost, do make no great account of adultery, in comparison of theft: but God judgeth otherwise, as we may understand by the law that he hath given, and by the vengeances and punishments that he hath ●●nt because of whoredoms and adulteries. After this, Solomon doth declare unto us what happeneth unto the adulterer for the smallness of his understanding, when he saith,  
He shall find a wound, etc. Solomon doth not here speak of that which we see commonly done unto the adulterers▪ for they are suffered to live at their ease, they are feasted, and are not put back as infamous and wicked. He speaketh of that which ought to be done: for if there were such government in the world as there ought to be, than the adulterers should not escape grievous punishments, they should be more despised than the mire in the street, we would fly further from them, than from the most stinking dounghil of the world, we would abhor them more than the most dangerous Pestilence, we would evermore have them in execration, and we would never name them but to their great shame and dishonour. For as Solomon saith, his reproach ought not to be put out. And he giveth the reason hereof, in this verse following, when he saith:  
For jealousy, etc. If the husband of the wife with whom adultery hath been committed, did truly love his wife before she had committed adultery, and that he had his heart right, his jealousy should be so kindled with anger and wrath against the adulterous man, that he would withal diligence pursue him that he might be punished, as he hath deserved, and would have no compassion of him, but would crave vengeance to be done of him, as behoveth, there should no prayers of friends, nor presents, nor gifts, although they were great and precious, which would move him to turn from his anger: as Solomon doth declare it by that which followeth.  
He can not bear the sight, etc. If then at the pursuit of the husband, justice be done, the adulterer, shall find a wound, and shallbe dishonoured for ever. And if the Governors, and such as bear the sword, had the zeal of God, as they ought to have, they would not tarry till the adulterers were pursued: but when there were any discovered, they should make diligent information to follow them with all severity. They would follow the zeal of Phineas. But in stead to have such a zeal, the greatest part of judges 
Num. 25. 7. Psal. 106. 30. 1. Sam. 2. 22.  belike unto Elie. The chief cause for the which men pass not to commit adultery and whoredom, and also that judges do not punish whoremongers and adulterers as they deserve, is, for that every man desireth to have his carnal pleasure, and therefore must bear with his Gossips: & all cometh from the contempt of God's word. Solomon hath well showed it here above in the twentieth verse: when to detest whoredom and adultery, he admonisheth the children to obey their fathers and mothers. He doth well show it consequently, in the beginning of the next Chapter.    

The seventh Chapter.  

1 My Son, keep my words, and hide my Commandments with thee.  
Here we see the fatherly care that God hath of us, when he doth so often admonish us by Solomon, that we should keep his Word, not only without works, as hypocrites do, but that we should have our hearts truly garnished. It goeth well for us that he hath the care when he doth thus admonish us: for he hath no need of our service, but we have great need of his, yea we can not well miss it, for to obey him. We have seen it heretofore in divers places, where Solomon hath declared unto us the profit that cometh of obeying the Word, and the hurt of the disobedience. Solomon doth show it us again, when he sayeth,   

2 Keep my Commandments, and thou shalt live; & mine instruction, as the apple of thine eye. 3 Bind them upon thy fingers, and write them upon the table of thine heart.  
For as by the keeping of the Commandments, and by the great care that we have to follow the doctrine of God with all our hearts, life is given unto us: Even so it may be truly inferred, that the adulterers by contemning of the Word, are deprived thereof, for the which they must needs perish and destroy their own souls, and are not spared in the day of vengeance. Solomon doth well signify it, when he asketh so great a care: and therewith he signifieth a great fatherly gentleness, when he showeth that God is contented with us, if we have such care of his most precious Word, as we have 
Psal. 19 11.  of the apples of our eyes, which is no great thing, seeing the bod●● is not much worth. If we will avoid whoredom and adultery, & have life, we must have this great care that Solomon requireth, not only for a certain time, but that we should be so given unto his holy commandments and instructions, that we should continually work thereafter, and have our hearts always fixed upon them. Solomon doth so wish it, when he sayeth,  
Bind them upon thy fingers, etc. He craveth this, following that which is said, Say up these my words in your heart and in 
Deut. 11. 18  your soul, and bind them for a sign upon your hand, that they be as a frontlet before your eyes. And for to show us further that we must have our hearts given unto the commandments, & that we should love them, in taking our joy and pleasure in them, he sayeth,   

4 Say unto wisdom, Thou art my sister: & call understanding thy kinswoman: 5 That they may keep thee from the strange woman, even from the stranger that is smooth in her words.  
For as much as we have neither wisdom nor knowledge, but so much as the Word of God doth print in our hearts, and that it pleaseth him to give us: we ought to understand that Solomon would have us like unto the blessed man: so doing, wisdom should be as our sister, & understanding should be familiar unto us, & we shallbe contented 
Psal. 1. 1.  to love wisdom, and understanding shall keep us continual company, and so shall we not be given to seek dishonest company, nor will not suffer ourselves to be deceived with the flattering speeches of whores. Solomon doth signify it by that which followeth, saying,  
5 That they may keep thee, etc. It is by wisdom and understanding then that we obtain life: and by the use of the Word, that we eschew whoredom and adultery, and not by man's wisdom, nor by our free will.   

6 As I was in the window of mine house, I looked through my window. 7 And I saw among the fools, and considered amongst the children, a young man destitute of understanding. 8 Who passed through the street by her corner, & went toward her house, 9 In the twilight in the evening, when the night began to be black and dark. 10 And behold, there met him a woman, with an harlots behaviour, and subtle in heart. 11 She is babbling and loud: whose feet can not abide in her house. 12 Now she is without, now in the streets, and lieth in wait at every corner. 13 So she caught him and kissed him, and with an impudent face said unto him, 14 I have peace offerings: this day have I paid my vows. 15 Therefore came I forth to meet thee, that I might seek thy face: and I have found thee. 16 I have decked my bed with ornaments, carpets and laces of Egypt. 17 I have perfumed my bed with Myrrh, Aloes, & Cinnamon. 18 Come, let us take our fill of love, until the morning: let us take our pleasure in dalliance. 19 For my husband is not at home: he is gone a journey far of. 20 He hath taken with him a bag of silver, and will come home at the day appointed. 21 Thus with her great craft she made him to yield: and with her flattering lips she enticed him. 22 And he followed her strait ways, as an Ox that goeth to the slaughter, and as a Foal to the flocks for correction. 23 Till a dart strick through his liver, as a bird hasteth to the snare, not knowing that he is in danger.  
For to turn us away from whoredom and adultery, he useth a parable, in the which he showeth the foolishness of them that suffer themselves to be deceived, wherein they are not so much ignorant, but that they know well they do evil: and therefore will not be seen. He showeth also the subtleties and craftiness, the flatteries and sweet words of them, or those which labour to draw others to agree unto their wicked concupiscences. When he attributeth the subtleties and crafty dealings, the flattering speeches, and sweet words of the adulterous woman, he speaketh according to that which is most commonly done: for if there were no women that sold themselves, and would brag, there should not be so many open adulteries, nor whoredoms. For to begin this parable, he speaketh of himself, as of a man which marketh and taketh heed what others do: and yet he will not have it known, that he might take them in the deed doing, if they do evil. He signifieth this, when he sayeth, He did not put his head out of the window, for to look with an open face, and to show himself openly, but he looked through the window. And herein he teacheth that it is needful to use subtlety, for to discover whoredom, that the same may be punished and corrected, and to the end also that when we shall see the wickednesses that were thought to be secret, to be manifested, men might be turned from evil, and to take heed of giving offence and slander, and that they might learn to fear God by the corrections and punishments that they shall see executed upon others. He also after a sort, signifieth that the adulterers and whoremongers do fear men more than God, when they dare do that before God, which they will not do before men, though God do see all things in all places, how secret & hid soever they be.  
7 And I saw among the fools, etc. When we privily look and narrowly take heed unto the vices and wickednesses, we discover them the more easily. Then are the scorners and contemners of God & of his law made manifest, the which Solomon calleth fools, because they are ignorant, but yet willingly; they are dull of understanding, but yet of malice; they are bare of understanding, but yet through contempt of the word. Now although that such people be out of order, yet amongst them there are some which are more willingly wicked, and do pass the rest in wickedness and dissoluteness. Solomon doth signify it, when he sayeth, that he saw among the fools, & considered amongst the children, that is to say, which were fools, a young man destitute of understanding: wherein he teacheth us, that it is very necessary to take diligent heed unto young people, and not to suffer them to live as they list, after their sensuality, otherwise that they shall lose understanding. It seemeth them good, and also they like, that they are very bold, when they give themselves unto wickedness, & that they spare neither body nor goods for to enjoy their desires: but before God, and before men of sound judgement, they want understanding or courage: for by getting virtue, they follow vice: leaving that which is necessary, they give themselves unto vanity: rejecting that which is profitable, they embrace that which is unprofitable and hurtful. Chastity is a thing of great virtue, profitable, and necessary: he then that doth follow it, is very strong: and contrarily, he which runneth unto unshamefastness, is a very cowherd, and wanteth understanding: for by forsaking his office, he passeth his time in following of whores and adulteresses, and yet he thinketh that it is not seen. Solomon doth declare it, when he sayeth,  
8 Who passed through the street, etc. And because he is overcome in his conscience that he doth wickedly, he will not be seen: & therefore he passeth by the lane, and entereth into the house of the whore.  
9 In the twilight, etc. When Solomon doth assemble so many words together and not vainly, the which do signify darkness: we ought first of all to learn that they which have the charge to watch over the slanders, dissolutions & insolences, & to govern the youth, aught to be so watchful, that they might take the evil doers, how close and hid soever they be, that they may be corrected and brought again unto the right way, & severely to punish the unrepentant. Secondly, that they which give themselves unto evil, and chief unto whoredom & adultery, are diligent to seek holes and corners: but that there is nothing so dark nor hid, but in time God will reveal it. Solomon doth well note it, when he saith, that he saw in the twilight, etc. If the youth & others of small understanding, did read this text as it behoveth, they would not commit so many whoredoms & adulteries. For first of all, they would have the fear of God by reverence of his Word, the which is greatly contemned: secondly, they would have fear, lest such filthiness should come to the knowledge of men, and should be offended thereat.  
10 And behold there met him, etc. It is a common thing for him to find evil, that seeketh evil, and find her he shall: we have here an example thereof. For as we have seen, the young man taketh his way right unto the house of the harlot, & behold an whore cometh out to meet him, as Solomon saith now. She is crafty, not to deceive those which are of a good mind and love chastity. Solomon hath already noted it, by that which he hath said of the path, of the house, and also of the twilight or misty morning: He showeth it well again, when he saith, with an harlot's behaviour. She is not hid then, but she shows herself. One part of her behaviour whereby she declares herself to be such, is that she is met early in the misty morning, and that by such early walking, we may gather that she meaneth no goodness. For it is an unmeet time, for women chief, and if they be honest women, they will not walk in dark night, but upon great necessity. Solomon doth expound this whorish behaviour more amply, when he sayeth,  
11 She is babbling and loud. If women then will not be found in harlot's behaviour, they must strive against their nature, which is to speak much. This same proceedeth from them, for want of doing 
1. Tim. 5. 13.  their duty, as we may understand it, when Saint Paul sayeth, that there are young widows, the which are idle, and learn to go from house to house, yea they are not only idle, but also prattlers and busy bodies, speaking things which are not comely. They must also take heed to be overcome and carried away.  
Now although that we know well how they are babblers and naughty packs, and that the same is proved before us more than were needful, yet Solomon, for their great confusion, and to advertise the fools and ignorant, doth first of all declare unto us, her enticements saying, That her feet can not abide in the house, but that,  
Now she is without, now in the streets, etc. Solomon here showeth unto women, that they ought to be careful to do the business at home in the house, & to go abroad as seldom as they may: otherwise, if they love to run hither & thither, without there be great necessity known, they are in harlot's behaviour, and are suspected of whoredom. Wherefore the wives that desire to be well named and counted of, and would be esteemed indeed for honest women, let them abstain from prattling, and from gadding about. For though it were so, that they meant no evil, yet shall they not cease to be counted whores. They may allege that they can not abide to be Nuns and shut up, but they must have their recreation, & that they care not though it be spoken of, and men offended at it: but cursed is that recreation which is taken with the offence of the neighbour. Saint Paul is not satisfied with this, that we should do no evil, but he would 
1. Thes. 5. 22.  that we should abstain from all appearance of evil. When we once lose shame in any matter, we easily abound in whoredom, we take leave to do acts, and to speak words which show manifestly what the person is. Solomon doth show it, saying,  
13 So she caught him and kissed him, etc. An honest woman will not come near unto a man that is not her husband, to kiss him: but if a strange man, how honest so ever he be, do offer to kiss her, she cannot receive it, without some shame for it. Contrarily, an harlot is unshamefast, and without shame kisseth all that she desireth to do wickedly withal. True it is, that to counterfeit an honest woman, she will not be seen of all men: as Solomon hath well noted it, by the dark morning. After that he hath showed the harlot's enticement indeedes, he cometh to show her enticement in talk, the which he hath here before briefly touched: and to begin, he saith that the whore speaketh thus unto the young man:  
14 I have peace offerings, etc. For better to deceive the undiscreet man, she laboureth to make him believe that she will entice him unto none evil. For when she maketh mention of the peaceable offerings that she hath made, and of the vows that she hath paid the same day, she braggeth of her devotion and holiness, the which is as much as if she did say, that she is pure and clean, and that the young man should not think that she would allure him to filthiness and uncleanness now sith she hath paid so well her duty, that it was lawful for him to give himself unto wickedness, and that for it no evil should come to him. Behold how we abuse holy things, that is, that under the shadow of them what evil soever we commit, yet will be esteemed for honest men: And also because of them, licence is taken to do evil, without fear of punishment. And thus holy things through malice of hypocrites are applied unto bawdry, & do serve for a cloak unto the wicked, that they may not be so easily taken, and that we cannot take heed of them. But what corners soever they seek, God seethe them, and can, and will, when he seethe time, punish it. Also this mercy he showeth unto his faithful servants which do love his word, that they judge them thereby. Besides this, the wicked do blaspheme and speak wickedly of the service of God, when they attribute that he is the cause they come to end of their desire, albeit they are dissolute and wanton. Solomon here bringeth in the whore thus blaspheming.  
13 Therefore came I forth, etc. The harlot thus blasphemeth, making the service of God the cause of the finding of that she sought for, & thinketh herself happy, as it is noted by the fit or good time. In this sort all wicked rejoice, and judge themselves happy, when they come unto the end of their enterprises, though they be wicked: they praise God with their mouth, and thank him: but it is not the true God, for they have him not in their heart, but the Devil whom they serve: and thus it is in an evil hour that they meet with that they seek for: for they fall into death though they feel nothing: they are like unto leprous men which feel nothing when they are pricked: but suddenly shall their destruction come, wherewith they shallbe beaten down, then shall they feel, that it was in no good time that they took their desire. And in that the young man took the way to the harlot's house, and that she meeteth with him, first we see that the wicked are all of one mind & consent, but not in God. Wherefore their agreement is cursed, and is esteemed for a wicked conspiracy and rebellion against God. If we would that our agreements should be good and pleasant unto God, we must then serve God and our neighbours in them, as the holy Scripture doth teach us. Secondly, that the wicked do seek one for another, but it is to fulfil their wicked lust.  
16 I have decked my bed, etc. After that the wicked have served God, or else that they have made but a semblance, they think it is lawful to have care of their flesh to fulfil their concupiscences, to take their ease and their pleasures. These ornaments and perfumes do well show it. And also in the rehearsing of them we may see a point of Art, & knack of flattery, & sweet words of the whore: for in speaking so, she fanneth and draweth the undiscrete man by things pleasant unto the eyes, and that liketh the flesh. Although then that the ornaments of themselves are not evil, & that it is lawful to use sweet smells and arromatical savours, not only for necessity, but also for recreation: yet must we take heed to be too curious, otherwise we may give occasion to be judged that we are too delicate and carnal, and that we love ostentation. We must be sober and temperate in the use of things that are not necessary: & also we must not be so straight and scrupulous, that we dare in no wise handle them, and that we judge and condemn them which use them. Such things are creatures of God, the which are clean unto the faithful, which can use them reasonably but unto them they are defiled, which untemperately use them, as do the infidels, which defile all that they handle. And so, whatsoever fair and goodly thing the whoremongers and adulterers, and other wicked 
Titus. 1. 15.  ones have, is but filthiness; their sweet savours, is but stinch; their good meats, is but poison. All things are clean to them them that are clean: but to them that are polluted and infidels nothing is clean, etc. We must then beware to envy the delights, eases and pleasures of the wicked: otherwise we are in danger to defile all thing, and to be given unto filthiness and shameful things: for also we see that the harlot maketh mention of her ornaments and perfumes, to the end to entice and allure the young undiscrete man to commit whoredom and adultery. She well showeth that she tendeth to this end, when she keepeth not back from declaring what she would, saying,  
Come let us take our fill, etc. Hear she openly calleth the young man to give over himself unto uncleanness, to commit whoredom with all greediness: she calleth him as though she would make him great cheer, and drink wholly his fill, even till he be ready to burst and spew again. As the drunkards do delight in wine and do not cease gladly drinking, till they be dunken, and can no more: even so the whoremongers and adulterers do rejoice themselves in their filthiness, & do cast themselves therein with an unbridled desire. Unto such a plunging the harlot calleth the young man, but it is in speaking unproperly of love, as do all they which speak of the love of the flesh, and after the world: for she calleth the desire that men have to commit whoredom, and even the very act itself, love. The Lord hath created love between man and wife, making her an helper unto man, and making two in one 
Gen. 2. 2●.  flesh: he hath also commanded that every man should love his neighbour as himself: and contrarily, he hateth whoredom as it may be seen by the punishments he hath made thereof: he hath 
Leu. 19 18  also expressly forbidden whoredom in his law. It is then spoken deceitfully, when we say, that knaves and harlots do love together: for there is no manner of love between them, but as there is among such as seek to destroy one another, etc. Also if there were among such people true love, it should remain what affliction soever came, and thereby they should be stirred up for to govern themselves well and honestly. For love is patient, etc. 
1. Cor. 18. 4.   
19 For mine husband, etc. Albeit that the harlot hath alleged her sacrifices and vows that she hath performed and paid, for to show that it was lawful for him to give over himself, yet she knoweth well that she doth evil: even so doth the young man, as it appeared by the twilight or misty morning, etc. It appeareth now again in the absence of her husband: the far journey and the day appointed are here alleged: for it is as much as if he did say, that she knows well that she will commit wickedness, that she durst not do, her husband being present: and yet though he is absent, that she would not be so bold, but that she knows that he is gone a far journey, and hath matters of weight in his mind, as it is noted by the bag of money: and also that he had told her the day of his return again: for otherwise she would be afraid to be taken in the act doing. And in the holding herself assured, she laboureth to assure the young man, that he should not fear to be hurt or have shame on her husbands part: the which were not needful, except the whoremonger knew well that he doth evil in committing such filthiness. But besides this we do first learn, that the married man ought not to absent himself far of from his house, & chief if he have a dainty dame: for he leaveth her in danger: and if he himself be not very chaste, is assaulted of many lusts, from the which he should be exempted being at home with his wife. Secondly, that it is not the greatest blessing that can happen unto a woman to be richly married, and chief when to increase the goods, the husband must travel abroad. It happeneth also that the rich man for to take his pastime, and to recreate himself, taketh in hand long voyages which are not necessary, but hurtful both to his family and to the poor, for whose help in their necessity he should stay himself, etc.  
21 Thus with her great craft, etc. By such persuasions the undiscrete doth feel that the lips of the strange women drop as an honey comb: but after sweetness cometh bitterness, and it cometh before that a man think of it, and without looking for it: Solomon doth show it, when he saith,  
22 And he followed her, etc. He useth four similitudes, for to show that there is great bitterness in whoredom, & that the whoremongers are so dull witted, that they perceive nothing: wherein the Proverb is verified, A fool never believeth so long as he receiveth. The similitudes are manifest, and they are daily proved, and thereby we should be sufficiently advertised to beware of whoredom and adultery. Notwithstanding Solomon ceaseth not to exhort us still as his children:   

24 Hear me now therefore, O children, and hearken unto the words of my mouth. 25 Let not thine heart decline to her ways: wander thou not in her paths. 26 For she hath caused many to fall down wounded, and the strong men are all slain by her. 27 Her house is the way unto the grave, which goeth down unto the chambers of death.  
By this admotion we may see whereunto he tended by the former similitudes, that is to say, to teach us to take good heed that we give not our hearts unto strange women, and to follow whoredom and adultery. Also he teacheth us, that the chief remedy for to avoid such uncleanness, is to hear the word of GOD, and thereunto, too apply our understanding. They then which make no count of this holy word, are very worthy to be forsaken of God, and given up to a reprobate sense, for to commit filthiness with all greediness of mind.  
26 For she hath caused many to fall, etc. Because there are some which judge that it is but a trifling matter, to keep company with knaves and whores; and do think themselves so wise, that they have no need to be dissuaded from such company, and that whatsoever acquaintance they have with such people, that they will keep themselves well enough from defiling, and will take no hurt thereby: Solomon showeth here that his exhortation is necessary for all men, when he saith that the harlot maketh many to fall, etc. The universal flood is an example thereof: Samson, David and Solomon have proved it to be true for a time. And for to show that he speaketh not of the corporal nature, but of the loss of the souls of those which will not abstain, he addeth,  
27 Her house is the way, etc. This is the same that he hath said in the 2. Chapter 18. 19 verses: and Chap. 5. verses 4. 5. Wherefore it shall not need to repeat the same again.    

The viii. Chapter.  

1 DOth not wisdom cry? and understanding utter her voice? 2 She standeth in the top of high places by the way in the place of the paths. 3 She crieth beside the gates before the city at the entry of the doors. 4 O men, I call unto you, and utter my voice to the children of men. 5 O ye foolish men, understand wisdom, and ye, O fools, be wise in heart. 6 Give ear, for I will speak of excellent things, & the opening of my lips shall teach things that be right. 7 For my mouth shall speak the truth, & my lips abhor wickedness. 8 All the words of my mouth are righteous: there is no lewdness, nor frowardness in them. 9 They are all plain to him that will understand, & strait to them that would understand. 10 Receive mine instruction, and not silver, and knowledge rather than fine gold. 11 For wisdom is better than precious stones: and all pleasures are not to be compared unto her. 12 I wisdom dwell with prudence, and I find forth knowledge and counsels.  
FOr to show unto the foolish and undiscreet that they cannot be excused, for having followed and obeyed the desires and lusts of their flesh, although they have been tempted after divers sorts: Solomon doth here pronounce unto us by an interrogation, that if the foolish and undiscreet have yielded to enticement by temptation, following their untamed lusts, that it hath not been for want of doctrine, exhortation, & correction, but by contempt of wisdom & understanding, whereby they care not to give their hearts and minds unto the holy sermons, which are made by the Pastors of the Church, both publicly and privately: by whom wisdom crieth, and understanding lifteth up, & thundereth with her voice, when they purely handle the Scripture, seeking the glory of GOD, and the edifying of their neighbours. And to the end that none should allege that he hath not heard this proclamation, nor understood this calling: Solomon doth show us, that God hath not imparted his wisdom unto his ministers for to hide themselves, and to stop their mouths: so have they openly showed it, and preached it plainly: and yet still as this day they continue, Solomon doth show it, when he saith,  
2 She standeth in the top, etc. This is the same that hath been said before in the first Chapter, verses, 20. & 21. But besides that which was there said, we must note that Solomon useth both there and here a Verb that signifieth to cry aloud, either for joy or for sorrow. Now when he crieth after men, and that it is not for any virtue they have, but rather to reprove them for their sins, than it followeth that the cry is made for grief and sorrow. That it is after men, he expresseth:  
4 O men, etc. And that it is not for their virtues, he showeth, when he calleth them ignorant and fools, saying,  
5 O ye foolish men, understand wisdom, etc. But although respecting them with whom he hath to do, he is minded to cry for sorrow, pity and compassion that he hath to see them without understanding and without heart: yet he crieth chief for an other respect, to wit, because it is his duty to cry, and also that he crieth not by pronouncing vain & frivolous things, as he declareth:  
6 Give ear, for I will speak, etc. When Solomon in the person of wisdom is not grieved with much speaking, but useth copy, and is plentiful in words, saying, I call you, my voice crieth, understand, be learned, hearken: he showeth us the great compassion that he hath of the foolishness of men, and therewith speaketh cheerfully: and doth show us, that albeit that after the outward appearance we think not to profit by preaching, by exhortations and corrections, that yet we must not be grieved too do our office of teaching, exhorting, correcting, reproving and threatening, by following Moses, the Prophets, jesus Christ and his Apostles. And also albeit that the ignorant and foolish, that will not yield unto the truth, but follow wickedness and lying, do well deserve to be deceived by lies, and be left in a reprobate sense, that yet our office is to speak of excellent things, worthy to be proclaimed, and which are so clear and manifest, that none can be deceived in hearing them, so that any man cannot be turned from righteousness and equity, but that they show the right way of them rather. Solomon doth give us well to understand this same, when after having promised notable, excellent or clear things, he promiseth to teach things that are right, by the opening of his lips. Whereupon the reason followeth.  
7 For my mouth shall speak the truth, etc. When Solomon setteth truth in his mouth that speaketh notable things, he 
1. Cor. 1. 2. 4 Col. 2. 8.  showeth that the Minister for to declare excellent things, must not come with highness of words or wisdom, neither must his preaching stand in enticing words of man's wisdom, but in pure truth, & also that the people should take heed to be overtaken by Philosophy and vain deception, according to the tradition of men, and institutions of the world. Moreover, when Solomon placeth truth against wickedness, we ought to underdande, that the truth standeth not only in words, but in sincerity of heart, in uprightness of conscience, in holy thoughts, in good desires, and in a strong and lively faith, the which worketh by love not feigned, doing good and righteous unto the glory of God, and profit, and edifying of our neighbour: thus doing, we may truly say with Solomon, My mouth shall speak the truth. We must also understand, that whatsoever is contrary unto the truth, is wickedness, and we must abhor and detest it, though it have an external fair appearance, and that the wise men of the world do praise it: nevertheless Solomon speaketh here chief of the doctrine of truth, the which is pronounced for to turn man away from his wickedness, and to guide him unto justice and equity: the which he showeth when he faith:  
8 All the words of my mouth, etc. If then we would be preserved from frowardness and dissolution, we must follow the sayings of wisdom, which teacheth us by Solomon, and by the Ministers of truth, whose doctrine tendeth to none other end, then that all wickedness being forsaken, we should give ourselves unto righteousness, by denying all superstition and idolatry, all infidelity and distrust, all filthiness and dishonesty, all injury and wrong, all deceit and unfaithfulness: and that we should serve one only God by faith, in spirit and truth: and our neighbours in love, seeking that which is for their profit in all honesty & chastity. It is the righteousness that is taught us by the sayings of wisdom, to the which we must be very attentive, if we would easily attain thereto: and not to remain in ignorance, if we will find them plain, he declareth, saying.  
9 They are all plain, etc. Also none but the careless, ignorant, and contemners do find the word of GOD troublesome, hard, sharp, and severe, It behoveth us then to be learned, & to be diligent to get knowledge, and to prefer it before all things that can be desired in the world, how precious soever they be. Solomon doth call us thereunto when, he saith:  
10 Receive mine instruction, etc. Then shall we have true knowledge, Chap. 2. verses 1. 2. 3. 4. &. 5. It is not without cause that he doth thus admonish us: as he doth show, saying,  
11 For wisdom is better than precious stones, etc. This is the same that he hath said in the 3. Chapter, & in the 13. 14. & 15. verses: and also again in the same Chapt. in the 16. 17. 18. 19 & 20. verses, he hath showed in what sort it is better. The reasons that he hath given us heretofore, aught to be sufficient to make us careful to follow wisdom, and to be diligent hearers of his sayings: but for to stir us up furthermore, Solomon doth show us here again how wisdom is better, when he saith:  
12 I wisdom dwell with prudence, etc. What abundance of wealth, and what ease, and pleasures soever man can have, yet he is neither the wiser nor discreter, them if he were poor & miserable: but in what state and condition soever we be, yet if we have wisdom, we are discrete and well advised, and governed. Better is the 
Eccle. 4. 13. &. 9 15.  poor and wise child, than an old and foolish king, which will be no more admonished. And there was found therein a poor and wise man, and he delivered the city by his wisdom. And because there is none of sound judgement which doth not much more desire to have discretion and counsel for to be able to govern himself, and to keep himself from hurt and danger, rather than to have great riches, and therewith to be ignorant and foolish, it followeth thereof that wisdom is best. I say expressly of sound judgement: for we must not make comparison of things after the opinion & fantasy of people which are of a froward or corrupted judgement: as are all they which have their mind on this world: they care not what they be, nor what they do, so that they may have riches: they think themselves wise enough, seeing they have riches: but for all that, before God they are fools, as appeareth by the rich man whereof Luke speaketh, O fool, this night will they fetch away thy soul 
Luke. 12. 20  from thee: than whose shall those things be which thou hast provided? They are also enemies of GOD: for they are governed after 
Rom. 8. 7.  the affection of the flesh, which is enmity against God.   

13 The fear of the Lord is to hate evil, as pride and arrogancy, and the evil way: and a mouth that speaketh lewd things, I do hate. 14 I have counsel and wisdom: I am understanding, and I have strength.  
Because that Solomon hath here before much praised wisdom the which also he continueth in the beginning of this eight Chapter: 
Pro. 3. 14. Pro. 1. 7.  and to attain thereto that we must have the fear of the Lord. For the fear of the Lord is the beginning of knowledge, and also he doth much praise wisdom unto us, to the end that we should aspire thereunto: for this cause now he teacheth us what it is to fear of the Lord, that we may know what we have to do for 
Pro. 3. 7  to obtain wisdom. Hear before he hath briefly showed us it, when he hath said, Fear the Lord, and withdraw thyself from evil. In this verse, he saith the very same under diverse words, and more at large. For having said that the fear of the Lord is to hate evil: he showeth what kind of evil he meaneth, when in the person of Wisdom he saith, I hate, etc. Whereupon we must note, that the wuil whereof he speaketh, is not the miseries and calamities which hap unto us in this present life, nor that the torments that the wicked do & shall suffer after the temporal death. Wherefore those which fear God for the regard of such evils, have not truly the fear of God, but as the devils have, do they fear the torments: they fear God as a thief feareth the judge Even so they deserve that God should show himself such towards them, as the just and sharp judge doth show himself towards the thieves, that is, after the indictment and condemnation he sendeth them to the gallows, there too end their days: the which shall happen unto them, except they change their manners, and that in steed of fearing the torments, they hate their wicked life, which is the evil whereof Solomon speaketh in this place: he himself doth declare it, saying immediately, I hate pride, etc. Amongst the evils that we must hate, there is pride and arrogancy, which are evils cleane contrary to the fear of the Lord: for he that feareth God, truly submitteth himself with all humility to be ordained by his word. Contrarily, the proud and arrogant doth contemn both GOD and his word, and think themselves wise enough to govern & rule themselves, and cannot suffer any correction, nor exhortation, but do scoff thereat: and as they scorn, so are they again scorned of God.  
Wherefore we must understand that it is not without cause that Solomon admonisheth us saying, Be not wise in thine own eyes: but fear the Lord, and come back from evil. Secondly, the evil conversation, the which is contrary also unto the fear of the Lord. For evil companies, wicked manners, and froward conditions cannot be followed without falling away, even to the for getting of God, and making no conscience to offend him, and to do wrong to our neighbours: and in so doing we cast away the fear of the Lord: they are of the number of them which forsake the right path to walk by dark ways. From the which if we will be delivered, and not be like unto them, let us hold fast the fear of God, which is the beginning of wisdom. Then shall we understand righteousness, 
Pro. 2. 13  and judgement, and equity, and every good path. Thirdly, afrowarde mouth, the which showeth plainly that a man hath 
Pro. 2. 9  not the fear of God, but is wicked and ungodly. It is not without cause that such frowardness of mouth is hated of wisdom, 
Pro. 6. 12  & that they which love wisdom, do abhor this frowardness: for he that is wise, loveth the honour & glory of God, he greatly esteemeth the sincere truth and sound doctrine: he rejoiceth at the good name of his neighbours: he reverenceth the law of God: and so he taketh not the name of God in vain, neither speaketh false witness against his neighbour: he obeyeth this commandment, Put from thee a froward mouth, and put wicked lips far from thee. If then we will be wise, the fear of God is needful for us to make us to turn away from evil, which displeaseth God, and all men of good conscience.  
14 I have counsel, etc. For as much as there is none but desireth to be well counseled, and directed in his affairs, to the end that they may be duly and rightly guided, that he may profit thereby, and take no hurt: forasmuch also as we are very glad to know, and be able to perform, and execute our thoughts, wills, purposes, and enterprises, we must be very careful to have wisdom: for it is she that counseleth those which take her, which doth direct 
Eccle. 9 14. 15  them, which giveth them understanding and strengtheneth them. Solomon doth declare it us here briefly, and Ecclesiastes doth likewise show the same. Herein we may know that he speaketh not of human wisdom: for seeing it is foolish and vain, & that it vanisheth away easily, we cannot attribute the virtues unto it, 
1. Cor. 1. 18 &. 3. 18. Esay. 11. 2.  whereof Saint Paul speaketh. They appertain only to the spirit of God. But we are not partakers of this spirit, except that we receive the word of GOD, and that it be deeply graven in our hearts, in such wise that it be our guide and director, and that thereby we may learn to walk manly, to bear all afflictions, and to resist all temptations. Likewise this only word is our wisdom & 
Deut. 4. 6  knowledge. It is no wonder then, though the world be so evil governed, though there be so much ignorance, and that so much people fall, and are destroyed, seeing this word is so much despised as it is. We must also understand that the school divines do greatly err, when they do attribute unto men free will, and the power to govern and guide themselves: for they blaspheme against the holy Ghost, and are unthankful, or at leastwise endeavour to bring all the world to unthankfulness, and are arrogant, when, so much as in them lieth, they dispossess the holy Ghost of his benefits and gifts, and attribute them unto men, and in this manner he turneth them away from the true wisdom. Wherefore eschewing them as a deadly pestilence, thrusting them away as dung and filthiness, let us take heed we smell not too much of them: but let us hearken unto sobriety. The which we shall do, if with humbleness we acknowledge 
Rom. 12. 3. john. 15. 5. 2. Cor. 3. 5. Philip. 2. 1●.  ourselves to be the grafts, and that we truly confess with Saint Paul, that we are not able of ourselves, but our strength cometh of God. Let us not then be proud and arrogant: but by humility of mind, let us occupy ourselves about our salvation etc. This humility is very necessary for us, when our eternal salvation lieth upon it, sith, that in less things we have need of wisdom to guide & govern ourselves, without the which our temporal affairs, which are nothing in comparison of our souls cannot stand, but fall to decay. Solomon doth well show it, when he sayeth,   

15 By me King's reign, and Princes decree justice. 16 By me Princes rule, and the nobles, and all the judges of the earth.  
When wisdom speaketh thus, she well showeth that counsel & wisdom are hers, etc. For a king doth not truly reign, except he govern his people by good counsel and wisdom, but rather is a tyrant, if he would have all go after his fantazie, and that his will must serve for all reason. Likewise a king doth not reign except he can defend his subjects against the violence of the wicked which trouble them, and seek their destruction: but is an ydol. Likewise without such virtues the magistrates which sit in the judgement seat, shall not be able to yield unto every man his own, but do wrong unto many, being led by their affections, and proceeding by accepting of persons. To be short, there are neither Princes, Lords, nor judges which can rule as they ought, except they be endued with these virtues, but do exercise tyranny and cruelty. All kings, counsellors, Princes, Lords, and judges must then learn wisdom, and be obedient thereunto, if they will rule and reign as they ought, and do their office, acknowledging what place they hold, and that the Lord of Lords, to 
Psal. 2. 8.  whom they own homage and high service, is above them to destroy them and confound them, except they do their duty. For to 
Exod. 18. 21. 2. Chro. 19 6.  be well instructed, they must be such as jethro demandeth & counseleth Moses to choose: and such as josaphat describeth. If we have not such Lords, we must impute the same unto our sins, and patiently to bear the yoke, provided always that in obeying them, we do neither offend God nor our neighbours: for it is not lawful to rebel against them, though they be wicked: for they are ordained, not by men, but by the divine providence, as Solomon doth show it by the words above said: and as S. Paul 
Rom. 13. 1.  also treateth of it.   

17 I love them that love me: and they that seek me early, shall find me. 18 Riches and honour are with me: even durable riches and righteousness. 19 My fruit is better than gold, even then fine gold, and my revenues better than fine silver.  
Wisdom not only maketh account of the great men of the world, for to cause them to walk duly in their vocation, and to prosper them: but of what estate, or condition soever we be, if we delight in wisdom, and that we be careful to govern ourselves thereafter, we shall not fail to be wise. Solomon doth signify it, when he introduceth wisdom, which saith, That she loveth them that love her. Notwithstanding we ought not to think that it is in our liberty or free will to become wise of ourselves, & compel God by his wisdom to love us, and that we should find him, except that he himself seek us first, and draw us to him and hold us fast. The which he doth, when he doth offer us his word, and we do love it, and seek it early or diligently, if our delight be in the same. We will then take these words, as if wisdom did say, when I offer myself by preaching and corrections, and 
john. 3. 16. Rom. 5. 8. 1. john. 4. 9 10 Goe 6. 8. & 12. 1 Exod. 3. 8. jer. 7. 24. & 25. 3. 4. &. 35. 15.  that I am not despised, then do I make men feel my sweetness and gentleness, my help and government. Now that we are beloved before that we do love, it is certain, and also that we be sought for, and drawn: the grace that No found, doth show it us, and the departure of Abraham, and the deliverance of the chil-of Israel out of the land of Egypt, etc. And when God saith by his Prophets, that he rose up early and sent his servants the Prophets: And when jesus Christ saith, The son of man is come to save that which is lost, etc. When then we shall love wisdom, let us know that it is because she loveth us, and when we shall find her, it is because 
Mat. 18. 11.  she draweth us, making us diligent to seek her. We ought not to fear that we should labour in vain, and lose our pain for to love wisdom, and to seek the same: for she loveth not in words, but in truth: and they which seek her, do not find her unprovided. Solomon doth show it, saying,  
18 Riches and honour, etc. Whereupon followeth also, that they which find her, return not back empty. For sith that wisdom doth love them, she cannot leave them comfortless, but doth participate of all her riches unto them, so far as is expedient: for also that which she possesseth, she only holdeth to bestow upon her friends, and to lift them up to honour and glory. If then we desire to be rich with the true riches, let us love wisdom, and seek her betimes in the morning with all diligence: so doing, we shall not be rich only for one time, but we shall have durable riches. Wherefore 
Pro. 3. 13. 14.  we may conclude, That blessed is the man that findeth wisdom, and the man that draweth knowledge unto him. And also that her merchandise is better than the merchandise of silver. Such things do waste and are transitory, subject unto stealing and corruption. These are not then the riches that we must look for in seeking wisdom, and applying thereto our hearts: But we must lay up our 
Mat. 16. 17. 33.  treasures in heaven, etc. so doing we shall want no riches: and as our Lord doth give us good witness thereof, when he saith, First seek the kingdom of God & the righteousness thereof, & all other things shallbe given unto you: Neither is it unto the desire of temporal goods that Solomon laboureth to draw us, when he speaketh of wisdoms riches, he doth show it when he saith, that wisdom goeth with righteousness: as if he did say, that if we will be partakers of the riches & honours of wisdom, & of this durable riches, we must aspire unto righteousness, which we shall attain, if trusting in the goodness of God, we abhor all hypocrisy and deceit, all injury & violence, and do employ ourselves to give unto every man his own so far as we can. It is then a good thing to love wisdom, and for to seek it, yea it is most necessary: for seeing that these things belong unto her, it followeth that they which do despise and reject them, must remain in poverty & dishonour, albeit that for their wealthines they are honoured of the world for a very little time: for as their riches are of no continuance, even so therewith they suddenly fall into confusion and shame, being destitute of all righteousness, they are placed in the rank with infidels and ungodly. Al they which shall contemn the word of God, which is the true wisdom, are in great danger to become very poor and confounded, except that they convert through true repentance and sound faith, and become lovers of wisdom, and do seek her betimes in the morning. Contraly it is said, that she will exhalt them that shall honour her, and that 
Pro. 4. 8.  she will embrace them that do glorify her.  
19 My fruit is better, &c: For that, that wisdom hath said that riches and honours, etc. she inferreth most fitly that her fruit is better than gold, etc. For gold, stones, and silver are 
Pro. 3. 18  of small continuance, but this that wisdom bringeth forth, continueth for ever. It is the tree of life, to them that lay hold on her. For to give us a taste of this fruit and revenue, Solomon is not contented already to have showed us this profit and utility, but for to stir us up moreover, he repeateth the same words, saying, My revenues is better etc. This repetition is very needful for to sharpen our appetite: for of our nature we are so out of taste, that we love better the shadow of thorns and reeds, and to eat of their sharp and sour fruit; then to rest under the tree of life, and to be refreshed with her sweet and pleasant fruit: we are more careful of the goods of this world, then of the word of God. Herein we fail very foully, and therefore are well worthy of great rebuke: for we sooner believe our sensual appetite, and do more gladly follow the affection of our flesh, than the wisdom of God, the which doth offer herself unto us with all riches and glory, not as the world, which puffeth up and maketh them proud, that have this riches, and doth turn them away from the right way for to commit all unrighteousness, by spoiling all on sides what they can lay hands upon. Wisdom which doth communicate herself unto us by the word, doth not so deal with us: but as she saith,   

20 I cause to walk in the way of righteousness, in the mids of the paths of judgement. 21 That I may cause them that love me, to inherit substance, and I will fill their treasures.  
They which love Wisdom and do seek her in the Word, so that they find her, are partakers of the gifts of the holy Ghost, which is the Spirit of Wisdom and knowledge, etc. Thus he guideth 
isaiah. 2. 11.  the lovers of Wisdom in such sort, that the riches wherewith Wisdom doth bless them, do serve to no other purpose then to lead them unto all holiness and innocency, that being ascertained of the goodness of God towards them, they should love & fear her, in such wise that they should be such towards their neighbours, as they know that God is towards them, that is to say, that they should do no wrong, nor injury unto any man, but should be ready to serve every man in true brotherly charity, yielding to all men the duty according to their office: so doing they shall walk in the path of righteousness, the which requireth that we should assure ourselves in God by jesus Christ, and that by his fear and reverence we should love our neighbours, so that we should do wrong to none, but yield to every man that which belongeth unto him. If we be lovers of Wisdom, she maketh us such, and therewith she maketh us to walk in the midst of the paths of judgement: that is to say, that she causeth us to become so gentle, and full of succour, that we can not abide any to do wrong to our neighbours, but will deliver them so much as we can. In this sense, must we take justice and judgement, wherewith we must be armed, and also so much as lieth in us, to arm others that are under our charge, as it is said of Abraham, I know that he will command his children, and his family 
Gen. 18. 19  after him, that they keep the way of the Lord to do righteousness and judgement. If we do and teach so, we shall not want: for this, that Wisdom so maketh them which love her, to walk, is, as she sayeth,  
21 That I may cause them, etc. This is no temporal possession: for the riches of this world do not fill the treasures. The more a man hath, the more he desireth, so that they do not satisfy and fill. The worldlings than do think that their treasures are never full enough. This substance which is spoken of here, is eternal. Solomon doth show it by this word to inherit. For as a father leaveth the heritage to his children, for to pass from one to another, from kindred to kindred, and cannot be voided thereof, but by evil government of their side, or of the violence of men: even so the heavenly heritage can not be taken a way from the children of wisdom, but shall eternally possess her: and in this sort their treasures shallbe filled. Herein we may and aught to understand, that we have nothing, except God give it us by his wisdom, and that without it we are never contented. And seeing there is none of us but desireth to have and to fill his treasures, we ought well to love wisdom. It is she only which giveth the heritage, and which filleth to the brim.   

22 The Lord hath possessed me in the beginning of his way: I was before his works of old. 23 I was set up from everlasting, from the beginning, and before the earth. 24 When there was no depths, was I begotten, when there were no fountains, abounding with water. 25 Before the mountains were settled: and before the hills, was I begotten. 26 He had not yet made the earth, nor the open places, nor the height of the dust in the world. 27 When he prepared the heavens, I was there: when he set the compass upon the deep, 28 When he established the clouds above, when he confirmed the fountains of the deep, 29 When he gave his decree to the sea, that the waters should not pass his commandments: when he appointed the foundations of the earth, 30 Then was I with him as a nourisher: and I was daily his delight, rejoicing always before him, 31 And took my solace in the compass of his earth: and my delight is with the children of men.  
To the end that we should not think that wisdom, which hath so much extolled herself from the beginning of this Chapter, should not be such as she hath declared of herself, & that it is not an imagination framed in the brain of man, that he hath yielded of his own goodness, Solomon doth describe her eternal power: and therefore he saith, The Lord hath possessed wisdom in the beginning of his way. Wherein he giveth us to understand, that God hath never purposed any thing, and that he hath never ordained any thing in his eternal decree without wisdom: that is to say, that this wisdom was already, before that God had put in execution any of his purposes, and ordinances: as it was right necessary: for it followeth well, that if it was in the beginning of the way of the Lord, that it was before all things, consequently, that it is no creature which hath taken his essence with the things created. Whereof we must conclude that his being is eternal, and likewise his power. And forasmuch as there is no eternal being, nor eternal power, but only in God: it followeth therefore, that this wisdom is in God, and that it is nothing distincted nor separated from God, and consequently, that the same is God: yet lest we should confound the persons which are in God, we must believe and confess, that in so much as God is Father, that his Wisdom which is his eternal Son and his Word, is distinct from his fatherhood. That this wisdom is the eternal Word, and the Son of God, Saint john doth show in his Gospel, when he doth attribute unto the Word, that which Solomon doth attribute here unto Wisdom: that is to wit, when he sayeth, In the beginning was the Word. When then it is said, The Lord hath possessed me, let us know that it is the Son 
joh. 1. 1.  of God which speaketh. And so, when we have said, that our wisdom is in the only Word of God. We have not meant that it is in the word that soundeth in our corporal ears, but in the same that so penetrateth our hearts and minds, that we are made new creatures. Nevertheless the outward preaching is not unfruitful, but profitable and necessary: for it is the means and instrument wherewith God is served to make the lively word to pierce into us: & for this cause S. Paul doubteth not to say (when he speaketh of preaching) that the Gospel is the power of GOD to salvation to every one that believeth. Again, Faith cometh by hearing, 
Rom. 1. 16. & 17,  and hearing by the word of God. If then we despise preaching, we do not despise men, but the Son of God: we refuse our salvation, & make post hast unto our damnation: we scorn at the wisdom of GOD, and rejoice in folly. Thus doing, we walk; clean contrary to that we should, yea against nature, the which teacheth us to honour our elders. And sith the Lord hath possessed, etc. Wisdom is very ancient. Wherefore we must honour it when she offereth herself unto us by the mouth of her Ministers.  
23 I was set up from everlasting. For to declare the eternity of Wisdom more largely and more particularly, Solomon bringeth her in, saying, that she hath been set up. Now the word which he useth, hath in his tongue divers significations, it signifieth to ordain, it signifieth also to be king, and to bear the chief rule. These two significations agree very well with the wisdom of God: but we must take heed that we imagine not, that as Kings & Princes do ordain Governors in their provinces, which are their subjects and inferiors, that in this manner God hath ordained wisdom over his works, as his inferior. For wisdom is equal unto God, seeing it is of the same essence with him, and that in God there is neither superior nor inferior, neither higher nor lower: but there is an equality exempt from all difference and diversity. Therefore when wisdom sayeth, that she hath been set up, or that she hath had the kingdom or the principality, let us understand none other thing, but that God hath decreed and ordained all things by his wisdom, and thereby hath made and ordered all his works, and thereby reigneth and ruleth over all the world. And when she sayeth, from everlasting; and from the beginning, we must not devise that wisdom began from the beginning, we must not devise that wisdom began to be set up and to bear rule. For seeing, that as it is said, in the beginning God created heaven and earth, etc., And wisdom hath been set up afore the earth, we must understand that from everlasting, and from the beginning, and before all worlds, and before any beginning, that is to say: from everlasting, and before all things. For as the divine wisdom had no beginning of essence, so also it began not to be ordained and to bear rule. And forasmuch as wisdom hath been eternally set up in the counsel of God, she may well say, I have counsel, etc. And seeing that her government is eternal, she may well say, That by me Kings reign, etc. Furthermore, they that despise the preaching of the Word, by the which wisdom doth offer herself for to do that whereunto she hath been ordained, do enterprise an unpossible thing, to wit, to break the ordinance of God, and therein they show their foolishness and arrogancy, rising up against an eternal government, whereunto they ought to do homage, that they may obtain true and strong being, and finally to reign with Wisdom for ever. They show also their ingratitude, not acknowledging that all riches proceed from wisdom, and that without it nothing can stand. They are then greatly out of their wits: for by contemning the word, so much as in them lieth, they make wisdom vain, and seek the destruction of the world, which can not stand without theirs. Contrarily, they that have a reverence unto this Word, so much as in them is, do maintain the ordinance and establish the government of wisdom: and as they desire that she should reign and rule, so much as they can help, they do make her to reign: also they can not perish, for wisdom loveth them, and openeth herself unto them. Wherefore it is a sure thing that they shallbe partakers of this eternal government. These things are passed the reach of man's wit, and therefore the worldly wise, can not comprehend them, there is nothing but Faith that can understand them.  
24 When there were no depths. etc. For to proceed in showing the eternity of wisdom, he sayeth, that she was begotten before that the deeps were, etc. Wherein he seemeth that he speaketh against that which he hath said here before, and that in willing to show the eternal being of wisdom, he showeth that she hath not been always: for she sayeth, that she hath been begotten: and by this it seemeth, that there hath been a certain time wherein she was not, and that he which begat her, was before her. This argument might have place in carnal generation: but here is a divine generation spoken of, the which hindereth not that, which is begotten to be eternal. Also the Father hath not begun to beget his wisdom, but hath begotten it eternally. The wise worldlings which would understand and know all things by natural reason, or by experience, will deride the same, because they can comprehend nothing: but we consider it by Faith. And for to do this well, let us know that amongst the properties & persons which are in God, which is one, there is such distinction, that to the Father we attribute the beginning of working and creating, we hold him for the fountain & spring of all things. To the Son, we attribute wisdom, counsel, and the government of things that are made. To the holy Ghost, we attribute the power and efficacy of working and executing. And albeit, that the eternity of the Father, is also the eternity of the Son and of the holy Ghost: (for God could never be without his wisdom and power: and in the eternity, there ought neither first nor last to be sought) yet is it not a vain thing nor superfluous to observe this order in the eternity, to wit, that we set the Father first in order, and in the second place, the Son which cometh of him: and in the third place, the holy Ghost which proceedeth from them both. For also the mind of every one inclineth to consider first God, afterwards his wisdom which springeth from him, and finally his power, whereby he executeth the decrees and ordinances of his counsel. By this reason we say that the Son cometh only of the Father, but that the holy Ghost is of the Father and of the Son together. Albeit then that we can not consider the wisdom of God, but as it proceedeth from the Father, and as it is engendered of him, yet we must take heed that in this generation we invent nothing temporal, carnal, or human: but rather let us worship this generation, beholding it by Faith, and let us take heed from searching further than Scriptures do teach us thereof: otherwise we should deserve to be blinded, and punished for our over great curiosity. The generation then of wisdom will not forbid us to believe his eternity. For well to inculcate the same unto us, Solomon standeth long to prefer wisdom before things visible, whereof man himself doth not comprehend the beginning, but do seem unto him that they are from everlasting: but by Faith we understand that the worlds were made by the word of God. For the invisible things of him, that is, his eternal power and Godhead, are seen by the 
Hebr. 11. 3. R●m. 1. 20.  creation of the world, etc. And for to beat into us this eternity, he is not content briefly to say, that wisdom was begotten before the earth, but he nameth the deeps (which are the deep waters) the fountains. He reciteth every thing particularly, to the end that in the least things of the world, we might learn to know the wisdom of God: and also seeing it is first, let us contemn these earthly things, if they do hinder us to aspire after wisdom. For although they be creatures of God, and that very good, yet are they nothing, if we compare them unto wisdom.  
Moreover, when situation and places are spoken of, we ought to understand that God in the creation of the world, hath set all things in good order by wisdom, and hath set every thing in his place, and that the insensible things do keep still their situations and places: but the devils and men are so miserable and unreasonable, that they have very quickly left their place, and are fallen into extreme confusion: out of the which men can not rise again, except that wisdom doth communicate herself unto them.  
27 When he prepared, etc. After that Solomon hath showed the eternity of wisdom, because it went before the inferior earthly, and watery creatures, he proceedeth to prove this eternity, because that it was before the heavens, and before the ordering of the superior waters, and before the sea had his marks set, and that the earth was fully settled. And when the scripture showeth us, that God hath said, Let light be made, etc. By the word of the Lord were the heavens made: we must understand that the preparation, the constitution, the compass, establishment, fortification and ordinance, whereof here is mention made, is nothing but his wisdom and eternal word, the which also as it is here told, 
Gen. 1. 3. Psal. 33. 6.  was with God, when he ordered and ordained his creatures. Furthermore, when we read these things, we ought not only to think upon the eternity of wisdom, but also upon the goodness and mercy of God, wherewith he was moved towards men, when he made and ordered all these things: for he prepared them for the use of men. The which he hath well showed, when he made us Lords of all the world.  
Then was I with him. After that wisdom hath said, that she was then there with God, when he prepared, etc. she showeth that she was not idle, but that she wrought with him, not as inferior, but as an equal fellow: for she saith not that she was under him, but with him: not that she was an handmaid, or servant, or apprentice, but as a nourisher or mistress of work. Wherein Solomon doth show us the eternal power & divinity of the son of God. The which S. john showeth, She was in the beginning, etc. Our Lord himself 
joh. 1. 2. & 5. 17.  also doth show it, saying, My Father worketh hitherto, and I work. And to show that she was so good a work mistress that there was no work too hard for her, and also that she was not grieved with his work, but that she delighted in the same, she sayeth, And I was daily his delight. Now look what she wrought in the time of the creation and ordering of the world, she doth yet still, as we may see, when she sayeth, rejoicing always before him. We may also say that the Father hath taken pleasure in that which he hath wrought by his Son from the beginning, and yet still at this present doth delight in his works, as in a most pleasant recreation: but although that this sentence be true, and that it may be grounded upon the saying of our Lord, I do always those things 
joh. 8. 29.  that please him: yet the first sense is the most agreeable to the line of Solomon's text. Likewise the manner of a master workman (which is very cunning in his art,) is to take pleasure in his work, and to do his work so easily and so handsomely, that it seemeth he worketh not, but playeth and passeth a way the time joyfully. And after this sense we may gather hereof, that the goodness and grace of the Lord was bend from the beginning towards men: for they had not deserved that Wisdom should delight to do her work for their use: for even without it, they had not been. But although that man through pride and unthankfulness had deserved to be rejected of wisdom, and to be abhorred and detested of him yet for all that, she hath not left of from her work, or ceased from the same upon the earth, which is given unto man for his habitation & nourishment. This continuation is showed us, when he sayeth,  
31 And took my solace, etc. The great and wonderful mercy of our Lord God, is here set forth unto us, when he ceaseth not to take pleasure in maintaining man on the earth, seeing that by his sin, and also by continuance thereof from Father to Son, he had deserved, and still daily doth deserve that the earth should sink, and not to bear him any longer, but that he should miserably perish, and go to eternal damnation. Now how wisdom hath continued and still doth continue to solace herself about the earth (which Solomon most fitly calleth the earth of God: for he sayeth not simply, in the compass of the earth, but in the compass of his earth for also it is his, and the contents thereof, seeing he hath created all things) how is it I say, that she taketh her pleasure, 
Gene. 1. 1. Psal. 24. 1. & 50. 12.  etc. The scripture doth teach us how: When she is filled with so many loving promises, advertisements, exhortations, corrections, and threatenings. Immediately after the fall of Adam, wisdom began this solace, and continued the same unto Seth, Enoch, Noah, Abraham, to the patriarchs, to Moses and to the Prophets. But this solace was yet more plainly known when this wisdom (which is the eternal word,) was made flesh, and dwelled amongst us, & that 
john. 1. 14. Luke. 15. 14.  in his doctrine and miracles men beheld his glory, etc. This is the shepherd that seeketh his strayed sheep, etc. This joy & solace continueth still as we see it, when in spite of Satan and all his maintainers and ministers, the Gospel is purely preached, and that we have the Sacraments whole and in their perfection, and that the Lord hath established amongst us the form of a true Church. Herein we know what wisdoms sport is, which shallbe dearly sold unto the unthankful, to whom God hath sent his Gospel, without being banished, or having forsaken their country or goods to be partakers of this solace. The Lord hath already begun to punish this ungratitude and contempt in some places: It is a sure thing that he will finish his work in time convenient, and then scorners and contemners shall feel it.  
Furthermore, seeing the Ministers of the word are the instruments of wisdom, they learn here that they ought not to esteem their ministry as a burden and painful thing, but as a joyful and comfortable matter, and so much as they possibly can, they should solace themselves every where with their brethren: 
Mat. 28. 19 Mark. 16. 15  I say, so much as they can, for they ought to exceed their vocation.   

32 Therefore now hearken, O children, unto me: for blessed are they that keep my ways. 33 Hear instruction, and be ye wise, and refuse it not: blessed is the man that heareth me, watching daily at my gays, and giving attendance at the posts of my doors. 34 For he that findeth me, findeth life, & shall obtain favour of the Lord: 35 But he that sinneth against me, hurteth his own soul: and all that hate me, love death.  
When wisdom hath declared what manner of one she is, to whom she belongeth, what riches she hath, and how ancient she is, she concludeth that we must hear her, if we will do and follow what she commandeth, and teacheth, promising felicity to those that shall follow her government, and suffer themselves to be ruled by her. Now she calleth her children to hear. Wherein we are taught to be assured, that if we hearken unto the evangelical word, which is the voice of the great Pastor, who is our wisdom, we are children of wisdom, and the sheep of jesus Christ, and are of God. Contrarily, they that despise this word, 
john. 8. 47. &. 10. 27.  are children of folly and of the Devil. As than wisdom doth sport herself, and pass her time, and taketh her solace with us in speaking unto us by her ministers, and calleth us her children: even so all our joy and delight ought to be in hearing this voice: and that without any delay, without putting of till to morrow: for she will presently be heard. And as without delay we must hear, so must we also persever to hear, even as wisdom doth daily continue speaking unto her children: for so long as she speaketh, it is always to day, and shall last unto the last day. In looking for the which, as wisdom doth call us, so if we yield, she doth accept and hear us to give us salvation. But we must mark well that 
2. Cor. 6. 2.  wisdom saith not generally, hearken: as if it were lawful to lend our ears unto doctrines and traditions of men (for it hath been ever forbidden) But wisdom sayeth, hear me, declaring unto us that it is she only that must be heard: whereof followeth that this wisdom is the Son of GOD, of whom it is said, This is my well beloved Son in whom I have taken 
Math. 17. 5.  my delight, hear him. Whom now if we will hear, we must hear his ministers which do preach unto us his pure word. And for to hear them as we ought, and as wisdom demandeth, it is not enough to hearken unto the doctrine, but the heart also is required thereto, that out of that affection thereof we might rule our life in all holiness and honesty, in all justice and innocency. We ought so to understand it, when for to entice us to hear, it is not said, that blessed are they which hear: but which keep the ways of wisdom. Our Lord also, who is the true wisdom, is not contented only to be heard.  
33 Hear instruction, etc. Because we are not only negligent to go whether wisdom calleth us, but also it is irksome to hear it, and in this wise we seek our destruction and damnation: for this cause wisdom taketh pity of us, and desiring our joy and salvation, doth again admonish us to hear instruction: and herein she showeth that it is she which speaketh, when we are exhorted and admonished, when we are corrected and reproved by the word. And for to show us to what end tendeth instruction, she addeth, and be wise. And thus, without instruction we are without wisdom, and but fools. Wherefore, forasmuch as we cannot abide to be counted fools, but desire that men should esteem us wise, let us follow and embrace instruction, and not put her back, as wisdom doth admonish us: otherwise she will refuse us. Contrarily, it is said, Blessed is the man, etc. When we have to do with any great Lord, we never cease to keep watch and ward at his gate, and to look when he should come forth, or that he will call us unto him that tarry and wait for him. So great desire have we to come to the end of that which we desire, that we continue still looking. And if in worldly things we have such perseverance: by a more strong reason we ought to be very watchful after wisdom, & follow her counsel and commandements in much constancy & perseverance, and never to cease, seeing that we have always need of her: as she doth well signify, when she would have us always to watch at her gates, & to keep the posts of her house. Wherein again we learn, that it is not enough for us to hear, but it behoveth us also to be led with an earnest affection to understand what belongeth to wisdom, and to follow it: not for any little time of our life, but continually, whiles we are in this world. If we do thus, assuring ourselves of the goodness of GOD towards us, we shall not be void of wisdom: for by ask it in true faith, it shallbe given us. Being thus endued with wisdom. 
Mat. 7. 7. ja. 1. 5.  though we were the most miserable and cursed of all the World, after the sense of the flesh, and outward appearance, we shall never perish.  
34 For he that findeth me, etc. As S. Paul saith, The gifts and callings of God are without repentance. Whereof followeth that this life which cometh of wisdom, is prolonged more and 
Rom. 11. 29.  more: and that this favour is not withdrawn, but rather increaseth. For unto every one that hath, shallbe given, & he shall abound. And seeing that by wisdom we have these riches, that is to say 
Mat. 25. 29.  life, and the favour from whence life proceedeth, it followeth well that by our works we do not deserve that God should favour us and hold us in his grace: otherwise it should be no grace not favour, but recompense and reward that God did owe us. Neither also do we deserve life, seeing it cometh of favour. Now that life cometh of favour, the creation of man doth witness it: for he had not deserved that God should place him in the world. We have yet a more manifest witness after the fall of man. For albeit he had deserved death, as God had threatened him, yet in steed 
Gen. 2▪ 17.  of eternal death as he had deserved, he receiveth promise of life. And sith it is by promise, it cometh not by works, otherwise the promise should be abolished. Seeing also that of wisdom we have life and favour, it followeth that wisdom is not a quality gotten by the industry and labour of men, but it cometh from the Son of God, by whom we have life and favour. The law was given by Moses, but grace and truth came by jesus Christ. As Moses lifted up the Serpent in the wilderness, so must also the son 
john. 1. 17. & ●. 14. & 11. 25.  of man be lifted up: That whosoever believeth in him, should not perish, but have eternal life. I am the resurrection and the life saith the Lord, etc. Now seeing that by finding wisdom, we obtain such riches, we ought to be very careful to seek it, and to seek her in truth, and not as the hypocrites, unto whom it is said, What have I to do with the multitudes of your sacrifices? (saith the Lord.) etc. We must seek it by faith and repentance. 
Esay. 1. 11. & 55. 6. Mat. 7. 7.   
Seek the Lord whiles he may be found: call upon him whiles he is nigh. Thus doing, we shall find and obtain that which we seek for. Ask and ye shall have, etc. If then we will find wisdom, and thereby obtain life and favour towards God, we must renounce the evil that displeaseth wisdom, taking heed that we do not offend her, and do nothing, by hatred against her. In this manner we shall find grace before the Lord, whereby we shall preserve our souls from death.  
35 But he that sinneth, etc. We may infer this same of that which hath been attributed heretofore to wisdom & to her children. For it followeth, that he which seeketh wisdom reverently and with such love as he ought, and findeth her, he findeth favour and life: and that they which desire wisdom, and do not vouchsafe to seek her, and so do offend and hate her, that they seek death, as a thing of them beloved and desired. And so they do great wrong unto their souls, for they do altogether destroy them. And sith also that Solomon setteth to offend, against to find, we ought to understand that they which despise the word, whereby wisdom doth offer herself unto us, to the end that we might find her, and do scorn her, and refuse her, and offend wisdom, & sin against her: and sith that wisdom hath so much & so great riches (as it hath been said) whereof without her we cannot be partakers, it followeth that they which offend her, do wittingly deprive themselves, and so do wrong to their souls, depriving them of great riches, without the which we cannot but look for all misery. And when in opposition of drawing favour, he setteth hate: he showeth us that the contemners of the grace of God do hate wisdom, and consequently their life: and seeing there is no mean way between life and death, it is necessary, that if they hate wisdom (the which only giveth life) that they love death. Wherein, we may know that they are out of their wits, and that they have not so much understanding as brute beasts, the which can tell to fly from that which hurteth them, and to desire and seek that which is profitable for their life.    

The ninth Chapter.  

1 Wisdom hath built her house, and hewn out her seven pillars. 2 She hath killed her victuals, drawn her wine, and prepared her table. 3 She hath sent forth maidens, and crieth upon the highest places of the City saying, 4 Who so is simple let him come hither: and to him that is destitute of wisdom, she saith, 5 Come and eat of my meat, and drink of the wine that I have drawn.  
ALbeit that a great and mighty king of this world hath many castles, towns, Cities and Provinces under his power, and that he may abide and dwell where it pleaseth him: yet will he build or choose some certain place, the which he will call his, because he will take there his most delight, and will dwell there about more commonly then in any other place of his country. Even so, although the jurisdiction of wisdom stretcheth far, and that all the world do appertain unto her, and that she filleth both heaven and earth: notwithstanding she hath built her an house, the which she calleth hers, because she hath built the same for to dwell, and therein to take her sport and pastime, and to maintain the same that it perish not, nor go to decay. And sith that wisdom hath an house, wherein she keepeth her continual and daily residence, if we will find her, we must seek for her at her house: there will she offer herself unto us, and bestow her riches upon us, so much as shallbe expedient. But to find this house, we must know where it is builded, and of what matter, and how it is placed. First of all, although that here we hear spoken of a house and of building, yet must we not imagine any thing that is earthly or carnal. For wisdom is not like unto the Princes of this world, who as they are earthly, so do they build their houses on earth, and of earthly matter, and do set and grounsel them upon like matter. Wisdom is divine, heavenly and spiritual. Likewise her house standeth in heaven, about the throne of GOD: there she hath laid the foundation on herself. If then we will find wisdom, 
Heb. 13. 14.  we must aspire unto heaven. For also here we have no continuing City: but we seek one to come: And therefore our conversation should be in heaven, so that we should not walk after the flesh, but after the spirit. If we thus look up to heaven, this house of wisdom is made ours, not by merit, but because GOD hath prepared it for us, if we follow the faith of the holy patriarchs, of whom it is written, They all died according to faith, etc. And therefore we may say with S. Paul, For we know that if our earthly house of this tabernacle be destroyed, 
Heb. 11. 13. 2. Cor. 5. 1.  we have a building given of God, that is, a house not made with hands, but eternal in heaven. Now we must understand that as the foundation is spiritual and heavenly, even so is the building thereupon, whereof one part is of the Angels which kept still their first state, and have not forsaken their dwelling, nor country: for if they had not been grounded on this foundation, they could not, nor had been able to have standfast. Saint Paul doth well signify it, when he saith, that the Father in the dispensation of the fullness of times 
Ephe. 1. 10. 2●  might gather together in one all things both which are in heaven & which are in earth, even in Christ, etc. He is also the head of the Angels, as immediately thereafter he showeth, saying, that the father hath set him at his right hand in the heavenly places, etc. He 
Col. 1. 15.  is the first borne of every creature. For by him were all things created. The Angels than are a part of wisdoms family. The other part of this house, are the elect and faithful called unto the knowledge of the Gospel, and regenerate by the holy Ghost. Our Lord doth so signify it, when he saith, If any man love me, he will keep 
john. 14. 23. 1. Cor. 3. 16. 2. Cor. 6. 16.  my word: and S. Paul saith, Know ye not that ye are the temple of GOD? and, Ye are the Temple of the living God. But some will say, that if the elect are the habitation, of wisdom, that this house is distinguished, and that it is not all spiritual and heavenly: for men, though they be elected, are earthly and carnal. The complaint of Saint Paul doth well show it: so doth also the battle between the flesh and the spirit. I answer, that man in so 
Rom. 7. 14. Gala. 5. 17. john. 3. 6.  much as he is borne of the flesh, is fleshly and doth the works of the flesh: and so is not of the house of wisdom, and cannot possess the kingdom of God. But inasmuch as he is regenerate by the spirit, and walketh according thereto, and not after the flesh, he is spiritual, and so is of the house of wisdom, and belongeth unto the kingdom of God. Saint Paul doth so give us to understand it, when for to give the reason wherefore he calleth the faithful the temple of GOD, he saith, The spirit of GOD dwelleth in you, know ye not that 
1. Cor. 3. 16. & 6. 19  your bodies are the temples of the holy Ghost? To the end than that we may be the spiritual house of wisdom, we must be renewed, that we may put of our old man, mortifying our earthly members. Saint Peter also doth show it, saying, Laying aside all maliciousness and all guile, and dissimulation, and envy, 
Col. 3. 9 1. Pet. 2. 1.  and all evil speaking, as new borne babes desire the sincere milk of the word, etc. In this manner we are fellows unto the Angels. You are come to the company of innumerable Angels. And the Angel saith, I am thy fellow servant and one of 
Heb. 12. 22. Apo. 19 10. Heb. 1. 14.  thy brethren, which have the testimony of jesus Christ. It is no wonder thereof, seeing they are our ministers. Now as touching we have companions and ministers so pure, we must also study to be pure and clean, that the house of wisdom may be pure and clean. For to find wisdom then, it is not needful for us to run hither and thither, but only to cleanse ourselves. Thus doing, though we remain on earth, our conversation shallbe in heaven. 
●. Cor. 7. 1. Philip. 3. 20.  Whereupon followeth that our earthly mansion doth not hinder but that the house of wisdom should be heavenly. For to show how and whereon this house is set, he saith, that wisdom hath hewn out her seven pillars, that is to say, many: for the number of seven is taken for a great number uncertain. Also we know not the number of the pillars that wisdom hath made and ordered since the creation of the world to this present, & shall make and ordain until the last day for to maintain, sustain and repair his house. We know well there hath been & shallbe more than seven: but how many more, we know not. For it lieth not in us to number the holy patriarchs, Prophets, Apostles, Evangelists, Pastors, and Doctors that wisdom hath placed and will place in her house, which is the Church and household of God. Those are called pillars of the house and building of wisdom, because that through their holy conversation and pure doctrine of truth, by supplications, prayers, thanks giving, by warnings and corrections, by exhortations & reprehentions: to be short, by the ministry wherein God hath set them, they have borne up, do bear up, & shalbeare up unto the world's end this house of wisdom. Not that wisdom, which is the true foundation, is not able and strong enough for to uphold it, when also she upholdeth the pillars with all the rest: but it so pleaseth him to honour men, using their ministery without the which she could work well enough, upholding and maintaining her house of her own self, yea all things in heaven & earth: but bearing with our rudeness, & applying herself unto our small capacity, she openeth herself unto us, she upholdeth and keepeth us in holiness, righteousness, and truth by the means of our brethren like unto us. Otherwise we should be confounded with his great glory & majesty. That by the Pillars the Pastors are signified, is showed us in jeremy, I have made thee a defensed City, and an iron pillar, and 
jere. 1. 18. Gal. 2. 9  walls of brass against the whole Land. And in Saint Paul, And when james, and Cephas, and john knew of the grace that was given unto me, which are counted to be pillars. But when the ministers of the Church have this title of pillars, they ought thereby to learn divers things. First of all that they ought not to exempt themselves from charge and care, nor fly labour and travel, but aught to sustain and bear the Church of God as upon their shoulders, and should not be like the Pope which doth oppress it, and doth devour the same, as a ranening wolf with his like, as it is written, They bind burdens, etc. Secondly, that they 
Mat. 23. ●. Heb. ●. 4.  ought not to thrust in themselves. Thirdly that they cannot by their industry and labour attain unto this honour, but wisdom must heawe them out. The which she doth, when she doth open herself unto them by the word, and that she calleth them to this office, making them fit thereto. A man can receive nothing, except it be given him from heaven. And not that we are sufficient of 
john. 3. 27. 2. Cor. 3. 5.  ourselves to think any thing, as of ourselves. Our Lord also doth well show it, when he saith unto his disciples, Truly the harvest is great, but the labourers are few. He declareth the same also, 
Mat. 9 37. Luke. 24. 45.  when he opened the understanding to his disciples for to understand the scriptures. Albeit then that the ministers of the word are the pillars of the Church, yet have they nothing whereon to glory. For who separateth thee? And what hast thou that thou hast not received? And, what is Paul then? and what is Apollo, but servants, 
1. Cor. 4. 7.  by whom ye have believed? But because they acknowledge themselves to be pillars, they have cause to humble themselves, seeing they could not prepare nor place themselves where they are, and should be void of power and might, they could uphold nothing, except the foundation did bear them and uphold them, and that they did not bear and hold up the whole building and house. Then there is nothing of theirs, but altogether of the foundation. S. Paul doth well show it, saying, By the grace of God I am that I 
1. Cor. 15. 10.  am. By this we may know that the Pope and his maintainers are in no wise pillars of the house of wisdom, but are rather engines and instruments, beetles and hammers, for to destroy and overthrow, if they could by any means: but the word is unfallible true, Upon this stone will I build my Church. Forasmuch as the Church is builded upon the rock, which is Christ, whereof the Ministers 
Mat. 16. 18.  are a portion: it followeth that this which we have said, is true, that is to say, that the foundation beareth up the pillars, and that they uphold not the house of wisdom, but so far as the foundation doth maintain them. Of all these foresaid things followeth, that albeit a minister be very diligent to exercise his office, and that he mightily go forward therein with constantness, yet can he deserve nothing, but rather is thereby more bound unto God. The friars than are very proud and arrogant, when by their trifles they think to merit, not only for themselves, but also for their benefactors. Also this followeth, that they which rebel and do contemn the Ministers of the Church, do seek their own decay & destruction, for they do separate themselves from the foundation and the pillars.  
2 She hath killed her victual, etc. We do prove that there is nothing more delectable unto man then to have enough to eat and to drink, & to find a table ready dressed. All other delights of the world are nothing, except we have to fill our bellies: we cannot suffer to be deceived, so that to give order that the belly may be filled, we will apply ourselves to any thing that we can: & we think well of that house, where the table is dressed for all comers, that they may eat and drink their fill. And therefore Solomon accommodating himself unto our ignorance, willing to entice us to desire the house and table of wisdom, saith that she hath killed her victual, and drawn her wine, etc. Wherein after a sort he compareth wisdom unto the great Lords of this world. For as for to show their magnificence, and to have a great train, they keep open house for all men, and their table well furnished, and desire that all should be merry and make good cheer, that men might praise them for their liberality: even so Wisdom having a house well furnished, is far unlike unto the niggards and covetous, who the more rich they are, the more loath are they to touch the same, lest they should diminish them: they dare not use nor spend them, so much the less would they spend them liberally amongst others: which is a very great discommodity. Wisdom, I say is not like such niggards: but as she hath abundance of victual, so she is not grieved, though all eat thereof: she spareth not the meats and drinks that are in her house, but for to give meat and drink, she killeth her victual, & draweth her wine, and filleth the glasses and cups to give unto all that desire to taste thereof: they that resort to the house of wisdom do find the table thoroughly furnished. The gluttons and drunkards, the swill bowls & slug bellies, have no part at this table, neither can delight therein: for there is nothing that liketh them, seeing they ask nothing but that which pleaseth the flesh: & so at this table all things thereon are spiritual. For as wisdom with her house is spiritual, even so she hath nothing, nor doth nothing, but is altogether spiritual. The belly and the teeth serve nothing thereto, it is our hearts, souls, & our minds, that we must give and apply thereto. Solomon willing to describe the felicity of the kingdom of GOD, and the delights 
Mat. ●2. 4.  and pleasures thereof, doth speak unto us figuratively. The victual killed, than the drawing of the wine, and the table prepared, is nothing but the preaching of the word, and the administration of the Sacraments, that is to say, of baptism, and of the supper, which are the meats and drinks to preserve us from hunger and thirst. For man liveth not only by bread, but by every 
Deut. 8. 3.  word that proceedeth out of the mouth of God. And forasmuch as it is so that there is nothing that we desire more than life, we should fix all our joy, all our delights and pleasures in the victual, wine and table of wisdom: in this manner we should have no care over our bellies, but we would aspire unto the kingdom of God, wherein we shall have full possession of this table, whereof at this present we do taste, when we savour this word, and that for to have more taste we communicate at the Sacraments. The which things are truly compared unto the kill of victual, etc. For as the household folks of a place do not eat quick flesh, and do not drink the wine with the Hogshead, neither sit down at the table, except it be covered: even so the household people of Wisdom do not take taste at this word and Sacraments, except they be communicated and broken unto them particularly, as we do feed our bodies: for also it behoveth that they grow and increase by little and little, as therefore from day to day this meat and drink are bestowed upon them. And albeit that it is by the ministery of men, yet are they nothing, neither ought we to attribute any thing unto them, but all unto wisdom, as Solomon doth well signify it, saying, that she hath killed, filled and made ready her table. If then by the service of men we are fed with the word, and communicate at the Sacraments, all the praise thereof is due only unto the Son of God, who is the true divine wisdom: and yet we may not despise men, that he sendeth unto us, except that we will despise him himself, and chief when they apply themselves faithfully to do that which is enjoined them. And albeit Solomon compareth here the delights of the word and the Sacraments unto victual & wine, & that there is an infinite distance between the one and the other (for the victual and the wine do but serve the body for a little time, but the word and the Sacraments received in faith and obedience, do quicken the soul everlastingly, and will raise the body unto the resurrection of life,) yet the comparison agreeth very well. For what operation as hath the victual and wine towards the body, such hath the power of the word and sacraments towards our souls for ever. If this were well printed in our hearts we should be much more careful to follow the doctrine of our Lord then we be. I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink: nor yet for your body what ye shall put 
Mat. 6. 25,  on? But the clean contrary is put in practice: and therefore we may well complain of ourselves, or GOD of us, They assemble themselves for corn, and wine, and they rebel against 
Hoseas. 7. 14.  me.  
3 She hath sent forth her maidens, etc. Wisdom is not contented to have killed, etc. She will have us know what preparation she hath made, for she will not eat her banquet alone, but desireth company. Solomon doth signify it, when he saith, She sendeth forth her maidens, that is to say, her damsels and servants, that by them she may call a multitude of people. She hath not sent them to the caves and dens under the earth, nor into the wilderness where no man dwelleth but wild beasts: but to the end that they may be both heard and seen, and that all might know that the banquet is prepared, she hath sent them forth to cry upon the highest places of the city, etc. These maidens, damsels, or servants, are the patriarchs, Prophets Apostles & Pastors of the church, which as the maidens, & servants of a Lady of honour and Princes, do stand before her to hear her commandements, and are ready to execute them, and to serve and obey her in all things: even so also they yield and become attentive unto the word of God, which is the word of wisdom, for to obey and execute that which is committed unto them, & wherewith they are charged, etc. Amongst other things, their duty and office is to call the bidden 
Mat. 22. 3. Gen. 6. 14. Heb. 11. 7. 2. Pet. 2. 5. Gen. 17. 23. 24. &. 18. 19  guests unto the marriage of the king's Son. Noah was one of them, that did it, when he made the ark whereby he condemned the world, and was the herald and messenger of righteousness. Abraham did it, when dwelling in the Land of Canaan amongst idolaters and infidels, he made profession of serving and worshipping one only God, and that following the commandment of God, he circumcised himself, and all them of his household. When also he did according as God giveth witness of him: for I know him he will command his sons and his household after him, that they keep the way of the Lord Moses did the same in Egypt and in the wilderness, etc. The other Prophets have done the like, when rising up early, they have cried and laboured by the word of God, to bring men to repentance and faith. The Apostles also have done the same, when, by following the ordinance of Christ, That which I tell you in darkness, that speak ye in light. They went through all the world and 
Math. 10. 27.  preached, etc. This calling and continual bidding, when the ministers of the word do daily admonish us, teach, correct, threaten & comfort in the name of our Lord, and that they cease not to do their office, though they have great resistance and many gainsayers. Thus doing, they are upon the high towers of the city, and do call unto wisdom his banquet. They then, which refuse the preaching, and do persecute the servants of God, do not know what it is truly to banquet, neither know what are the true delights & pleasures. They care for their belly which perisheth, & forsake and forget their souls, and do destroy them, when they do forsake the true pasture which quickeneth everlastingly, etc. But when it is said, that wisdom hath sent her daughters, there is given us to understand that none ought to intrude himself to bear the word, 
Rom. 20. 15  except he be sent. Secondly, that if we be sent, it is a certain thing that we are of the number of the daughters, maidens, and servants of wisdom. Thirdly, if we be sent, we do bid men unto this table, and cannot hold our peace: contrarily, if we thrust in ourselves, or that we are sent by men, we call not, but turn aside from this marriage (as our Lord doth reproach the 
Mat. 23. 13.  Scribes and Pharisees,) or else we hold our peace, with the Nicodemites, which in time of persecution are dumb: and in this sort we do not ascend up into the highest places of the city, but do seek the holes and dens. Then can it not be said of us, How beautiful upon the mountains are the feet of him, that declareth 
Esay. 52. 7.  and publisheth peace? etc. Thus doing, we are ashamed of Christ and of his word, and therefore he will be ashamed of us 
Luke. 9 26.  also.  
4 Who so is simple, etc. It is not the custom to go unto the marriage, but when we are called: If a man enter without calling, he is in danger to be thrust out again with shame. Therefore they which have any honesty or shame, will not presume to enter in, except they know to be bidden guests. Now to the end that we may know whether we be of the number of the bidden guests to wisdoms table, Solomon doth show us what kind of people she desireth and commandeth to be called. He saith, she desireth that the simple men should come unto her, and sit at her table, and by and by after she expoundeth what these simple ones are, that is to say, they that are without wit. Wherein we see there is none of us that ought to doubt whether he be called or no unto the table of wisdom, seeing that of our nature we are all simple and void of wit. Insomuch as we love vanity, foolishness and lying better, than constancy, wisdom and truth: we rather give ourselves unto wickedness, unto lewdness and untemperancy, then unto goodness, modesty and sobriety: we are more ready unto debates and strifes, then unto peace and charity: we rather follow superstition and idolatry, then true religion and holiness. If then we consider well what we are, we shall know that we are of the number of those to whom wisdom saith, come, eat, etc. But she doth not make us to be called unto her house and to her table after the manner of princes of the world, which are given unto vanity, and careth not but to pass the time in foolishness: and therefore the foolish desire but to delight themselves with their folly, and to become more foolish if it be possible. But wisdom hath compassion on our vanity and folly: and therefore maketh us to be called unto her table, that thereat we may hear good talk, & that thereby we might learn to become wise & prudent. This is the bread & the wine which are dealt at wisdom's table. Here is no mention of any sumptuous banquet, but only of bread and wine, that we might learn not to seek by outward appearance, if we will become wise, but low things vile and abject before the world, and make ourselves contemptible unto it. For if we be called of God unto this table, we must consider that which is said, You see your calling, how that not many wise men after the flesh, etc. Wisdom 
1. Cor. 1. 26.  also doth not call us unto her house & to her table after the manner of the worldly wise, which would have this reputation, that they cannot in any wise suffer the simple and fools, and therefore desire to be accompanied with their like, amongst the which notwithstanding they desire to have the preferrment and chief place. Wisdom doth not refuse the simple, and such as are destitute of wit, but doth call them unto her, not for to maintain them in their simplicity and ignorance, for that were to lead them unto death, and to make them perish miserably: but she calleth them for to deliver them from it: for sith that she commandeth us to resort unto her, and there is no folly nor ignorance in her, neither do they please her, it followeth well that if we resort unto her, we cannot remain in this folly and ignorance, and consequently we are delivered from death, as she giveth well to understand it, when she offereth bread and wine, not which grew in earthly fields and vineyards: for the greatest part of them which eat thereof, are simple and ignorant, and cease not to die, but this bread and wine are heavenly, all they which eat thereof, become wise: for wisdom opening unto us her riches, doth communicate herself unto us, seeing she cannot be separated from her gifts and graces: and sith it is the tree of life: it followeth, that whosoever resorteth unto her, and eateth of her bread and drinketh of her 
Pro. 3. 18.  wine, shall not die, but shall live for ever: It serveth also to make them wise, when she calleth them to come unto her, and to live, by giving them bread and wine. Now to attain unto this, she showeth what we must do, when she saith,   

6 Forsake your way, ye foolish, & ye shall live: & walk in the way of understanding.  
Forasmuch as we must forsake the foolish, and not communicate with their folly, neither consent to their wickedness for to live in the house & at the table of wisdom, it followeth that we must forsake ourselves, resisting strongly, & fight against our nature, which is altogether foolish and wicked: & so, for to live, we must labour to put of the old man, to mortify our flesh, and not to take any pleasure or delight with the foolish, but to be careful to reprove them, and to be sorry and grieved for their folly. And this if we will do, we must not live in ignorance, as do they which follow their sensuality, and which proceed upon a good intent and fantasy which they frame without the word of God. Such kind of people are not received into the house of wisdom to live at her table. Solomon doth well signify it, having promised life, in saying, and live: he addeth, And walk, etc. By this word he teacheth us that we shall forsake the company of fools with their foolishness, if we be instructed in the pure word of God, and that the same only be our guide, without declining from it either on the right hand or left, without either adding too or diminishing from. After this manner we shallbe received for to live in the house of wisdom, and at her table: And not only we shallbe the stones of 
Ephe. 2. 19  the building, but also of the household.   

7 He that reproveth a scorner, purchaseth to himself shame: and he that rebuketh the wicked, getteth himself a blot. 8 Rebuke not a scorner, lest he hate thee, but rebuke a wise man, and he will love thee.  
Howbeit that if we will forsake the foolish and their follies, as we ought, we must be diligent to reprove and correct them (as we have seen that Noah, Lot, Moses, the Prophets and Apostles have done) so also our Lord hath reproved them, as we may see in the evangelical history, and hath commanded to reprove them. And Saint Paul saith, do not communicate with 
Mat. 18. 15 Ephe. 5. 10. 1. Timo. 5. 20  the unfruitful works of darkness, but even reprove them rather, Them that sin rebuke openly, that the rest also may fear: notwithstanding there are such so froward, and so much past correction that we can win nothing by reproving and correcting them, but all dishonesty, and oftentimes we are esteemed like unto them: for they which are of sinister judgement, and led by evil affection, will condemn the ministers, judging them to be such as those with whom they are mingled and cannot attain to bring them to the right way. Solomon knew it well, and therefore he saith as by a complaint, he that reproveth a scorner, etc. Not that it is evil of itself, nor that it is unclean, but the scorner, so much as he can, maketh him that reproveth and correcteth him ashamed, doth slander and dishonour him, and worketh that the corrector shallbe no better esteemed amongst others than he: and thus not only we lose our time in correcting the scorner, but also we get blame and disworship: and this is the cause why Solomon saith,  
8 Rebuke not a scorner, etc. The first part of this sentence agreeth with that which is said, Give not that which is holy, 
Mat. 7. 6.  to dogs, etc. The scorners, are dogs and swine, to whom we must not give holy things, nor pearls. For as they are profane, given up unto all filthiness, rooted in all evil, and hardened against all admonition and advertisement, even so are they unworthy of spiritual things, ordained for the elect and faithful. The holy and precious things, which God hath ordained unto a pure usage (as the doctrine of salvation, the admonitions, advertisements, corrections made by the word and in the name of the Lord) should be defiled and profaned, if we did give them over unto such wicked persons.  
But some will ask, whether the doctrine of salvation, under the which are contained the rebukes, is not indifferently appointed 
Mat. 13. 47. Mark. 16. 15 2. Cor. 2. 15.  aswell for the good, as for the evil, seeing that the kingdom of heaven is compared unto a net cast into the sea, and gathereth together of all manner of fishes, and the Gospel is commanded to be preached unto all creatures: and Paul saith, We are a sweet savour of Christ unto God, in them which are saved, and in them that perish, etc. For to answer, we must note that we cannot discern the dogs from the children of GOD, until that they be tried by certain experiences, and plain tokens: and also we ought not immediately to descend unto a grave judgement, that by one experience we should judge any man to be an hog, and a dog, a scorner, and a desperate wicked one. But when by great diligence we shall have tried all remedies for to bring such people to goodness, & shall see no amendment in them, but rather shall see them to wax worse, that then we hold them for desperate: and when we have judged them such, we ought to declare unto them the sharp judgement of GOD, and not to set holy and precious things before them, no more then before dogs & hogs. Heretics are of the number of such people, as S. Paul doth show, saying, Eschew an Heretic, etc. If we will 
Tit. 3.  use the doctrine purely & well, without profaning it, we must feed the faithful and willing to learn therewith, as the meat that is proper unto them, and that ought not to be refused them, except that we would be unfaithful servants: yea wicked, & thieves: but the wicked, scorners, & obstinate, aught to be feared with the horrible vengeance of God. Our Lord before us hath done so: so hath S. Paul in 
Mat. 23.  divers places of his Epistles. If so doing the scorners do hate us, and that they do despite and blaspheme against the doctrine, we do not profane the holy things, we give not pearls unto dogs, but by denouncing the judgement, we pull them back. In making such declaration, we go not against this admonition of Solomon, Rebuke not, etc. For it is not reprehension, but rather condemnation, the which we may pronounce, as Solomon hath already done in divers places, and very plainly in the first Chapter. When then we shall have certain knowledge of the wicked and scorners, we should not spend the time about rebuking of them, but having feared them with the judgement of God, we should leave them as desperate and uncorrigible, and employ our time to exhort, to advertise, correct, and rebuke them by wholesome doctrine, which are apt to learn, and which will yield themselves attentive unto the word, and have their delectation and pleasure to obey it, and believe it. Those are they whom we must reprove, as Solomon doth show us, when he sayeth, Rebuke a wise man, etc. Solomon doth not here say any thing, neither in the first nor second part of this sentence, which Achab and jesabel have not proved true, the which showed themselves very wicked and desperate scorners, when not only they would not hear the corrections of the Prophet Elias, but through anger and hatred did persecute him. Contrarily, David showed himself very wise, when he received 
1. King. 19 & 21. 2. Sam. 12.  the correction from the Prophet Nathan, wherein he showed that he did love the Prophet.  
We must labour to resemble him therein, & not Achab & jezabel. But some will ask whether it be lawful for us to abstain from rebuking of scorners, that we may avoid their hatred, seeing that our Lord sayeth, Fear ye not them which can kill the body, but are not 
Mat. 10. 28. & 9 10. & 10. 32.  able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell. Blessed are they which suffer persecution for righteousness sake: &, ye shallbe hated of all men for my name sake. I answer, that Solomon doth not teach us, (that by holding our peace at scorners, and not rebuking them,) we should labour to avoid their displeasure: but he doth show us that we profit nothing at all to reprove them, but get their hatred: he doth not show us the end whereunto we must tend, in abstaining from rebuking, but only that which followeth upon our reprehension. Also albeit, that we must so much as in us lieth, have peace & friendship 
Rom. 12. 18.  with all men, yet when we rebuke wise men, our end ought not to be to win their love: for in this sort, we should seek that which were ours, and not what belongeth unto God, and our neighbours. But only we must understand, that if he whom we rebuke, is wise, that he will take in good worth and part, our reprehension, he will take it well and thank us for it, and so will show that he loveth us. Hereupon we may gather, that except we willingly hear the corrections, we are destitute of wisdom, and void of love, and filled with hatred, and consequently, that we have no access unto God, as jesus Christ doth teach us it. Furthermore, we may gather, that though we be wise, yet it is not to say, but that we may commit things worthy of rebuke. Noah, Abraham, jacob and others, are witnesses thereof. And also, as there is no man just on earth, which doth good and sinneth not: even so, although we be wise, yet is it not to say, that we do not deserve to have our imperfections, vanities and follies showed unto us, that we 
Mat. 5. 22. &. 6. 14. & 18. 35. Eccl. 7. 11.  confessing ourselves such as we are indeed, might learn to amend and grow in wisdom: For as we have seen, the wise will hear, and shall have more learning. Even so now Solomon doth admonish us:   

9 Give admonition to the wise, and he will be the wiser: teach a righteous man, & he will increase in learning.  
If we had no vanity nor folly, if we had no sin nor malice we should be perfectly wise and righteous, and should not need to receive instruction, nor be taught: we should be filled enough, and should have abundance enough thereof, without increasing or growing. But the sentence of Solomon agreeth very well with the same of our Lord, Unto every one that hath, shallbe given, and he shall 
Mat. 25. 29.  abound, but he that hath not, from him shallbe taken that which he hath. When Solomon speaketh thus, he showeth that it is good reason that the wise man should love them, which instruct and rebuke him, seeing, that by so doing, they are so far of from doing him hurt, or taking any thing of his, that they rather labour to profit him, and to make him grow and increase. We do the same towards the scorner, when we reprove him: but through foolishness, malice, and unthankfulness, by pride, presumption, and stifneckednes, he contemneth and refuseth his profit, and followeth and seeketh his own hurt. But although we see many to be of this miserable state, and that we have no proof of their returning unto goodness, yet must we do that which is enjoined us, Preach 
2. Tim. 4. 2. Mat. 10. 16.  the word: be instant, in season, and out of season. That we must so do, our Lord doth show us, when he sayeth, I send you as sheep amongst Wolves. We never hope that Wolves should become sheep: and yet our Lord would that his Apostles should thrust themselves amongst the midst of them. But if we may have a certificate that they are wholly froward, hard hearted, and not to be corrected, we must leave them, and not meddle to give them any instruction, neither rebuke nor correct them, to bring them to amendment, but to pronounce unto them their judgement & condemnation. Saint Paul doth thus teach us to behave ourselves, saying, Alexander the Coppersmith hath wrought me much evil: the Lord reward him according to his works. 
2. Tim. 4. 14.    

10 The beginning of wisdom is the fear of the Lord, and the knowledge of holy things, is understanding. 11 For thy days shallbe multiplied by me, and the years of thy life shallbe augmented.  
Because that wisdom hath bidden us unto her table, and hath set before us bread & wine, to the end that we may know whether we be truly partakers, she giveth us a mark and token, saying, The beginning of wisdom, etc. The token and sign them which shall certify us whether we be refreshed at the table of wisdom, is the fear of the Lord, and the knowledge of holy things. Here Solomon hath set the effect before the cause: for from the knowledge of the word of God, (which are holy things, proceedeth the fear of the Lord, if we fear him and tremble at his commandments, desiring to serve him thereafter, and to give him true obedience: if we believe in him, assuring ourselves of his promises: if we call upon him in all our necessities, and do give him hearty thanks for all things: if we be careful for his honour and glory, the same cometh from the knowledge of holy things, from the understanding of the holy and pure word of God, without the which we contemn all the foresaid things, and do run into vanities and follies, into superstitions and idolatries, into maliciousness, and wickedness. But Solomon esteemed not to keep or follow the order, neither was it necessary, because that this fear and knowledge, are 
Pro. 2. 5.  things so knit together, that the one can not stand without the other: & therefore also he hath gathered them together. And S. john 
1. joh. 2. 3.  also doth gather them together, saying, And hereby we are sure that we know him, if we keep his commandments. And when we have no knowledge of holy things of ourselves, but only so much as it 
Psal. 119. 18  pleaseth God to reveal unto us, as it is written, Open mine eyes, that I may behold the wonderful things of thy law: Make me to understand the way of thy precepts, & I will meditate in thy wondrous works. Blessed art thou, Simon, the son of jonas: for flesh & blood hath not revealed it unto thee, but my Father which is in heaven. 
Mat. 16. 17. Luk. 24. 45.  Then opened he their understanding, that they might understand the Scriptures: It followeth well, that it cometh not of our free will, that we have the fear of the Lord, the which is required of the servants of the Lord above all things. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to 
Deut. 10. 12.  walk in all his ways, & to love him, & to serve the Lord thy God with all thine heart, & with all thy soul? As we may then learn here, the fear of the Lord comprehendeth under it all the service and honour that we own unto God, wherein lieth all our wisdom & knowledge. Therefore when Solomon saith, the beginning etc. He meaneth 
Deut. 4. 6.  not, that for to be wise we have need of any other thing then the fear of the Lord: but he would that we should know, that we are altogether void of wisdom, except we have the fear of the Lord: so that we can not begin to be wise, unless we fear the Lord: not as the infidels & faithless do, which have no understanding: for they have no knowledge from whence only proceedeth the true fear. Such people, I say, have not the fear of the Lord, but of torments. They fear him without knowing him to be pitiful & merciful: and therefore they are afraid of the sharpness of his judgement, as a poor offender is afraid & trembleth in the presence of the judge, of whom he looketh but for all rigour. Besides this, we must note, that the table of wisdom is not prepared with profane & unclean things, but with holy things, the taste whereof, standeth in understanding. They then which delight themselves in vanities & foolishness, in malice & wickedness, in filthiness & pollution, have no fellowship at the table of wisdom: & it is good reason, for they are like unto the horse and 
Psal. 32. 9  Mule in which there is no understanding, the which only giveth taste in the heavenly things, whereof cometh a good humour of the fear of the Lord, the which quickeneth the souls of wisdoms children.  
11 For thy days, etc. To the end that we should not refuse to come unto the table of wisdom, & to eat of her bread, & drink of her wine, Wisdom doth show us that they which eat & drink at her table, shallbe of no small continuance. As if he said, there is no man but desireth to live long, & fly death. Wherefore come, eat of my bread, and drink of my wine, & ye shall obtain your desires. By me shall thy days be multiplied, etc. We have the same in the 3. Chapter, & 2. verse: and 4. Chapter & 22. verse, We can take no poison at wisdom's table, unless we abuse that which she giveth us. The meats & drinks that she giveth, are not corruptible, & they breed no evil humours nor superfluities, as do corporal meats, whereof if we take too much, they hurt both the body & the mind: for they make the body heavy, & dull the spirits, & are cause that finally we go to perdition. Contrarily, we can not exceed in eating & drinking at the table of Wisdom, we need not fear to take too much: for the more we eat and drink thereat, by so much the more are we better disposed to live long. And therefore the bridegroom, which is the wisdom of God, feareth not to say unto his Church, fellows, eat and 
Cant. 5. 1. Ephe. 5. 18.  drink: Friends, fill yourselves full. And this is that which Saint Paul would: and be not drunk with wine, wherein is excess: but be filled with the Spirit. And as there is no danger to fill ourselves at the table of wisdom, but is very healthful: even so the table is always covered, whereunto continually are all kinds of people called and bidden, and so many as come, are refreshed. The preaching of the word, and the administration of the Sacraments do plainly enough show the same.   

12 If thou be wise, thou shalt be wise for thyself, and if thou be a scorner, thou alone shalt suffer.  
Forasmuch as it is so, that by wisdom the days of such as eat at her table shallbe multiplied, which turneth to the great profit of those which are there refreshed, she concludeth most fitly, If thou be wise, etc. Wisdom is not like unto Inholders, which call in their guests and evil entreat them, and make them pay well. That which she doth, cometh from her pure liberality, and her high magnificence: she entreateth her guests very honestly, and with great gentleness. O God, how excellent is thy mercy? O God, etc. It is not 
Psal. 36. 7. 8.  without cause that refreshing is attributed unto the goodness of God: For how much soever he giveth, he asketh no payment therefore. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy and eat, etc. Then when wisdom 
isaiah. 55. 1.  doth call us unto her table, she regardeth our profit: but it ought not so to be counted ours, that we should be sorry, if others be partakers thereof: for albeit that it is said, Thou shalt be wise for thyself: yet it is not to say, that it is not lawful for us to use wisdom, as the covetous do use their riches they have, keeping the same to themselves, and have no mind to impart them unto their neighbours, for fear to diminish them. For this that wisdom doth give us at her table, is aswell for the poor which have need, as for ourselves. But to be wise for a man his self, is to use the gifts & benefits of wisdom as it behoveth, & not to teceive them in vain. And also we are taught that we lose not our time, when we give ourselves unto wisdom: for we are never destitute of good understanding, whereby we take heed of the miseries, & chief from the spiritual. This is to be wise for himself. Contrarily, when a man is bare of all goods, & is in great necessity, if he refuse the benefit that is offered him, deriding them which would help him, he is worthy to perish miserably, and to suffer that none other feel his grief and evil. Again they that are stiff-necked & uncorrigible, void of wisdom the which is very necessary for them, & do scorn them which bid them unto wisdom, even to the hating of them, and persecuting of them so much as in them lieth, shall themselves suffer the evil whereof they are worthy, and not the commenners and household people of wisdom. Solomon doth well signify the same, when he saith, And if thou be a scorner, etc. This sentence agreeth with the same in ezechiel. The same soul that sinneth shall die. Again, 
Eze. 18. 20. 2. Cor. 5. 10.  We must all appear before the judgement seat of Christ. Of these sentences we must gather that it is an abuse to think that there is any Purgatory for to cleanse the souls after this life. As the wise shall be wise for himself, and shall have thereby eternal profit: even so the scorner shall suffer continually. For as there is no place after this life for repentance, even so there is no obtaining of forgiveness of sins. Esay doth well show it when he pricketh us, saying, Seek the Lord while he may be found, call upon him 
Esay. 55. 6. 2. Cor. 6. 2.  while he is nigh. And Saint Paul saith: Behold now the accepted time, Behold now the day of salvation. Be not deceived: GOD is not mocked: for whatsoever a man soweth, that shall he also 
a Gal. 6. 7.  reap.   

13 A foolish woman is troublesome: she is ignorant, and knoweth nothing. 14 But she sitteth at the door of her house, on a seat in the high places of the city: 15 To call them that pass by the way, that go right on their way, saying: 16 Who so is simple, let him come hither: and to him that is destitute of wisdom, she saith also, 17 Stolen waters are sweet, and hid bread is pleasant. 18 But he knoweth not, that the dead are there, and that her guests are in the depth of hell.  
Under the name of a foolish woman and ignorant, Solomon describeth the folly, aswell of them which maintain others in foolishness, as they that commit foolishness themselves. He attributeth troublesomeness and ignorance unto them, as if he said, Where the fools and dolts ought to hold their peace, and to give ear unto the wise for to learn of them, because they are ignorant, they are so presumptuous, that they labour to set forth & show themselves, in crying & making noise, partly, because the wise should not be heard, & that they seem to be overcome, partly to astonish the simple & undiscrete, that they may hold them in their foolishness and ignorance. Such is the subtlety of Satan, the master and guider of such people, which doth puff them up with pride in such wise that they wax bold to show themselves, where they ought in no wise to appear: they stand up to speak, where they ought to hold their peace: they stir up strife, where ought to be at quiet, and and to learn with silence. And albeit, as is said, that they are ignorant, and that they deserve to be contemned, yet will they be the most apparent and most set by. Solomon doth signify it, when he saith,  
14 But she sitteth at the door, etc. This desire to be seen, and to be honoured, is declared unto us by the Lord, speaking of 
Mat. 23. 5  the Pharisees, which do all their works to be seen of men, etc. They that follow them, as do the Monks and Priests with all the school doctors, do sit at the gates of their house, the which they have placed upon the high places of the city: for there is no people in all the world that desireth more to be seen, and more to be esteemed & praised than they. Now the cause that moveth them to desire to be so seen, is to draw a great number of people after them: for the world desireth the things which are glorious, and is drawn by that which greatly appeareth, rather than by that which is true. That they tend thereunto, Solomon doth signify it, when he saith that it is,  
15 To call, etc. We are all passengers and pilgrims in this world which seek another place: at the leastwise we ought to be, 
Heb. 13. 14. Col. 12. 20  and to walk right in our paths by innocency and righteousness, with contempt of earthly things, which have a fair show. Therefore when these holy men, so devout & religious, desire us to hear them, they labour to stay us on earth, and make us fix our desires and affections thereupon: they study to draw us out of the right way. They desire not to have their audience and hearers wise, & men of understanding, but fools and undiscrete, the which cannot perceive that their wisdom is foolishness before God: for they call:  
17 Who so is simple, etc. When Solomon speaketh thus, he neither expresseth the thoughts, nor the sayings of these foolish masters: for thinking themselves wise, and desiring to be so counted, they desire to be heard of wise men for to make them more wiser: but he expresseth what they do,, and what their auditory is: that is, that by their words and manners, they allure unto folly and ignorance, and make those which give ear unto them, beasts, yea, wicked and malicious: for we learn nothing of them, but to give ourselves unto wickedness and malice, and to take our pleasures & lusts. The which Solomon doth signify by the stolen waters, and hidden bread: for as the wholesome doctrine of the law and the Gospel, which is plainly called water and bread, recreateth and refresheth the minds of the faithful, and worketh goodness in them, and maketh them wholly to delight therein: & being thus disposed, are bold to present themselves before, and desire not to go back from the presence of God, neither fear to appear before him: even so the doctrines and traditions of men which are not simply called water and bread: but stolen waters, and bread that is secretly taken, do delight the carnal and infidels, and do not teach them the pure truth, and true righteousness and innocency, but all kind of follies and dreams, do make them to be given unto diverse wickednesses, and do always hold them in doubt, and being thus disposed dare not approach unto God, but so much as in them lieth, do run & hide themselves from him as thieves. And this is the cause why the doctrines and traditions of men, and that which followeth of them are called stolen waters, and bread secretly taken.  
18 But he knoweth not, etc. Whosoever drinketh of the waters of folly, & eateth of her bread, is greatly deceived when he delighteth therein. Solomon doth well signify it, when he saith, But he knoweth not, etc. It is a great deceit for a man to take delight in his destruction and perdition, and not to know it: and not only an abuse, but also most perilous danger, wherein there is no remedy, no more than if a blind man not regarding a good guide, ceaseth not to run hither and thither, until he be fallen down into a bottomless pit. Hear we see that ignorance is very dangerous, and that it excuseth not the ignorant. True it is that if 
Mat. 15. 14  the ignorant will return unto goodness by true repentance, their ignorances nor yet wickednesses shall not be imputed unto them. Our Lord doth show it, when he prayeth for his murderers: 
Luke. 23. 24 1. Tim. 1. 12. 13.  and Saint Paul saying, Therefore I thank him, which hath made me strong, that is, jesus Christ our Lord: for he counted me faithful, and put me in his service: When before I was a blasphemer and a persecuter, and an oppressor: but I was received to mercy: for I did it ignorantly through unbelief.   
¶ The end of the nienth Chapter, and the Preface to the proverbs.   

☞ THE PROVERBES OF SOLOMON.  
The tenth Chapter.  

1 A wise son maketh a glad father: but a foolish son is an heaviness to his mother.  
WE have said at the beginning of this book, that Solomon in the niene first Chapters did make a Preface & preamble upon these notable sentences that he would publish. That this is true, partly is seen by this, that the former words do follow now & then between, and may be joined together, as we have already showed: partly also by this, that now in the beginning of this tenth Chapter, he giveth the title, saying, The proverbs of Solomon: as though he began a new book. And these sayings, as may be seen, are half and parted sentences, for the joining whereof we need not to take any great pains. But we must understand that these sayings are grounds and rules spoken according to the word of the Lord: whereby he instructeth the manners, and correcteth the error, and the faults of carnal wisdom. And almost there is no verse hereafter, but hath his rule and sentence, and for the most part divided in twain: for even in one verse you shall find the praise of virtue, and the blame of the contrary vice. The first sentence praiseth the wise child, and blameth the foolish. It saith nothing which is not approved true of all them that have any judgement at all: And also that which is here pronounced, is commonly proved of every one, according as he is counted either wise or foolish. The one sort have a true experience, and the other false and vain, after as the one hath knowledge of wisdom: and the other (which are the greatest number) after as they believe lies, and are given to vanity. The superstitious and idolaters, the carnal wise worldlings are glad when their children are like unto them, and count them very wise: but as this wisdom is reproved of God (who will destroy it) as hath been said: (I will destroy 
Esay. 29. 14. 1. Cor. 1. 19 &. 2. 6.  the wisdom of the wise, etc. For the wisdom of this world, and of the princes thereof, shall perish:) so also their joy shall not be of any continuance, for it is worldly and carnal, and therefore it shall vanish away quickly. Solomon speaketh not here of this wisdom and gladness, but of that which is after God, the which continue for ever, seeing that the gifts and callings of God are without repentance. It is a gift and calling of GOD, when the 
Rom. 11. 24.  child, be it son or daughter, is wise, and that the father rejoiceth therein, and that truly, and thus it is not a thing which quickly vanisheth away. But to the end that we might know which are the children that do truly make glad their fathers, we must understand, what true wisdom is, and wherein it standeth. Moses 
Deut. 4. 5  doth show it, Behold I have taught you Ordinances and Laws, even as the Lord God hath commanded me: ye shall do them therefore, and keep them, for this is your wisdom. And forasmuch as there is no father being of sound judgement, but rejoiceth at the wisdom of his children. Therefore it followeth, first of all that the fathers and mothers, and all superious and governors ought to be careful to see their children and subjects to be instructed in the word, and not to be delighted with their follies, wickedness, and dissoluteness as are many: but it oftentimes happeneth, that the joy of the fathers and mothers, is turned into weeping & mourning, when their children being evil brought up, do diversly work them injury and wrong both by word and deed, or when they see them miserably perish. And in this manner is somewhat fulfilled that the foolish child is sorrow unto his mother, & that justly: for these wicked fathers & mothers, these negligent superiors, & careless governors, which do not diligently take heed to govern their children, and them which are under their charge: but suffers, or seems not to see when they commit follies, and run astray, do well deserve to have much sorrow therefore. Secondly, it followeth that the children and underlings which desire to make their fathers and mother's glad, and their superiors & governors joyful, aught to give themselves to follow the word of God, without declining therefrom, either to the right hand or to the left: that if in this sort their parents and superiors do not rejoice, yet, they cease not to be wise, and so much as in them lieth do make them glad. They ought above all things to be given unto the fear and reverence of God, as he requireth in the first table of the Law: and then to give reverence and honour unto them, unto whom it is due, and then afterwards to be gentle towards their neighbours. Herein they shall show forth true wisdom, whereat their parents and superiors, and men of honesty will rejoice and be glad: but the wicked will persecute them, as those places where the Pope reigneth, do prove it to be true: For they call evil, good; & good, evil. Such kind of people, striving against this present instruction, 
Esay. 5. 20  are grieved at the wise, and rejoice at fools, whose parents being led by the spirit of God, cannot rejoice, but are in continual sorrow and grief. For as Solomon saith, A foolish child is an heaviness to his mother: etc. And because that Solomon laboured to give us short sentences, he expresseth not in plain words what he would have us to understand. He speaketh here of children only in the masculine gender: yet he meaneth aswell to instruct the daughters as the sons, the women aswellas the men, according to the common manner of the Scripture. Also he expresseth not in the first part of this sentence but the father, and in the 2. but the mother. For if we be people of a sound judgement, we have all one affection towards our children, so that it is such towards our daughters, as towards our sons. And it is not without cause that we have said that fathers and mothers, and all superiors and governors ought to be careful. For first of all they are ordained of GOD to be as school masters, and to keep them in discipline that are committed unto their charge. Secondly, children do pass little for wisdom, neither make any count to attain the same, except they be thrust forward by some of their friends: and the common people are easy to run astray, except the Magistrate be very careful to keep them in strait, etc. Even so the wisdom of children and inferiors, standeth in obedience and sufferance to be ruled after the word of God, and not in governing others. For the Lord will have the weak to be subject, and to be taught obedience by the word. As David sayeth, Wherein shall a young man redress his way? in taking heed according 
Psal. 119. 9  to thy word. If children and inferiors do thus wisely govern themselves, they need not to fear any adversity: for the Lord will keep and defend them, and make them blessed. The which Solomon doth well signify by the joy of the father. For there is nothing that more rejoiceth the father, then to see and know that his children do prosper. And so we may understand that in the father's joy, there is promise of health enclosed: and contrarily, that in heaviness of the mother, there is threatening of death and damnation. Besides this, let us note that this which is said of parents & carnal children, may likewise be stretched unto the ministers, and to their charge.   

2 The treasures of wickedness profit nothing: but righteousness delivereth from death.  
Although this sentence is general, yet considering the contents of the former, it may be said that Solomon reproveth those fathers, which care not whither their children be wise or no: but are contented only that they have wherewith to sustain their bodies: and to come thereby, they gather goods together both by right and wrong, and reach their children to do the same. This is that which Solomon saith, the treasures of wickedness: and saith, 
Mat. 6. 19 jam. 5. 10. Eccle. 6. 2 &. 5. 12. 13.  that such treasures shall not profit. For first they are corruptible, and subject to be lost. Secondly, they that own them, most commonly, dare not bestow them in well doing lest they should diminish them, which is a great misery. Thirdly, most commonly strangers do possess them, & not their children. It is an evil disease, that the riches which are kept, turn to the hurt of their owners. Fourthly, when he hath gotten much, he cannot long enjoy them: for a man passeth away as a shadow, he heapeth up goods, & knoweth not who shall gather them. O fool, this night will they fetch away thy soul from thee: than whose shall those things be, which thou hast provided? Fifthly after this life they go to damnation 
Psalm. 39 7 Luke. 12. 20  as we may see by the rich glutton in the 16. of Luke. It is therefore true that the treasures of wickedness shall not prosper, as saith Solomon. Wherein he justly condemneth covetousness. He condemneth not riches, for they are the good creatures of God given for the use of the faithful, and are instruments whereby charity is exercised: and are ordained of God, to the end that we should be enriched, not in hiding them and locking them up, but that we should abound in good works. After that he hath rebuked & condemned the covetous with their covetousness, he praiseth and commendeth hospitality and liberality, when he saith, but righteousness delivereth from death. Here he setteth righteousness against the treasures of wickedness, wherein he showeth that they which be not dealers of almose and liberal towards their needy neighbours, are unrighteous, and deserve well to be punished, even with death, as Solomon doth well declare, when he setteth the deliverance from death against not profiting. This is as much as if he said, so much it wanteth that the covetous do receive any profit of that which they heap together by the hindrance of their neighbours, that they shall die eternally: but they that shall use liberality and benevolence taking heed from doing of wrong to their neighbours, and giving to every man his own, shallbe delivered from death, and so shall live forever. Hear Solomon taketh justice for hospitality, and liberality, for alms, and good deeds, for the works of charity and love, as the Scripture taketh it in other places. But it may here seem that Solomon doth attribute power unto our works to save us, and so we should not obtain eternal life through grace, but by our merits. I answer, that of ourselves we are altogether void of righteousness: and if we do any works, it is because that God favoureth us, and worketh the same in us by his holy spirit: and then he alloweth our works of his only goodness, and not of their own worthiness: and because they are pleasant unto him, he promiseth to reward them, and doth attribute unto them that which belongeth unto his only grace & mercy. And this is because he doth freely love us, burying all our faults, for never more to remember them. And so albeit we can deserve nothing by our works, yet are they not in vain: for if they be done according to the word of God in uprightness of conscience, they are witnesses that he loveth us, and do assure us that we shall not perish, but do fully certify us of eternal felicity. Besides this, let us note that they which have the goods of this world, and care not to do good unto others, do possess the treasures of iniquity: though they labour not to draw unto themselves the riches of others, and that that they possess be well gotten, or be attained by gift, or by succession of kindred.   

3 The Lord will not famish the soul of the righteous: but he casteth away the substacnce of the wicked.  
We may see the wicked prosper, and to abound in wealth, they have their ease and pleasures, they spend their time joyfully, and have rest and quietness: and in the mean while the faithful which study to follow righteousness, are poor, and suffer much sorrow. This is common and ordinary through all the world: whereupon it cometh that the children of God do envy and are grieved and greatly tempted to forsake all righteousness and innocency, and to follow all wickedness, that they may be partakers of the ease with the wicked, and to prosper for a time as they do. They which flatter not themselves in their infirmities and imperfections, and that truly know what they are: do know and feel how they are tossed with such temptations. David in his Psalms doth declare to have felt it, as he confesseth. He admonisheth us not to vex ourselves at the wicked, neither to envy them that 
Psal. 73. 2  work wickedness. And by the discourse of the Psalm, he showeth us that the goodly show of the wicked is nothing but vanity, and that the poor estate of the faithful is much more better, and more profitable than it seemeth, or is thought to be. In following this doctrine, Solomon would not have fathers & mothers to fear, that their children (which they shall instruct in wisdom and righteousness) should perish and starve for hunger, though they gather no great treasures for them. He also instructeth us all generally, that we should not put our trust in our goods, though we abound in them: and that we should not be discouraged whether we have little or much, provided that we delight to walk in a safe conscience, as God teach us by his word. For to bring us unto this, and to persuade us it, he saith, The Lord will not famish, etc. Our Lord doth give us the like doctrine in the sixth Chapter 
Mat. 6. 24.  of Saint Matth: No man can serve two masters, and so forth to the end of the Chapter. But they which have forsaken the Gospel, and received the interim, they which dare not confess jesus Christ for fear of losing their lives & goods, do not believe his promises made by David, Solomon, and jesus Christ, which have spoken by the spirit of GOD: and thus, so much as they can, they make God a liar, spoil him of his truth, and consequently of his divinity, seeing he cannot be God without his truth. Such kind of people and others which do trust in their riches, shall find themselves deceived, as they deserve. They think to be safe from evil, and that their goods shall not fail them: but Solomon saith, The Lord casteth away the substance of the wicked, The Lord doth this in divers sorts, as is daily proved, to wit, by war, by law, by tempests, colds, and surfeitings: in these manners he casteth away the substance of the wicked, when he spoileth them of them, or that he take them from the midst of their goods, when they think themselves to be at rest, and that it seemeth unto them that nothing can hurt them. Moreover, first of all let us note that as (in the second verse) righteousness is taken for benevolence: so also in this place by the righteousness is meant him that renounceth all covetousness, and doth dedicated himself to do good unto his neighbours, according as God hath made him able, and feareth not that his goods should diminish, or he 
Psal. 37. 16. &. 25.  suffer want: he saith with David, A small thing unto the just man is better than great riches to the wicked and mighty. Again, I have been young, and am old: yet I saw never the righteous forsaken, nor his seed begging bread. Secondly, that if we would be satisfied, we must fly the company of the wicked, & not to spare our goods from the poor. Thirdly, that we must not attribute any thing unto fortune or chance, as do the unfaithful and idolaters, which have no true knowledge of God, neither of his providence: but as we know that to him only belongeth the conservation and government of all riches, even so also doth wasting and destruction. It is he, that satisfieth and giveth power to the meats and drinks to sustain us: It is he also which breaketh and overthroweth all substance of bread and wine, taking from them the power of nourishing. And thus it is needful for us, that we ask and crave of the Lord, Give us this day our daily bread. etc.  
Fourthly when Solomon doth promise us that which we see, not with our corporal eyes, but do prove and feel the clean contrary after the sense of the flesh, he teacheth us, that we have need of faith, whereby we may be armed against the slanders of the cross. For when we see that the wicked prosper, and that the good be afflicted, the flesh is offended thereat, and judgeth that GOD careth not for to help them. But the promises of GOD require faith, whereby we believe that GOD doth help and defend us: albeit that for a little time he suffer us to be exercised by diverse kinds of afflictions: and doth defend us not only in preserving us in this life, but also too give us possession of the life to come. For sith that his gifts and callings are without repentance, it followeth 
Heb. 13. 11.  that his promises do reach further than this world, as the holy patriarchs did well understand it. Again, those which he counteth not worthy of this world, cannot but look for perpetual misery and calamity. Therefore when he threateneth to cast away the substance of the wicked, let us understand that he threateneth them with eternal destruction: for they cannot be worthy of the blessed life, when they are unworthy of earthly substance. Fiftly, that Solomon doth not promise unto the righteous great banquets, and abundance of riches and goods, for to live plentifully in carnal delights and pleasures, but only that they shall not be famished. For we must eat, to slake hunger and to quench 
1. Tim. 6. 8. Heb. 13. 5  thirst, and not to fill ourselves in gluttony and drunkenness: and also we are taught to desire our daily bread, and to content ourselves having food and clothing, etc. As doth the Apostle also admonish us, saying, Let your conversation be without covetousness, and be content with those things which you have: for he hath said, I will not fail thee, neither forsake thee.   

4 A slothful hand maketh poor: but the hand of the diligent maketh rich.  
When they love to be at rest, and would not labour, do hear say that the Lord will not hungerstarve the soul of the righteous: it seemeth unto them that they need not to lay their hands to work, and will eat their bread in idleness, and without labour, and do not think that it is possible for them to become poor, & to have need: but Solomon doth well show them the contrary, saying, A slothful hand maketh poor: He speaketh here nothing darkly, nor which is not daily proved true by experience: but when he speaketh thus, it is not to say, that we must labour diligently, lest we become poor, and with desire to be rich: for in the first, there should be distrust of the goodness and providence of God: And in the second, Covetousness, which are two vices abominable before God. For he would that as he declareth himself to be our father, & doth promise to nourish us, even so should we assure ourselves of his goodness towards us, & that we should look with patience for all goodness to come from him, without fear of wanting, casting all our cares upon him. So doing, we shallbe the true seed of Abraham, which is the father of all believers. The promise shall belong to us, Fear not, Abraham, I am thy buckler, & thine exceeding 
Rom. 4. 11. Gen. 15. 1 Psal. 55. 22. 1. Pet. 5. 7.  great reward. The Lord shall bring it to pass upon us. Cast thy burden upon the Lord, & he shall nourish thee: He will not suffer the righteous to fall for ever. Cast all your care upon him: for he careth for you. And in thus easing us of our burden, let us not be negligent and slothful, but let us know that care, labour, and diligence are ordained for all times. Wherefore let us follow the burden that God hath laid upon us, which is, In the sweat of thy face 
Gen. 2. 15. &. 3. 19 2. The. 3. 10. Psal. 37. 3.  shalt thou eat thy bread. If then we labour not, we are well worthy to fall into great poverty, and are not worthy to eat, unless we labour. Albeit then that we must trust in GOD and commit our affairs unto him, yet must we not have a slothful hand, but to be occupied in well doing. Commit thy way unto 
&. 15.  the Lord, and trust in him, and he shall bring it too pass. But as hath been said, we must not do it for fear to wax poor: for albeit that we labour, yet shall we not cease to be poor and needy, except God bless our labour. For, neither is he that planteth, any thing, neither he that watereth, but God that giveth the increase. It is very lawful to labour for to fly and avoid poverty, but not to be seized with the fear thereof: as it is lawful to become 
1. Cor. 3. 7.  rich by working with care and diligence, but it is not lawful to covet riches: for such desire is covetousness, which is very detestable before God, and hurtful to our neighbours, which is not 
Ephe. 5. 3. &. 5. Col. 3. 5  lawful to be named. Whosoever is covetous, is an idolater: for he serveth riches, and not God: he putteth his trust in unsensible creatures, and not in the Creator, which hath given him wit and understanding: he worshippeth gold and silver, and his belly, and not God, from who me all riches cometh. And as he hath not 
Ephe. 5. 5.  his heart set on God, so hath he no part in his inheritance. The covetous person which is an idolater, hath no inheritance in the kingdom of Christ and of God. Saint Paul nameth the covetous, amongst them which shall not inherit the kingdom of God. It 
1. Cor. 6. 10.  is good reason that such persons should be abhorred before God, and cast out of his kingdom, when they distrust him, which is all good and almighty, and doth good to all men: (for we have nothing but of his goodness and liberality) & do put their trust in their own arm: they leave and stay themselves upon transitory things, wherein they set their affection, for the which to satisfy and to possess riches at their wish and desire, they gather wrongfully and otherways then they should: they pole and pill their neighbours diverse ways, and so they make themselves the enemies of God and of men. Wherefore they shall have a great count to make. Besides this, when we hear that the hand of the diligent maketh rich, let us not deprive God of his honour: but confess that if through our diligence we increase in riches, that it is, because God guideth our hands, & our work, and blesseth our labour, etc. Also that which we have said to be a slothful hand, Solomon in his speech calleth, a deceitful hand. For they which are negligent and slothful, and which do not their office and duty, do dream hollowly and devise unlawful means, to draw unto them the goods of others. And because that Solomon setteth diligence against deceit, we take deceit for negligence & slothfulness.   

5 He that gathereth in Summer, is the son of wisdom: but he that sleepeth in Harvest, is the son of confusion.  
Albeit that our Lord (for to make us to put our trust & hope in God our father) doth say unto us, Behold the fowls of the air: for they sow not, neither reap, nor carry into the barns & yet your heavenly father feedeth them: yet let us not think he goeth about to turn us away from labouring, or that he would we should suffer the goods that God bringeth out of the earth to perish, or that we should eat up all in one day, without keeping something all the year long. For first of all our Lord hath not taught for to abolish the decree of God his father, the which is, that man should labour, not only one day, but all the year through: and that in labouring he might live and be nourished every day, throughout his life: as he gave to Adam to understand (placing him in the garden of Eden, for to dress it) that he should eat his bread in the sweat of his face, until he return unto the earth. And after the flood he said, Hear after seed time and harvest, and cold and heat, and Summer and Winter, and day and night, shall not cease 
Gen. 2. 15. & 3. 19 &. 8. 22  so long as the earth remaineth. God hath not ordained these times and seasons in vain, but that according to the time and season man should employ himself to work and to labour, and that thereof he should gather fruit to sustain him and his. And sith that harvest doth not come but once a year, and that the same is ordained for to gather the fruits of the earth, that God hath brought forth for man's sustenance, it followeth that in acknowledging the goodness and liberality of God our heavenly father: if we gather the fruits of the earth, and lay them up in barns and sellers, and too keep them, and to use them for our necessity all the year after, that in so doing, we do not disobey the doctrine of our Lord, but we obey God, and consequently our Lord. For it is not his intent to condemn the seed time and harvest, nor the provision that is made without covetousness: only he would that we should not beenigardes, as they which have never enough: and as hath been said, Do fear that the earth should fail them. If we must not be such, much less may we be like these thieves and murderers, to these rogues and cutthroats, which gather the fruits of the earth, under hope to make them dear, and will enrich themselves by the hurt of their poor neighbour. They which profess the Gospel, and do use such cruel trades, and such ungentle and devilish trains and devices, as there are but too many which occupy them,) do greatly offend and give an evil example: and it were better that they never had heard speaking of the Gospel, except the Lord grant them grace to confess their sins, and to forsake and give over such hellish practices. If our Lord would induce not to gather in season, he would pull us back from wisdom, and would set us in confusion: he would make us to despise the ordinance of God, our father, the which we ought in no manner of wise either to think or speak: but knowing that jesus Christ is of one will with God his father, we must gather in Summer, & watch in harvest, that is, that we take care & diligence to lay our hands to work according to the seasons & times appointed, every one following the estate whereto god hath called him. For albeit that Solomon hath not expressed but Summer and Harvest, because he endeavoureth to give us brief sentences, and easy to behold, yet we will here comprehend all seasons, and whatsoever GOD would that man should be occupied in. If we spend the time about the labours and works that God hath ordained, we shallbe wise, and shall avoid confusion, from which also we shall keep others, so much as lieth in us: for we will live of our labour, and shallbe preserved from begging, which is a confusion not able to be borne, and shall also deliver them from it which we shall refresh with the fruit of our pain and travel. Contrarily, if we be given to sleep, and to idleness, when it is time to work, we shall both confound ourselves and others, for whom we are bound to bestow ourselves, to keep them from begging. This word Confusion, is taken in this signification in the 37. Psalm, They shall not be confounded in the perilous time, and in the days of famine they 
Psal. 37. 19  shall have enough. But it may be said that Solomon should not have brought forth this as a notable sentence, seeing that there is not so simple an Idiot, which knoweth not well that we must gather riches in due season, and that we must not be sluggish when it is time to gather the fruits of the earth: and therefore, that there is not so much wisdom in it, as that there should be mention made of it. I answer, That sith God hath ordained such gathering and vigilancy, it is no small wisdom for a man to know well how too employ himself as it behoveth. All the wisdom of the Monks and Friars in Popery, is nothing but foolishness and vanity, yea even wickedness, in comparison of this wisdom. But it may be replied, that there is not the poorest Labourer or handy crafts man that is not as wise as the ministers of the Church: for the ministers do no other thing than did the Friars, Priests and Monks. I answer, That the true Ministers are assured of their vocation, and do occupy themselves therein, and also they do not gather together nor watch. The true Ministers, are Preachers, Doctors, Pastors, builders, Reapers, Sowers, Watchmen: but the Friars are clean contrary, they are good for nothing but to trouble the water, to prate without doctrine, to eat, to destroy, so tread underfoot the good corn, & to be dumb dogs & sleepy. There is then great difference: for as we have probation, some are wise children, and others do bring confusion.   

6 Blessings are upon the head of the righteous: but iniquity shall cover the mouth of the wicked.  
So long as we live in this body, we can not judge by our outward wit what the righteous are, (that is to say, those which by the fear, reverence, and Faith they bear unto the word of God, do delight to serve the Lord and their neighbours, and desire to profit all men, and to hurt no man,) neither that they can be counted blessed, nor that they are in the grace and favour of God, seeing that we see them abound in misery, and to be beaten down with calamities: they are afflicted of the world by peeling and polling, prisonment, wounds, banishment, cursing, lying, slandering, and cavillations, & divers other ways, which can not be easily expressed. For some do suffer in one sort, and some in an other: to be short, it seemeth that God is their enemy, and that he persecuteth them to destroy them. And therefore, few esteemeth well of them, as Eliphas the Themanite of job. Remember, I pray thee: who ever 
job. 4. 7.  perished being an innocent? Or where were the righteous destroyed? The jews did no less esteem of the Prophets, and of our Lord jesus Christ, and of his Apostles. The Papists have the poor Christians which suffer persecution for the Gospel, in like reputation. Contrarily, the wicked (that is to say, the infidels, which with will and mind, with deed and word, do despite God, and make no count 
Psal. 7. 3.  of their neighbours,) are judged happy and blessed: they are feasted, they are praised and commended, and it seemeth well that they are in the grace and favour of God, and that he doth bless them, that he doth love them and maintain them. Such is the judgement of carnal man, which judgeth after the outward sight: but Faith judgeth far otherwise, and the word whereupon Faith is stayed, pronounceth also contrary: as we see it, when Solomon is not contented alone to say, that the righteous shall obtain blessing: but to show that he is even here happy in divers sorts, although he be greatly molested: he sayeth, blessings are upon the head of the righteous: he appointeth not the time, neither present nor to come, for to declare that the blessings shall not fail them: but having had their beginning in this life, they shall endure for ever. Blessed are ye, when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely. My brethren, count it exceeding joy, when ye fall into divers temptations. Again, Blessed 
Mat. 5. 11. jam. 1. 2. jam. 1, 12.  is the man, that endureth tentation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him. Contrarily, though the wicked do flourish, yet are they, and shallbe cursed, as may be known plainly, when their iniquity shallbe opened, and that for the same they shallbe ashamed, for because of their iniquity, which shallbe as a choke pear to stop their mouth, they shall not be able to allege any thing worth to defend themselves with al. Solomon doth signify it, when he sayeth, But iniquity shall cover the mouth of the wicked. In some it is opened sooner, and in other some later. Some men's sins are manifest before hand, and go before unto judgement: but some men's follow after. For their iniquity committed, they shall suffer 
1. Tim. 5. 24.  punishment before all men, wherewith they shallbe greatly confounded: and the righteous shallbe glorified and honoured, and their felicity shall shine and shallbe seen of all men. Solomon doth well signify the same, when he placeth the blessings to light on the head, the which is the highest part in man, upon the which the ornaments can not be hid. These ornaments of blessing are now hid in the world: but they which are not stayed at the outward appearance, but by Faith, do behold the goodness that God hath done unto his faithful servants in the midst of their troubles, do see even presently the head of the righteous garnished with blessings, the which they shall more plainly see in the possession of the heavenly kingdom.   

7 The memorial of the just shallbe blessed: but the name of the wicked shall rot.  
Albeit, that now presently it seemeth unto the world, that the righteous are forgotten before God, because that no man revengeth the injuries & wrongs that are done them (as David doth declare it, saying, He hath said in his heart, God hath forgotten, he hideth 
Psal. 10. 11.  away his face, and will never see. O Lord the avenger, O God the avenger, show thyself clearly. And for this cause also the faithful do lament, and complain. Why standest thou far of, O Lord, 
Psal. 94. 1. Psal. 10. 1. Psal. 13. 1. Psal. 45. 23. & 24.  and hidest thee in due time, even in affliction? Again, How long wilt thou forget me, O Lord? for ever? How long wilt thou hide thy face from me? Again, Up, why sleepest thou, O Lord? awake, be not far of for ever. Wherefore hidest thou thy face, and forgettest our misery & our affliction?) yet notwithstanding, he hath not so much forgotten them, but that he doth remember to bless them for to do them good, and show them grace and favour, to give them help, defence and safeguard, so far as he knoweth to be expedient to bring them unto eternal blessing. Solomon doth signify the same, saying, The memorial of the just, shallbe blessed. Contrarily, the wicked are famous, they are commended, and do praise themselves. He sayeth in his heart, I shall never be moved, 
Psal. 10. 6. & 12. 4.  nor be in danger. And, With our tongue will we prevail: our lips are our own: who is Lord over us? but their name shallbe abominable and filthy. Solomon doth declare it, saying, The name of the wicked shall rot.   

8 The wise in heart will receive commandments: but the foolish in talk shallbe beaten.  
Our wisdom is to keep and to do the commandements of 
Deut. 4. 6.  God. Wherefore the wise sayeth very well, that the wise of heart, will receive them. He sayeth expressly, the wise of heart, that is to say, he which truly loveth wisdom, and is no counterfeit as the worldly wise, which justify so much themselves, that they can not abide any admonition though it be very needful, as S. Paul doth show it, This know also, that in the last days shall 
2. Tim. 3. 1.  come perilous times, etc. Those that are such, can not suffer any admonitions neither of Father nor Magistrates, neither yet of Ministers: and yet less of private and particular persons. But he which hath wisdom printed in his heart, knoweth well that he hath need of wisdom, and desireth to increase therein: and therefore he gladly heareth that which is showed him in the name, and by the word of GOD, and laboureth to conform himself unto the doctrine that is set before him. This same is to receive the commandments, and not to be like unto the son which promised to his father to do that he commanded, and did nothing. But rather if in time passed we have said, we will not go, that now by true repentance & Faith let us give our hearts to obey God our father, & consequently them, which he hath ordained over us, to direct and govern us. Thus doing, we shall not be worthy of stripes and wounds, but rather of good reward and recompense: though we can not deserve it, but such is the will of God our Father, so to recompense his obedient children and servants. Contrarily, if we declare ourselves to be rebels and disobedient, let us look to be beaten as we deserve, because of our folly, which we show in gain saying, and striving against the truth, and that by justice and equity. Solomon doth show it us, saying, But the foolish in talk shallbe beaten. He that maketh not count of true wisdom which is taught us by the word, but doth give himself to speak and do things contrary thereunto, is foolish in his talk, and yet ceaseth not to be foolish in his heart: for from the abundance of the heart the mouth speaketh: and also other outward works do follow thereof: for the outward part is like to the in ward, except we disfigure ourselves by hypocrisy, the which will always appear holy and wise, and not foolish: and therefore, if we show any foolishness in words, or in works, it is a plain argument that we are not wise in heart. Wherefore, we may judge that they which permit and take leave to talk foolishly, or to do acts against God and his word, for to avoid persecutions, do deceive themselves when they would make men believe that they think not as they say, or as they do: for the outward works, and chief such as are wicked, are certain fruits conceived in the heart of man, the which is evil from his childhood. And thus, though Solomon do not speak but of the lips, yet he forgetteth not to touch the heart, which is the root that bringeth forth the fruit, as we ought to understand by the former reasons. And also the Antithesis or comparison that he maketh between the wise in heart, and the foolish in talk, doth show it well: otherwise it should not agree. In the first part of the comparison, he expresseth the root, for to exclude worldly wisdom, which is of great show, and is nothing but rebellion: for it will not be subject unto the law of God: for it is led by the desire of the flesh: afterwards he expresseth the 
Rom. 8. 6. 7.  fruits which proceed from the true wisdom of the heart, that is to say, To receive the commandments: wherein he noteth the obedience of the wise in heart, to the which the wise worldlings are contrary and opposite: whereof followeth, that they are disobedient.  
In the second part of the comparison, he expresseth but the evil fruit, which can notlye: and therefore in expressing it, he declareth plainly what the root is, that is to say, evil: for the tree is known by his fruit. He immediately after expresseth the recompense of them which speak and do evil, that is to say, that they shallbe beaten, they shallbe chastened and punished, first in this world, if so be it, that they watch diligently over the public slanders and offences, and that the Magistrates be zealous, and that they be careful to pronounce good and right judgement, upon that which they know, and is manifest unto them, in sustaining and defending the good, and punishing the wicked, according as the fruits appear: for they have not the knowledge of in ward foolishness, but so far as the same is opened outwardly: and therefore, Solomon sayeth not, the foolish of heart shallbe beaten: but the foolish in talk, that is to say, he which shall show himself foolish by words and wicked works. If fathers and mothers love their children, & are careful more for their souls then for their bodies, they will chasten them, if their manners and conversation be not good and honest. They which spare the rod at need, do hate their children, and make no count of the honour of God. Whereupon they ought to look for grievous punishment: for sith they will not strike whilst it is time, they themselves are worthy to be beaten. And also it happeneth often unto them, that their children which they have borne withal in their malice, when they come to age, not only do set nought by them and reject them, but also stand up against them, in robbing them, cursing and doing them much hurt. And finally, if they do not confess their negligence, they shallbe beaten with eternal pains. If superiors do truly love their subjects, they will chasten the foolish, that the good may live in peace, and that the slanders and offences may be rooted out from the congregation of the Lord: otherwise they shallbe beaten: for first of all, the foolish will rise up against them: and in the end, they shall not avoid eternal damnation. I will honour them that honour me, etc. 
1. Sam. 2. 30.  And as they which ought to punish the foolish, shallbe beaten for their negligence: even so also, shall the foolish be for their foolishness, except they return by true repentance.   

9 He that walketh uprightly, walketh boldly: but he that perverteth his ways, shallbe known.  
For as much as we all desire to avoid perils and dangers, and to live safely and without fear of evil, we must hear Solomon which doth admonish us of the means, when he sayeth, He that walketh uprightly. There is none in this world that liveth so perfectly, but that he hath some fault. For we have all need to crave pardon for our sins, and continually to confess that we are sinners, how uprightly soever we live: and thus the uprightness whereof Solomon speaketh, lieth not in a perfection that can not be mended, & whereto there can nothing be added: for so long as we live in this world, we have need to repent, to amend our faults, and always to grow forward in goodness, through the knowledge of the truth. But this uprightness lieth in soundness of conscience, whereby having our hearts right and not double, we abhor all dissimulations and hypocrisies, and labour to follow holiness, righteousness and truth in all things, and with all men. The world maketh no great account of this uprightness, but all the world almost is given to deceit and crafty dealing, unto filthiness and uncleanness, unto hypocrisy & lying. And forasmuch as the greatest part of men & women are such, 
Psal. 12. 2.  they judge themselves to be in safety, when they are given to such wickedness. And so the number of them which believe the sentence of Solomon, is very small, and almost none. Whereupon followeth also that there is almost none, that walketh safely: but it happeneth almost to all, as it is said, When they shall say, Peace, and safety; then shall come upon them, sudden destruction. The world destroyed by the flood, Sodom and Gomorrha, Dathan, Core and Abiram, and 
●. Thes. 5. 3  divers other wicked ones, have well felt and shall feel it, and if we follow them, we must look also to feel the same. For as the Lord knoweth the righteous & perfect, for to deliver them from temptation, to keep them, to defend them, and to save them, that he may give them victory over all perils and dangers: even so also they which pervert their ways, contemning all integrity and uprightness, and giving themselves in divers sorts unto contrary things, can not be hid, but shallbe known by the Lord, to draw 
Mat. 13. 4.  them and divide them from the just and perfect, as we separate the tars and the chaff from the good corn, for to send them unto unquenchable fire. In looking for the which, albeit they say, that God doth not see them, nor know them, yet can he find them out, as they daily feel by wars, pestilences, famines, diseases, by afflictions outward & inward: and in this sort they begin here their hell, the which shall not forsake them. For as they esteem not to make their ways right, as well by blindness and ignorance, as by hardness & obstinacy, & that attributing all unto fortune & chance, in their affliction they know not that it is the hand of God that striketh them, neither also do they make any haste to turn unto God, for to crave of him repentance and amendment of their sins, and deliverance from evil: and so they must needs perish in them. But albeit, that after the outward appearance and the sense of the flesh, the just & perfect suffer in this word the like or more grievous afflictions, yet do they not here begin their hell. For they knowing that they be the rods of God their Father, do ask deliverance, and are assured to obtain the same. And thus on what side soever that the afflictions do come to the just & perfect, because they know that God is their keeper and deliverer, they are not afraid as discouraged and desperate, but in all assurance they say, Yea though I should walk through the valley of the shadow of death, I will fear 
Psal. 23. 4. & 27. 1.  none evil. Again, The Lord is my light and my salvation: whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? They know this same, because of the infallible promise: and call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. The Lord is near unto all that 
Psal. 50. 15. & 145. 18. Mat. 11. 28. Luk. 12. 32. 1. Cor. 10. 13.  call upon him: yea, to all that call upon him in truth. Come unto me, all ye that are weary and laden, and I will ease you. Fear not, little flock: for it is your father's pleasure, to give you the kingdom. And GOD is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it. The wicked can not thus speak indeed: for although they think themselves so safe and sure that they can not be more, and that they trust in their own strength, yet because they are hated of God, he can well find them out, and bring their enterprises to nought, and destroy them by their own counsels. He hath made a pit and digged it, and is fallen into the pit that he made. His mischief shall return upon his 
Psal. 7. 15. & 16.  own head, and his cruelty shall fall upon his own pate. The heathen are sunken down in the pit that they made: in the net that they hide, is their foot taken. 
Psal. 9 15.    

10 He that winketh with the eye, worketh sorrow: and he that is foolish in talk, shallbe beaten.  
Amongst them which pervert their ways, there are some more close and covert than other some are: some there be that are known forthwith, and others again for a certain time lie hid and are secret. The close and hid, are most hurtful & pernicious. For a time they make a goodly show, and bear a smooth countenance, and seem that they laugh at the prosperity of their neighbour, as though they were ready to do them pleasure: but yet for all that they delight to mock, & to invent some treason. Solomon doth signify the same by winking or making sign with the eye. But when at last their dissimulation and hypocrisy is known, and that they are seen to counterfeit and dissemble, by the fruits which come from them, then feel we greater sorrow and more grievous pain then if we had known them openly at the first. Solomon doth signify the same, when he sayeth, That he worketh sorrow, that winketh with his eye. If they (which by such manners bring hurt, either to the body or to this world's good) do work sorrow, & that we be careful to take heed thereof, by a more strong reason must we take heed of Monks & Friars which have a goodly show, for with this, 
Mat. 7. 15. Rom. 16. 18. 1. Tim. 6. 5. Mat. 15. 14.  that they devour temporal riches, judging gain to be godliness, so do they also destroy the souls of those that follow them. For if the blind lead the blind, both shall fall into the ditch, the which is a sorrow and grief unexpressible, and without any remedy, except we provide help in good time for the same. They which openly declare and show forth their foolishness and wickedness, are not so dangerous: they bring not so much sorrow to them which have any wit to fly and avoid them, or to turn them away from their enterprises, or to suppress their insolency. Also, look where there is good order, when they show themselves such, they are admonished and rebuked, they are chastened and punished: And therefore they can not bring so much sorrow and grief. Solomon doth signify it, saying, He that is foolish in talk, shallbe be beaten. There is here no virtue compared or set against vice, but a greater vice, unto a lesser. The first part of the sentence containeth a rebuke of hypocrisy, flattery, dissimulation, and counterfeiting, with advertisement of the evil that cometh thereof. Wherein we ought to learn, not to be children in understanding, but of ripe wit and good discretion, seeing 
1. Cor. 14. 20  there is none but is grieved, when he feeleth himself to be deceived. By the second part, he showeth what the foolish and wicked do deserve, and warneth them that are aloft and in authority, to do their duty, and to take away offences and slanders so much as in them lieth. And moreover, because that no man would gladly be beaten, he exhorteth us to be wise, and to be of good, holy, and honest conversation. If thus doing we suffer wrong, as have the holy patriarchs, Prophets, jesus Christ and his Apostles, and other servants of God, let us not be grieved. Blessed are they which suffer persecution for righteousness sake. And who is it that will harm 
Mat. 5. 10. 1. Pet. 3. 13 & 4. 12.  you, if ye follow that which is good? dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you.   

11 The mouth of the righteous is a wellspring of life: but iniquity covereth the mouth of the wicked.  
For when a very clear spring and pure, floweth with water, running here and there by fords, than it serveth to refresh them which drink thereof, and preserveth them from dying by thirst: and so it is healthful unto them, & doth also as concerning the body quicken the same. The mouth of the righteous will speak of wisdom, 
Psal. 37. 3●.  and his tongue will talk of judgement. Then doth it profit them which believe his counsels, for they are delivered from death, insomuch as they are freed from sin, & made servants to God, they have their fruit in holiness, and the end, everlasting life: for the righteous 
Rom. 6. 22.  doth not teach nor counsel, but only that which serveth to salvation & life. Solomon doth signify it, when he calleth his mouth the wellspring of life. Our Lord saith that from the abundance of the heart the mouth speaketh. Now it is said: the law of his God is in his heart, therefore his steps shall not slide. whereupon followeth that it 
Mat. 12. 34. Psal. 37. 31.  bringeth life to them which receive this doctrine, which follow his counsels, tremble at his threatenings, & delight in his exhortations, & also do assure themselves of the promises of life that is preached unto them. Contrarily, as out of a dirty puddle, we can draw nothing but filthiness and infection, for to infect, poison & to kill those which drink thereof: so also it is said, there is no constancy in the mouth of the wicked: within they are very corruption, their throat is an open sepulchre, & they flatter with their tongue. Whereupon followeth 
Psalm. 5. 9  that we can learn nothing of the mouth of the wicked, but all evil, when we hear no manner of goodness come from their mouth: but it aboundeth with all filthy & corrupt words, as it appeareth: for it doth open itself. Solomon doth signify the same, saying, but iniquity covereth the mouth of the wicked. When Solomon saith, doth cover, he neither excludeth the time past nor present, but speaking in the future tense, he showeth the hardness and obstinacy of the wicked, to the end that we should stand upon our watch at all times. For as they have not ceased nor do cease, so also they shall never cease, until the end of the world, to speak filthily, to give evil counsel, & to spread abroad false doctrine. But the evil men & deceivers, shall wax worse & worse, deceiving and being deceived. Now they which follow their uncleanness & wickedness, giving themselves unto iniquity, shall fall in death. For it is said, The reward of 
2. Tim. 3. 13.  sin, is death. Heretofore, we have expounded the 2. part of this sentence otherwise, but not contrary, & that by force of the Antithesis 
Rom. 6. 23.  or comparison that Solomon maketh there. Hear he setteth the virtue of well speaking & ruling the mouth, against the vice of perverse and wicked mouths. He doth this honour unto them which speak well, for to attribute unto them the wellspring of life, and to make them as it were authors of health and life, unto these which learn of them. Saint james doth the like, saying, Brethren if any amongst you hath erred from the truth, and some man hath converted him, let him know that he which hath converted 
jam. 5. 19 & 20.  the sinner from going astray or out of his way, shall save a soul from death. And this is according unto the doctrine of our Lord. Thus it pleaseth the Lord to honour such as speak truth. Contrarily, 
Mat. 18. 15 john. 20. 23.  Solomon accuseth those which have their mouths covered with iniquity, of murder: he expresseth not the accusation, but it must be understood by the present Antithesis. Now sith that they which have an evil tongue are murderers, they cannot look but for death. Contrarily, those which out of the good treasure of their hearts do bring good things, are assured of life, as by their office they are the authors of life, etc.   

12 Hatred stirreth up contentions: but love covereth all trespasses.  
When men or women are kindled with hatred, wrath, & anger, with envy and ill will against their neighbours, although it be very wrongfully and without cause, and that their neighbours have given them no manner of occasion to bear evil affection towards them; yet can they not speak gently and lovingly unto them, they cannot say well of them: but do wrong and deal injuriously with them, and speak all the evil they can against them, & do greatly reproach them to their faces, being ready to strike & beat them, to murder & kill the innocents: & behind their backs they slander & do falsely belly them, they diffame them, & bring them into the hatred, so much as they can, of all the world, that many may rise up against them which have not offended, that they may be destroyed & undone: So much as possible they can, they set all in trouble, they stir up seditions, uproars & persecutions against those that wish them no evil. Solomon doth signify it, saying, hatred stirreth up contentions. This stir is made, as is said, and as the innocentes in all times have had trial: As Abel, Moses, David, the Prophets, our Lord, his Apostles, and other faithful men: and yet still the wicked cease not to do and to speak the like against them that follow the truth, and that desire nothing but their health and salvation. But the saying of Solomon ought not to be restrained unto this manner of hatred. For we have experience that when there is hatred between parties, that they bite & sting one another, do charge & reproach one another with all the villainies they can: they detract one another, & there is nothing but they will blame, & interpret the doings & sayings one of another altogether in the evil part: the which is cause of mortal strife, of seditions, of uproars, of battles and wars, of murders and slaughters. 
Mat. 5. 22. 1. joh. 3. 13.  Solomon doth well signify it here: and so he accuseth all them which hate their neighbours of murder & manslaughter: he pronounceth them guilty, and breakers of this commandment, Thou shalt not kill: as doth also our Lord, who soever hateth his brother, is a mansleyar. They that are such, can not pray unto God, but against themselves, as appeareth. Wherefore, we must understand, 
Mat. 6. 18.  that hatred is a sin most detestable, and which we ought greatly to abhor when it separateth us from God, and hindereth us to have access unto him. Contrarily, for that which hath been said of hatred, if men and women do truly love their neighbours, they will speak unto them with all softness and gentleness, they will have none evil suspicion of them, they will not labour to hinder their good name: but where they are evil spoken of, they will endeavour to excuse them, and even when we have offended them, they will dissemble and bear with many things: they suffer, and yet forgive many things, burying their neighbour's faults, and labour to save their honesty. Solomon doth well signify it, saying, But love covereth all trespasses: and after him, Saint Paul sayeth, Love is 
1. Cor. 13. 4.  patiented. We have here a doctrine of great excellency, whereunto we must diligently apply ourselves, if we will avoid strife and contentions, & to be the true children of God: Beloved, let us love one another: for love cometh of God, & every one that loveth, is borne 
1. joh. 4. 7.  of God, and knoweth God. Notwithstanding, this is not to say, that if our neighbours be offensive, that we should allow their wickednesses: but if they have offended us, that we should bear with them in healing them, and giving remedy thereto by admonitions, advertisements, corrections, and threatenings, not sharp nor rigorous at the first entrance, lest it hap, that handling them too hardly at the beginning, the evil and disease be rather increased & made worse, then diminished & amended.  
When S. Peter exhorteth us, that above all things we should have fervent love amongst us: for love covereth the multitude of sins: 
1. Pet. 4. 8.  for to confirm his exhortation, & to show us that there is nothing more profitable unto the saints & faithful, them to maintain mutual charity, he bringeth this reason. For love covereth the multitude of sins. And this is most fitly and aptly, forsomuch as we all offend, and fall in many things. Wherefore we have all need to be forgiven, and there is no man but desireth to be forgiven. Thus love is very necessary. For if it rule amongst us, she bringeth us this excellent benefit, that we forget innumerable evils. Contrarily, if we give hatred the bridle, men in biting and tearing one another, must needs consume one another: And therefore Paul doth exhort 
Gala. 5. 13  us by love to serve one another. And we must mark that Solomon saith, All trespasses, And Saint Peter, multitude of sins: wherein they teach us, that in what sort soever our neighbour's sin against us, and how often soever they shall offend us, we should gladly forgive them, if we love them truly, and that according unto the sentence of our Lord. And for to show us that we ought and are bound to obey his sentence, and that we should not 
Mat. 18. 22.  think we do any great thing when we forgive, he addeth a similitude. As touching the rest, by how much as love doth give remedy to more sins, by so much doth his profit reach further unto the conservation of mankind, the which falleth asunder, and runneth to destruction through hatred & variance that followeth thereof. Behold, this is the plain meaning of this verse. Whereupon it appeareth, that the Papists do well deserve to be mocked, when, by corrupting this text, they labour to establish their satisfactions, and would have alms and other works of charity to take place of recompense before God, for to put away sins. It is very true, that if we have pity and compassion of our brethren which err & go astray, & that of love we show them their faltes, so that by our advertisement they return to well doing, our love serveth them to obtain forgiveness of their sins. Brethren, if any of you 
ja. 5. 19 & 20.  have erred from the truth, and some man hath converted him, let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. Wherein let us note that S. james doth not allege the witness of Solomon, but only doth make an allusion thereto: as if he said, Solomon saith that the fruit of love is, that it covereth sins: but there is no better nor more healthful way for to hide them, than when they are utterly & clean blotted out before God. Now this is done, when by our admonition the sinner is reduced and brought again into the good way: & therefore we must be diligent to admonish them which go astray. Moreover, although it is not the intent of Solomon, yet the truth standeth, that if by love we forgive our neighbours the offences they commit against us, that God will forgive us ours that we commit against him. But yet for all that let us not think that our love or the conversion and winning 
Mat. 6. 14.  of our neighbours can deserve the forgiveness of sins: and therefore we should not have regard unto them to rest our salvation thereupon, which cometh of the forgiveness of our sins: but let us know that both the one and the other do obtain pardon and to attain unto salvation, because that by faith we are assured, and stayed upon the promises of God, which are contained in the 
Eze. 18. Mat. 6  books of the Prophets and Apostles.   

13 In the lips of him that hath understanding, wisdom is found, and a rod shallbe for the back of him that is destitute of wisdom.  
He is a wise man which being taught in the word of God, doth set his whole delight therein, and through the knowledge that he hath thereof, the which is printed in his heart, he laboureth to govern himself well both in his doings and sayings. Such a man is replenished with true wisdom. And for so much as from the abundance of the heart, the mouth speaketh, they that are such, must needs utter wisdom, and continne and persever therein. Also Solomon sayeth not, that wisdom hath been found, or is found, albeit that it is so: but to show the constancy and perseverance, he sayeth, shallbe found. This is a great argument, that in this world the number of wise men is very small, and almost none. For if there be very few of them, in whose lips wisdom is found, yet is the number of them less, in whom it shallbe found, experience doth sufficiently show it, but yet we may understand the same by the parable of the seed cast into the ground, 
Mat. 13.  etc. For as the heart is disposed, so doth it lead and govern the lips. And as touching the country, where, the Preachers by the word of God, do freely and at liberty teach the true wisdom and prudence, we find in the lips of the most part, foolishness and wickedness, we may well judge, that the hearts are bend and dispoposed to evil, and that they are destitute of prudence and wisdom. If the Magistrates and justices of the bench had such zeal as they ought to have to do their office, & that they were so careful to take heed as it behoveth, upon the slanders and insolentness: If fathers and mothers, and such as have the charge of youth, did straightly look to the manners of children & young people, we should see other manner of punishments and corrections than we do. The foolish which for want of good mind and heart do openly disdain and reject wisdom, and are so lewd that they give themselves unto vanity, foolishness, and wickedness, should be punished, for they well deserve the same: as Solomon saith, that a rod shallbe for the back of him, that is destitute of wisdom, or lewd of heart. Wherein Solomon showeth into what dishonour and danger they do bring themselves, which have not a right heart, & they which set not their mind & desire to follow understanding and wisdom, but do lay the bridle in the neck of their carnal lusts, and do delight in things nothing worth, and follow foolishness and wickedness. He teacheth Magistrates also their lesson, and doth show them that if the foolish & unprofitable & hurtful persons continue in their lewdness, and do openly declare it, either by deeds or by words, that they ought not to abstain from giving such punishment, as the foolish and wicked shall deserve. Likewise he instructeth fathers & mothers. Furthermore, when he setteth lewdness of heart against understanding, and the rod against wisdom, we ought to understand that the prudent and wise should be handled with all softness & gentleness, & that they should be kept from all shame and wrong. But the doctrine of Solomon is greatly despised and scorned through the world, as do the wise and faithful servants of God know and feel. For there is no people in the world how wicked soever they are, that are so much dishonoured as they, and so cruelly persecuted: yet ought they not to be afraid, but to rejoice: for therein they are companions with the Prophets and Apostles, yea even with our Lord. And what trouble soever they suffer, they must take good heed from making Solomon a liar: but their lips must always be found with wisdom. The wise and faithful Ministers do labour diligently to do this: but most often they speak unto the walls and pillars, and most commonly they have very small auditory. Whereupon followeth that there are many lewd of heart, the which do rather deserve to have the rod on their back, & to be sharply corrected, then to be received and counted wise, and to be admitted into the number of the household people and children of God.   

14 Wise men lay up knowledge: but the mouth of the fool is a present destruction.  
As a wise and discreet householder which is provident, or as a diligent and faithful Steward doth not cast away and despise that which is profitable and necessary for to maintain his household, but heapeth and gathereth together his provision, layeth it up safely, and locketh it up, to use the same in time, and to distribute it unto his household as they have need, and doth not spare it, lest it should waste: even so the wise man and discreet, doth not reject and contemn knowledge, the which is a necessary provision, but doth labour to increase and to augment in the same, and doth not suffer it to pass & vanish away, but taketh heed lest it scape from him, and doth shut it up close with himself by holy meditations in the word, wherein he hath all his delight, and also all his hope. And albeit that he doth lock it and shut it up as in a garner or in a seller, yet is it not to the end, but to make his neighbours which have need, partners thereof: but as the good treasure of his heart doth abound, even so doth he draw good things out thereof, for to give spiritual nourishment in time unto the household of his Lord. Solomon doth somewhat signify this same, when he saith, That wise men lay up knowledge: but more plainly, when he said, verse 13. That wisdom is, or shallbe found in the lips of him that hath understanding. They that are thus wise, are worthy to be honoured, and to be preserved from danger and destruction, and to be exempted from all hurt, and that no man should do them any evil: Solomon doth signify it, when setting the fool against the wise, he sayeth, But the mouth of the fool is a present destruction. The fool hath no knowledge, he can not discern between that which is to be spoken, and that, that is to be kept secret: for so far is he of from laying up of knowledge, that rather he scorneth it, and casteth it away, and persecuteth it: and therefore he cannot speak but foolishly, vainly, injuriously, and wickedly: whereupon followeth his destruction sooner than he weeneth & woldeth. Solomon doth declare it, by the destruction near to his mouth: as if he said, that the fool by his vain babbling, by his foolish counsels and outrageous words, doth call and pull destruction upon himself.  
Now forasmuch as there is no man of sound judgement that seeketh his own hurt, but that every one doth desire to profit, & to be at ease, Solomon doth exhort us to be careful too learn knowledge, and to keep it, and rather to be ready to hold our peace for to hear and to learn, that we may grow and increase in discretion and true knowledge, then rashly and amasedly to speak. Our Lord doth teach us the very same, saying, But I say unto you 
Mat. 12. 36  that of every idle word that men shall speak, they shall give an account thereof at the day of judgement. Let every man be swift to hear, and slow to speak. Therefore it is very meet that in 
jam. 1. 19  all our life, we use our tongue soberly, that we be not babblers, hasty and rash in our words. And chief when we take in hand to teach Christian religion, we must take very good heed lest we preach any doctrine whereby we may hurt the faith of any man. Be not hasty with thy mouth and let not thine heart speak any thing rashly before God. etc. Let us also learn in this place, that the 
Eccle. 5. 1  school doctors do send the people to ruin and destruction, when they forbidden the common people to read the holy Scripture, (which is our true knowledge) and would have them to remain in ignorance. For it followeth well, seeing Solomon setteth the laying up of knowledge against present destruction, that they which are without knowledge, and make no account thereof, must needs suffer unrecoverable lostes wherewith God threateneth the people of Israel, saying, My people perish, because they have no knowledge. And albeit that the Preachers do daily labour to withdraw us from this 
Ose. 5. 4. 6  danger by the preaching of the word of truth, yet do they profit very little: so that we may justly make this complaint, There 
Ose. 5. 1.  is no truth, there is no mercy, there is no knowledge of God in the land. Let us note also that when Solomon saith, That destruction is present, or at hand, or near the mouth of the fool, he showeth us that in vain the wicked do promise themselves victory and Lordship, saying, With our tongue we will prevail. For as Solomon 
Psal. 12. 5.  affirmeth, the punishment shall not be long deferred after the words of the fool. Also the Psalmist saith, Help Lord for the faithful are diminished from among the children of men. Wherefore 
Psal. 12.  let us take heed to lean to the judgement of our eyes, and to the sense of our flesh for they judge clean contrary to this threatening that Solomon maketh here. After the outward appearance, there are none better welcome than they which speak evil: and such as lay up knowledge, are refused as the plague.   

15 The rich man's goods, are his strong hold, but their own poverty feareth the poor.  
Let us not think that all the sentences of Solomon do expressly contain commandements which ought too be obeyed: or doctrine that we ought to follow: but let us know that some of his sentences do describe unto us the affections and thoughts and the manners of worldly & carnal men, which are not renewed by the holy Ghost, and walk after the lusts of the flesh: and so doth paint forth the things which happen, and are daily done in the world. For the number of the worldlings and carnal, is without comparison greater than the number of the children of God which are regenerated by the holy Ghost. Such sentences are not unprofitable, but fruitful: for they are set forth for to advertise us of the manners of the world, and that by the knowledge of them, we should not conform ourselves like unto them, but should labour to be transformed by the renewing of our minds. And so they contain closely good and necessary doctrine. We have here a sentence of the same kind, the which doth describe the manners of the rich worldlings, and of the poor sort which have not their hope in God, but do either trust or tremble according too that they see with their outward eye. First of all Solomon compareth the worldly rich man, that doth trust in his goods and riches, unto a man which dwelleth in a City invincible, & which cannot be taken and won: he feareth none evil that should happen unto him, albeit that the strong and mighty enemies with a great number, do besiege and assault the Town, and do strive what they can to overthrow and destroy all, and to set all on fire and blood: he mocketh at his enemies, he passeth not a Fig nor philippe for them, and setteth them at nought. If he hath hurt his enemies, he feareth not for their revengement. The worldly rich man esteemeth his goods as a strong city, he trusteth in his riches, he thinketh nothing can hurt him, and that by them he shall surmount and overcome all encumbrances: because of them he swelleth and becometh proud: he is so arrogant and high minded that he careth neither for GOD nor men. 
Psal. 10. 2. Psal. 10. 4. Ps. 37. 16. & 35  The ungodly for his own lust doth persecute the poor. Again, The ungodly is so proud that he careth not for GOD, neither is GOD in all his thoughts. A small thing that the righteous hath is better than great riches of the ungodly. Again, I myself have seen the ungodly in great power, and flourishing like a green bay tree I went by, and lo, he was gone: I sought him, but his place could no where be found. The overthrow of Sodom, the destruction of the nations at the entering in of the children of Israel into the Land of Canaan, the taking of the City of Babylon, and other discomfitures do show us that the rich do deceive themselves, trusting in their riches, and waxing proud because of them, when they ought to weep: and chief when they abuse them. For they cannot but look for all misery, ruin and destruction: as Saint 
jam. 5. 1.  james doth show saying, Go too now ye rich men weep and howl on your wretchedness that shall come upon you. Your riches is corrupt, your garments are moth-eaten. Your gold and silver are cankered, and the rust of them shallbe witness unto you, and shall eat your flesh as it were fire. And therefore our Lord doth 
Luke. 12. 15.  admonish us, to take heed and beware of covetousness. For no man's life standeth in the abundance of the things which he possesseth.  
He showeth us also how we must use our riches, saying, make you friends of the unrighteous mammon, that when ye shall have 
Luke. 16▪ 9 1. Tim. 6. 17.  need, they may receive you into everlasting habitations. And S. Paul saith, charge them which are rich in this world, that they be not highminded, nor thrust in uncertain riches, but in the living GOD, (which giveth us abundantly all things to enjoy them:) that they do good, that they be rich in good works, that they be ready to give, & gladly to distribute, laying up in store for them a good foundation against the time to come, that they may obtain eternal life. Albeit then that Solomon doth not give us here express commandment that we should not trust nor delight ourselves in our riches: yet ought we to understand it, when he describeth the manners, and expresseth the thoughts of the rich, the which the Lord doth often break and overthrow: as we may plainly see it in many. We must also understand, that by this description Solomon blameth and condemneth the pride and arrogancy of the rich, their foolish trust and vain confidence. Against the which he setteth the weakness, the distrust and the fear of them which are not contented with the poverty that God pleaseth to send them, when he saith, but their own poucrtie feareth the poor. Wherein he painteth out the inward disposition and nature of them which have set their desire on riches, & cannot attain unto them, neither seethe any means to obtain them. They are astonished and afraid, they abhor poverty, and do greatly fear they shall want. They are continually tossed with such thoughts and purposes, which doth discourage them and make them despair. Behold how the covetous power, and such as have set their hearts on riches, are affectioned, & also the rich which never have enough, and fear least the earth should fail: Although Solomon count their riches a strong city for the worldlings which have not the knowledge of GOD, are never stayed, but have very much fear, and never have so much that they say we have enough: In this sort though they be rich yet are they poor and miserable, having their minds never satisfied. This same is set before us, that if riches do abound, we should not set our hearts upon them to be puffed up with pride therefore, or with vain confidence: and if poverty prick us, that we should not be oppressed with fear nor with despair, but should be assured that they which do evil, shallbe rooted out, etc. Again, a small thing that the righteous hath, is better than 
Ps. 37. 9 16. 32  great riches of the ungodly. Again, The steps of man are directed by the Lord. Again, Let us know, that godliness is 
1. Timo. 6. 6. Heb. 13. 5. job. 1. 21. &. 2 10.  great riches, if a man be content with that he hath. And let us follow that which S. Paul teacheth, let your conversation be without covetousness. Let us say also with job, Naked came I out of my mothers womb, and all naked shall I return thither again. Shall we receive prosperity at the hand of God, and not receive adversity also? Let us further note also, that the opinion of the rich is false, as our Lord doth show, I tell you truly, it is very 
Mat. 19 23. Luke. 12. 16. &. 16. 19  hard for a rich man to enter into the kingdom of heaven. To this purpose also appertaineth the parable of the man whose field brought forth a treasure of gold, whereof he rejoiced: And of the rich glutton.   

16 The righteous laboureth to do good, but the ungodly useth his increase unto sin.  
When men occupy themselves and take some work in hand, they seek to profit and gain thereby: but oftentimes they deceive themselves. For none but good people do truly prosper in their affairs: though man's reason do judge the contrary. As touching the wicked, what gain soever they get, & what joy soever they have, yet doth it all turn unto their hurt. It seemeth good to outward appearance that good people are most miserable, & that there are noon more unhappy and cursed than they in all the world: but Solomon which lieth not, doth show us their prosperity, when he attributeth life unto the work of the righteous: as if he did say, that the just man doth not apply himself unto any work, but unto that which is the path way that leadeth unto life. Contrarily, after the outward sight, the wicked reap great profit by the works they take in hand: but their destruction which is great: is at hand, utterly to beat them down. Solomon doth signify the same unto us, when he saith, that the ungodly useth his increase unto sin: For the reward of sin is death. But as the work of the righteous doth not profit himself alone, but doth serve to the relieving 
Rom. 6. 23.  of others: even so the evil manners of the wicked do stir up others unto sin: whereupon followeth death. And forasmuch as we all desire to live, and do abhor death, let us follow the work of the righteous, let us worship one only God according unto his word, flying from all idolatry, & forsaking all doubt and distrust, and doing unto our neighbours as, we would they should do unto us. In this manner the work of the righteous shallbe life unto us. And let us not desire to be partakers with the unfruitful works of darkness, which are the revenue of the wicked, but let us rather reprove them, lest they be imputed unto us for sin, whereof followeth damnation. But although we desire life, yet do we not regard to follow the works of the righteous: for we believe not, that in following it, we should obtain life: seeing that as it is written, we see by experience that the afflictions of the just are many in number: they are exercised by many miseries and tribulations, and seem that they are in death and that they are destitute of all help. Wherefore their works ' 
Psal. 34. 20.  and sayings are thought to be unprofitable. As when Saul persecuted David, for to destroy him, and compelled him to fly and too run away, no man would have thought, that what shift soever he could make, that he should escape the hands of Saul, and live to become king of Israel. Likewise, when jesus Christ was seen to hang on the cross as a thief, they thought him clean destroyed: and did not think that he should ascend unto the glory of his father, nor that his Gospel should be preached through all the world. And so their works were not seen but to serve to life for themselves and for others. And at all times men have judged, and still do judge thus of the faithful. Contrarily, because the wicked are strong, and flourish with glory and riches of this world, it seemeth that they ought to come to the end of their desire, and of that they take in hand, without hindrance and let, and that none should withstand them. Pharaoh & his folk thought that they should oppress the people of Israel at their pleasure: but the issue and end showed the clean contrary: for the people of GOD rejoiced at their deliverance, and Pharaoh and his people made a miserable end amongst the waves of the Sea. The work of Moses and Aaron, and of such as obeyed, tended to life: and Pharaoh with his people received the reward of sin, that is to say, death. Thus the work of the righteous serveth to life: for although he fall into divers dangers, and is many ways pursued, yet finally, and in the end he shallbe delivered, and his works, his doctrine, and his counsels shall bring both himself and his neighbour's life. Contrarily, God curseth the actions and counsels of the wicked, when he counteth, whatsoever they do and say, to be sin, and consequently worthy of death. This same is well described unto us in the first Psalm. Let us further note, that albeit it is true, that the righteous doth not labour covetously, nor to get estimation, but only to employ the time unto good works, & to have necessary things belonging to this life, aswell for himself as for his family: yet Solomon his mind and intent is not such here, as we may know by the second part of his sentence, wherein he opposeth and setteth the revenue of the wicked against the work and labour of the righteous; and sin which bringeth death, against life. And albeit that God doth give us this honour by his word to attribute life unto the works and labour: yet let us not think that they are worthy thereof, and deserve thereby: but let us in any wise confess the grace and mercy of God, which is true in his promises: for the which to fulfil, he doth thus reward our good works whereof he himself is the only author, and we but his instruments and servants.   

17 He that regardeth instruction, is in the way of life: but he that refuseth correction, goeth out of the way of life.  
For to show us the way of life, Solomon in the fourth Chapter & first verse, hath showed us, saying, Hear, O ye children, the instruction of a father, etc. And to the admonition, hath added the promise in the 4. and 6. verses. Also in the 13. verse he repeateth again the self same admonition, and thereto also hath added the promise. The said admonition so often rehearsed, should suffice to induce us to receive and keep the instruction which is given us by the Lord: and also the promise so often repeated, aught to be sufficient to assure us of the goodness of GOD towards us, and to make us more inclined to submit ourselves unto the good will of God. But we are dull upon the spur, and for one admonition or twain, we make no account to give obedience: and for one or two promises, we cannot be assured of the infallible truth of GOD: so full of rebellion and disobedience we are & so full of doubtfulness and distrust: and therefore we have need that we should be handled according unto our rudeness and infirmity. The which our Lord doth in his holy word, and also by the peaching of the same word, in the which one self doctrine is often repeated. For this cause Solomon is not negligent often to tell us one very thing: and that which he hath already said many times heretofore, he repeateth, saying, To take heeds etc. This affirmation containeth an instruction and promise: for by affirming it, he would have us to understand that he doth admonish us to keep the instruction, and that he doth promise us life. And therewith he teacheth us too know who is righteous and what his work is, that serveth unto life. Whereupon we may gather, that he is righteous, which with an unfeigned heart laboureth to give obedience unto the word of God, and doth wholly depend upon the free promises of God. This is to keep instruction, and not to labour to deserve by works, as do the proud Papists: nor to think that faith only without works is enough to salvation, as do the sloth full think, which love works already done, and such as desire the liberty of the flesh. For two sorts of people are out of the way of life: for the one sort are proud, and the other are vain, and both are blind, and deceive themselves: they think to be in the way of life, and they tend unto death: they are companions of them which forsake correction, of whom Solomon saith, that they are out of the way. They do refuse to be reformed, which make no account to amend their lives, what advertisement soever is made unto them out of the word: but the one sort doth more slip and slide away, murmuring and despiting them which do reform and reprove them. Some willing to show themselves holy and devout, do make themselves believe that they shall not fail in following of their good intentes and fantasies, and the traditions and good customs of their fathers: And the other sort which are delicate, and desire to rest in peace, do content themselves to have a light opinion of the 
jam. 2. 19  word, and do call the same faith: as doth Saint james grant them, even such as have the devils. All such kinds of people do refuse to be reformed, and do wander out of the way of life, and so run unto death. Wherefore forasmuch as we abhor death, and desire life, let us not be like unto such folks, but let us take heed to instruction, and not refuse to be reformed. For to do this same well let us receive the word of truth, which is the seed of life, Let us take all our joy and delight therein, in obeying the commandements, of the Lord, and by cleaning fast unto his promises by faith, being assured of his fatherly goodness to wards us. Let us be patiented in afflictions from what side soever they come, knowing that it is GOD our Father and Saviour, that doth chasten us, partly for to admonish us that we have offended him, and that we should return unto him to ask pardon, and deliverance from these afflictions: partly to prove our faith and patience, and to make us know how weak and frail we be, that feeling our necessity, we should run unto him for his help. And if we think that he differreth his help so long that we should not be discouraged through despair: but with all patience we should look for his help, the which shall not be wanting at 
Esay. 30. 1●.  time convenient.  
Thus doing, we shall keep instruction, and shall not forsake correction, as did the children of Israel, who seeing themselves pressed with necessity in the wilderness, did murmur and bewail the country of Egypt, and also when they were pressed with their enemies, they had their refuge not unto God, but unto the help of men against God's commandment.   

18 He that doth dissemble hatred, with lying lips, & he that inventeth slander, is a fool.  
When one man belieth another, he putteth himself in danger to bear some evil: for oftentimes he which doth slander, is moved with anger, and is ready to strike or to kill. It is more often seen than were needful: and albeit that every man is a liar: yet is there none but desireth to be counted true, and the greatest liars shallbe they which will be most desirous to maintain their honour, and to revenge themselves if they be painted such as they be, and be told to their face. Now forasmuch as it is so, that we would not abide to be called liars, amongst other vices we must eschew dissimulation and hypocrisy, we must take heed to feign to love them whom we hate, otherwise we bely the holy Ghost which speaketh by the mouth of Solomon: and further we do resemble judas, which by a kiss and feigned salutation betrayed the innocent blood. Also when they which hate their neighbours, dissemble the hatred by fair words, and goodly show, they are liars, and consequently murderers. And thus Solomon doth express but one part of their style, attributing unto them false and lying lips: but he doth not express so small thing but that he accuseth them of a crime worthy of death. Thou shalt destroy them which speak leasing. But albeit to avoid lying and treason, we must not 
Psal. 5. 7.  dissemble hatred, yet is it not to say, that it is lawful to speak evil of our neighbour, when we hate him. It is the part of fools to babble out what they have in their heart against their neighbours. Solomon doth signify it, saying, And he that speaketh, etc. They which are so ready to slander their neighbours, whither it be wrongfully or that they have some occasion, are as much, or more guilty than they which dissemble. For first of all they are led with hatred by so speaking, which is equal with murder, or at the least by such hatred men are stirred up thereunto. Whosoever is angry with his brother unadvisedly, shallbe worthy of judgement. 
Mat. 5. 22.  Secondly, they slander most often, not caring what they say, so that they may do injury to their neighbours, and hurt their good name in belying them falsely against their conscience: so much are they kindled with anger and with evil affection. Thirdly, no thank to them that their neighbours, whom they blame, are not hurt both in their bodies and in their goods. And therefore, when Solomon calleth such slanderers, fools, we must not understand that he speaketh of the simple and idiots, which utter whatsoever comes in their mouth, without good consideration of that which they speak and promise: but he speaketh of them which through disdain of wisdom, of correction and counsel, and through hatred that they have to their neighbours, do maliciously speak, and do lie by slandering wittingly. Such are wicked fools, and do well deserve to be called fools, for they are destitute of wisdom and understanding. These are of the number of them that wisdom reproveth and threateneth, in the first chapter and 22. verse.  
But when Solomon doth accuse him that doth dissemble hatred of lying and falsehood, it is not to say that it is lawful for us too show unto our neighbours that we hate them, but rather we must learn to purge and cleanse us of all wrath and indignation, displeasure, envy malice and of all desire to hurt our neighbours, to the end that we may speak truly to our neighbours without deceit and without fraud, and that we should eschew the accusation of lying whereunto Saint Paul doth admonish us: Cast of the old man, which is corrupt through the deceivable 
Ephe. 4. 22. & 29.  lusts. Again, Let no corrupt communication proceed out of your mouths: but that which is good, to the use of edifying, that it may minister grace unto the hearers. But now put ye away even all these things, wrath, anger, maliciousness, cursed and filthy speaking out of your mouths.  
Likewise though that Solomon calleth him fool which slandereth, yet it is not to say that the Pastors and ministers of the 
Collo. 3. 8.  word ought to abstain from blaming and reproving of vices and of them that are hardened therein: otherwise they should deserve to be called fools. No the ambassador of righteousness, by the building of the ark condemned the world. Moses' the servant and Prophet of the Lord did reprove the people of Israel for their disobedience. The Prophets have reproved in divers sorts. We may see how our Lord jesus hath showed himself sharp in chiding and rebuking the Scribes and Pharisees. Saint Paul also, and Saint Peter, and Saint james, and Saint Jude do reprove and openly blame them which resist the truth, and lead a dissolute and slanderous life. And our Lord commandeth the uncorrigible to be put over unto the Church: the which cannot be without rebuking them of their vices wherein they are obstinate and indurate: it should be very rashly done of us, if for the saying of Solomon we should call all these same and other which follow them, fools: we should deprave the scripture, the which calleth them fools which through hatred do rebuke their neighbours, and not them which by their reprehensions, threats and accusations, do labour to reduce the strayed sheep.   

19 In many words there cannot want iniquity: but he that refraineth his lips, is wise.  
They that have a tongue at large to speak readily, delight much to speak, and take pleasure also in their eloquence: they mock at them which are slow and dull of speech: esteeming them of no wit: and whiles they prate at pleasure, they would be counted witty and learned, and do think themselves cunning folk. And by how much as a man is more vain in his words, by so much the more doth he desire to be accounted of them, which hear him, albeit he know that his words bring no profit nor edification. And also the common people is easy to have them in estimation which flow in eloquence, and do think all well said that such people say: but such tongue men do fail, and those which hear them are deceived. Solomon doth signify the same, when he saith, Where much, etc.  
And forasmuch as all vices are to be fled, we must take heed that we use our tongues soberly in private communication, and to give ourselves to jest and to babble at pleasure. And therein to consume much time unprofitably, as do idle and curious folks, and chief maids and wives. Being idle, they learn to go from 
1. Tim. 5. 13.  house to house. The keepers of Taverns, which spend the goods of God in gluttony and drunkenness, and the common players are stuffed with many words, not only vain and unfruitful, but hurtful and injurious, and also full of horrible blasphemies. Merchants & handicrafts men, and almost as many as have intercourse or any thing to break unto their neighbours, or lawyers and suitors, will not briefly tell and plainly declare the truth of the matter: but to blind & dasel men's eyes, they will have tricks and knacks in their budget worthy to be mocked at, and to astonish the ears of men, they will flow in superfluous and ungodly words, with lying, perjury, slandering, with cursing and giving themselves unto the Devil, even to the renouncing and forsaking of God: and as they themselves do, so do they teach their children and household folks to do the like. We have experience then in divers ways, and more than were needful, that there is vice & offence in many words. And if for to avoid to be guilty of this vice, we must be soberf and discreet in our common & household talk, when we comen and confer together of things which concern & touch this present life: by a more stronger reason we must be well advised to place our words, and to talk no uncomely thing, when we treat of matters concerning GOD, and which concern the honour and glory of GOD, and the salvation of our souls: as when we take in hand to teach the people, when we make our prayers unto GOD, when we give him thanks and sing praises unto him, then must we take heed to use many words, otherwise we should commit a vice, for the which we should not go unpunished: and that for good cause, when by such vice GOD is greatly dishonoured, and we and our neighbours both in danger of losing our souls. Wherefore we ought to understand that it is necessary to fly & abhor the custom of the greatest part of the world, the which is replenished with false teachers, deceivers, idolaters, with superstitious, with dreamers and hypocrites, the which abound in words: the one sort in hurtful talk, and the other in unprofitable, vain and superfluous talk. Our Lord doth show us well that we must not believe nor follow them. Take heed and beware of the leaven of the Pharisees and Saducees. Their doctrine is very hurtful. woe therefore be unto you Scribes and Pharisees, hypocrites, because ye shut up 
Math. 19 6. Mat. 23. 13. &. 24. 4. 11.  the kingdom of heaven before men. Take heed that no man deceive you. Again, And many false Prophets shall arise, and shall deceive many. Now I beseech you brethren, mark them diligently which cause division and offences, contrary to the doctrine 
Rom. 16. 17. Mat. 6. 5.  which ye have learned. And when thou prayest, be not as the hypocrites: for they love to stand, and pray in the Synagogues, and in the corners of the streets, because they would be seen of men. All such kind of people ought to be eschewed and fled, except we will declare ourselves to be blind and beasts, as they are without understanding: Let them alone, they be the blind, leaders of the 
Mat. 15. 14.  blind: etc. Now the end of the commandment is love. Solomon doth also partly signify it, when he attributeth wisdom and understanding unto him which taketh heed of talking, saying, but he that refraineth his lips, is wise. We must therefore (to eschew vice, and to show ourselves wise,) be sober in talk, and that we utter not all things that come into our thought. Yet notwithstanding we must not spare our tongues when need is, but must unfold them for the glory and honour of GOD, and for the profit and edification of our neighbours. We see in the holy scriptures, that the servants of GOD have abounded with words in their sermons, praises, and prayers and thanks giving, and no fault nor vice hath been in them. For as wise men, they knew to refrain their lips, speaking nothing but that wherewith they were divinely inspired by the spirit of the Lord.   

20 The tongue of the just man, is fined silver: but the heart of the ungodly is nothing worth.  
Solomon doth compare the tongue of the righteous unto the pure silver, unto the silver that is separated from all matter that may hinder the knowledge of his goodness and preciousness, when it is mineral, and hath not passed through the fire. It is not without cause that he maketh this comparison: for as men do naturally desire such kind of silver, even so the tongue of the righteous is greatly to be desired of them which love the true riches which proceed from wisdom and innocency, For the mouth of the righteous will talk of wisdom, and his tongue shall declare that which is right. And also, Blessed is the man that findeth 
Psal. 37. 30.  wisdom, and the man that uttereth knowledge. And as the pure silver is carefully kept, and is not gladly employed indifferently to all uses: even so the righteous, because he is wise, refraineth his lips, and doth not unfold his tongue for every matter: but as the precious silver is not employed, but when it is very needful, or about things of great importance, or there where a man will be seen and get reputation: even so the righteous taketh heed to employ well his tongue unto the glory of GOD, and instruction of his neighbours, and not to offend thereby, wherewith he winneth reputation, and is greatly esteemed of the faithful which have knowledge of the truth. Contrarily, he compareth the heart of the wicked unto nothing, or little worth: and that rightly. For as we do naturally desire abundance of things that we think to be necessary and profitable, and do disdain and refuse that which serveth for nothing, or is little worth: even so although that the ungodly do praise and boast themselves, and that their heart is haughty & sowln, & that they judge that they ought to be praised: yet God who knoweth the hearts, doth well see that there is nothing in the heart of the ungodly that is any thing worth, & therefore doth he disdain them, and doth abhor them, so do they also that are led by the spirit of God. For by the outward things, is the vanity of the heart known. And as we are wont not to spare the things that are nothing esteemed, or smally, but leave them at random, even so the wicked do unfold in every matter the vanity of their heart, and care not what they do, nor what they say: they have no right thoughts: whereupon followeth that their heart is nothing worth, and that they cannot do nor say any thing that is aught worth. Naturally we are all such, and have need that GOD by his holy spirit should purge, amend, and renew our hearts, otherwise our tongues, which from the abundance of the heart do speak, shall not be as pure and tried silver, but our vain and unprofitable hearts shall spur forward our tongues to speak things nothing worth, and the rest of our members to do unprofitable and hurtful things. If we have desire that God should work in us by his holy spirit, we must be attentive unto his word. For as the words of the Lord are called pure 
Psalm. 12. 7.  as the silver which from the earth is tried and purified seven times in the fire: even so the law of the Lord is said to be undefiled. Wherefore besides the former expositions we may say, that as there is no deceit in fine silver, but that it is true and tried, neither may 
Psalm. 19 8.  any man deny to receive and employ it: even so the righteous instructed and taught in the pure and clean word of GOD, the which doth not deceive them that put their trust therein, have a pure & clean tongue, neither is their fraud in his mouth, but speaketh the truth from his heart, and that freely. Contrarily, as by a thing of nothing which hath some fair show, the undiscreet are deceived, even so the ungodly do invent nothing but deceit and hurt against their neighbours. And as the just which by his tongue seeketh nothing but the glory and honour of God, and the edification of his Church, aught to be heard and received, and his sayings obeyed, as if God himself did speak: even so ought we to be careful to take heed of the wicked, and chief of the ministers of Satan which do change themselves like ministers of light, and do labour but to seduce the hearts of the innocentes. For other deceipts can bring no hurt but to the temporal goods or to the bodies: but the ministers of Satan destroy for ever both the bodies and souls of so many as believe and reverence them, and follow their doctrine. This last exposition agreeth well with the sentence that followeth, when Solomon saith,   

21 The lips of the righteous feed a whole multitude: but fools shall die for want of wisdom.  
In what state soever we be, if we be righteous, we will labour to hurt no man by our words, but will delight to speak truth, and by the same to profit many, in giving good counsel, in exhorting, admonishing, rebuking, reproving and correcting. This truth is the food of life, the uncorruptible seed which quickeneth a man for ever. For man liveth not only by bread, but by every word that proceedeth out of the mouth of God. Likewise the Gospel, which is the infallible truth, is compared unto a wedding, 
Deut. 8. 3.  unto the which many be called. And the ministers which declare this Gospel are called Pastors: and in the person of Saint Peter jesus Christ commandeth them to feed his sheep: And, somuch as in 
john. 21. 15. 1. Pet. 5. 2. Acts. 20. 28  you lieth, feed the flock of Christ. Take heed to yourselves and to all the flock, whereof the holy Ghost hath made you overseeers. And as the Ministers of the Church by their preaching do feed the believers unto eternal life (for the Gospel is the power of God to save all them that believe) even so those Princes and superiors which pronounce good, just and upright, sentences, for to give right unto him that it belongeth unto, and do diligently watch over the slanders and offences, proclaiming holy ordinances for to establish a sound ecclesiastical policy, do feed many so much as in them is: even so do all heads of household, when no evil word doth proceed out of their mouth, but do speak very wisely and godly. And as through them many are fed and quickened, even so also they feed themselves, and deliver themselves from death. But they that are so cold and fainthearted, that they despise all honesty and holy religion, and care not though they offend and destroy their neighbours: as by their wicked words proceeding from the weakness and faintness of heart they lead many unto death, feeding them with poison so much as lieth in them: so also shall not they be spared, but by the just vengeance of GOD they shall die, as they deserve. These are the fools whereof Solomon saith that they shall die through their own folly.   

22 The blessing of the Lord maketh rich men: and he doth add no sorrows with it.  
Every man naturally desireth to be rich and to abound with temporal goods, not only for to maintain this life in a mean estate: but also to nourish himself in pleasures and voluptuousness, to keep great cheer and to be appareled sumptuously, and to be magnified and exalted, and to enjoy in this world all pleasures that are possible. And to the end to attain thereto, we labour with body and soul, we bestow our bodily labour, and set all our mind on work to see and consider how we may become rich. And because we commonly see that fools and ydiottes, the negligent and slothful the faint and weak to be poor, and that they have great need, it seemeth that man by his wisdom and policy, by his force and strength, by his labour and travail doth become rich. For this cause man doth attribute unto his power the goods and riches that he possesseth, and thinketh that they are due unto him and that he hath well deserved them. But in it there is nothing but vanity without any profit. I made gorgeous and fair works, saith Solomon in Ecclesiastes the second chapter, etc. But when I considered all the works that my hands had 
Eccle. 2. 4.  wrought, and all the labour that I had taken therein: lo, all was but vanity and vexation of mind: for in this sort man doth not acknowledge GOD as it behoveth. When he seethe himself to abound in riches, he ought not to be like unto swine which always have their snout in the ground till they find acorns, & look not up from whence they falto the ground: but he ought to lift up the eyes of his mind, and to behold the heaven, and to confess that the goods he hath, though he have found them in earth, and are brought out of the earth: yet that they descended from heaven, and are given unto him of the mere liberality of God, who maketh all things to grow for the use of man. GOD said, Let the earth bring forth green herb, etc. Again, He 
Gen. 1. 11. 28. &. 9 3. &. 14. 20. Gen. 18. 3.  blessed them, and said, grow and increase, etc. And I have given every green thing to be meat unto you, etc. The holy patriarchs have well acknowledged this power and liberality. Abraham did well show it when he gave tithes, and would not be enriched with the goods of the Sodomites, and when he received the Angels 
& 28. 20.  and entreated them gently. It is also said of jacob that he made a vow, saying, If the Lord will be with me, and keep me in my journey which I go, and will give me bread to eat, and clothes to put on, so that I come again unto my father's house in safety, then shall the Lord be my God, etc. Again he himself saith: O God of my Father Abraham, and God of my father Isaac: Lord which 
& 32 9  sayeth unto me, Return unto thy country, and to thy kindred, and I will do all well with thee, etc. The Lord is he that killeth and maketh alive again. Now also Solomon doth confess it, when 
1. Sam. 2. 6.  he sayeth, That the blessing of the Lord maketh rich, etc. If any man than be rich, the same cometh, because God hath extended his blessing upon him. Thus riches ought not to be attributed either to the labour, or wisdom, or industry or diligence and care of men, either to fortune or chance by adventure, as do the infidels: but we should acknowledge and confess that as God 
Psal. 24. 1.  is the Creator both of heaven and of earth, and of all things in them contained, and that the earth with the contents there of doth appertain unto him, even so he distributeth the things of this world as he pleaseth, and to whom he pleaseth. After that he hath made a man rich, at his pleasure he taketh away the same again, and maketh him poor, and giveth it unto another. job saith in his first chapter, The Lord hath given, and the Lord hath taken: and that which was taken from him, was to make thieves and robbers rich. In this sort we confess that God not only blesseth the faithful and just, but also the wicked and unthankful: as saith our Lord, he maketh the Sun to rise both upon the good and bad. But he doth this, partly to make himself known, 
Mat. 5. 45.  how he hath not left himself without witness of doing us good. etc.  
And this is also to the end to take away excuse from the unthankful. 
Act. 14. 17. Rom. 1. 18.  For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which with hold the truth inunrighteousnesse. Secondly, to the end that the children 
Mat. 5. 44.  of God should follow their Father in well doing to their enemies. Thirdly, that the elect of God seeing and beholding the great benefits that the Lord poureth upon the wicked, and comparing their afflictions with them, they should learn how they ought to hope for a much better life than have the most blessed of this world, otherwise the state of God's children should be worse than the same of the wicked. Wherefore, the confiscations & forfeitures that the tyrants make now adays, should rather rejoice the afflicted, 
Mat. 5. 11. I am. 1. 2.  then grieve and vex them. Thus, albeit the tyrants, do persecute banish, steal and pilfer from the children of GOD, and that God doth so suffer them, yea that he hath so ordained, yet is it not to say that God hath deprived his children of his blessing. For 
Rom. 8. 31. 1. Cor. 10. 13.  what temptation soever he sendeth unto his household folks and children, yet doth he not cease to love them, If God be on our side, who shallbe against us? God is faithful which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to be are it.  
Let us therefore understand that God noth never so spoil his children, but that he leaveth them sufficient goods. For, a small thing that the righteous hath, is better than great riches of the ungodly. Also they which have their hope in the Lord, as they are not forsaken 
Psal. 37. 16.  of him, (as it is written in the former psalm, I have been young and now old, yet saw I never the righteous forsaken, nor his seed begging their bread etc.) so do they acknowledge, & truly confess the blessing of God by being contented, and thinking themselves rich enough. The which contentation they show by not stealing, but doing good unto their neighbours. For as it is said a little after, The righteous is ever merciful, and dareth, and his seed is blessed. 
Psalm. 37. 26.  Now the blessing of God upon the faithful, is not much seen unto the eyes: for they seem to be most miserable of any in all the world: but what evil or poverty soever happen unto them, their state is far more better than the same of the most richest which are not stayed upon the Lord. For the unfaithful are possessors of an evil faith: albeit that by the blessing of GOD they are rich, and do enjoy goods, not knowing from whence they proceed, and do use them without the promise of GOD: And because they usurp the goods that belong not unto them, they shall ere it be long and sooner than they think for, be deprived of this temporal benediction. For the wicked doers shallbe rooted out: and which is far worse, they shall in no wise be partakers 
Psa. 37. 9  of this precious blessing of the kingdom of heaven, and of eternal life. As for the transgressors, they shall perish together, 
Psa. 37. 38.  and the end of the ungodly, is, they shallbe rooted out at the last. Likewise they whom GOD judgeth not worthy of the temporal promises, cannot look for any other felicity then that they have in this life. But the faithful which have the promise of this present life, do know that what poverty soever they suffer in this world, yet they are rich enough: for they are Lords of all the world, though they do not visibly enjoy them. For they understand well that the promise is not made unto them to hold and stay their minds upon these vain and transitory things: but to the end that with all their heart they should aspire after the heavenly riches, which shall endure eternally. And also to lead them thereto the Lord doth not suffer them to live at their ease, in pleasures and carnal delights after the lusts thereof, but most often he doth compass them with great and many afflictions. Notwithstanding, GOD ceaseth not to perform his promise, giving them worldly substance, so much as is necessary for their spiritual and eternal salvation, the which cannot fail them, seeing they are owners and heirs by the promise. The old and ancient fathers did thus understand 
Heb. 11. 13.  it. Wherefore the faithful being poor and miserable in the eyes of men, do not cease to be rich by the blessing of the Lord, whereby they shall receive the crown of glory.  
And forasmuch as it is so that the blessing of the Lord maketh men rich: Let us first of all know, that we possess nothing, how small soever it be, but that we must give thanks unto God for the same. David in his 34. Psalm doth point us the way: and Saint Paul doth admonish us, that we should give thank for all things. Secondly, forasmuch as there proceedeth no evil thing from the blessing of God, it followeth that riches are good, and that it is lawful to possess them, and to use them with joy and gladness. For every creature of God is good, and nothing aught 
1. Tim. 4. 4.  to be refused, if it be received with thanks giving. Nevertheless we must take heed to abuse the blessing of God. And for to observe this, we must look that we possess nothing unjustly gotten, lest we be like unto thieves, robbers, rovers, covetous usurers, and false packing merchants: but in steed of spoiling and catching, let us distribute part of that which we possess, and that we walk uprightly and faithfully in all our affairs: and for to come well to the end hereof, we must follow the counsel of the Psalmist. O trust not in wrong and robbery, give not yourselves unto 
Psal. 62. 11.  vanity: If riches increase, set not your heart upon them. For if we set not our hearts upon riches, we do not possess them as the blessing of the Lord: and for our unthankfulness we deprive ourselves of the heavenly and everlasting blessing. How hardly shall a rich man enter into the kingdom of heaven? They that will 
Mar. 10. 23. 1. Timo. 6. 9  be rich, fall into temptation and snares, and into many foolish, and noisome lusts, which drown men in perdition and destruction. We must also look that we use not the riches of God dissolutely and untemperately, as do the gluttons and drunkards, brave and prodigal Gentlemen, which cannot soberly and temperately rejoice, but have a beastly and arrogant joy: but we must use them, rejoicing ourselves in the presence of the Lord. For to do this well, we must not eat so much meat, nor exceed 
Leu. 23.  in costly and gorgeous apparel, but that we should think on the needy, and chief on the household of faith. For if to be like unto our heavenly father, we ought too do good unto our enemies, by a more strong reason we must be careful of them which do love us in jesus Christ, and to spare the morsel out of our own mouth for to give it them, and to do with a good heart and free wil Thus we must rejoice in using the blessing of the Lord. Thirdly, forasmuch as the blessing maketh rich, it followeth that we may ask riches of God, so far as is needful to help our necessity. Our Lord doth teach it us, when he would have us to ask our daily bread. But also we must consider that 
Mat. 6. 11.  when he addeth, This day, he would not that we should desire to become rich, but as Saint Paul doth teach us, that having 
1. Tim. 6. 8. Heb. 23. 5.  meat and clothing, we should be therewith content. Let your conversation be without covetousness, being contented with that which you have already. Albeit then that it is lawful for us to ask riches of God, which may suffice to keep us in this life, that having things necessary for us, we may the better follow our vocation: yet is it not lawful for us to covet riches, as hath been already alleged. For take heed, and beware of covetousness, 
Luke. 12. 14.  saith the Lord. Fourthly, let us know, that it is not in the power of man to make himself rich, but that he must receive all from the gracious and liberal hand of God. And if man cannot do the lesser, he hath no power to do the greater. Whereupon followeth that it is not in the power of man to make himself rich with spiritual riches, which serve to preserve the soul, & make it to obtain eternal life. It is not then in man's own power to come unto the kingdom of heaven. Behold what we must learn, when Solomon doth say unto us, that the blessing of the Lord maketh men rich. And let us also learn that if God bless us, that according to his liberality and blessing bestowed upon us, we must bless our needy neighbours by doing good unto them. Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living GOD, (which giveth abundantly all things to enjoy.) That they do good and be rich in good works, and ready to 
1. Tim. 6. 17  distribute, & communicate. That which we distribute to the poor, S. Paul calleth it a blessing or a benevolence: wherefore I thought it necessary to exhort the brethren to come before unto you, and 
2. Cor. 9 5.  to finish your benevolence appointed afore, that it might be ready, & come as of benevolence, & not as of niggardliness. Thereupon Solomon doth say, that the lord doth not give trouble with his blessing. But at the first sight, the contrary may seem true: for he hath not altogether spoiled man of his blessing: and yet, though he had sinned, and had deserved to be deprived of all goodness, the Lord hath given him of them abundantly: but yet he hath said unto him, Because thou hast obeyed the voice of thy wife, etc. the earth shallbe 
Gen. 3. 17.  accursed for thy sake. He enriched the patriarchs the which lived not without trouble, as may be seen by the history of their life. He blessed David with riches, and exalted him, ordaining him king in Israel: but before that he attained unto it, he suffered very much: and after that he was exalted, he had much trouble, and that by the means of his own blood. And our Lord jesus doth not promise any riches unto his faithful people, but with condition of persecution. And also, he would that we all should bear our 
Mar. 10. 13. Luke. 9 23.  cross. I answer, that the blessing of God doth not exempt the faithful from afflictions in their flesh, and that they should not suffer much trouble in this world: for let us know that the afflictions of this present time are not worthy of the glory which shallbe 
Rom. 8. 18.  showed unto us, they bear them with patience and joy, and are at peace and quietness in their consciences: and are assured of the goodness and love of God towards them, they say with David, The Lord is my shepherd, therefore shall I want nothing. 
Ps. 23. 1. &. 27 1. & 34, 18.  The Lord is my light etc. When the righteous cry unto the Lord, he heareth them, and doth deliver them out of all their troubles. Yea though he should kill me, yet will I put my thrust in 
job. 13. 15.  him, saith job.  
Contrarily, albeit that the ungodly, which do not acknowledge the goodness and blessing of GOD, do greatly prosper in the outward sight of the world (for it is said that they feel no trouble, etc.) yet so much as in them lieth, they refuse and reject the blessing of GOD, and are also greatly troubled in their consciences, and are much vexed in their minds: they have no peace nor quietness in their understanding. The wicked are like the raging sea, which cannot rest, whose waterfometh 
Esay. 57 20.  with the mire and gravel. Even so the wicked have nopeace saith God.   

23 It is pastime to a fool to do wickedly: but wisdom is understanding to a man.  
When we have committed any faults and offences, how small and little soever they be, and be it that we have offended and sinned by infirmity or malice, by ignorance or of set purpose to do evil, it is necessary we should know that we have grievously offended, forasmuch as we have transgressed the law of our God, the which is so holy, good and just. And upon the knowledge hereof, we must tremble and be afraid of the righteous judgement of God, the which we have deserved that he should pour upon us and exercise against us his wrath and anger, and that he should no whit spare us, but damn and destroy us: and being thus feared, that we may be brought to say without colour and feignedness with David, Correct me not in thy wrath, O Lord, nor chasten 
Psalw. 38. 2.  me not in thy heavy displeasure. It is also necessary for us that such a fear should lead us, not to a despair, as it did judas, but unto a grief and sorrow which may make us hate the evil that we have committed, and to detest and abhor the same. This kind of sorrow is very profitable and needful for us, as S. Paul doth declare, when he rejoiced at that, that he had made the Corinthians sorry, saying, I now rejoice, not that ye were sorry, but 
2. Cor. 7. 9  that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us: for godly sorrow causeth repentance unto salvation, not to be repent of: but worldly sorrow causeth death. Now as this sorrow is healthful unto them which refuse it not even so also the contempt thereof is very dangerous. And in that day did the Lord God of hosts call men unto weeping & 
Esay. 22. 11.  mourning, to baldness and girding about with sack cloth. And behold they have joy and gladness, slaying oxen & killing sheep, eating flesh, and drinking wine. Likewise Solomon rebuketh this contempt, when he saith, that he maketh but a sport of wickedness, etc. He speaketh here chief of faults & sins which have been much thought on, and are committed upon set purpose: for he useth a word which cometh of a verb that signifieth thoughts. Such faults are very grievous and abominable before God, because they proceed of very set malice, and that they which commit them, would do no better, but if they could, they would yet more wickedly. And albeit they know well that they do evil, & that they would not be so served, and that they would be ready to revenge themselves if any man should offend them, yet as though GOD saw them not, they spare not to think and do evil. They have no fear of God, and do laugh even whiles they do evil, as if they were well assured, and as though they had made a covenant with death and hell. They are of the number of those that Esay speaketh of, saying:  
Woe be unto them, that draw wickedness unto them with 
Esay. 5. 81. 19 &. 20.  cords of vanity: and sin as it were with a cart rope. Let the counsel of the holy one of Israel come and draw nigh, that we may know it. Woe be unto them that call evil good, and good evil, which make darkness light, and light darkness, that make sweet 
isaiah. 28. 14.  sour, and sour sweet. And therefore, hear the word of the Lord, ye mockers, because ye have said, we have made a covenant with death, and with hell are we at agreement. Solomon calleth such people fools, and not without a cause. For though there were nothing but this, that they are destitute of wisdom & knowledge, they deserve to be called fools: by a stronger reason, when they esteem not wisdom, but mock thereat, contemning and refusing it, and in so much as in them lieth, do persecute it, they deserve to be called fools. Also they are without wit, without reason, without understanding: the which is cause that they do nothing care to do evil, but do it, of set purpose: & for all the admonitions or threatenings that can be made unto them, yet do they nothing but scorn, they make no more account of the word of God then of fables, yea and less also. Whereby we may judge that they are without understanding, & that they do well deserve to be called fools. Now that they are without understanding, Solomon doth show it, when he saith.  
But wisdom ruleth the man that hath understanding. He setteth wisdom against foolishness, and understanding against mocking, showing us that the fool hath no wisdom, and that the mockers are as beasts without any knowledge: & therefore they fear not to do evil, and do assure themselves in their wickedness. Amongst the number of such fools and mockers, we may set Cain, who after he had slain Abel, passed not for his fault committed: 
Gen. 4. 9  as we may know it, by the answer he made, when he knew not where his brother was, etc. And likewise, the world destroyed by the flood. For albeit that Noah did condemn it by the building of the Ark, yet had they no care, nor took no 
Heb. 11. 7.  thought: but continued still in their wickedness, passing the time away merrily: as our Lord doth show it, saying. For as they were in the days before the flood, They did eat and drink, marry, & give in marriage unto the day that No entered into the Ark, 
Mat. 24. 38.  and they knew nothing till the flood came, and took them all away, etc. Sodom also: the brethren of joseph: David also, until 
Gen. 18. 19 Ez●c. 16. 49 Luk. 17. 28  that he was reproved by the Prophet Nathan. The jews which by envy crucified jesus Christ, did mock him, saying, he hath saved other, himself he can not save. And now at this day, the greatest part of them which persecute the poor members 
Mat. 27. 41.  of jesus Christ, are mockers. And I would to God that there were none but in Popery, etc.  
We bring forth these examples, to the end that we knowing that of our own corrupt nature, we are not, neither can be better: let us therefore be diligent to ask of God, that he would so print his fear in our hearts, that thereby we may renounce all carnal trust, which is but folly, and which holdeth man in giering and mocking. And that by this fear, we might come and attain unto the true wisdom, the which may make us understand that we ought not to laugh and mock, but to be sorry when we have sinned: but that of a sorrowful spirit and contrite heart, with all humbleness we should ask with David, Have mercy upon me, O God, after thy great goodness. etc. 
Ps. 51. 15. 3. 17.   
And to the end that as we understand we ought not to rejoice at our wickedness, even so also ought we to convert the foolish, and bring them unto true understanding. Let us ask with David. Make me a clean heart, O God, and renew aright spirit within me, etc. Again, O Lord open thou my lips, & my mouth shall show forth 
Mat. 7. 3. Rom. 2. 1.  thy praise. Otherwise, if we take in hand to correct others, we be hypocrites, and condemn other ourselves. And forasmuch as wisdom is understanding unto man, it is a certain argument that we want wisdom, when we know not how to govern ourselves in the fear and reverence of the Lord: and thus we are fools, & consequently mockers and scoffers. And if we be such, we cannot but look for a horrible mockery: for when we make but 
Psal. 2. 4. Pro. 1. 26.  a mock at sin, and do evil, we scoff at God, refusing his yoke: even so also will he mock at us. If we desire to avoid the same let us not tarry till the Lord speak unto us in his fury: but now whiles he speaketh gently unto us by his son in his Gospel, let us hear him, and obey him, receiving this holy Gospel with faith and repentance. Those that receive it after this sort are wise, and have understanding. Contrarily, they which despise him are fools and scoffers, as we may see but too much by experience.   

24 The thing that the ungodly are afraid of, shall come upon them: but the righteous shall have their desire.  
It seemeth at the first sight that Solomon doth contrary himself: for he hath said that the fear is as mocking. Now it seemeth like that the man which laugheth and leappeth for joy, is assured and that he feareth nothing. And also, the ungodly is so proud, that he careth not for GOD: neither is God in all his 
Psal. 10. ●  thoughts. And now he saith, that which the ungodly feareth, etc. But no man doth gladly laugh that feareth: for fear bringeth weeping, howling, carefulness and melancholy: and if it happen that any man in fear laugheth, it cometh not of joy, nor of assurance they have, but it is to labour to turn away this fear, and to diminish the grief that men have conceived. I answer, The cause why the ungodly, and a fool laugheth and mocketh when he worketh wickedness, is not because he is altogether without fear and doubt, and that he is truly assured that no hurt shall happen unto him: he is destitute of the promises of peace, of life, of salvation, and of all felicity and prosperity, aswell of this world as of eternal joy: for these promises do appertain only unto the wise, and to the righteous elected. And they are the same which truly may assure and deliver a man from fear. The assurance and safety that the wicked labour to have, and do promise themselves, is not safety, but vain presumption and a false opinion, the which they strive to keep still in their brains. Cain doth strongly strive to assure himself after he had slain his brother: but when he answereth GOD, how he 
Gen. 4. 9  knoweth not where his brother is become, and that he asketh if he be his brother's keeper, he well declareth that he is not without fear: for if he had been assured, and had feared nothing, he would have answered boldly, I have slain him. The rejoicing then of the ungodly doth not proceed of true assurance, but of that they endeavour to harden themselves and to wax obstinate in evil, that they may cast from them all fearfulness, if it be possible. Likewise Lamech, albeit that he boasteth to be so strong and hardy, that though he were hurt & maimed yet in his strength he would kill a man: yet doth he well declare himself not too be assured, 
Gen. 4. 23.  but afraid, when without any word of GOD, he threateneth him that shall kill him, with more grievous vengeance than GOD had threatened the man that should slay Caine. Although then that the ungodly are but too mighty and too hardy to commit evil, and that without remorse of conscience, with an unbridled desire, they make horrible things, yet do they well know they do evil, and that there can none but evil fall upon them: and so they can not be without all doubt and fear. Saint Paul doth show it, All that have sinned without the law, shall perish without law. What joy soever the ungodly have, yet doth the same not proceed 
Rom. 2. 12.  of quietness and rest that they have in their consciences. For the wicked are like the raging Sea which cannot rest. Moses also saith, 
Esay. 57 20. Deut. 26. 56.  unto the contemners of the Law, The Lord shall give thee a fearful heart, and daselingeyes, and a sorrowful spirit. etc. But though the fools and wicked do tremble and fear, the same doth avail them nothing: for after they are tormented in their minds, they cannot deliver themselves from the miseries and calamities, but fall from one to another. as saith Solomon, that which the ungodly feareth, shall come upon him. The builders of the tower of Babylon have felt it. The unbelieving and rebellious children of Israel did fear to be destroyed, if 
Gen. 11. 4  they went up into the land of promise: also the destruction fell upon them, & were destroyed forty years in the wilderness. Saul 
Num. 14. 1.  feared himself and his house to be destroyed, & that David should be king of Israel: the very which happened. To be short, the ungodly desire to flourish and triumph many years together, and at last do fear destruction and damnation: the which also happeneth 
Psal. 37. 9  and shall come upon them. Wherein we may see that the world deceiveth them which behold him, and put their trust in him. For this cause also Saint Paul doth admonish us, And this I say, brethren, because the time is short, hereafter that both they which have 
1. Cor. 7. 29.  wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not. etc. Again, Saint john saith, Love not this world, neither the things that are in this world. If we withdraw and separate ourselves 
1. john. 2. 15.  from the world, which is set upon evil, and again that we give ourselves to follow the fear of God, desiring too do justly, we shall not be compassed with the fear of the wicked: but what adversity and afflictions soever do assault us, we shall by faith overcome them, the Lord helping us. Great are the troubles of the righteous: but the Lord delivereth them out of all. And again, 
Psal. 34. 20▪ &. 145. 18.  The Lord is nigh unto all them that call upon him in truth, etc. And according to the saying of Solomon, but the righteous shall have their desire. And because that these things are seldom seen unto the corporal eyes, the world doth laugh and mock at this trust and hope: as the wicked are reproved therefore. Whereupon the children of God have great need of patience. With 
Psal. 14. 6. Heb. 10. 36. Mat. 7. 7. 1. john. 5. 14  these witnesses so faithful, we have the infallible truth which saith, Ask, and it shallbe given you. And this is the trust that we have to Godward, that if we ask any thing according to his will, he heareth us.   

25 As the storm passeth, even so shall the ungodly vanish away: but the righteous, remaineth as a strong foundation.  
A storm is an horrible and fearful thing, as experience proveth, and this is partly because that it cometh with a great noise unlooked for: partly because also that in small time it maketh destruction, and bringeth great hurt even upon the sudden. Even so the holy scripture willing to fear the ungodly, by signifying unto them sudden destruction, doth threaten them with a storm. And the same shall come quickly, as if it were a storm, etc. Solomon compareth the wicked which is strong & mighty, unto a tempest: for so much as he utterly 
Pro 2. 27. Psal. 83. 14. Esay. 29. 5.  can, he showeth himself horrible and fearful unto the poor faithful, and doth destroy and kill them, so much as in him lieth. Likewise the fury, violence and vehemency of the wicked are compared unto the tempest and storm. David doth show it, when he prayeth, Take heed unto me, and hear me, how I mourn in my 
Psal. 55. 2. &. 3.  prayer, and am vexed. The enemy crieth so, and the ungodly cometh on so fast: for they are minded to do some mischief, so maliciously are they set against me, etc. Again, I would make haste to 
&. 8.  escape: because of the stormy wind and tempest. Woe shallbe to the multitude of much people, which shall make a sound like the 
Esay. 17. 12.  noise of the Sea. But although the ungodly be so stormy and violent, the faithful ought not to be afraid thereof. First of all, because the fierceness of the wicked doth not long continue. The holy histories do show it, and amongst others the violence of the Egyptians aghast the children of Israel, and the fury, and vehemency of the jews against jesus Christ. The Psalm also doth plainly declare it, Yet a little while, and the ungodly shallbe clean gone: thou shalt look after his place, and he shallbe away. And according hereunto Solomon saith here, that the wicked shallbe like the storm 
Psal. 37. 10.  that passeth away, or when it is past. Solomon then doth not here compare the wicked unto the tempest, for to make the faithful righteous and innocent, afraid: but rather to the end that the faithful should not fear the ungodly, seeing their violence continueth not: as Solomon doth show by this comparison, wherein his chief intent is to comfort the poor afflicted, to the end that they should know that they shall not be long under the raging tyranny of the wicked. Just Lot hath proved it by experience. And 
Gen. 19 24. Exo. 14. 13.  Moses saith unto the children of Israel. Fear ye not, stand still, and behold, how the Lord shall save you this day, etc. And according unto his word they were soon delivered, and the Egyptians rooted out, etc. And when the children of Israel began to enter into the Land of promise, many Kings and nations assaulted them with great fierceness, but they continued not long: for the Lord fought for his people of Israel. Absolom rebelled against his father David with great fury and violence, but he was soon overthrown. 
2. Sam. 15 2. Kin. 18. &. 19  The fierceness of the Assyrians was also of small continuance. Secondly, the cruelty and rage of the wicked how long and forcible soever they be, ought not to fear the faithful: For as when a foundation laid with good stones, being well joined & soldered together, is steadfast and stable, so that there is no storm so strong that can shake the same: even so the righteous man which putteth 
Esa. 36. &. 37.  his trust in the Lord being stayed upon his power & goodness, ought not to care for the assaults of Satan, of the world, nor of the wicked: for it is said, They that trust in the Lord shallbe even as the mont Zion: which cannot be removed, but standeth fast for ever. etc.  
And lest we should be deceived with vain presumption, think to be sure and not to be shaken. For further too stablish 
Psal. 125. 1  us in the trust we have in God, and in the hope that we have that we shall dwell for ever in the courts of the Lord, and in his holy mountain: we must walk innocently, etc. Who so doth these things, shall never fall: for he is well soldered together with strong 
Psal. 15. 5.  faith, and true repentance. And this is the cause why Solomon saith,  
But the righteous remaineth as a storng foundation. Therefore if we will be steadfast, and not to be shaken through the rage and vehemency of the wicked, neither fear them, though they assault us, for to destroy either in our goods or in our bodies, or that they labour to destroy our souls by overthrowing of the true and sound doctrine, and by taking away of the pure religion, we must be armed, not with an idle and dead faith, but with a lively faith, which worketh by love, as the Lord teacheth us in his word. Then shall we be built upon the rock whereupon jesus Christ hath built his Church: against the which the gates of hell cannot prevail. Our Lord doth well show it also by an other similitude. It is not 
Mat. 16. 18. Mat. 7. 24.  therefore without cause that Solomon calleth the righteous, A strong foundation. For (as we may understand by the words of our Lord) this foundation shall not only be sure in this world, but it shall remain for ever, in eternal blessedness. For blessed is the man that abideth temptation: for after he hath been tried, he shall receive a 
jam. 1. 12.  crown of glory.   

26 As vinegar is unto the teeth, & as smoke is unto the eyes, even so is a slothful body unto him that sendeth him.  
Solomon hath rebuked and reproved the slothful for consuming of the time unprofitably & spending it in unnecessary works, and thereby run in danger suddenly too fall into beggary and extreme poverty. And hereby he hath showed that the slothful was hurtful to himself. Now to the end that we should take heed of the slothful. And that we should not lightly set them a work, chief when speed and diligence is required, he showeth us that the slothful bringeth hurt, grief and trouble unto them which employ and set them on work. And for this cause he compareth the slothful unto vinegar that is laid unto the teeth: the which it grieveth and troubleth, because of the coldness & sharpness thereof, and because of his biting and harshness it heateth and setteth the teeth on edge, and so doth hurt them. Secondly he compareth the slothful unto smoke which smiteth against the eyes: unto the which it doth much harm, it doth darken them, and make them water, and doth seethe them: and so doth weaken the sight, and hinder the eyes from doing their office, and taking their recreation and pleasure. It is not without cause that Solomon, maketh these comparisons, and is not contented to compare the slothful, either to vinegar, or to smoke, but unto them both: and chief the slothful body that is set about some good work: for he causeth not only one grief and hurt, but many: he is cause of much sorrow and anger, because he doth not faithfully nor with such care and diligence execute and discharge his office duly, as is required, nor content and satisfy them which have hired and set him on work. This hath no need of proof: for they which hire and send labourers to do their work, do sufficiently try what hurt and hindrance they suffer, if their labourers be slothful & negligent: albeit the matter is not great. But we are all of this nature, that we trouble ourselves, except that men do as we will have them, even in the affairs & works of small importance: neither will we afterwards be served with such slothful and negligent persons again, but we disdain and reject them: for we would have our works so well done, that we could find no manner of fault. Now forasmuch as we are of this nature, let every one of us take heed by the law of charity, if we be sent, and appointed to do some work, that through our negligence and slothfulness we grieve no man: but that faithfully and truly we give unto our neighbours that which we own them: that we be ready to do towards our neighbours, acconrding as we are able. Let them which are lusty and strong, labour with their bodies to help the feeble and weak: let the rich be rich in good works: let the wise, prudent, and discreet, not spare their lips and tongues, for to teach and to direct the undiscreet, and them that go astray. Otherwise we shall not be only as vinegar and smoke unto men, but also unto God: for, of what estate or condition soever we be, it is he that calleth us thereunto, which doth ordain and send us: so that we do no good work, but that it is the work of the Lord. If then we be slack, careless and slothful to do our duty, we are grievous and troublesome unto God: as we may plainly know by the similitude of the talents. To the end therefore that we be not troublesome unto our God, and 
Mat. 25. ●.  lest we be rebuked of evil and slothfulness, we must every one of us set ourselves to work, according to the number and excellency of the talents that we have received of the Lord, that we may be like the faithful and wise servant, and not unto the evil servant. For to do this well, let us consider unto what state we are called, and to what work we are sent. First of all, that the Kings, Princes, and Superiors of the earth (to whom God hath given this honour to communicate his name unto them, saying, I have said ye are Gods, and are all children of the most highest) as God never ceaseth 
Psa .. 82. 6.  seth working in governing the world by judgement & justice, and is careful and diligent to provide for his creatures: so also they should not be given to sleep & rest, to take their ease and pleasures, to take their sport and worldly pastime, to eat and drink out of measure, to delight in pomps and superfluous magnificence, but should be diligent and attentive, as David saith, Be wise now therefore, O ye Kings, be learned, ye that are judges of the earth. For to 
Psal. 2. 10. Exo. 18. 21 & 31. 1. Psal. 82. 3. isaiah. 1. 23. jer. 5. 27.  compass this well, they must be men endued with virtue, and careful to follow the lesson that is taught them, and as they are commanded, to minister right unto the poor, etc. Otherwise they shall be as vinegar and smoke before the Lord: he will be grieved at them, as he well showeth when he doth threaten them, Thy Princes are unfaithful, and companions of thieves, etc. Behold how they are exalted and enriched. Let the Ministers of the word, which are Heralds Posts and Messengers of the great King and Ruler of all the world, for to carry the message of salvation, and to proclaim the ordinances of their Lord and Master, be careful and diligent: even as the Gospel that they bear, is compared to a course, as also the life of all Christians: and by a stronger reason their lives, because they ought to proceed and go before their flock. Let them 
isaiah. 56. 10 Act. 20. 28  not be like unto sluggish beasts, unto lying Doctors, which are slowebellies, which through sweet words and fair speeches, (for to serve their bellies and not God, neither his Christ,) do deceive the hearts of the simple. And let them not be of the number of them of whom isaiah speaketh, All their watchmen are blind guides: they know nothing, &c: But let them follow the counsel that S. Paul giveth, Let every one of them learn to be diligent: and to follow 
Rom. 12. 11  the doctrine of Saint Paul, to wit, that they be not slothful to do service, etc.   

27 The fear of the Lord increaseth the days: but the years of the wicked shallbe diminished.  
To the end that we should understand how our days shallbe increased to live long, as there is none of us but doth desire the same: forasmuch as the fear of the Lord is the way thereunto, we must not stray from it, but must fix the same in our hearts, and make the same familiar and an household servant, not in fearing the Lord as a cruel tyrant, or severe and sharp judge. For after this sort we should have the fear of punishment and torment, and not the fear of the Lord. And as they which so fear the Lord, have not the fear of the Lord: so also have they neither wisdom nor understanding. For the fear of the Lotde is the beginning of wisdom. Again: the beginning of wisdom is the fear of the lord 
Pro. 1. 7. & 9 10.  And thus wisdom is not without fear, nor fear without wisdom. If we will not be found naked, we must take diligent heed unto the commandments of God. And forasmuch as the Lord promiseth in the law, length of days unto them which shall keep his commandments: it followeth that it is not without cause that Solomon attributeth increase of days unto wisdom. And hereby we may understand that the fear of the Lord and wisdom are so 
Pro. 2. 1. Pro. 3. 16  knit together, that the one is not without the other: so that they which are wise, are not without the fear of the Lord▪ and they that fear him, are not without wisdom. It is then the fear of the Lord that increaseth the days of the wise, making them to live long in this world, so long as is expedient & necessary for their spiritual & eternal health. Contrarily, the foolish which want the fear of the Lord, and therefore slip and fall away to all rebellion and disobedience, and so become wicked, shall not continue long, but their years shallbe cut short, albeit that in the respect of the outward sight they live long: but this length is nothing before God: For a thousand years in thy sight, are but as yesterday that is past. Moreover the years of 
Psal. 90. 4. Pro. 2. 21. 22 & 3. 20.  the ungodly ought not to be counted long, because that afterwards they shall go into eternal death.   

28 The patiented abiding of the righteous shallbe gladness: but the hope of the wicked shall perish.  
Although that after our vicious and corrupted nature, we be so blind & ignorant, that we know not how to rejoice, nor what true godliness is, yet are we so affectioned after such a sort, that we desire to rejoice with gladness, that we might never want: & we think that there is nothing better. I have known nothing better of all these things, then to rejoice & to do well in this life Again, there 
Ecele. 3. 12 22. & 5. 17 & 11. 9  is nothing better for a man but to rejoice himself in his works. And it is a fair thing to eat and drink, & for a man to rejoice of his labour, etc. And be merry in thy youth, & let thy heart be glad▪ Now as we are ignorant, even so of ourselves do we never attain unto this gladness, though we do much desire it. But Solomon willing that we should obtain our desires, doth teach us how we shall attain thereunto, when he sayeth, the patiented abiding of the righteous, is joy. He attributeth joy unto righteousness, the which consisteth in this, that being assured of the goodness & love of God towards us, we should delight to give him obedience according to his law, by loving him with all our hearts, and our neighbours as ourselves. If we be such, though we have many troubles, griefs, and sorrows, for that which we see to happen in the world, and chief because of our sins, and also for the offences and slanders of our neighbours (for it is that which ought to grieve us more than all other things) yet if of a free will and perfect heart we aspire unto righteousness, we shall not be deprived of joy. The servants of 
2. Cor. 6. 9  God do prove, and may say with Saint Paul: as unknown, and yet known: as sorrowing, and yet always rejoicing: as dying, and behold we live: as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet make many rich: as having nothing, and yet possessing all things. Forasmuch as they know and are assured that God loveth them, they delight and rejoice in 
Psal. 5. 12. & 32. 1.  his word, knowing that God is true in his promises and holy in all his works, laws and commandments: and let all them that put their trust in thee, rejoice: they shall ever be giving of thanks, because thou defendest them, they that love thy name, shallbe joyful in thee. Rejoice in the Lord, O ye righteous: for it becometh well the just to be thankful. But albeit the righteous do rejoice, because they are assured God loveth them, as Solomon doth show, when he is not contented to say, that the righteous do rejoice, but he doth attribute their gladness unto their hope. For he sayeth, The patiented abiding of the righteous is joy: as if he said, that which rejoiceth the righteous, is the hope they have in the Lord, who will not deceive them of that which they look for of him: and thus their joy shall abide for ever, seeing they shall have full and perpetual possession of that whereof they rejoice and look for with gladness. Likewise what miseries soever they suffer in this world, yet have they good occasion and matter to rejoice, as our Lord doth show, them, making them fellows & companions of all the Prophets, and assuring them of a most precious reward. Therefore if we will hold the true joy, let us not lament & be sorry for the ease of this world, the lusts and pleasures, the abundance and superfluity of substance and riches of this world, which do deceive and beguile the ungodly. For they seeing themselves in worldly and temporal prosperity, do run into insolency and unshamefastness, & do promise themselves, that no evil nor hurt shall happen unto them. But Solomon doth threaten them with the contrary, when he sayeth, But the hope of the wicked shall perish. This is often seen to happen to the world, and the Scriptures and replenished with such examples, and 
Luk. 6. 24.  also with like threats. And also it is written, Woe be to you that are rich men: for you have received your consolation.   

29 The way of the Lord is strong for him that is perfect: but fear shallbe to them that work iniquity.  
They that will be assured and safe either from their enemies, or from other things which might hurt them, or overthrow and destroy them, do arm and fortify themselves either with multitude of people, or gold and silver, or with Castles and towns surely compassed with strong walls, deep and large ditches, and other things which they esteem to be fit and meet for to preserve them from the fear of their enemies, & other dangers. It is not evil done for a man to arm himself against all adversities: but it is evil done to trust in worldly and temporal helps. For with this, that more often they find themselves deceived & beguiled, they also offend God, by striving against his word, whereby he doth show unto us that we must only put our trust in him, & that it is only from whom we must look for our only refuge, for to strengthen us against whatsoever we may fear, aswell in this life as after the same: likewise the Lord reproveth such confidence, doth curse them & overthrow them: as the children of Israel have proved, and other nations in their order: even as the holy histories do declare, and the Prophets have foretold: that it is evil done to trust in men's help, David doth show, when he saith, that some put their trust in Charets, & some in Horses: but we will remember of the Lord our God. There 
Psal. 20. 8. & 49. 6  be some that put their trust in their goods: and boast themselves in the multitude of their riches. And that it is against the word, it is manifest: for it is said, Thou wilt make no covenant with them, nor with their goods. Let us know then that we strive against the 
Exo. 23. 32.  word of the Lord, when we have our regard unto worldly and temporal help, for to save us, and that in this sort we lose ourselves, by the just vengeance of God (the which we cannot desire, except we be mad and out of their wits, but do crave our conservation and salvation, and would gladly be assured thereof, without danger of falling therefrom, but to be surely kept and fast holden therein) we must be very diligent to mark the doctrine of Solomon, when he sayeth, The way of the Lord is strong unto him that is perfect. For he doth show us, that if we will be without 
Rom. 4. 13. & 11. 6.  fear and out of danger, and to be strongly armed and fortified, for to withstand all the assaults of Satan and of the world, and to overcome them, we must be perfect, and walk in the way of the Lord, wherein at the first sight, it seemeth that he doth attribute the assurance of our salvation unto the dignity & excellency of the person, and to the desert of works, the which is contrary unto grace and to the promises. For the promise, that Abraham should be the heir of the world, was not given him, or to his seed through the righteousness of Faith. Again, If it be of grace, it is not any more of works, or grace were no more grace. For to resolve & unloose this question & doubt, let us first of all note that it is all one, to walk in the way of the Lord, & to be perfect: for the one is the definition of the other. The which shallbe easy for us to understand, if we know that the way of the Lord is that which he teacheth and commandeth us by his word, true and just. Show me thy ways, O Lord: and 
Psal. 25. 4. isaiah. 2. 3.  teach me thy paths. Come & let us ascend up to the mountain of the Lord, & he shall teach us his ways. Now the perfect man, is he that walketh in the law or doctrine of the Lord. Blessed are those 
Psal. 119. 1  that are undefiled in the way: & walk in the way of the Lord. Noah was a just & perfect man in his days, walking after God. And God said unto Abraham, walk before me & be perfect. Now must we see from whence this perfection cometh to man, & whither it come of 
Gen. 9 9 & 17. 1.  his own power that he walketh & persevereth in the way of the Lord. The Scriptures condemneth all men of corruption & wickedness. But deliverance cometh of God. Moses doth well show it, The Lord thy God shall circumcise thine heart, etc. Create in me a clean heart O God, etc. Turn me O Lord, & I shallbe turned. Again, I 
Gene. 6. & 8. john. 3. Rom. 3. &. 7 jere. 10. Deut. 30. 6. Psal. 51. 12. jere. 31. 18.  will put my law within them, and write it in their hearts, etc. And forasmuch as it cometh of the grace and gift of God, that man is perfect, and that he walketh in the way of the Lord, it followeth well that Solomon doth here attribute nothing unto the dignity and excellency of man, nor to the merit of his works: but by the free promise of God he laboureth to assure the faithful man against all temptations, promising him that if by saith he stay himself upon the goodness of God, and that by true repentance he endeavoureth to give obedience unto his law, that he shallbe out of all dangers of destruction & perdition, & shallbe well armed and fortified against all battles aswell of the Devil as of the world. This man's house is builded upon the rock. We are then here exhorted not to fear any thing, 
Mat. 7. 24.  if we receive the word in fear and reverence. Also, forasmuch as strength is promised unto us, it followeth there is no power in us, & that it is the gift of God: Moreover, that strength is promised & given us, to the end that we should employ ourselves manly & mightily. Finally, my brethren, be strong in the Lord, and in the power of 
Ephe. 6. 10.  his might, etc. But if we lay apart those armours and weapons through infidelity and rebellion, and persever in our corruption & naughtiness, albeit that after the sight of the eyes, we be bold, hardy, and valiant, or rather cruel and raging: yet because our conscience doth reprove us, we have no assurance, nor can have. For as Solomon saith they shallbe afraid that work wickedness. And this is by following the threatenings of the law, as here above is already said in the 24. verse. etc.   

30 The righteous shall never be removed. but the wicked shall not remain in the land.  
Forasmuch as the righteous is he which hath a perfect heart, & doth delight to live conformably after the rule that God giveth him in his word, by serving God with all honour & reverence, & his neighbours in simplicity and innocency, it might seem at the first sight that the promise which Solomon maketh here, hath no place, & that the contrary thereof is true. For first of all the scripture giveth witness unto Abel, that he was righteous: & yet it appeareth that he was removed, when through the cruelty of his brother Cain, his temporal life was taken from him, & his blood shed. Likewise many other righteous men, (amongst the which were the Prophets and Apostles) have been cruelly handled, & suffered great tyranny, as killing & murdering. Even jesus Christ, which did not sin, in whose mouth was 
Mat. 23. 3. Heb. 11. 4.  found no guile, he I say, which is the resurrection & the life, even the Creator of heaven & earth: the Lord which hath all in his power, was most shamefully taken of the world. With these so many examples, we have also witnesses. Was there ever man that perished in 
Eccle. 26. 1. Esay. 57 1.  his righteousness: or wicked which prolonged his days with his malice? The righteous is destroyed, and no man thinketh thereof in his heart. I answer, Albeit that this world & the present life appertain unto the righteous by promise, and that the earth, should be 
Ps. 37. &. 24 Rom. 4. 3.  their inheritance, because they are the children of God, & seed of Abraham, to whom the earth appertaineth▪ and thereupon heirs of the world: yet notwithstanding through the rage of the ungodly they are oftentimes evil handled, & are after the outward sight taken from the world, & seem to be deprived of this worldly heritage, (promised unto their father Abraham,) & to be destroyed & damned: but the truth indeed is, as Solomon saith, that they shall never be removed. For as Abraham remained in the promised land as a Pilgrim 
Heb. 11. 9  and stranger, even so the righteous do judge themselves strangers in this world, & seek another country: and therefore they fear not to be taken out of this world, but rather rejoice: & so, albeit they depart out of this world, yet they are not driven out perforce: & therefore they think it no removing, when they change this life. For by this means they enjoy the rest which hath been prepared from the beginning, & do obtain glorious immortality. Thus the righteous is reduced back from evil, that he may come in peace. The souls of 
Esay. 57 1. Wis. 3. 1.  the righteous are in the hands of God, & no torment doth touch them. After this sort they esteem themselves, neither aught to be judged removed: but that if they were surely planted by Faith and hope, that now they are planted much more strongly, when they obtain the fruition of that which they believed, and looked for through hope: and do obtain it, for to enjoy it eternally. For they which rest in the heavenvly glory, can never be drawn from thence. Then shallbe perfectly fulfilled, that which David saith, 
Psal. 92. 13  The righteous shall flourish like a Palm tree: and shall spread abroad like a Cedar in Libanus, etc. Contrarily and against this promise, he setteth a threatening for to fear the wicked, pronouncing unto them, that they shallbe deprived of their pleasures. They take their pleasure in this world, and in this earth, and have no other mind, but to place themselves at ease in earth, and to have abundance of riches to triumph and to make great cheer. Their meditation is, that they would have their houses endure for ever. But Solomon 
Psal. 49. 12  doth pronounce, that they shall not dwell in the land. If we behold the outward appearance, it shall seem unto us that there is no people in the world, which have better, nor longer habitation in the land, then have the wicked: they obtain the kingdoms and principalities, towns and castles, they have abundance of substance and riches, and take also their ease, and as it seemeth they want nothing of that they can desire and wish: in such wise, that the children of God are tempted to follow them, to be partakers of their prosperity. But albeit that God doth suffer his to be 
Psal. 73. 1.  tempted, yet he letteth them not fall. For, truly God is good to Israel, and to them which are of a clean heart. Even so at the first sight it might seem, that the contrary of this threatening were 
jere. 12. 1. job. 21. 7.  true.  
jeremy also sayeth, If I should dispute with thee, O Lord, thou art righteous, yet let me speak of judgement before thee. Why doth the way of the ungodly prosper? Wherefore do the wicked still wax and grow rich? If we look well how Solomon speaketh, he giveth us the solution of this question and doubt: for he 
Levi. 26. Deut. 28.  sayeth not that the wicked do not dwell in the land, but that they shall not dwell in the land: and this is according to the threatenings that God maketh against the contemners of his law, and according to that which is pronounced against the wicked. jeremy also 
jere. 12. 3. Psal. 37.  giveth the solution, when he prayeth, Draw them as sheep unto the slaughter, and prepare them against the day of murder. So doth job also, saying, Lo, their wealth is not in their hand. 
job. 21. 16    

31 The mouth of the righteous shall bring forth wisdom: but the tongue of the froward shallbe rooted out.  
Unwillingly do men remove a good tree from his place, wherein it hath taken great and good roots, and bringeth forth good fruit with abundance, except they hope that it will fructify more in an other place. And so when it is well rooted, it moveth not, but keepeth his place. Contrarily, the axe is already set to the root of the trees: therefore every tree which bringeth not forth good fruit, 
Mat. 3. 10.  is hewn down, and cast into the fire. Also Solomon knowing that the righteous is like unto the good tree, which giveth and bringeth forth his fruit in due season, hath said, that he shall never be removed. And after this, he showeth what fruit he bringeth forth, when he sayeth, That the mouth of the righteous shall bring forth wisdom. That which is proper unto the heart, he attributeth unto the mouth, because it is the Organ of the heart, and that 
Mat. 12. 34. 35.  from the abundance of the heart, the mouth speaketh: and that a good man from the good treasure of his heart, bringeth forth good things. Now that this fruit is good, it ought to be known enough to us, by that which hath been said of the excellency, dignity, and goodness of wisdom. But the means to produce this 
Rom. 12. 7. Ephe. 4. 29. & 5. 3.  fruit, is to follow the counsel of the Apostle which saith, He that hath an office, let him wait on his office: or he that teacheth, on teaching, etc. Let no corrupt communication proceed out of your mouths: but that which is good, to the use of edifying, that it may minister grace unto the hearers. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as it becometh saints. Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God. This same fruit is required of all, and there is none 
1. Pet. 4. 10  that can truly boast to be a Christian, except he bring it forth. But chief the Ministers of the word ought to be careful and diligent to bring forth this fruit. I have chosen you, and ordained you, that ye should go and bring forth fruit. They are the husbandmen 
joh. 15. 16. Mat. 21. 41.  and labourers, unto whom the Lord hath let out his vinyeard. By this we may know, that the righteous are not great in number, seeing there are but very few that do give themselves to speak wisely: but almost every mouth doth utter vanity and foolishness, uncleanness and wickedness, as is tried. And forasmuch as the good tree doth bring forth his fruit in due season, and wisdom is always in season, it is always profitable, yea even necessary: it followeth, that the righteous doth not cease to bring forth wisdom by wholesome doctrine, by good admonitions, by holy corrections and just threats, according to that which is said, The mouth of the righteous will talk of wisdom. This same is chief fulfilled by the preaching of the Gospel, which 
Psal. 37. 3●  for to declare well, the Lord hath promised a mouth & wisdom unto his Apostles. Saint Paul doth declare it when he sayeth, This grace was given me, etc. And when he sayeth that he preacheth 
Luk. 21. 15 Ephe. 3. 8. Collo. 1. 28.  the Gospel, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus: against the mouth of the righteous, he setteth the tongue of the froward, that is a froward tongue, which speaketh nothing but vanity, filthiness and wickedness, lying, fraud, cursing, slandering, false swearing, flattery, wanton songs, and other idle words. All these things are evil fruits, the which ought not to proceed from the mouth of the faithful, neither can they utter such. And because the tongue of the froward bringeth forth such fruits, Solomon doth place it in order, and also doth compare it unto evil trees, when he sayeth that it shallbe rooted out. Wherein he signifieth, that after the froward have misused their tongues at pleasure, by blaspheming of God, and slandering of their neighbours in divers sorts, that at the last, they shallbe confounded, and shallbe compelled to hold their peace. For they show there is no faithfulness in their mouths: their inward parts are very wickedness. With our tongues will we prevail: we are they that ought to speak, who is Lord over us? 
Psal. 5. 10 & 12. 4. & 73. 9  For they stretch forth their mouth unto the heaven: and their tongue goeth through the world. But it shall happen to them at the last, as the Psalmist prayeth against them. Reward them according to their deeds, and according to the wickedness of their own 
Psal. 28. 4.  inventions. The Lord shall root out all deceitful lips: and the tongue that 
Psal. 12. 3.  speaketh proud things. But it is not without cause, that Solomon is not contented only to say, The tongue of the froward, in the singular number: but doth attribute also unto the tongue, many wickednesses. This is to show briefly, that the tongue of man is stopped and infected with a great abundance of wickednesses, and that it is impossible, or at the least very hard, to remedy the same, as more at large Saint james doth declare, saying, Behold, we put bits into the Horse's mouths, that they should obey us, and 
jam. 3. 3.  we turn about all their body, etc.   

32 The lips of the righteous will speak things pleasant: but the mouth of the wicked speaketh froward things.  
The righteous man for to utter wisdom well, taketh heed of the speaking with his lips any thing that should displease God, or which ought to be irksome or troublesome unto his neighbours: but he guideth his lips wisely, speaking according as he knoweth to be the pleasure and will of God: and therewith he laboureth to please all men with his word, so much as is possible, without offending of GOD, and without giving of offence to his neighbours. This is that which Solomon meaneth, when he sayeth, The lips of the righteous will speak of acceptable things. Whereupon followeth, that the lips of the righteous are occupied in pronouncing the word of God, the which he would have continually in the mouth of man. These words I command thee this day shallbe in thy heart, lay up then these words in your hearts. Seeing that God so straightly 
Deut. 6. 6. & 11. 18.  and expressly commandeth this same, it followeth, that if we occupy ourselves in speaking so, that then our tongues will speak any thing that is pleasant unto him. Now that which pleaseth the Creator and Lord of all the world, ought well also to please his creatures, that are his subjects, who for to please him, aught to love that which they know will please him, considering also the excellency, and profit of this word, & the sweetness thereof. The words of the Lord are pure words. The law of the Lord is an undefiled law, converting the soul. O how sweet are thy 
Psal. 12. 7. & 19 8. & 119. 103.  words unto my throat? yea, sweeter than honey unto my mouth. The wicked, which despise and reject the word, have no clean mouths, but filthy & infected, and altogether disordered & given up to evil speaking, and to cast up out of their throat all filthiness and stinking savour. This is it which Solomon meaneth, when he sayeth, but the mouth of the wicked doth speak froward things. They are a viperous generation, and therefore they can not speak well, seeing they themselves are evil: for out of the abundance of the heart, the mouth speaketh. Men use not to gather grapes of thorns, nor Figs of thistles. Wherefore we know that it is not without cause that Solomon hath said, that the tongue of the froward shallbe rooted out. For sith that the wicked by the evil fruits of their mouth, do labour to poison and to destroy their neighbours, and which worst is, do despite God, by their blasphemies, they well deserve to be rooted out.    

The eleventh Chapter.  

1 FAlse balances are an abomination unto the Lord: but a perfect weight pleaseth him.  
Forasmuch as the world is replenished with fraud and deceit, with usury and greediness, with theft & robbery, with counterfeiting and falsifying: therefore the commandment is not esteemed, Thou shalt not do unjustly in judgement, in line, in weight or in measure. Thou shalt not have in thy bag two manner of weights, a 
Levi. 19 35. Deut. 25. 13.  great and a small. There is no account made of the promise that God addeth unto this commandment, That thy days may be made long on the earth: neither also is the threatening feared that followeth: for whosoever shall so do, shallbe abhorred of the Lord. In this sort we judge less of God then of mortal men. If a mighty and rich man hath made promise of any thing, we will trust to receive according to his promise, and in the mean while they will be diligent to please him: if he threaten, they will fear him, and will take heed to do any thing that should displease him. But although that GOD is true, yea even he himself the only truth (otherwise he should not be GOD) and that he doth testify his truth unto us by divers witnesses, yet will we not trust his promises: as we show, when we make no account to labour for to please him. And also though he be true and faithful, and doth threaten but upon just cause, yet do we not tremble, nor fear his vengeance, albeit he declare the same by faithful witnesses. Moses is one of the witnesses of the promises and threatenings: as we have now heard. After him came Solomon, endued with great wisdom of GOD, who doth witness the same in this place. First of all he threateneth them which oppress and deceive their neighbours in any matter whatsoever it is, when he saith,  
1 False balances are abomination unto the Lord: he doth threaten them, I say with eternal destruction and damnation. For it followeth well that if a false balance displeaseth the Lord, and that he doth abhor them, that then they which use them are wicked: and therefore cannot remain, but are as chaff which the wind driveth away, and so go to destruction: for the way of the wicked shall perish: seeing also that it is said, Thou art not a GOD that lovest wickedness, etc. But to the end that we may know 
Psal. 1. 6. Psal. 5. 4.  who they are that God abhorreth, and that we also should abhor them (for nothing that displeaseth God, aught to please us, but we should hate & contemneit) we must consider wherein the false balance standeth, and who they are that use them. Which for to do, let us know that the balance is taken for all waits, measures, rule, and for all Arts, Sciences, Laws, and behaviours that we use towards our neighbours, we may so understand it, by the place afore alleged by Moses, out of the which he collected these things. Likewise the Lord doth attribute rule and balance, to that which he doth towards his Church for to restore it. judgement also will I lay to the rule, and righteousness to the balance. It is then a false balance and deceivable, when we do not faithfully behave us towards our neighbour, when we are slack and negligent to pay our duty, or that we labour to tread them under foot, or to deceive in any matter whatsoever it be. In all estates as we prove by experience, there are false balances: as between Merchants, Citizens, handicrafts men, and labourers, but the most hurtful are they which are enclosed in the hands of false teachers, who by fair words, and flattering speech, deceive the hearts of the simple and innocent. After these may be set the same of wicked Magistrates, which are placed in the seat of God, who is righteous: and yet their houses are filled with the spoils of the poor. Now the perfection that is required of us, is, that we should not imagine nor devise any evil against our neighbours, that we should not labour to become rich to their hurt, but that in simplicity & uprightness of conscience we should procure their wealth with all our power. This is the perfect weight which pleaseth the Lord, as sayeth Solomon. They which use this weight, are acceptable unto God: and as the weight which they use is perfect, so doth God allow them for perfect, and doth not impute unto them the relics of imperfection which is in them. And forasmuch as they please God, he will never be displeased with them to destroy them. Whereupon it followeth, that Solomon, saying, That a perfect weight pleaseth the Lord, doth promise everlasting life unto them which use it, who although they be most commonly poor and miserable before the world, yet are they rich enough, and blessed, for they are heirs of the heavenly kingdom, and of wonderful riches.   

2 When pride cometh, then cometh shame: but with the lowly is wisdom.  
Man naturally desireth and wisheth to be exalted unto glory and honour: but he knoweth not how to attain thereunto: and therefore most commonly instead to ascend and go forward, he falleth backward: and in place of glory and honour, he getteth confusion, shame and dishonour: and this is not without hurt, but most commonly men are ashamed and confounded by the hurt that happeneth against their expectation and hope. Our first Father Adam hath well proved it, and before him the Angels which kept not their first state, but fell from their place. Now as it hath happened unto the Angels, and to Adam, even so doth it, and shalbefal unto all them that are proud. This hath been found true in all ages. And therefore according to experience, Solomon doth pronounce: That when pride cometh, then cometh shame. If the world destroyed by the flood, had believed No the messenger of righteousness, it had not fallen into such shame and eternal destruction. The builders of the Tower of Babylon have tried this true. To be short, if we examine the holy histories 
Gen. 11. 9  of the Bible, we shall find that they which have been raised through pride, have been afterwards confounded and ashamed: and this same hath not befallen unto the reprobate only, but also unto the children of God as unto David, and Saint Peter. It is then good reason that the proud should be confounded and ashamed: 
2. Sam. 24. Mat. 26.  for they rise not up against men, but against God, to whom all knees ought to bow, and to whom all creatures ought to do homage & service, and to humble themselves under his mighty hand, against the which none can resist. For this cause (I say) it is necessary that they should be confounded and ashamed: the one for a certain time, as David and Saint Peter, who by shame came to repentance: but the other, as the reprobate, lie ever therein. For what shame soever they feel in this world, yet do they not call themselves home, to consider against whom they quarrel for to humble themselves, but do harden themselves through pride and presumption. As Pharaoh, when he pursued the people of God, had divers wounds, & yet he ceased not to rebel, even so he is & shall continue in eternal confusion as all other proud & arrogant persons that will not submit & humble themselves. Now behold, the day cometh that shall burn as an oven, and all the proud, yea and all that 
Mala. 4. 1.  do wickedly shallbe stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. The high look of a man shallbe humbled, and the loftiness of men shall be abaced, and the Lord only shall be exalted in that day, etc. We must therefore be humble, and we 
Esay. 2. 11.  shall not be ashamed: although the world do contemn and reject us, and that we be counted as the filth and dung of the world, yet shall we not be confounded nor ashamed for all the dishonour that men labour to work us, but we shall be praised and honoured so much as shallbe expedient for the glory of God, and for our spiritual health. joseph had experience thereof in Egypt. David had experience thereof in divers sorts: and therefore the Scripture confesseth that god hath chosen & elected him. And also he generally confesseth, Even thou hast set me up from mine enemies that rose against me: thou hast delivered me from the cruel man. His eyes consider the poor, and his eye lids trieth the children of men. He hath showed strength with his arm: he hath scattered the proud 
Psal. 18. 48. Psal. 11. 4. Luke. 1. 51. &. 52. &. 53.  in the imagination of their hearts. He hath put down the mighty from their seats, and hath exalted them of low degree. He hath filled the hungry with good things, and sent away the rich empty. These are the words of the Virgin Mary. Likewise our Lord jesus, who was esteemed as the shame and scum of the world, hath been highly exalted. Therefore we must chief 
Phil. 2. 9 Mat. 11. 29. joh. 13. 14. Mat. 18. 4.  learn of our Lord to humble ourselves: with his example also he hath made us a promise, which ought greatly to move us to humble ourselves. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. For whosoever exalteth himself, shallbe brought low, and he that humbleth 
joh. 14. 11. Luke. 14. 11. 1. Pet. 5. 5.  himself, shallbe exalted. God resisteth the proud, and giveth grace unto the humble. Solomon doth give us the very same promise, but yet under other words, when he saith, but with the humble cometh wisdom. For it is as much as if he did say: They which are not given unto their own judgement, which presume not of themselves, neither do esteem themselves above others, but do labour to keep themselves within the simplicity of the word by assuring themselves of the goodness and favour of God, and of his promises, and through true repentance do give themselves to follow the righteousness that GOD hath commanded by his law, and become subject and obedient unto this good father of heaven: These (I say) that are such, and have set all their desire to do the will of God, and which can say, Lord, my heart is not 
Psal. 131. 1.  haughty, neither are mine eyes lofty, neither have I walked in great matters, and hid from me, such are accompanied with wisdom: whereupon followeth that they shall not be confounded, but shall be exalted unto honour. For length of days is in her right hand. 
Pro. 3. 16.  When there is so much riches in wisdom, the which doth accompany and follow the humble, they shallbe far from shame, and shallbe crowned with immortal glory. But to the end that we should not deceive ourselves, and in the place of humility to be accompanied with pride, let us note that there are some which do count themselves, and would also be esteemed of others to be humble, and yet they burst with pride. First of all we place the hypocrites which in words do abase and become lowly, and yet indeed would be the greatest. As the Pope nameth himself to be 
Math. 23. 5. &. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 &. 13. 14.  the servant of the servants of God: and yet for all that will be worshipped. The Monks and Priests do also abase themselves both in words & in gesture, but they may be set amongst the order of hypocrites, of whom our Lord jesus Christ doth warn us: And do all their works for to be seen of men. Secondly, the false Prophets, and lying Doctors. Thirdly, those are not, nor will not be contented with the purity of the Gospel, the which doth preach unto us salvation in jesus Christ but will be saved by their works. Fourthly, they which judge others, and do worse themselves, such are like the Pharisees.   

3 The uprightness of the just shall guide them: but the frowardness of the transgressors shall destroy them.  
We are all pilgrims in this world, but we are so ignorant that we cannot guide ourselves in our journey, but are like unto blind men which presume and take upon them to walk in the way without a guide, they rather take the wrong way then the right, and do stumble and knock themselves, and they fall & hurt themselves, and are in danger to be lost. Such is our state if we be left to our own nature, we wander out of the right path: and if we be not set in again, we perish. For, for to guide ourselves and to achieve and come to the end of our enterprise, we consider and set before us the greatest number, and do follow them: and in so doing we enter at the wide gate, and walk in the broad 
Mat. 7. 13.  way that leadeth to destruction. And in this sort, we do clean contrary to that which we desire: for naturally we desire to guide ourselves, and so well to dispatch our business, that we should have no hurt thereby. But it is necessary that we should want of our desire, seeing that in labouring to do our business, we proceed therein by deceit and malice, by unfaithfulness, lying, and crafty packing, by hypocrisy and feignednesse, and do not labour to enrich ourselves, but with the hurt & hindrance of our neighbours, so that we may well complain with David, Help me, Lord, for there is 
Psa. 12. 1. Esa. 9 17. & 59 3. 9  not one godly man: for the faithful are diminished from among the children of men. And with Esay, For every one is an hypocrite, and wicked, and every mouth speaketh folly. For your hands are defiled with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue hath murmured iniquity. After this sort we guide ourselves as the blind do: and we may say 
Esay. 59 9 10.  with the Prophet Esay, in the same place: we weight for light, but lo it is darkness, for brightness: but we walk in darkness. We grope for the wall, like the blind, and we grope as one without eyes, etc.  
Likewise Solomon doth not deny, but that in this sort we may be guided, when he attributeth guiding and governance unto integrity and uprightness, and that he saith, the uprtghtnesse of the just shall guide them, and when contrarily, he doth attribute destruction unto frowardness and unfaithfulness, saying, but the frowardness of the transgressor shall destroy them. If then we would keep a good way, and do well our business, we must be endued with integrity and uprightness, the which are virtues depending the one of the other, so that the one cannot be without the other, & it is very hard to be judged which of them should go before. Also we see here that Solomon doth join them together, when he saith, the uprightness of the faithful or just: as also they are joined together by the Scripture. This man was an upright and just man. Let mine uprightness and equity preserve me. Mark the 
job. 1. 1. Psal. 25. 21. Psal. 37. 37. Gen. 6. 9  upright man, and behold the just. Noah was a just and upright man in his time, and walked with God, and did so well govern himself and his affairs, that he perished not by the flood. But to the end that we should not attribute any merit unto his integrity, it is said that Noah found favour before the Lord. And God willing to instruct Abraham to govern himself well, said unto him, Walk before me, and be thou upright. And to the end that we should not attribute this guiding unto Abraham's power, he said unto him. I am God all sufficient, or, almighty: and for to make him to understand that Abraham of himself for all his integrity, could not bring 
Gen. 17. 1.  his matters to pass, he promiseth him immediately, I will make my covenant between me and thee, and I will mutiplie thee exceedingly. Therefore, when by integrity and uprightness we shallbe well governed, let us attribute nothing unto our merits or power, but to the only grace of God, who by his goodness and power worketh in us, and doth give us both integrity and uprightness. And sith that it is by his virtue that God doth govern and lead us, to the end that we should know whether we be well governed or no, we must understand wherein consisteth integrity and uprightness. If we have well borne away and learned that which hath been said in the places afore alleged, we may gather that the integrity and uprightness standeth in this, that by the grace and power of GOD we should be sole, that in all things we should walk before him according to his laws: fearing him, and withdrawing ourselves from evil. If we thus walk, we shallbe well governed: our affairs shall go well, and nothing shall hurt us: but in spite of Satan and all our enemies, we shall always prosper. And who is it that will harm you, if ye follow that which is good? Albeit that the enemies of job 
1. Pet. 3. 13.  with Satan did labour diligently, to overthrow and destroy him: yet was he in such wise governed by his integrity and uprightness 
job. 42. 10.  that his enterprises and work came well to pass, & had a good success. Contralily, albeit that as we see in this world, the wicked, the 
jam. 5. 11.  froward, the hypocrites, deceivers, rebels, and disobedient both to God and their Superiors, do dispatch their business well, and that they prosper in outward sight, yet shall they be but a smoke, and shall vanish away, and shall perish eternally. For as Solomon saith, The frowardness of the transgressors shall destroy them. The transgressors shallbe destroyed together: and the end of the ungodly is, they shallbe rooted out at the last. And because the afflicted 
Psal. 37. 38. & 39  do think the time long, because of the infirmity of the flesh, David doth exhort them unto patience, saying: Hope then in the Lord, and keep his way, and he shall promote thee, that thou shalt possess the Land, when the ungodly shall perish, thou shalt see it.   

4 Riches avail not in the day of wrath: but righteousness delivereth from death.  
It seemeth at the first sight that Solomon doth contrary himself: for he hath said, The rich man's goods are his strong hold, 
Pro. 10. 15.  and now he saith, Riches shall not avail thee in the day of wrath. But if we remember that which we have said, how the former sentence doth not contain any express commandment or doctrine that ought to be followed, we shall perceive there is no contradiction therein. For Solomon doth not grant unto the rich that he doth well, when he doth assure himself so much in his riches, as to esteem them his strong castle: only he doth discover and open the affections and thoughts of the rich which doth rejoice and trust in his worldly goods. Now he setteth down a threatening, whereby he showeth that it is vanity and foolishness to trust in riches, and that they shall not preserve the ungodly from destruction, when God shall power forth his wrath upon them to destroy them. That his threatening is not vain, we may know, first of all by this, that in the days of Noah, through the great abundance of riches they eat and drank: but their goods saved them 
Luke. 17. 27. 28. Esay. 13. & 14. jere. 25. 1. Esdras. 1. 1. Dan. 5. 30. Luke. 16. 23.  not from the flood. Likewise in the days of Lot. The riches of the babylonians did nothing prevail them, neither did it keep & save them from the destruction of the Medes and Persians. Long time before whiles they were yet in glory and magnificence, and that they made all quake before them, the Prophets did foretell the day of the lords wrath, which was to come, and according unto their saying, it came to pass: as may be seen in Esdras, and Daniel. The rich man, as recordeth Saint Luke, went to hell. The Psalm 49. showeth well that riches shall not profit in the day of wrath. And therefore he doth exhort us, not to trust in oppression, nor in robbery: 
Psal. 62. 10.  Be not vain: if riches increase, set not your heart thereon. And our Lord saith, Take heed and beware of covetousness, etc. The riches then of the wicked shall not profit, but shall turn 
Luke. 12. 15.  to their loss and destruction: as they are threatened, Go too now ye rich men: weep and howl on the wretchedness that shall come 
jam. 5. 1. 2. 3.  upon you. I speak expressly of the wicked: for of them doth Solomon speak: as he doth show by the day of wrath, which shall fall upon them, and not upon the righteous. For the day of the Lord shall come as a thief in the night. Likewise the substance of the 
1. The. 5. 2. 3.  righteous, wherewith they shall have made them friends and treasures in heaven, shall not be unprofitable unto them, when GOD shall declare his wrath, and execute his vengeance upon the wicked: but their good deeds shall come in remembrance before God. Solomon 
Mat. 25. 34.  also doth well show it, when he setteth here righteousness against riches, and deliverance from death, against the day of wrath: and that he saith, but righteousness delivereth from death. Hear according as the Antithesis requireth, we will take righteousness for the conscience of man which is righteous and upright, whereby man abhorreth fraud and deceit, spoiling, oppression and extortion, injury and wrong, all iniquity and wickedness: and doth in no wise desire to do wrong unto his neighbour, what poverty or misery soever he suffereth: but if he have wherewith, he is ready to distribute of it, and to help the necessity of his poor neighbours, not as by constraint with grief and heaviness, but liberally with joy, such righteousness shall deliver a man from death: for God will remember it. When we thus speak 
Psal. 112. 6. 2. Cor. 9 9  we do not attribute righteousness to works to deserve life before God: for we bring works, and draw them out of a pure and right conscience, as out of a well, whose spring and root is faith. For except that a man be assured that God loveth him, and that he will not suffer him to want, but will give him sufficient, he cannot have such a conscience: but before all other things he hath temporal gain, or worldly honour in estimation, and careth not though he doth wrong unto his neighbours. It is enough for him that he come to the end of his enterprise and obtain his desire: but the certainty and assurance that we have of the goodness, power, and providence of God, doth frame the conscience after such sort, that a man loveth rather to suffer hurt, then to be an offence, or to do any other hurt, or hindrance unto his neighbours, he will rather rejoice to see his own taken away from him, then to do wrong to any other, after the example of the good servants of God, of whom the Apostle speaketh, Ye suffered with joy the spoiling of your goods, etc. Now that the same proceedeth of faith, he showeth, saying, 
Heb. 10. 34.  knowing in yourselves how that ye have in heaven a better, and an enduring substance. And by following this righteousness, we 
35  are delivered from death, he doth show it, when he doth exhort, saying, Cast not away therefore your confidence which hath 
&. 38  great recompense of reward, And also when he allegeth out of the Prophet, that the just shall live by faith. When we have so many faithful witnesses which do allege unto us that righteousness doth deliver from death, let us not desire to follow the wicked, which prosper, as it seemeth by their riches: for they shall not endure: but let us follow justice and equity, and we shall live eternally: not by our merits, but because God is true in his promises. For to look for the same goodness in true righteousness, we have need of patience: And by this means we shallbe partakers of these promises: as saith the Apostle, For you have need of patience: that after you have done the will of God, you may receive the promise. 
Heb. 10. 36.  We see here that the Papists have nothing for to build their merits nor free will upon: for seeing that it cometh of faith, it is the gift of God, the which maketh in us both the will and the deed, even of his good pleasure. Even so there is nothing for to establish 
Phi. 2. 13.  the opinion of those which ask the liberty of the flesh: for righteousness worketh not after his fantasy, but according too the will of God, the which he doth declare unto us by his law: which is the rule of perfit righteousness.   

5 The righteousness of the upright shall direct his way: but the wicked shall fall in his own wickedness.  
We will take righteousness here, as we did in the former sentence: that is to say, for a right and sound conscience. This righteousness is not found in the wicked, dissemblers and hypocrites, in deceivers and liars, in flatterers and slanderers, in thieves and usurers: but it is proper unto a righteous man, who walketh in integrity, such is declared unto us. Psal. 15. Likewise Solomon doth attribute it unto the upright: and also he denieth closely that it doth not appertain unto the wicked. For to show the profit of this righteousness, he hath said here before that it shall deliver from death: whereupon followeth that the perfect, right and just 
Eze. 3. 21. &. 18. 5. &. 33. 14.  man shall not die, but live for ever. But before that he attain the fruit of this life, it behoveth the perfect man to be a Pilgrim in this world, and to walk in paths which are not without great difficulties, and lets greatly painful, the which man of himself cannot overpass, in such wise that oftentimes he is tempted to forsake his way, and to wander up and down fields, and to enter into the broad way which leadeth to destruction. He is (I say) tempted through the straights that he meeteth withal, the which happen from divers parts: for in this way he is besieged and assaulted of the Devil, by the world, and of his own flesh, not only weak, but also malicious. But his righteousness, his perfect and upright conscience shall overcome all these difficulties, and shall pass over and escape all these stops: for by the guiding thereof the perfect man shallbe strong in our Lord. He shall fight by faith and hope (the guides and governors of his conscience) against the world, and shall overcome it. For albeit that he shallbe greatly tempted to leave his way for to follow the wicked which prosper, and in this life take their pleasures, delights, & ease, that they may be partakers: yet is he not carried away by such temptation, but going forward in goodness he is pleased and satisfied with the blessing of God, as it is said in the 37. Psalm. Also though the world do mock, hate and persecute him, yet careth he not for it nor feareth it: but putteth his trust in the Lord, which hath power in heaven & in earth, he prayeth, Lord, lead me in thy righteousness. And trusting to be heard, & to obtain his request, he 
Psal. 5. 8. Psa. 18 30. Psal. 27. 1.  saith, The way of God is uncorrupt, etc. The Lord is my light, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid. The Lord himself doth teach thus too fight, and to be assured, saying, If the world hate you, know that it hated me before you. Again, And ye now therefore are in sorrow: 
john. 15. 18. john. 16. 22.  but I will see you again, and your hearts shall rejoice, and your joy shall no man take away. As touching the flesh, which laboureth by his affections and unbridled lusts, to make and hold him the slave or servant of sin, to make him go astray, stumble and fall for to kill him, he hath no care to fulfil the lusts thereof, neither doth he suffer sin to reign. In this sort, he maketh strait his ways, and taketh away all stops and lets: there shall nothing let him to come unto life, neither will he do this only for himself, but also for his neighbours, to the end that through his evil life, he should not turn them away, and be unto them a slander and destruction. Solomon doth signify this same unto us in few words, when he saith, The righteousness of the upright shall direct his way. In this place Solomon taketh direction, for making strait, and coming, for to take away all stops and lets which hinder and hold us from walking at our ease, and to attain the place whether we go, without hurt. In this very signification it is taken, when David saith, Make thy way plain before my face. This may be so understood by that which 
Psal. 5. 8.  goeth before: for having said, But I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple (and hereby declaring the great desire that he had to serve God according to his ordinance: for too obtain according to his desire the which of himself he could not enjoy) he prayeth, Lead, me O Lord, in thy righteousness: he allegeth the difficulties and stops, saying, Because of mine enemies: afterwards he declareth it more at large, when he saith, For there is no constancy in their mouth, etc. It is also thus taken: The voice crieth in the wilderness, Prepare ye the way of the Lord: make strait in the desert, a path for our God, Every valley shall be exalted, and every mountain and hill shallbe made low: and the crooked shall be straight, and the rough places plain. The 
Esay. 40. 3. 4.  Prophet doth show it, when he saith, I will go before thee, & make the crooked ways strait, etc. 
Esay. 45. 2.   
Besides this, that we learn this signification by the places afore alleged, Solomon doth show here, that it must be so taken▪ now against righteousness, he setteth wickedness; and against the upright man, the wicked; and against direction, he setteth falling, saying: But the wicked shall fall in his own wickedness. Albeit the clean contrary appear to outward sight, and to the carnal sense, and that the Scripture doth bear witness of the prosperity of the wicked, saying, For there are no bands in their death, but they are lusty and strong: but it is of no continuance, the Prophet 
Psal. 73. 4.  David doth witness in the same Psalm. For having considered their end, he saith, Surely thou hast set them in slippery places, 
verse. 18.  and castest them down into desolation. Behold he shall travel with wickedness: for he hath conceived mischief, but he shall 
Psal. 7. 15. &. 16. Psal. 9 16.  bring forth a lie. He hath made a pit and digged it, and is fallen into the pit that he hath made. Again, The wicked is snared in the work of his own hands. But though the wicked deserveth to fall through his wickedness, because it cometh of himself and is his own doing, (for Solomon setteth his wickedness against the righteousness of the perfect man) yet the perfect man doth not deserve by his righteousness to have his way directed to win eternal joy and felicity. This justice is not properly his own, but it is the gift of God, that worketh in us both will and the deed even of his good pleasure. Not that we are sufficient 
Phil. 2. 13 2. Cor. 3. 5.  of ourselves, to think any thing as of ourselves: but our sufficiency is of God. For I know nothing by myself, yet am I not thereby justified. A good and perfit conscience than doth not 
1. Cor. 4. 4.  judge himself to be worthy of, or to deserve any thing at the hands of God, but it holdeth itself assured, and is stayed upon the grace of God. Beloved, if our heart condemn us not, then have we boldness towards God, and whatsoever we ask, we 
1. john. 3. 21  receive of him, because we keep his commandements, and do those things which are pleasant in his sight. And in this boldness it is given unto things which are pleasant unto GOD: as it is showed before in the two and twentieth verse. The righteousness then of the perfect man shall direct his way, because that being unseparably joined together with faith, it is guided thereby uprightly to follow the will of GOD according unto his most holy word.   

6 The righteousness of the just shall deliver them: but the transgressors shall be taken in their own wickedness.  
When we are in a plain and even way, that is not crooked, nor uneasy: and also we take good heed where we step and set our feet: what snares soever are laid therein, may easily be perceived, and escaped with less hurt: even so as we have seen, the righteousness of the perfect man doth direct his way. Albeit then that they lay snares in divers sorts, to catch and entrap the faithful and righteous, and though they be strongly assaulted: yet forasmuch as their righteousness doth make plain and direct their way, they escape, and are delivered, in such wise that they avoid the threatenings of God, they have a good issue of their temptations, and overcome all persecutions. Noah escaped the flood, wherewith God had threatened the world six score year before. Lot was not comprehended in the overthrow of Sodom, though he dwelled in the mids thereof, the which God did foreshow unto Abraham. Great are the troubles of the righteous: but the Lord delivereth 
Psal. 34. 19 1. Cor. 10. 13 2. Pet. 2. 9  them out of al. God is faithful, which will not suffer you to be tempted above that you be able to bear, etc. The Lord knoweth to deliver the godly out of temptation, etc.  
Also though the persecutors do take away these temporal goods, and kill the body: yet we escape safe out of their hands, when they can do nothing to the soul: but for the worldly and transitory goods, we obtain heavenly, and eternal, for a short life, and full of misery, we shall live in eternal felicity. It is as though the righteousness of the just should deliver them. But yet let us not attribute our deliverance unto our righteousness, as ours properly: but let us know and confess that it is a singular gift of GOD through jesus Christ. For ye are of him in jesus Christ. And because that this justice 
1. Cor. 1. 30. 2. Cor. 5. 20  is given and imputed unto us, the Scripture counteth it ours. For he hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Albeit then that the holy Scripture doth attribute righteousness unto us, and also all felicity and eternal prosperity thereunto: yet let us not think that it either magnifieth us or our works, or our power, or our free will: but it confesseth that God will suffer his graces and gifts to be lost, but doth make them to bring forth good fruit, which remain for ever. Thus doing he rewardeth his gifts and graces in his faithful servants, increasing gift upon gift, and grace after grace. Solomon doth show it well, when he doth attribute unto righteousness the guiding, and directing of the way, and deliverance. Let him therefore which rejoiceth, rejoice in the Lord: as jeremy saith, O Lord, I know, that the way of man is not in himself, neither is it in man to walk and direct his steps. 
jere. 10. 23. jere. 31. 18. Ezec. 36. 27.  Again he prayeth, Convert thou me, and I shall be converted. Again, Ezechiel saith, And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. In this sort, we will walk and govern ourselves in a sound conscience, righteousness and uprightness: by the which we will so direct our ways, that we shall not go astray to be lost for ever, but shall escape all dangers: albeit that it seem unto the eyes of the wicked, and to the feeling of the flesh, that we be miserable, and utterly undone and lost without remedy. Contrarily, the wicked and unfaithful which have no fear nor reverence of God, which have no hope in his goodness and truth, nor no humanity or faithfulness towards their neighbours, do now glory and rejoice in their ungodliness, malice, wrongs, and cruelties, wherein they walk without feeling of conscience, and therein are very quick and sharp, and think well that they shall remain unpunished, and shall enjoy their wish and desire: the which for to attain and enjoy, they use subtleties and crafty dealing, maliciousness and cruelty, and do settle and assure themselves therein. But they are greatly deceived: for they shall perish through their own evil, by the which they thought to maintain themselves. Solomon hath already pronounced it, in the third and fifth verses: and now again he saith, But the transgressors shallbe taken in their own wickedness. The Psalmist saith, But malice shall slay the wicked. What maliciousness then, or cruelty soever that the wicked and unfaithful do 
Psal. 34. 21.  invent, yet the perfect and upright men, which have sound consciences, and do not imagine any thing, either against the honour of God, or against the profit and salvation of their neighbours, ought not to be afraid nor doubt whither they shall escape out of their wicked enterprises: seeing that the faithful in all times have experimented and tried the help and succours of God, and his mighty deliverance: seeing also (that which is the chiefest) that God who cannot lie, hath promised it, as the scripture doth often witness.   

7 When a wicked man dieth, his hope perisheth, & the hope of the unjust shall perish.  
There is no man in this world but liveth in some hope, the which we all show forth by the work whereunto we apply ourselves, and by the counsels and purposes that we intend and by the enterprises that we take in hand. For except we tend to some end, and do look for some gain of our works which should continue and bring some profit, delight, honour or glory, we should be negligent, and not careful to apply ourselves to something. True it is, that sometimes we will busy ourselves about some work, and will take in hand some enterprise without having respect to the end: but in pursuing the thing, we conceive some hope which maketh that man is more diligent about his work: and because he hopeth well of his work, his heart and stomach increaseth and he goeth forward the more earnestly and with greater affection. Now as the works are divers, and the purposes and the enterprises also, and that there are both good and bad, and that by the good we tend unto a good end, and by the evil unto an evil end: and that the one cometh of a good desire, & sound conscience, and so is well ruled, and the other from malice and froward conscience and thereby is perverse and misgoverned: even so also the end thereof is contrary: the one sort obtain according to their hope, and the other are void of their expectation. Solomon hath showed it us here above in the 10. chap. & in the 24. 25. 26. 27. 28. 29. and 30. verses. And now speaking of them which are void of their hope, he saith, when a wicked man dieth, his hope perisheth, etc. The first part of this threatening may have two meanings, and both true. For first of all, when the wicked do see themselves to prosper in this world, they delight and rejoice in themselves, they promise unto themselves perpetual felicity, and do brag and boast so much as they can, hoping that all shall go well for them, and that no evil shall happen unto them. David saith, For the wicked hath made boast of his own hearts desire, and the covetous blesseth 
Psal. 10. 3. Psalm. 9 17. Wisd. 5. 14.  himself: but they feel the contrary, as David saith, The wicked shall turn into hell. And thus it is true that the hope of the wicked shall perish, when he dieth. The hope of the ungodly is like the dust that is blown away with the wind, and like a thin some that is scattered abroad with the storm, and as the smoke, which is dispersed with the wind, and as the remembrance of him passeth, that tarrieth but for a day. Secondly, when the wicked is mighty in credit, in authority, in riches, in Lordships, and in other things which are esteemed of in this world, many do set in foot to commend him and flatter him: every man laboureth to do him service and to grant his requests: every man boweth and humbleth himself before him, and are at his commandment: for they hope to win something by him. The flatterers which were in king saul's court, which served him in persecuting of David, and encouraged him thereto, hoped greatly that Saul would do them good, and promote them unto honour: & thought not that Saul should so soon have been taken away: but the miserable end of Saul hath made them void of their hope. Also all their like do prove that when the wicked dieth, that the hope they had doth perish. This is an ordinary thing, and therefore it hath no need of probation. These two interpretations are true, as hath been said, but to the end that we should not be compelled to say that Solomon useth here a rehearsing, we will choose the second sense for the meetest, to the end that of the present sentence we might make thereof two contrary parts. And for the second which is, also that the hope of the unjust shall perish. We will apply the first, after this sort, that the wicked do not come to the end of their enterprises as they desire and hope, but receive the contrary, whereby they are confounded: and so their hope perisheth, and this is chief in death, wherein they shall remain and be undone for ever. For to show that it cannot otherwise happen, and that the wicked must needs be frustrate and void of their hope, Solomon useth a Verb which doth not signify that which is or shallbe done, but that which is already done: & thus it doth signify unto us, that we should think the thing to be lost, which we cannot obtain, and whereof there comes no good end. For if we will give the Verb according to his time, we shall say that the hope of the wicked is lost and gone. And by this word we may say that Solomon doth signify, that God doth not always tarry until death, to confound the wicked by making them void of their hope: as also it is the truth, and divers have proved it true and do still feel it: as it is very expedient, for the rest and tranquillity of the servants, and children of God. Again, we have not said, that it is only referred until death. But chief Pharaoh looked surely too 
Exo. 1. 1. King. 12. Esay. 3. 6. Dan. 4.  hold the children of Israel in bondage, so did Roboam also, Zennacherib, and Nabuchodonosar. They which invent and strive against the Gospel, and do persecute the faithful from this life, they lose their hope, and shall lose the same in death, except they come to repentance, and that they settle their hope more steadfast. Saint Paul when he persecuted the Christians, lost his hope for this life: the which was healthful unto him, they which have received the interim, have hope to obtain a counsel which shall reform all errors. They have been for a certain years put off: GOD, for his mercy sake, put them off still, to the end that they should return for to consider from whence they are fallen, and that they should change their hope.   

8 The righteous escapeth out of trouble, and the wicked shall come in his steed.  
For to establish right judgement, we must not judge according to the sight of our eyes, nor after that that we see happen daily: otherwise we should esteem the righteous to be most wicked, & the most ungodly should be in our opinion the best people. But we must take heed, to that which God pronounceth, and if we judge after his sentence, we shallbe righteous judges. Now he excepteth not the righteous man from troubles, as may be seen both by examples and by witnesses which have been already alleged: but in divers places he promiseth to deliver the faithful man from misery and calamity. Solomon after the Psalmist and others, doth give us witness thereof, when he saith, The righteous escapeth out of trouble. As the holy scripture doth not determine the time, so ought we not too assess special judgement upon this man or that man: but we must be certain, that if we walk uprightly, and in soundness of conscience, and that we be patiented in adversity (how long & hard soever they seem unto us) that at time convenient we shall be delivered. For ye have need of patience, that after ye have done 
Heb. 10. 36.  the will of God, ye might receive the promise. The just doth not always escape tribulation, but it taken out of the world. Contrarily what prosperity soever we have in this world, how long soever it be, yet if we walk with an evil conscience, we cannot look but for misery and calamity.  
This is that which Solomon meaneth, when he saith, But the wicked cometh in his place: as if he said, the righteous which was counted unhappy and miserable through the trouble that oppressed him, doth escape the same, and is placed happily: and the wicked which did oppress him, falleth into the misery wherein he laboured to bring and to keep the just: and so he cometh in his place.  
When Solomon calleth trouble the place of the righteous, it is not to say, that the righteous have deserved trouble (though we be all worthy to be afflicted, not only with temporal sorrow, but with perpetual torments, if God should enter into judgement with us) but he meaneth the wicked (which think to yield unto the righteous that which he needeth, when he troubleth and molesteth him) shall at the last come into the same rank and order, and shall not escape: as it is declared of Herode, Acts the 12. Chapter. We may also say that in his place, after the language of Solomon, importeth as much as for him, or above him: as if Solomon would say, that the wicked shall come into trouble for the just, whom he hath oppressed, or in steed that he laboured to subdue the righteous, he shallbe placed above him, and the wicked shallbe as the footstool of the righteous. The first sense is true: so are these two last. For it is a righteous thing with God, to recompense 
2. Thes. 1. 6.  tribulation to them that trouble you. We may see also in divers places that God threateneth, and punisheth the wicked for the righteous, 
Mala. 5. 3. Psal. 47. 4 Psal. 49. 14  and that the wicked are set under the just. The victories that God hath given unto his people of Israel against the infidels, have been a figure thereof: when truly it is said, They lie like sheep in the grave: death devoureth them, and the righteous shall have domination over them in the morning. This same shallbe thus done, because the just are members of jesus Christ. But to the end, that none should presume of his own worthiness and excellency, of his own power or cunning, (because it is said, the just escapeth from trouble, and also it seemeth at the first sight, that Solomon doth attribute some virtue unto the just, as if he did draw himself out of 
Psal. 110. 1  misery: let us know that Solomon useth here a verb passive: whereby he signifieth that it is by an other, that the righteous escapeth: and truly we are like unto a little bird taken in the net, the which can not escape, except some other break the net. For this cause we must humbly confess it, If the Lord had not been on our side, when 
Psal. 124. 1  men rose up against us, they had then swallowed us up quick. But the wicked doth well deserve trouble, neither aught the fault to be imputed to any other then to himself: for it is he which falleth into it of his own proper malice.   

9 An hypocrite with his mouth hurteth his neighbour: but the righteous shallbe delivered by knowledge.  
The world doth so flow with hypocrites, that the Scripture doubteth not to accuse all the body of the people of God, of hypopocrisie. For every one is an hypocrite and wicked, and every 
isaiah. 9 17.  mouth speaketh folly. Now if the people of God is such, what is the rest of the world? For whereas there is no true knowledge of God, where his fear hath no place, and men will be well counted of, and judged honest men, there must needs all be filled with hypocrisy, fraud, and unfaithfulness. Whereupon it followeth, that there are but few people which do not hurt their neighbours with their mouths. As Solomon sayeth, The hypocrite with his mouth hurteth his neighbour. etc. Hear Solomon compareth the mouth of the hypocrite unto a sword, or an instrument wherewith men craftily use to hurt their neighbour, before he can take heed. And herein he showeth, how dangerous the hypocrites are, and how carefully we ought to take heed of them, to the end that we may escape their snares, and not to suffer any hurt by them. We shall have the care required hereunto, if by right knowledge of the truth we reject all wickedness, and abhor the same: and do love righteousness, giving ourselves to do well. Solomon doth show it us, saying, But the righteous shallbe delivered by knowledge. In all estates, there is some hypocrisy, as we may see, but too much: but the most dangerous, is the same of false Prophets, which come in sheeps clothing, and by their lying and false doctrine, and by their long prayers, they bring temporal hurt, devouring widows houses, & which worst is, they shut up the kingdom of heaven from men. And therefore our Lord exhorteth earnestly his Apostles 
Luke. 12. 1  to look diligently to themselves for falling into it. And forasmuch as God suffereth no hurt whereby we have laboured too hurt our neighbours to go unpunished, let us know that the warning which Solomon giveth, doth contain a privy & secret threatening, whereby he foreshoweth unto the hypocrites their destruction, to the end that we should know that their fair show of holiness and religion, is abominable before God: as our Lord 
Mat. 7. 21.  also showeth us, Every one that saith unto me, Lord, Lord, shall not enter into the kingdom of heaven. Now as they go to destruction, even so if we suffer ourselves to be deceived by them, we shall perish also: for if the blind lead the blind, both fall in the ditch. Wherefore we must stand upon our watch, as Solomon teacheth us, 
Mat. 15. 14.  & as we have already touched, when he saith, but the righteous shallbe delivered by knowledge. If in soundness of conscience we labour to walk uprightly, as the word doth teach us, what assaults soever the hypocrites do give us, yet shall they not hurt us. Solomon doth thus promise us: But though there be but few that enjoy this promise, and though the hypocrites do much hurt, we need marvel thereat. For there is an infinite number of hypocrites, and the righteous and they which have true knowledge, are almost none, and yet the goodness they have is not theirs. Now forasmuch as there is none righteous, but so far as it pleaseth God of his grace to justify and accept him for righteous, imputing unto him the righteousness of our Lord jesus Christ: and though we know nothing but so far as the Lord teacheth us by his holy Spirit, giving us the true understanding of his holy word, and thereby regenerating and renewing us: it followeth, that if we escape the danger of hypocrites, that it is of the only grace and goodness of God, and that therein is nothing of our might or power, merit or free will. Wherefore, it is well required that we should walk in humility, and should be diligent to ask of God, that it might please him to guide us in righteousness, and teach us the same. We have need to continue in such prayers, and chief against false Prophets: for they are the most dangerous hypocrites. Saint Paul 
Psal. 5. 9 & 86. 11. Rom. 16. 17.  doth diligently warn us of such false hypocrites. Now I beseech you brethren, watch diligently them which cause division and offences, contrary to the doctrine which ye have learned, and avoid them. Brethren, be ye followers of me, and look on 
Phi. 3. 17. 18  them, which walk so, as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ. Beware, lest there be any man that spoil you through Philosophy, 
Collo. 2. 8.  and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ, etc.   

10 In the prosperity of the righteous the City rejoiceth: and when the wicked perish, there is joy.  
The prosperity of the righteous may be taken after two sorts: first, for the joy and prosperity, the ease and rest, the favour and defence, which the just receive and enjoy by the grace and goodness of God. Secondly, for the help and succours that the righteous do minister unto them that have need, and the faithfulness that they use towards all them that they deal with, not hurting any man, but doing good to all men so much as they can. But after what sort soever Solomon speaketh of the prosperity of the righteous, whither it be of it which they do, or of that which they receive, it seemeth, that they feel and prove the clean contrary of that which he sayeth. Abraham was very rich in cattle, in silver, and in gold. He prospered in battle against the Kings which had taken his cozen Lot captive, etc. And as, God did 
Gen. 13. 2 & 14. 15. & 18. 3. & 21. 25.  assist him, so was he ready also to do well. The delivering of Lot doth witness it, & the hospitality used to the Angels, etc. And yet whereas he arrived, they enjoyed not the same, as may be known by the two ravishments of his wife: and by that, that the servants of Abimelech had violently taken away a Well of water. Lot was rich and dwelled in Sodom, and yet did well, as witnesseth his hospitality: 
Gen. 13. 5. Gen. 19 1 2. Pet. 7. 8.  and albeit he was righteous, yet the city did not enjoy the same. And now there is no people that are so much and so cruelly pursued in all countries, cities and villages as are the righteous. Therefore judgement is turned backward, and justice standeth 
Esay. 59 14  far of: for truth is fallen in the street, and equity cannot enter. And if the righteous labour to help their neighbours after their power, and to be a good ensample, they are judged to be hypocrites and ambitious. Even so than it seemeth that the city doth not rejoice at the prosperity of the righteous. If they be rich, they are envied therefore, and if it be possible they shallbe spoiled thereof: If they would make any rich, they are judged, they would be seen of men, & be praised and honoured therefore. For to answer this, let us first know that after this present Antithesis or comparison, wherein the prosperity of the righteous is set against the destruction of the wicked, we must take the prosperity in the first signification. Secondly there is no rule so general but that there is some exception: or else that Solomon doth here take the City for chief and best part thereof, which are the honest people dwelling therein, which desire and seek the peace and prosperity of the righteous, and are glad when the righteous do well, and be void of trouble, or else, better to speak, and more agreeing with the Antithesis (seeing that God rejoiceth not at the destruction of the wicked, as he witnesseth, and that the children of God for to follow their heavenly Father, ought not to rejoice at the perdition of the wicked) we will take rejoicing, and also the cry of joy, for the cause that bringeth them forth. We 
Eze. 18. 23 & 33. 11. Luk. 15. 4  do not willingly rejoice at our evil success and loss, but when our affairs do prosper well, than it causeth us to rejoice and to sing for joy. Solomon therefore meaneth, that the city is happy & blessed, when the righteous do prosper in the midst thereof: and yet more happy, when the wicked are rooted out of it: as Solomon doth signify it when he is not contented to say there is joy, but he sayeth, there is a cry or song of joy. This is after a sort showed us, when God promiseth Abraham that he will not destroy Sodom, if there 
Gen. 18. 32.  may be found ten righteous in the midst of it. If then we desire that our City should prosper and be happy, and that for the happiness and prosperity it doth rejoice, we must study and be given to righteousness, and work, so much as we can, that the righteous may dwell without any trouble, without contempt, and also without persecution: and not to hinder nor turn them away from doing their duty. As touching the rest, for to take our profit of this present sentence, and of the exposition thereof, we must beware of trusting and leaning upon our own diligence, but rather that by Faith we look unto God, who teacheth us by his word, that it is he only which provideth good Magistrates and rulers, and he alone that ruleth countries and Cities. And thus if we will rejoice at the prosperity of our country, we must wish and desire the good success and advancement of the righteous: and forasmuch as it is a work depending upon the providence of God, we must pray unto him that it would please him to raise up just and righteous men, and to make them go forward, and to prosper them in the vocation whereunto he hath called them, and that he would hinder and stop the wicked from coming forward, and to root out them which go forward.   

11 By the blessing of the righteous, the City is exalted: but it is subverted by the mouth of the wicked.  
Forasmuch as Solomon setteth here the blessing of the righteous against the mouth of the wicked, it is not needful to examine after how many sorts blessing is taken in the Scriptures, for the understanding of this place. For the Antithesis doth show us that Solomon by the blessing, meaneth the graciousness and goodness that proceedeth from the mouth. The righteous out of their good treasures, do bring forth good things: they gladly follow the counsel of Saint Paul: Let no corrupt communication proceed out of your mouths: but that which is good, to the use of edifying, that it may minister grace unto the hearers. And be ye not drunk 
Ephe. 4. 29 & 5. 18. 19 Col. 3. 16. & 4. 6.  with wine, wherein is excess but be ye filled with the Spirit, speaking unto yourselves in Psalms, and Hymns, and spiritual songs, etc. Again, Let the word of Christ dwell in you plenteously, in all wisdom, teaching and admonishing your own selves, in Psalms, and Hymns, and spiritual songs, etc. Let your speech be gracious always, and seasoned with salt, that ye may know how to answer every man. If any man speak, 
1. Pet. 4. 11  let him speak as the words of God. The blessing therefore of the righteous standeth in good counsels, in holy exhortations and corrections, in unfeigned prayers, in praise and thanksgiving, proceeding from a good and pure affection of the heart. By this blessing the City is exalted, as Solomon sayeth, and also as experience showeth. Egypt was exalted by the counsel of joseph: for 
Gen. 41. 33  instead to be suppressed and consumed by famine, it had provision to sustain itself, and therewith it was the refuge of other poor hungry starved people, and chief of the household of jacob. The children of Israel were in great distress, and were mightily oppressed 
Exo. 1. 11.  by the cruel bondage that Pharaoh laid upon them: but by the counsels, exhortations, prayers, and supplications of Moses and Aaron, they were so preserved and exalted, that they were made victors and conquerors over them that had oppressed them: they rob them, and escaped out of their hands: they were saved by the red sea, through the which they went with dry foot, but their enemies were overwhelmed and drowned in the bottom thereof. So long as the children of Israel would believe the counsels of their good judges and Kings, and would receive and follow the doctrine, admonitions and corrections, and trembled at, and feared the threatenings of the Prophets, they were preserved and exalted: for they were delivered from their enemies, and made conquerors. The Ecclesiastes or Preacher sayeth: I have also seen 
Eccle. 9 13. 14. 15. 16.  this wisdom under the sun, and it is great unto me. A little City, and few men in it, and a great King came against it, and compassed it about, and builded forts against it: And there was found therein a poor and wise man, and he delivered the City by his wisdom. Now that by wisdom, he meaneth the words spoken wisely, it is manifest by this that he sayeth, That the wisdom of the poor wise man was despised, and his words not heard. We had all deserved by our sin to be oppressed with eternal damnation, but when by Faith and repentance, we have received the doctrine of the Gospel, which is the chief part of the blessing 
Ephe. 2. 6.  of the righteous, we have been exalted up into heaven. We see then how profitable, yea & necessary it is, to hear and ●olow them which speak rightly: and that Solomon sayeth the truth, when he pronounceth that the City is exalted, etc. even when it receiveth quietly the blessing. Noah was righteous, and nothing spared 
Hebr. 11. 7 2. Pet. 2. 5. Gen. 19 2.  his word, in admonishing, reproving, threatening, and condemning the world by the building of the ark: and is called the eight person, a Preacher of righteousness, and yet the world was not exalted, etc. Just Lot, both with sight and hearing exhorted diligently the Sodomites, and rebuked them, and yet they were not exalted, etc. The most righteous, and righteous of all other, our Lord jesus Christ spared not his blessing, but bestowed it both in words & miracles, which were the destruction of many unfaithful and indurate. Then began he to rebuke the Cities wherein many of his miracles had been done. etc. The like we may see nowadays, in divers places. We must therefore understand, that the City which with fear and reverence receiveth the blessing of the righteous, shallbe exalted thereby, that is to say, it shall obtain peace, rest, and felicity, and shall remain firm & stable for ever, though the world judge otherwise. Contrarily, if we give ear to the wicked, and delight in their speaking, we run to destuction: as Solomon showeth, saying, But it is subverted by the mouth of the wicked.  
The children of Israel have often tried it in the wilderness, and after when they were come into the land of Canaan. They which give credit unto Mahomet and to the Pope, have their part therein: so have they also which have received the blasphemous interim. The leasings, flattering speeches, slander, idle and wanton words, and filthy communication bring great destruction: but in the mean while, the gates of hell cannot prevail against them that are builded upon the rock. 
Mat. 16. 18.    

12 He that despiseth his neighbour, is destitute of wisdom: but a man of understanding will keep silence.  
We count a man to be very courageous, and to have an upright and stout heart, when he goeth boldly forward with his enterprise, be it right or wrong, not caring for any man, and without fear of offending, and is ready to bear injuries and wrongs, dispraise, and diffamation, reproaches, and cavillations, violences and cruelties, if it appear unto him, that he cannot otherwise come to the end of his purpose and enterprise. This is the judgement of the carnal, and worldlings, which think that their neighbours do nothing belong unto them. But if by the word of God we behold that we all come from one Father Adam, we shall know how we belong one unto an other, and that we are all one flesh and one blood. Thus much for the carnal conjunction, whereby we are taught that we are fainthearted, and without courage, foolish and void of care, understanding and right judgement, if we despise our neighbours: and chief when we show openly the contempt, in being moved and raising noise and uproars upon them, in driving them away, and rejecting them through impatiency, or arrogancy, or choler. Solomon showeth it, when he setteth disdain against silence; and want of wisdom, unto a man of understanding: and that he calleth him which is despised, neighbour. Now in his language which he useth, Neighbour, signifieth him which pleaseth us, him that we desire, him that we love, and whose company we keep, or he to whom we own such gentleness, familiarity and loving kindness. Whosoever therefore doth despise him, doth show himself very weak, and wanting good will and pure affection: for he striveth against his nature, and doth against that which he oweth by right of kindred and stock. Now if for the respect that we are all of one carnal parentage, it is not lawful for us to despise our neighbours, except we would have men to judge of us by the word of God, that we have a faint heart: by a more strong reason, they which brag and would be counted Christians, ought well to beware from despising their neighbours, nor give any token of contempt, either by words or gesture: & that in following the great humility and modesty of their head, which 
Esa. 42. ●.  will not cry nor stand up against them, etc. But seeing they are members of one body, under one head jesus Christ, they ought to be careful the one for the other, without any contempt of the vilest and basest, and without envy against the most excellent: As Saint Paul 
Rom. 15. 1. 1. Cor. 12. 12 Gal. 6. 1.  doth show it. Thus much for the spiritual parentage, in the which the conjunction is far more strait and more near, then is the knitting together of carnal kindred. Wherefore, the true Christians should be very careful to maintain this conjunction, by following the exhortation of Saint Paul, Now therefore as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. Behold, how good & how comely a thing it is, brethren to dwell even together. 
Psal. 133. 1. Esay. 2. 4.  Let them mark this, fulfilled in us, They shall break their swords also into mattocks, and their spears into scythes: nation shall not lift up a sword against nation, neither shall they learn to fight any more. Again, The wolf also shall dwell with the lamb, and the Leopard 
& 11. 6.  shall lie with the kid and the calf, and the Lion, and the fat beast together, and a little child shall lead them. Thus doing, we will not disdain our neighbours, neither shallbe fainthearted, but we shallbe wise and of understanding, we shallbe quiet and peaceable, gentle and kind: and this which Solomon saith shallbe fulfilled in us, But a man of understanding will keep silence. The silence or secretness whereof Solomon speaketh standeth not in speaking never a word, and to be as it were dumb: but because that in silence all things are quiet, and without noise, without uproars, and without contention, the Scripture taketh silence for peace, gentleness, and lowly behaviour, sweet and loving conversion: and also for abstinence, when we forbear to do any thing, and that we abstain from it, and that we vex not ourselves, or that we be not grieved for any thing which happeneth, and that we strive not as the amazed and witless do. Silence is so taken in some places, as followeth: Now jacob heard that he had 
Gen. 34. 5  defiled Dinah his daughter, etc. Therefore jacob held his peace, until they were come. The Lord shall fight for you: therefore hold your peace. So they despised him, and brought him no presents: but 
Exo. 14. 14 1. Sam. 10. 27 Esa. 41. 1. Esa. 11. 2.  he held his tongue. Keep silence before me, O islands, and let the people renew their strength. etc. Now to be wise, and to be thus silent, we must learn it of our Lord and receive it from him. For on him it is that the spirit of the Lord resteth: the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord. He shall not fail 
Esa. 42. 4.  nor be discouraged, till he have set judgement in the earth. And also he himself exhorteth us to learn of him, and promiseth rest unto 
Mat. 11▪ 29.  to our souls.   

13 He that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, conceileth a matter.  
There is no man but desireth to have a privy friend which is no talker and babbler, to the end that if he have any thing in his heart which doth trouble and grieve him, that he may safely open the same unto his friend, & that he may be somewhat eased & relieved: he hopeth also that that which he hath declared, shallbe kept secret, or at least wise that the thing shall not be expounded otherwise then it was spoken: and that he will not labour to hurt him nor to bring him into hatred with his neighbour, in following the commandment, Thou shalt not bear false witness against thy neighbour: Thou shalt not walk about with tales among thy people. 
Exo. 20. 16. Leu. 19 16.  There are some which think and believe, that it is not evil done to reveal secrets, to condemn their neighbours and to proclaim their imperfections: but Solomon doth condemn them, calling them slanderers, when he saith, he that goeth about as a slanderer, doth reveal a secret. And it is for good cause that such people are condemned. For first of all they are hypocrites. Secondly, they are 
Mat. 7. 5.  transgressors of the law. Thirdly, they set themselves before the law in condemning it. Speak not evil one of another, brethren. He that speaketh evil of his brother, or he that condemneth 
jam. 4. 11.  his brother, speaketh evil of the law, and condemneth the law: and if thou condemnest the law, thou art not an observer of the law, but a judge. Infidelity and unfaithfulness hath taken root in their hearts, whereby they are led to betray their neighbours, in discovering that which they ought to keep secret. Solomon showeth this unfaithfulness, when he setteth, the faithful heart, against the slanderer, saying, He that it is of a faithful heart, conceileth a matter. He that inventeth no treason against his neighbour, will keep his mouth that it shall not hinder his neighbour, for to publish his imperfections, or speak leasing of him: otherwise he should not be of a faithful heart, from the abundance whereof the mouth speaketh. Solomon is not contented to say faithful simply, but addeth, of heart: not that there is any faithful which are unfaithful of heart, but it is for a more greater expression, and for to show us that what fair countenance or goodly face that we bear to our neighbours, except it proceed with good and true affection of heart, that there is none but all deceit in us, treason and unfaithfulness, as we know it, and that our conscience doth so judge and condemn us, though we labour to counterfeit and dissemble it with ourselves, & that we strive to make ourselves believe that we proceed faithfully, when by counterfeiting we mock our neighbours. Further let us note, that the 2. part of this sentence agreeth with the same that is contained in the 10. chap. & 12. verse. But love covereth all misdeeds. For if we be not led by love, we cannot be faithful unto our neighbours, for to dissemble 
1. Cor. 13. 1.  their imperfections: there is no strength in us that is worth any thing except it be exercised by love. Now if by love we must exercise faithfulness the which is set against slander, it followeth that the slanderer is led with hatred to discover the secret, and consequently that he is a murderer. Whosoever hateth his brother, is a manslayer. Whereof it followeth that Solomon 
1. john. 3. 15.  doth closely condemn him unto eternal death which revealeth secrets. He that loveth not his brother, abideth in death: again, You 
1. john. 3. 14. &. 15.  know that no manslayer hath eternal life abiding in him. Contrarily, we know that we are translated from death to life in that that we love the brethren. Yet nevertheless let us not fear to be accused of slander, though we accuse them which lead a slanderous life, though we rebuke them, reprove and threaten them, either privately or publicly, and though we labour to get them punished and chastened, to the end that slanders may be taken away from the people of GOD, and the offenders brought again unto GOD by true repentance so much as we can. Otherwise we should be unfaithful unto God and to his Church, we should 
Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2.  be like them which suffer the sheep to be devoured in sparing the wolves. Let us know therefore that this sentence of Solomon ought not to hinder us from following the doctrine of our Lord, and of Saint Paul.   

14 Where no counsel is, the people fall: but where many counsellors are, there is health.  
Albeit that a nation or a people is compounded of many persons which have their fantasies and counsels, their works and deeds not only diverse, but also very often contrary, and that the one tend unto one end, and the other to the contrary, so that the one conspire to undo and destroy that which the others do, and build, yet for all this are but one body: therefore when there is such diversity, yea rather contrariety, the people must needs go unto destruction and be scattered. Every kingdom divided against itself shallbe brought to nought, and every city or house, 
Mat. 12. 25.  divided against itself, shall not stand. And therefore the Lord which hath created the people and nations, and hath placed them on the earth, as he hath seen good, making a great similitude to dwell together, not willing to have his work broken and hindered, but desiring the increase & conservation thereof, hath constituted and appointed heads and superiors, for to guide and govern many under one law and ordinances, and to cause all the people by them to tend all to one end, though it have many and sundry members, and that their states and vocations are divers. But such a government is not of small weight, neither the charge of easy execution, so that it is not in the power of every one to occupy if he will such administration and office. All brains are not settled nor well advised: but for the greatest part are wandering and amazed, and few there be which know how to govern themselves, much less how to govern others. If every man therefore should meddle in government, there should be great disorder & confusion and all should fall into decay. Wherefore, it is needful that none should take in hand this administration, except he were called of GOD, and that by his grace he be endued with wisdom, for to know well to maintain peace and unity amongst them which seek no war nor dissension, and destroy them which are at debate and discord together, and make them yield to peace and quietness which desire nothing but tumults and seditions: otherwise all things go to destruction. Solomon doth signify the same, when he saith, Where no counsel is, the people fall. The counsel which here he meaneth is that which chief is required in Kings and Princes, that they may rule worthily, whereof hath been spoken here above in the 8. chapter, 14. 15. and 16. verses. I have said chief: for to them is this word directed. Be wise 
Psal. 2. 10. & 82. 6.  now therefore, O ye Kings: be learned ye that are judges of the earth. It is they to whom GOD doth this honour to call them Gods. They are they that exercise the judgements of God. And also when Kings and Magistrates are destitute of godly counsel, the 
2. Chro. 19 6  people whose eyes are set upon them, and doth follow them, do run into destruction. The children of Israel have truly proved it, when they wanted good judges and good kings: and also for to foretell them their destruction, the Lord doth threaten to deprive them of good and wise governors, and counsellors, saying, I will appoint children to be their Princes, and babes shall rule over them. 
Esay. 3. 4.  But what counsel soever the superious give, except the people do attend to follow them, they shall fall. Noah gave good counsel, whereby he laboured to reduce the world, and to teach it the way of righteousness: but the world ceased therefore nevertheless to fall. Moses' was a wise counsellor, and executed his office faithfully, but yet the people of Israel did often fall under his government. The people of Israel had many good judges and kings replenished with divine counsel, under whose government they fell. The same people also had many good Prophets: but because they hardened their hearts, and would not receive their doctrine, but contemned their exhortations, warnings, reprehensions and threatenings, and persecuted them, they fell: And yet to this day remain so decayed, because they refused our Lord jesus Christ and his Apostles. etc. We ought to fear lest we happen into like fall, not only corporal, but also spiritual and eternal, if having good Princes & faithful Pastors which do truly teach us, we refuse and disdain their counsel: but if we will avoid falling, we must be diligent followers of counsel, I say the good and holy counsels of such as have the charge to guide and govern us, that we become subject and obedient unto our Lords and superiors in that which is not against God, and that in fear and reverence we receive the wholesome doctrine of our Pastors and Ministers, and that we be not so lightly and easily carried away to follow the foolish and false opinions of some troublesome person. Thus doing we shall remain steadfast and stable, and shall never perish. Solomon doth signify the same saying, But where many counsellors are, there is health. Whereupon let us first of all note that except we follow both the spiritual and temporal government of such as are appointed and ordained of God, for to counsel and lead us, we have no steadfastness nor sure abiding, but shall fall. For it is as much as if we were destitute of wise and good counsellors. Secondly forasmuch as we have no manner of salvation, but from the grace and goodness of GOD, it followeth right that it is he which provideth men of counsellors that can give good counsel: as also we may see by the the confession of joseph. Likewise in Exodus, where Moses confesseth that he is sent of God. The Prophets also do show it, 
Gene. 41. 16. Esa. 1. 25. 26  when they speak nothing but the word of God, and pronounce that he hath sent them. God doth teach us it, saying, Then will I turn mine hand upon thee, and burn out thy dross, till it be pure, and take away all thy tin. And I will restore thy judges as at the first, and thy counsellors as at the beginning. etc. Thirdly, seeing that among a number of men of counsel there is health, one man alone ought not to presume that by his wisdom he is sufficient to lead and govern a nation: but if he be called unto such an office and administration, he ought to look and provide, for honest and faithful men to be his helpers, for to ease him and to order the people with him, by following the counsel that jethro gave unto 
Exo. 18. 18.  Moses.   

15 He shallbe sore vexed that is surety for a stranger: and he that hateth suretieship, is sure.  
Albeit that Solomon doth thus speak, yet it is not to say, that he alloweth a man should do according as he saith here. For as touching the first part, he should allow the carefulness of the flesh, and worldly sorrow, the distrust and extreme fear of poverty, the which he signifieth by shallbe sore vexed: as we may understand, when against to be sore vexed, he setteth, to be sure. Such affliction ought to be far from the minds and hearts of the faithful, which are the children of God their father, who hath care over them: and aught to be assured of him without all doubt: as Christ and the Apostle S. Paul do give warning, the which is meet 
Mat. 6. Heb. 13. 5. 6.  for to comfort them that are bound for other: for that which doth most of all vex them, is that they fear to be pressed and constrained to pay the debt of the stranger whom they have pledged, without recovering payment, and so they come to poverty. Seeing then that GOD by his word doth warn us, not to afflict ourselves after this sort, nor to fear what hurt man can do unto us: let us know that Solomon doth not allow such afflictions: but doth declare how for the most part they which become surety for others, are affectioned and vexed, when afterwards they see they cannot obtain payment of him for whom they are become surety: then they are troubled & greatly vexed in their minds. Solomon doth well express it, when he is not contented simply to say, he is afflicted: but he is sore vexed or afflicted. And by this expression he showeth us that it is not good, suddenly and easily to become surety for such as we know not. As touching the second part, which is, He that hateth suretieshippe, is sure. If he allowed that which he pronounced, he should allow two vices: The first is, hatred, whereof the children of God ought to be so void. that they should hate no man for any hurt they shall do to them: but should love their enemies, and be ready to help them. Solomon then doth not allow that we should hate the notaries & scriveners which do bind us & require us to be bound for another, albeit that often by such obligations we suffer much evil: but he painteth us out the affection of the greatest part of them which bind themselves when they see themselves troubled, and are arrested upon the obligation, than they hate the notaries and scriveners, and do curse them, and cannot behold them with loving countenance: & if they could, they would prove them false and counterfeit men: for often they spare not to say, they are such. The second vice that he should allow, were a vain confidence & hope that they have never to want when they have some riches, and have not been surety for other. Albeit that in what estate soever we be, how miserable soever the same be before our eyes and in the feeling of the flesh, we must never mistrust nor fear to want, but that we must be assured of the providence, carefulness and goodness of our heavenly father, and say with David, The Lord is my shepherd, I shall 
Psal. 23. 1.  want nothing: (otherwise we pray not in true faith when we pray, give us this day our daily bread) notwithstanding what great worldly prosperity soever we have, we must not trust thereto: for it is not in our power to maintain ourselves therein, but the Lord hath changed it, as he doth see good: for all things are in his hand, and he doth dispose as he pleaseth, without that any man can reprove him of unjustice, or cruelty, or of tyranny. job hath well tried the change, and hath confessed that it came of God. When the wicked do feel it, they grind their teeth, and murmur thereat, and do despite GOD in blaspheming him. Let us follow righteous job, if we have any wealth, let us not be neverthe more assured, nor rejoice any whit the more in them, but in the only goodness of the Lord and in his knowledge. Let not the wise man glory in his wisdom, nor the strong man 
jere. 9 23.  glory in his strength, neither the rich man glory in his riches. And if we lose let us take patience, on what side soever the loss cometh, knowing that nothing happeneth unto us but by the providence of God. The Lord killeth, and maketh alive, bringeth down to the grave, and raiseth up. The Lord maketh poor. & maketh 
1. Sam. 2. 6. & 7.  rich. Moreover besides this, let us note, that albeit that Solomon doth not allow that any man should be assured because he is not bound, yet he doth somewhat teach us that it is far better to enjoy our goods freely & at liberty, then to be bound for other, and chief when he is unknown, as also it hath been handled in the sixth chapter. Furthermore let us note that Solomon doth teach us, that if we love our neighbours as we ought, that we will not require them to be surety for us, except it be necessary, and also that we have wherewith to answer them and to keep them from sorrow, and to maintain them that they may possess their goods and safely enjoy them.   

16 A gracious woman attaineth honour: and the strong men attain riches.  
Whiles we live in this life, and keep a house, and walk with our neighbours and acquaintance, we have need of reputation, not that we should seek the glory of the world, but that we should so live, that they amongst whom we dwell, may find no fault in our kind of living, but that it should be so quiet, honest, just, and holy, that they may be constrained to glorify GOD, and to esteem and judge well of us, to praise and commend us. Solomon doth show us the way to come unto such reputation, when he saith, a gracious woman attaineth honour. He teacheth us to be gracious, if we would attain honour: albeit that he nameth but the woman, and doth promise her honour, if she be gracious. He speaketh thus, because that man in the household is the head and superior, and that the woman oweth him subjection and obedience. Man is not of the woman, but the woman is of the man. Wives, submit yourselves unto your husbands, 
1. Cor. 11. 8. Ephe. 5. 22.  as unto the Lord. Now for to be subject and give obedience as it behoveth, she must be gracious, that is to say, that she should govern the household after her husband's desire, without contrarying him in any wise: that she do nothing in the house with trouble and uproars, but that she govern her household in all, softness, humility, peace, and gentleness: and that without she be not an offence unto his neighbours, neither by word nor deed: but that she be sober, modest, humble, and gentle towards all men, and chief towards his neighbours, amongst whom she is most conversant. This is the graciousness that Solomon requireth here of the woman: and Saint Paul, I will therefore that the younger 
1. Tim. 5. 14. Titus. 2. 3.  women marry, and bear children, and govern the house, and give none occasion to the adversary to speak evil. The elder women likewise, that they be such in behaviour as becometh holiness, not false accusers, not subject too much wine, but teachers of honest things. Likewise, let the wives be subject to their husbands, that even they which obey not the word, may 
1. Pet. 3. 1.  without the word be won by the conversation of the wives. The women which are thus gracious, shall attain honour. First of all towards their husbands, except they be out of their wits, furious and mad. Honest and good men having such wives, will make great account of them, and will earnestly love them, and will show all humanity and gentleness to them. Secondly, the household, as the children and servants, will love them, will honour and reverence them, will obey them, and fear to offend them. Thirdly, their neighbours will esteem well of them, they will speak well of them, and will behold them with great admiration, and will be at their commandment in all honesty. And seeing that Solomon promiseth unto gracious women, honour: when women see themselves disdained, let them confess that they are not so gracious as they ought to be, or that for their sins God doth humble and make them contemptible, or else that they have to do with uncourteous and churlish men, whereby God will prove their patience. For also this is the manner of the worldlings, to contemn and persecute the true servants of God. Notwithstanding God ceaseth not therefore to perform his promise towards women, so far as is expedient for their spiritual health. What contempt then soever they be in, yet let them not cease to show themselves gracious. And if women which are the weakest vessels, aught to strive to show themselves gentle for to attain honour: by a more stronger reason ought men (which are the heads and aught to be more strong, & show by their example the way to the women) to be gentle for to obtain honour, otherwise they are well worthy to be despised. But although the churlish, whether they be men or women, deserve well to be despised and deprived of all honour, the which Solomon doth attribute but unto the gracious women, yet because God hath commanded children to honour their fathers and their mothers, they must honour their parents, of what manners soever they be, when obeying and being at their commandment, they break not the law of the Lord. Children obey your parents in all things: for that is well pleasing unto the Lord. The men and maid servants for to do their duty well, should not take heed unto the manners of their 
Collo. 3. 2●. & 22.  masters and dames, but they should look to be subject and give obedience in all things, not only to the good, but also unto the sharp and rigorous. By a more strong reason than must we obey than that 
Ephe. 6. 1. 5. & 2. 9 1. Pet. 2. 18. 1. Tim. 6. 2.  are good and gracious, otherwise, so much as in them lieth, they abolish the promise. And the strong men attain riches. With estimation we have need of riches for to sustain this corporal body during this life. And therefore, after that Solomon hath showed us how we shall attain honour, he teacheth us how we shall get riches. Wherein we see it is necessary that a father of household should be strong, and that there with he should exercise himself to labour and to put forth his strength for if he be idle, slack and slothful, and doth not bestow the time about good works, after his estate whereto he is called, it is as much as if he were feeble and weak, and were destitute of strength and might, yea and much worse. For the man which cannot labour, ought not only to be excused from labour, but also upholden, and the strong aught for to assist him, and to distribute unto him his daily bread, according as his necessity requireth. But forasmuch as God hath ordained from the creation of the world that man should labour: for the Lord God took man and placed him in the garden of Eden, for to dress 
Gen. 2. 15. & 3. 17. Ephe. 4. 28. 2. Thes. 3. 10.  and keep the garden, and that since the fall of Adam, necessity hath been laid upon him to work, and that S. Paul agreeing to this scripture, doth admonish us, let him that stole, steal no more but let him rather labour, & work with his hands the thing which is good, that he may have to give unto him that needeth. This we warned you of, that if there were any, which would not work, that he should not eat. We do not understand thereby that it is necessary that every one should employ himself to the labour of the bodily hands in the earth, or any other handy work. For as the powers are divers, so are the states and vocations, and so also are the labours divers. And the mighty which employ their might to labour either with body or with mind, or with preaching, according as they are called, do gather riches. They get enough, for to maintain them in this present life, and are contented with that which it pleaseth GOD to send them, and thus they are rich: for as it is commonly said, a contented mind is great riches, and there is no greater riches nor more commodious than is contentation. But meek men shall possess the earth, 
Psalm. 37. 11 & 16.  etc. Again, a small thing unto the just man is better, then great riches to the wicked and mighty. If then we will get riches, let us study for righteousness, and thereby let us employ the strength that GOD hath given us either corporal or spiritual unto goodness, every man according to his vocation. For it is not necessary that all men occupy themselves in bodily labour. For as our Lord saith of the ministers of his word, The labourer is worthy of his hire. The Lord also hath ordained, 
Mat. 10. 10. 1. Cor. 9 14. 1. Tim. 5. 17. Act. 18. 3. & 20. 33. & 34.  that they which preach the Gospel should live of the Gospel. The elders that rule well, are worthy of double honour, specially they which labour in the word and doctrine. But some will say that S. Paul was an Evangelist, and yet he ate his bread with the labour of his hands. Again, he saith, I have coveted no man's silver, nor gold, nor apparel. Yea, ye know that these hands have ministered unto my necessities, and to them that were with me. I answer, that it is lawful for them which also are aswell able as S. Paul to do as 
1. Cor. 9 12. & 2. 11.  he did. If others with you be partakers of this power, are not we rather? nevertheless, we have not used this power. Likewise it is lawful for them to live of their calling and ministry, as it appeareth by the places alleged before. But when the riches are attributed unto the mighty, let us first of all note that it is not to say that our power deserveth riches, otherwise we should not need to ask our daily bread: but let us know that the Lord doth give us power, and the use thereof, as by an instrument to help our necessity. And God is able to make all grace to abound toward you, that ye always 
2. Cor. 9 8.  having all sufficiency in all things, may abound in every good work. Secondly that in living idly, we should not desire to live at the 
Psal. 128. & 62. 11.  cost of other, but following the commandment of God, we should eat of our own labour, and we shallbe blessed. Thirdly, that it is lawful for us to possess riches, so that we come not to them by unlawful means, and that we do not set our hearts upon them. Saint Paul also doth not command us to cast away riches, but that we should not wax proud of them. Charge them that are rich in this world, that they be not high-minded, and that they 
1. Tim. 6. 17.  trust not in uncertain riches, but in the living God, which giveth us abundantly all things to enjoy. And albeit that our Lord doth say unto his disciples, Verily I say unto you, that a rich man shall 
Mat. 19 23.  hardly enter into the kingdom of heaven: yet doth he not condemn riches, but them that put their trust in them. Children, how 
Mark. 10. 24.  hard is it for them that trust in riches, to enter into the kingdom of God. Fourthly when we employ our strength to labour according to our vocation, though we do not heap together abundance of goods, and that we do not greatly gain in outward sight: yet if we be contented with that which it pleaseth God to send us, we enjoy riches and obtain great gain. Fiftly, if we 
1. Tim. 6. 6.  be poor and miserable, let us acknowledge that we do not bestow our labour, after the strength that God hath given us, but do hide and bury the talon of the Lord in the earth, by living in slothfulness and carelessness: or that we do not faithfully, and truly our work: or that we labour excessively and too earnestly to gather riches together. Or else let us learn that the Lord knoweth it is more expedient for us to be poor then to be rich. Sixtly, let us confess the goodness of GOD, which is not contented to give us strength, but would that the same should profit us, and that it should get and obtain for us riches to keep us. In the seventh place, although it seem like that the worldlings are rich, and that the faithful are tempted with their prosperity, 
Psal. 73. 12.  and to say, Lo, these are the wicked, yet prosper they always and increase in riches: yet do they not properly attain to riches, for they are sooner deprived of them than they would, neither are 
Luke. 12. 16. Psa. 73. 18.  they partakers of the heavenly. Surely thou hast set them in slippery places, and castest them down into desolation. But the faithful do truly attain riches, for they are always ready to forsake them for to win the true and heavenly.   

17 He that is merciful, rewardeth his own soul: but he that troubleth his own flesh, is cruel.  
Though a man doth give but a little, if the same be according to his ability, yet doth he truly help the necessity of his neighbour (as saith S. james, If a brother or a sister be naked and destitute 
jam. 2. 15.  of daily food, and one of you say unto them, depart in peace, warm yourselves, and fill your bellies, notwithstanding ye give them not those things which are needful to the body, what helpeth it? And whosoever hath this worlds good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him?) It followeth seeing that Solomon calleth him merciful, that rewardeth his own soul, that in 
1. john. 3. 17.  this place, the soul is taken for the neighbour, whom although that God hath commanded us to love as ourselves, we should esteem as our own soul: seeing also that we are members one of 
Rom. 12. 5.  another and one self body, we ought to esteem the souls of our neighbours, as our own, and to follow that which is said, for by one spirit are we all baptised into one body. And all that believed, 
1. Cor. 12. 13. Ephe. 4. 4. Acts. 2. 44. & 4. 32.  were in one place, and had all things common. And the multitude of them that believed, were of one heart, and of one soul. Thus doing, we shallbe merciful to our souls, for we shall secure the necessity of our needy members and in the end we shall obtain reward. Blessed are the merciful, for they shall obtain mercy. Make your friends with the riches of iniquity etc. He 
Mat. 5. 7. & 25. 34. Luke. 16. 9 Psa. 112. 9  hath distributed and given to the poor: his righteousness remaineth for ever: his horn shallbe exalted with glory. Contrarily, he that taketh care but of himself, is not merciful unto his neighbour, nor to his own body, though he have great abundance of riches, and is merry and doth make good cheer. Woe be to you that are 
Luk. 6. 24. & 12. 20. & 16. 19  rich: for ye have received your consolation. O fool, this night will they fetch away thy soul from thee: than whose things shall those be which thou hast provided? We see therefore that the world judgeth amiss, when it judgeth that men are merciful unto themselves when they make great cheer. Seeing then that the scripture doth not call him merciful that is good to himself, it is necessary that the soul must here signify our neighbour: but chief them of household, as the wife, the children, the men and maid servants. These 
1. Tim. 5. 8.  are they to whom we must first of all show mercy. If there be any man that provideth not for his own, and namely for them of his household, he denieth faith, and is worse than an infidel. And also the scripture calleth them souls. Then 
Gen. 12. 5.  Abraham took Sarah his wife, and Lot his brother's son, and all their substance that they possessed, and the souls that they had gotten in Harran. Then the king of Sodom said to Abraham, Give me the persons or souls, and take the goods to thy 
& 14. 21.  self. Notwithstanding, if we will take soul, for the person of the merciful, there shallbe none inconvenience, except in place of saying,  
He that is merciful, rewardeth his own soul, we must say, The merciful man assureth or pleaseth his soul: that is to say, that he is so well affectioned towards his neighbours, that he forgetteth himself, and will not take his delights, but suffereth rather than he will forsake his neighbours in their necessity, so that if he hath sworn though it were to his own hindrance, he will not break his oath. It is easy for a man to occupy himself to do his neighbour's 
Psa. 15. 4.  pleasure and service, when he may conveniently do it without hindrance. But true charity, which is here briefly described unto us, according to this sense, is stirred up with the feeling of another's misery, and with the evil that another suffereth, as with his own adversities. Love suffereth long: it is bountiful: love envieth 
1. Cor 13. 5.  not: love doth not boast itself: it is not puffed up. It is the same whereunto the Apostle exhorteth us, Let love be without dissimulation. Now therefore as the elect of God, holy 
Rom. 12. 9 Col. 3. 12.  and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. The love which he requireth, is not a cold thing: but they are true affections such as the fathers and mothers bear towards their Children. Our Lord jesus Christ hath exercised this charity more than all 
john. 15. 13.  other, when he hath suffered so much for our sins. Greater love than this hath no man, when any man bestoweth his life for his 
1. john. 3. 16.  friends. Hereby have we perceived love, that he laid down his life for us. Behold these are two expositions upon the first part of this sentence, which are divers and not contrary. They agree with the comparison that Solomon maketh of the merciful and the cruel, when he saith, But he that troubleth his own flesh, is cruel. Hear he signifieth unto us that the wicked, rather than he will be put by of his desires, and hindered of his purpose, will not abstain to invent against his parents and kinsfolk, and to hurt them, even to put them to cruel death if it be possible. Hereof might be brought many examples.   

18 The wicked worketh a deceitful work: but he that soweth righteousness, shall receive a sure reward.  
If we would not lose our labour, but have our work to profit as it is the desire of those that labour, and apply themselves to some work, let us take heed from following the wicked, to do as they do: They make great shows of their doings, but the issue and the end, is not according thereto. Some of them have great appearance of continual prosperity, and seemeth unpossible that they should come unto poverty and beggary: other some seem to be of such power and authority, that it is unpossible they should be humbled: and other some again, have so fair a show of religion and holiness that it seemeth right that GOD is straightly bound unto them, and that they deserve the same, that it is not possible for them to be damned. But as it is said, all is not gold that glistereth, even so the goodly shows of the wicked are vain and false. Solomon doth signify it, when he saith. The wicked worketh a deceitful work. By the which words we must understand that not only they deceive others, but also themselves, they persuade themselves they cannot fall from their degree and state, and that all must happen as they would have it, but whatsoever they take in hand and do, cometh to nought against their expectation. The word of deceit doth show it us very well: so doth the second part of the Antithesis or comparison also, when immediately 
Psal. 5. 12.  he saith,  
But he that soweth righteousness, etc. He setteth the seed of righteousness against the work of the wicked: and the sure reward against lying or disceitfulnesse. Wherein we may understand that the sowing of righteousness is by assurance we have in the goodness of GOD, and by the fear and reverence that we have of his word, and the great desire we have for to obey him, and give ourselves to live according to his commandements: whereby he would that we should liberally and with a good will help the necessity of our neighbours. The scripture exhorteth us thus to sow, Break up your fallow 
jere. 4. 4.  ground and sow not among the thorns: be circumcised to the Lord, and take away the foreskins of your hearts, etc. Sow 
Oseas. 10. 12  to yourselves in righteousness: reap after the measure of mercy: break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you. He which soweth 
2. Cor. 9 6.  sparingly, shall reap also sparingly, and he that soweth liberally, shall reap also liberally. Be not deceived: GOD is 
Gal. 6. 7. 8.  not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the Spirit reap life everlasting.  
Thus by these scriptures we see what it is to sow, and that the reward is not deceitful, but true. For they which sow do not lose their pains, they receive the fruit which is said, a sure reward, because it doth not fail nor never shall, but the righteous shall possess it for ever. It is the truth that Solomon setteth against deceit: but although that the wicked which do abuse and deceive others, are well worthy to be again deceived, and not to enjoy that which they think and look for, & that they deserve to be destroyed: yet notwithstanding if contrary to them, we give ourselves to sow righteousness, let us not therefore challenge any merit: but let us altogether wait upon the grace and mercy of GOD, not deceiving ourselves by and about his word, reward, and wages, as if God were bound unto us for to recompense us for our seed of righteousness. For albeit there is a covenant & band between man and man, to give reward unto them 
Levi. 19 13. Deu. 24. 14. Col. 4, 1. jam. 5. 4.  which labour for us: (The workman's hire shall not abide with thee until the morning. Ye masters, do unto your servants, that which is just, and equal, knowing that ye also have a master in heaven. Behold the hire of the labourers, which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts) yet what righteousness soever we sow, we cannot make GOD bound to give us any reward, no more than the tool or instrument can for the goodness and fineness of metal, make the workman bound to it. If we do any good work, it cometh of the grace of God which guideth us, and stirreth us up: we are no more but his instruments. Not that we are able of ourselves, to think any thing, as of ourselves: but our sufficiency is of God. For it is 
2. Cor. 3. 5. Phi. 2. 13.  God that worketh in you, both the will and the deed, even of his good pleasure. Moreover we are slaves and bond men: therefore our God who hath redeemed us with the precious blood of his Son, cannot stand bound to us: what righteousness soever we work, we are unprofitable servants: we have done that which was 
Luke. 17. 10  our duty to do. Therefore when the scripture doth offer and set before us a reward or hire, let us make no account of merit, but let us magnify the grace and bountifulness of God, whereby we obtain eternal life, the which is called a reward, not because we win the same, but for that that jesus Christ hath gotten it for us, & that after all our labours the same is given unto us. It is the gift of GOD, and not of works, lest any man should boast himself. 
Ephe. 2. 8. 9    

19 As righteousness leadeth to life so he that followeth evil, seeketh his own death.  
What work soever we take in hand in this world, our intent & desire is to profit thereby, and by the means whereof we may live and be at our ease: and thus we labour to obtain a good reward of our work, which we would not miss and lose. And the which for to attain, Solomon hath showed us how we must forsake the work of the wicked, and follow righteousness by doing good unto our neighbours. Now when he saith, As righteousness leadeth to life, etc. he showeth what this sure reward is, that is to say, life. And forasmuch as the wicked do live in this world, even with greater carnal joy, than the righteous, the which do seem often in the sight of the eyes, to be rather dead then living, for the troubles and poverties, miseries, and persecutions that they suffer: (whereupon also through the weakness of their flesh they do complain and say, Have mercy upon me, O Lord: for I am in 
Psa. 31. 9 10 Psal. 88 1. 2. 3.  trouble: mine eye, my soul, and my belly are consumed with grief. For my life is wasted with heaviness, and my years with mourning. O Lord God of my salvation, I cry day and night before thee. Let my prayer enter into thy presence: incline thine ear unto my cry. For my soul is filled with evils, and my life draweth near unto the grave) it followeth that the life which is here spoken of, is not the temporal life (although it cometh of the gift and grace of God, how miserable soever it be, as the faithful do understand: 
●. 22  for they confess God to be their Creator) but it is the everlasting life whereof the wicked are deprived for ever, as Solomon doth affirm saying, So he that followeth evil, seeketh his own death. Forasmuch as the temporal death is common to all men: 
Eccle. 9 2.  and all things happen alike to all men: and also that temporal death is an entrance unto life: it followeth well, that the death which they seek which follow evil, is not the temporal death, though it be unto the wicked a part of their evil, as an entrance unto eternal death, whereof here is mention. Wherein Solomon well showeth, that there is deceit in the work of the wicked: For though Solomon 
Psal. 10. 6.  did not here speak but of temporal death, yet were it an argument strong enough for to show that the wicked worketh a deceitful work. For albeit the wicked, according as he seethe happen to others, knoweth he shall die, yet he laboureth to make himself believe that he shall never die. He saith in his heart, I shall never be moved, nor be in danger. And in whatsoever he doth, he laboureth to live always, if he could: and when his works do not proceed to his purpose, it followeth well, therein is deceit, & that he laboureth in vain. His intent is, to do his works for to live, and he by them runneth unto death, & seeketh for that which he would not gladly find.   

20 They that are of a froward heart, are abomination unto the Lord: but they that are upright in their way, are his delight.  
Solomon here giveth a reason of the former sentence, showing wherefore they which follow evil, do seek death, and the righteous life. They which follow evil, are led with the frowardness of their hearts, the which delight in no goodness, but invent all evil, though none occasion be given them. Now forasmuch as in God lieth all goodness, from whence life cometh to us: and he is not a 
Psal. 5. 4.  God which loveth wickedness: it followeth well, seeing that the wicked are in abomination to the Lord, who is the author of life, that they must needs go to death: sith they are separated from life, they must needs remain in death: the which they do well deserve: for it cometh of their corruption & purposedmalice, that perverttheir hearts. Their feet run to evil, & they make haste to shed innocent 
2. Cor Phi. 2. 7.  blood: their thoughts are wicked thoughts: desolation and destruction is in their paths. And herewith also it is of maliciousness, & so much as lieth in them, they spoil all: whereupon they well deserve to find nothing wherein they may have succour, & so must needs perish. As touching the righteous, seeing that of themselves they are no better than the most wicked, so far is it of, that we may find any cause in them for the which they should be worthy of life, that they deserve death aswell as the other: yet do they live, & it is not without reason: The reason is not found in them, nor in any other creature, but in God only, & in his grace & favour, because it pleaseth him to accept them, and delight in them. Solomon doth show it very plainly, when he allegeth nothing for their excellency and dignity, that they attain life: But they that are upright in their way, are his delight. Whereto Saint Paul agreeth, alleging how God saith to Moses, I will have mercy on him, to whom 
Rom. 9 15 Ephe. 1. 5. Tit. 3. 4. 5.  I will show mercy. And in an other place alleging, Who hath predestinate us, to be adopted through jesus Christ unto himself, according to the good pleasure of his wil But when the bountifulness and love of God our Saviour toward men appeared, not by the works of righteousness which he had done, but according to his mercy, he saved us, etc. The faithful aught to have their joy set in this good will and pleasure which is so healthful. For thou Lord wilt bless the righteous, and with favour wilt compass him, as 
Psal. 5. 12.  with a shield. But let us note, that it is not without cause that we have said, that the reason for the which the righteous do go into life, is not in them, as hath been already touched, concerning the malice of their nature, which they have common with the wicked. And herewith, albeit that the Scripture giveth them this honour to call them perfect or upright in their way, as indeed they are, seeing that God accepteth them such, because that in their affairs, they proceed uprightly in simplicity and innocency, without dissimulation and hypocrisy, without envy and set malice, and without deceit and craft: yet are they not so perfect in their manners and kind of doings, but that they feel many imperfections, and much to be amended in them, if God would straightly examine them. Surely, there is no man just in the earth, that doth good and sinneth not. Therefore what uprightness soever is in us, let us pray, 
Eccle. 7. 22 Psal. 143. 2  Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified.   

21 Though hand join in hand, the wicked shall not go unpunished: but the seed of the righteous shall escape.  
Because that Solomon hath threatened the wicked which seek nothing but to do evil, with death: and it seemeth well unto the worldly, that if they be accompanied and joined with a great multitude of people which have power & authority, that no hurt can happen unto them: for this cause, for to keep us from such vain & deceitful confidence, Solomon doth show us, that what bands and covenants soever there are between the wicked, yet shall they not be safe enough, nor mighty, for to exempt themselves from death, when he saith, Though hand join in hand, etc. Albeit that the wicked do give their hands one to an other, and do conspire together, yet can they never so well, nor strongly arm and fortify themselves, that they can exempt themselves from hurt, and to work that they should not go unto destruction, out of the which they shall never arise. Before the universal flood, the world and multitude of the wicked was surely joined, and except the house and family of Noah, they all agreed together to work wickedness, without remorse of conscience, even with an unbridled lust: but their agreement saved them not from perishing by the flood of waters: We allege Sodom and Gomorrhe, with the Cities adjoining: The conspiracy of Corath, Dathan, and Abyram: The destruction 
Gen. 19 Num. 16. 31. josu. 10. Psal. 2. &. 3. & 33. isaiah. 30 & 31.  of Median, The five Kings, josua the tenth chap: & likewise divers others. We have also witnesses that such bands & leagues are vain and unprofitable. Woe to the rebellious children saith the Lord, that take counsel, but not at me, and cover with a covering, but not by my Spirit, that they may lay sin upon sin. Again, Woe unto them that go down into Egypt for help, and stay upon Horses, and trust in Horses, and trust in Charets, because they are many, and in Horsemen, because they are very strong.  
Contrarily, though the righteous be but small in number, and that the world doth not desire their agreement, but do scorn the same, reject and persecute them, and that they are esteemed as the dung and filthiness of the earth, and also that it seemeth they can not escape, but must needs go to destruction, yet are they so well saved and defended, so well helped and succoured, that how violent assaults soever they have, yet can they not be beaten down and overcome. For the Lord will preserve both them and their posterity after them. Solomon doth so promise it, when he sayeth, But the seed of the righteous shall escape. He speaketh thus first, by following the promise made to Abraham: Secondly, upon experience which is showed to Noah, Abraham, Lot, jacob joseph, Moses, David, and others. But at the 
Gen. 12. & 17. Gen. 22. Deut. 28. Ps. 33. & 34. Gen. 6. 9 Gen. 9 25 Eze. 18. 10 isaiah. 1. 4. Mat. 12. 39  first sight it might appear, that this promise should not be steadfast. For Noah was righteous, and yet his seed was not preserved from the curse. Cursed be Canaan, a servant of servants shall he be unto his brethren. If we should make a discourse through all the holy Fathers, we shall find in their seed many wicked ones, etc. Again, Ezechiel saith, If the righteous beget a son, that is a thief, or a shedder of blood, etc. Again, the Prophet Esay saith, Ah sinful nation, a people laden with iniquity: a seed of the wicked, corrupt children, etc. And our Lord calleth them, an evil and adulterous generation, etc. To the former objection I answer, As the righteous, insomuch as they are the children 
joh. 3. 5. Ephe. 2. joh. 1. 12.  of Adam, they are the children of wrath, and have no entrance into the kingdom of God: but truly and indeed to be the children of God, they must be regenerated, but so many as received him, to them he gave prerogative to be the sons of God, even to them which believe in his name.  
Moreover, so far as the righteous are flesh, and born of flesh, & have great posterity, yea a great posterity of carnal children, yet are they not all the seed of the righteous, but of men truly. The holy Scripture calleth none of the seed of the righteous, by the name of the children of God, but such as are regenerate and renewed 
Rom. 8. 15.  by the holy Ghost, who maketh them to cry, Abba, Father. Saint john Baptist doth somewhat show it us, when he 
Mat. 3. 7.  saith, O generation of Vipers, who hath taught you to fly from the vengeance to come? And our Lord sayeth, I know that ye 
joh. 8. 37.  are Abraham's seed, but ye seek to kill me, etc. And Saint Paul doth plainly say it, For all they are not Israel, which are of Israel: 
Rom. 9 6. 7.  neither are they all children, because they are the seed of Abraham. Albeit then that the jews which slew jesus Christ, and persecuted his Apostles, and remained hard hearted, did come of the holy Fathers, yet are they not the seed of the righteous: but bastard children, a cursed seed, and children of the Devil. Likewise they which Mahomet and the Pope have corrupted, which are descended of them that received the Gospel by the ministery of the Apostles, Disciples, and true Evangelists.  
Contrarily, they that are come after the flesh from the heathen Idolaters and wicked, the which they have not followed, but being converted from their iniquities and filthiness, have received the word, and thereby were regenerated, so that being assured of the good pleasure of God towards them, agreed not, nor framed themselves to the wicked world, but have fashioned their minds anew, are not the seed of the wicked, but of the righteous. They are truly and indeed the children of Abraham. Saint Paul doth well show it, when he sayeth, But to him that worketh not, but believeth in him 
Rom. 4. 5.  that justifieth the ungodly, his Faith is counted for righteousness: and a little after he saith, After he received the sign of circumcision, 
& 11.  as the seal of the righteousness of Faith, which he had, when he was uncircumcised, that he should be the Father of all them that believe, &c: Therefore it is by Faith. Such seed shallbe 
& 16. Eze. 18. 14  delivered from death and destruction. But if he beget a son, that seethe all his father's sins, which he hath done, and feareth, neither doth the like, etc. He shall not die in the iniquity of his father, but he shall surely live, etc. Therefore we must fear the Lord 
& 17.  and keep his commandments, and from what stock or root soever we come, we shallbe the seed of the righteous, and shall obtain according to this promise of Solomon, the which is more largely declared, by David, in his 112. Psalm.   

22 As a jewel of gold in a Swine's snout: so is a fair woman which lacketh discretion.  
When Saint Paul saith, That God hath placed every of the members in the body, as it hath pleased him: albeit, that by these words he would show the unity of the body, and the conjunction of the members together which are divers, yet the same hindereth not, but that by these very words we may learn that our bodies have neither form nor beauty, except God hath given it, and that God is the author of the beauty as well of men as of women: for also there is none but he, that doth make and fashion them. Our mother Eve doth well confess the same, saying, God hath appointed me an other seed for Abel, because Cain slew him. jacob also did confess it, saying, Am I in God's stead, which 
Gen. 1. & 2 & 4. 25. & 30. 2. job. 10. 8.  hath withholden from thee the fruit of the womb? Forasmuch then as beauty is the gift of GOD, we must take heed to use it well, lest it happen, that through insolency and dissoluteness, we profane this beauty, and that by the evil government of it, we do not draw our neighbours to commit uncleanness and dishonesty with us, whereof proceedeth great punishment, and horrible vengeance of God. If then God hath given us 
Gen. 6. & 34. 2.  beauty, let us take heed to maintain ourselves honestly, and desire not to be seen; but in all modesty and soberness: and and let us look well to ourselves: for albeit we hold an holy countenance, and as becometh them, even such as S. Paul demandeth of women, that they may instruct the younger women: and they 
Tit. 2. 3. 1. Tim. 5. 13.  should not be like unto young women, which being idle learn to go about from house to house, &c: yet shall it be very hard but the carnal will labour to abuse the beauty that God hath given us. We may see the same in Sara: again also in Thamar the sister of Absalon. 
Gene. 12. 4. &. 20. 2. 2. Sam. 13. 1.  But forasmuch as both men and women ought to be careful to walk soberly and modestly, and not not to be desirous to set forth their beauty to be seen and regarded, yet because women are the weaker vessels, and because also that they desire much to be seen, they ought to be diligently admonished to fly gorgeousness and sumptuousness, all behaviours and doings, all words and looks, that do not serve but to show their beauty, and to draw the worldlings, covetous and undiscreet to gaze at them, for to be led away with evil lusts to commit wickedness, and to abuse their company: also the holy scripture, for to advertise women of their behaviour, and what countenance they ought to hold, doth 
1. Cor. 11. 5. &. 14. 34. Ephe. 5. 2 1. Tim. 2. 9 &. 5. 4. Tit. 2. 4. 5. 1. Pet. 3. 1.  teach them how they ought to behave themselves in all their kind of life, whether it be in public, or in private, whether it be in marriage, or in widowhood. If women do otherwise, they defile the beauty that God hath given them, and do despise this honest and pleasant gift of God: and so they become unthankful, not esteeming the beauty which God by his grace hath bestowed upon them, as they ought. Solomon doth well signify it, when he saith, As a jewel of gold in a swines snout, etc., The swine is so much given to wroote with her nussel or with her snout in the earth, even in the mire and dirt, that the fair ornamantes and precious jewels do nothing become her: if they bestow any upon her, it is in vain, for she doth defile them without any discretion: even so the woman which doth reject the former holy admonitions, and doth guide herself without wisdom, counsel, reason, and honesty, by giving herself to be light and gadding, and following the dissoluteness and enticements, for to live in pleasures, and lusts and desires of the flesh, she hath in vain received beauty. For being of so wanton behaviour and countenance, she defileth and destroyeth, so much as she can, the precious jewel of beauty that God hath given her. Hear we may see that the whores which delight in their beauty, are much deceived: they make themselves believe that they are fair and gorgeous: and have so long wallowed and plunged in the mire and filth, that there is no stink in the world so infective as they are, so that the favour of them ascendeth up to heaven, and maketh them abominable before God. We know it by his law, when he forbiddetth to commit who redome, and also 
Esay. 3. 15. 1. Cor. 6. 9 Heb. 13. 4.  by his threatenings that he maketh against the adulterers and whores in the thirteenth to the Hebrews.   

23 The desire of the righteous is only good: but the hope of the wicked is indignation.  
Solomon doth well show us here, that we must not trust to the judgement of the world, nor to that which we see outwardly, for as it hath been already handled, the righteous in this world are in so miserable estate after the outward appearance, that it seemeth God hateth them, and that he seeketh to destroy and kill them: and therefore if they hope that any good shall happen unto them, yet is their hope nothing worth: for, it seemeth, there can happen nothing unto them but evil, seeing that in the judgement of the world they have God against them. But as hath been said, Solomon will not have us to be of such an opinion, when he saith, That the desire of the righteous is only good. They desire that God would be merciful unto them in all their affairs and needs, and should assist them, and should never forsake them, but that after he hath delivered them from all misery, he would give unto them of his mere liberality and grace, everlasting felicity in the kingdom of heaven: and as they desire and hope, so they obtain. The Lord also will be a refuge for the poor, a refuge in due time, even in affliction. And they that know thy name, will trust in thee, 
Psal. 9 9 10. &. 37. Psal. 145. 18  for thou Lord, hast not failed them that seek thee. Trust thou in the Lord and do good: dwell in the land, and thou shalt be fed assuredly. The Lord is near unto all that call upon him: yea, that call upon him in truth. We plainly see that there happeneth nothing but good unto the righteous according to their wish and hope. Wherefore casting aside the judgement of the world, let us give ourselves unto righteousness, desiring the aid and help of god, for to guide & hold us in the same: & in what sort soever we be shaken, we shall not fall but upon our feet. Contrarily, the wicked do prosper in such wise, that it seemeth that God doth favour them: and with open mouth they are called honest men. And therefore they make themselves believe, and have this vain hope, that they shall not perish: and in the mean while they care not what they do: they abound in wickedness, and spare neither God nor their neighbours: whereupon they provoke the Lord unto wrath against them: as Solomon doth signify, saying, But the hope of the wicked is indignation. The Psalms before alleged do show it well, and also many examples of the Scripture. Let us not then envy the state of the wicked, but let us pray that it would please God to direct us in his way, and that all our desires may rest in the same. In this manner we shall avoid the indignation and displeasure, and shall obtain the good that we wish for. We shall avoid indignation by two kind of ways: for not being made void of our desires and hope, we shall not despite ourselves against God, and shall not blaspheme as the wicked do, and we shall not also provoke his indignation against us.   

24 There is that scattereth, and is more increased: but he that spareth more than is right, surely cometh to poverty.  
After the judgement of the world, and feeling of the flesh, the manner to abound in worldly wealth, is to get and lay up for himself and to keep and hold it, and not to disperse the fruits which come there of, but to make a treasure of them, and to spend them warily for his own usage. For we see by experience that they which do so use them, become soon rich, or at leastwise are esteemed such: for we see them to possess much goods. Contrarily, they which make great cost, though they greatly abound, do consume them by little & little: and specially they which dispend riotously & prodigally where there is no need, but in pomp, in delicacy, pleasure, & ostentation. We see this almost daily come to pass: but also on the other side, there be which are liberal, & distribute their goods plentifully, and yet cease not but still to abound, and do greatly increase: contrarily, there are which be so sparing, that they will not use nor show mercy where need requireth: and yet they wast, & come unto poverty. Although the first is of the greatest show and that it is commonly seen with the eye, yet is it not so certain as the contrary. For this cause Solomon not staying himself by the sight of the eyes, doubteth not to say, There is that scattereth, and is more increased. And herein he agreeth with the saying of the Psalm, A small thing that the righteous hath, is better than great riches of the ungodly. Blessed is the man that feareth the Lord. etc. Riches 
Psal. 37. 16. Psal. 112. 1. &. 3. &. 15. 2 &. 28. 4.  and plenteousness shallbe in his house: and his righteousness endureth for ever. When the saints did speak in this sort, they were more stayed upon the promises of God, & feared his threatenings, then that which they saw outward with their eyes, being assured that the word of the Lord never faileth. Wherefore let us not tarry at that which we see with our eyes, but let us lean upon this word, the which our Lord doth strongly confirm unto us in divers 
Math. 6. & 19 Luke. 6. &. 12. &. 16. 2. Coa. 9 Gala. 6.  places: and let us note that he saith not, that all they which scatter, shall increase: for the prodigal which dispend without reason, do decrease. Again also he saith not simply, He that spareth, for it behoveth a father of household to be sober & temperate, not making excessive & superfluous expenses, but honest and reasonable, for to maintain his family, and to help the necessity of the poor: and therefore he addeth without equity, or more than is right, or above measure: as do the usurers and covetous, which have no pity upon the poor: and even the greatest part of such people are so cruel and unmerciful, that they suffer their family to endure much hardness: wherefore they are well worthy to come to poverty. Give, and it shallbe given unto you, etc. And 
Luke. 6. 38.  therefore though we do not always see the necessity of such people, yet let us know that they are miserable and poor: for the covetous are always needy. He that loveth silver, shall not be satisfied with silver, and he that loveth riches shall be without the fruit 
Eccle. 5. 9  thereof. But that which is the greatest poverty of all, & which surely ought to fear the niggards, and covetous, and cruel usurers, is 
Math. 25. 4. jam. 5. 3.  the deprivation and losing of the true and heavenly riches.   

25 The liberal person shall have plenty: and he that watereth, shall also have rain.  
Solomon doth here confirm the first part of the former sentence, and giveth a reason thereof: for the which to understand well, let us first note, the Hebrew hath, The soul of the blessing shallbe made fat. The which is expounded after this sort, The liberal person, is he that of free will and good mind doth bless his neighbours, not with word, but in truth and deed, and in work, helping and succouring them according to their need. Blessing is taken in this signification in the holy Scripture, The soul then of 
1. Sam. 25. 27. 2. Cor. 5. 9 Deut. 32. 15. job. 36. 16. Psal. 22. 30▪ &. 23. 5.  blessing, is the liberal person: unto whom Solomon promiseth fatness, that is to say, that he shall live at his ease, and shall have his pleasures, and shall prosper in abundance of wealth. Fatness is thus taken in divers places. And when he addeth, And he that watereth, etc. He repeateth the same thing again for a greater expression: for as a piece of land well watered, bringeth forth easily his fruit, even so when we do help the necessity of the poor, so much as in us is, we make them fruitful, for they far the better for it, and are more apt to do their duty. Thus doing we shall not lose our labour, for the Lord by his grace and goodness, doth recompense and yield us the like: as Solomon doth signify it, saying, shall also have rain. As the rain watereth the earth, and maketh it to spring and bring forth fruit: even so the Lord augmenteth the goods and riches of the merciful and liberal. If thou power out thy soul to the hungry, and refresh 
Esay. 58. 10. 11.  the troubled soul: then shall thy light spring out of the darkness, and thy darkness shall be as the noon day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. And their soul shallbe as a watered garden, and they shall have no sorrow. Furthermore, let us 
jere. 31. 12  note, that seeing the goodness that we do to our neighbours, is compared unto watering and sprinkling, that we must not spare them no more than water, when we have so to do and need requireth.   

16 He that withdraweth the corn, the people will curse him: but blessing shall be on the head of him that selleth corn.  
For to turn us away from usury, catching, thievery, and covetousness, Solomon is not contented to have threatened him which spareth more than is right, with poverty: but to make us the more to abhor such wickedness, he showeth us in what estimation they are with the people which spare against equity, and how they deserve to be spoken of, when he saith, He that withdraweth the corn, the people will curse him: We do gladly bless them which we have in good reputation, and whom we esteem honest men, and we do not curse them: whereupon followeth: the people do judge them wicked men, which withhold the corn, sith they do curse them, as they deserve. But albeit that in cursing such people, the people doth but that which they deserved, yet is it not to say that Solomon alloweth such cursing, nor yet that it is lawful for the people to curse them that heighten the price of victuals, the which are signified unto us by the wheat or corn, which is the most ordinary and common meat, even the most necessariest. The making dear and also the deprivation of the same is signified unto us by this withdrawing. For these covetous and wicked ones, usurers, and thieves, yea cruel murderers, do gather on all sides so much as they can, the victuals, that none may come by them but at their commandment, and should pass through their hands: and chief they lock up the corn, desiring that it might be dear, too rob the poor people of gold & silver, and also of possessions, and that they might rake all to themselves, and that in this sort they might wax rich, to the hurt of their neighbours, whom they make sorrowful. Such folk are somewhat acquainted with great men, which tread down the people, who are threatened by the judgement of God. The Lord will enter into judgement with the elders of his people, and princes thereof: for ye have eaten up the vinyeard: 
Esay. 3. 14. Amos. 8. 4.  the spoil of the poor is in your houses. etc. And are like unto them of whom Amos speaketh. Hear this, O ye that swallow up the poor, that ye may make the needy of the land to fail, saying, When will the new month be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, and make the Ephah small, and the Shekel great, and falsify the weights by deceit? etc. If they deserve the judgement and punishment of God, even eternal, they are well worthy that God should set them in contempt & shame, and in temporal curse, the which is the beginning of their hell and eternal pain. For when cursing is spoken of, Solomon doth not mean in words only, but also the people feeling themselves too sore oppressed with necessity and scarcity by the raking of them which withdraw the corn, shall rebel, and rise up against them for to spoil and rob, as experience showeth. Notwithstanding, as hath been said, it is not to say that Solomon doth promise any such thing: yea, and the Magistrates ought to punish such rebels, what poverty soever they suffer by the spoil of them which labour to enrich themselves by locking up the corn: and sith that they are punishable by men, it followeth also that they offend God with cursing. The people then what wrong, injury, and outrage soever they suffer, must be patiented, and not render evil for evil. 
Mat. 5. 39   
And although it be not lawful for the poor people to curse them which withhold the corn, yet such covetous persons ought well to fear such cursing of the people, and to wit, that it is not without cause that Solomon doth threaten them with this cursing. For albeit the curse of the people is not just, yet for to punish the covetous, wicked, and usurers, it shall take effect. The Lord will hear such a cursing for to destroy and overthrow these wicked men: for as much as God useth the common people as instruments and organs 
1. Cor. 13. 4.  for to curse them: and not that the people in so cursing deserve to be heard: for they are led with the desire of their 
Deut. 15. ●.  own profit, whereunto the faithful aught to have no regard, but aught to be led with charity, which is patiented, and suffereth long. Now that the curse is hard, we may gather it out of that which is said, Beware that there be not a wicked thought in thine heart, to say, The seventh year, the year of freedom is at hand: therefore it grieveth thee to look on thy poor brother, & thou givest him nought, and he cry unto the Lord against thee, so that sin be in thee. For if he curse thee in the bitterness of his soul, his prayer 
Eccle. 4. 6.  shallbe heard of him that made him. And as for to turn us away from usury, spoiling and extortion, even so also for to lead us to be liberal, and to exercise mercy, he saith unto us, But blessing shall be on the head of him that selleth corn. For by these words he teacheth us in what estimation they are which sell their corn reasonably, and what men speak of them, also how well they are beloved and honoured, and every man is ready to do them pleasure, and service, and to be at their commandment. Solomon signifieth this same by the blessing of the head: for in place that the people would gladly have the regraters head, where his feet are, & would gladly brain them, he beareth honour and reverence unto the liberal & merciful, & desireth their conservation, where about they occupy themselves so much as they can. Hereof we have an excellent example in joseph. But some will say against it, that it seemeth that joseph, after the sentence of Solomon, deserved to be cursed of the 
Gen. 41. & 42. & 43.  people: for he shut up the corn, and during the famine, none had any but by his commandment. I answer, That it was by divine revelation that he gathered the corn together, not to make it dear, neither to make himself rich with the sale thereof, but for to help the necessity of the country of Egypt, & of them which dwelled about it. And so he was not a withdrawer of the corn, but a seller: not like unto the sellers at this day, which do rather deserve to be called exactours, flears of men, and murderers, than sellers: for as they proceed therein they drink the blood, & suck out the marrow of the bones of the poor. It is not of such sellers that Solomon speaketh, but of them which are like unto joseph. And as the curse of the people is heard of God, and so the withdrawers of corn are not cursed only of men, but also of God: even so the blessing of them which bless the sellers, is heard: and so they have not only the blessing of men, but they have also the same of God. Whereupon it followeth that in this sentence there is not a threatening & promise presently, but also for to come. Wherefore the cruel covetous aught to be greatly feared, and the merciful and liberal aught to be comforted. And we ought to understand that if the seller be blessed, that by a greater reason he which giveth, shall obtain blessing: not that his alms can deserve it, but because that Christ hath so promised: Blessed are the merciful, for they shall obtain mercy. 
Mat. 5. 7.    

27 He that seeketh good things, getteth favour: but he that seeketh evil, it shall come to him.  
Solomon heretofore hath pronounced sentences, whereby he hath taught us to abhor covetousness: and namely he hath said it. He still pursueth now the same argument, when he saith, He that seeketh good things, getteth favour, etc. When Solomon, for to induce us unto liberality and mercy, saith simply, he that seeketh good things: and addeth not, of his neighbours: he showeth us, that they which have none other desire and affection but to do their work, and care not to help the neediness of the poor, do not procure the good, but also their study is upon evil, to do hurt and to destroy. For as we will not say of a tree, that it bringeth forth good fruit, except we have tasted thereof: even so if a man do not communicate his work unto his neighbours, and make them partakers of his labour, we cannot say truly, that he seeketh good things: for he that hath care but for himself, hath no love, without the which all is nothing worth. Likewise Saint Paul conjoineth the procuring of things good and honest with charity. Likewise 
1. Cor. 13. 1. Rom. 12. 17. 2. Cor. 8. 21.  showing the care that he hath for his poor neighbours, he saith, We provide for honest things not only before the Lord, but also before men. Now for to show us how we must seek for good things; Solomon useth a word in his tongue, which is taken of the spring of the morning, and signifieth, to seek early. Wherein we are taught, that we must not be slack and slothful, when necessity requireth to do any thing for them which have need of our help & succour: but that we must be careful and diligent. Our Lord doth teach us the very same, when he commandeth us to watch 
Mat. 24. 42. & 25. 1. 14.  continually, and that we should be like unto the faithful and wise servant. Again, by the similitudes of the virgins and the talents, etc. And if in the corporal necessity we must be watchful, and careful to do well unto our needy neighbours, by a more strong reason we must diligently watch and travail for to edify the consciences of the weak, of the ignorant, and unbelieving, which are void of spiritual goodness, which is the good that all Christians should procure, and chief the Ministers and the pastors of the church. Likewise the Magistrates ought to procure the wealth of the people, over which they are committed of God, whose authority & power they have. But to procure good things well, we must follow the instructions that are given us. If every man in his estate would procure good things as they ought, they should get favour, as Solomon doth promise it: that is to say first of all, that he shallbe pleasing 
Exo. 18. 21 Psal. 2. 10. &. 82. 3. 2. Chro. 19 6 Rom. 13.  and acceptable, and shall work love to himself: he shallbe well welcome, and men will labour to do them pleasure, service and honour: and which is the chiefest, and the most to be desired, is that God will bear him favour, love him, & will delight in him, will assist him and be merciful unto him, and will keep that no evil shall happen unto him, which shall destroy him: but he will preserve him, that he make him blessed for ever: The Lord delighteh in them that fear him, and attend upon his mercy. Bodily exercise profiteth little: but 
Psa. 147. 11.  godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. It is very expedient for 
1. Tim. 4. 8  us that in seeking the good, we should chief get the favour of God: for it happeneth most commonly, that if we do our duty in the estate wherein we are called, that men in steed of being favourable, as they ought, do hate & persecute us. Whereupon we must not be abashed, nor cease for all that to seek for good things: for the like hath happened to our predecessors, and above all unto our Lord and master jesus Christ. But although the getting of favour is here spoken of, and chief of god, let us not set God in equal degree with men, the which we may bind to ourselves to bear us favour by our well doings. It is not so with God, for he cannot be bound to us, whatsoever we can do. And so, when we obtain favour of him without any permutation, and without receiving any reward of us, because that we receive of him, of his only grace, gift, and liberality: yet doth it not cease unto us to be true getting. For if we say that there is not better getting, then that which is gotten by gift, we must not think strange though we call that which god giveth us of his meereliberalitie getting. Besides the 
Pro. 4. 5. 6. 7. Esay. 55. 1.  common manner of speaking, we have the Scripture which exhorteth us to get without any permutation. Moreover, besides this, let us note that as they which procure good things, have promise of favour: So also they whose wealth we seek, are admonished of their duties, every one in his degree. And therefore let us not follow the opinion of fantastical fellows, which are not thankful for a good turn received of their neighbours. But as for to induce us unto liberality, Solomon doth set before us this promise: also for to turn us away from doing hurt unto our neighbours, he setteth a threatening, saying: But he that seeketh evil, it shall come unto him. Forasmuch as Solomon hath set seeking of evil, against the seeking of good: he doth signify unto us, that he speaketh of the hurt that we procure unto our neighbours, & calamities, and miseries, whereto we endeavour to bring them, and of the destruction and overthrow that we go about to seek for them, for to make our particular profit, and to come unto the end of our purposes and intents. And when against getting of favour, he threateneth evil to come, he signifieth that the wicked which seek for nothing but the hurt of their neighbours, shallbe deprived of all favour, and chief towards God, who will beat them down, from the which they shall never escape. Behold he traveleth with mischief: he 
Psal. 7. 15. 16.  hath conceived sorrow, and brought forth ungodliness. He hath graven and digged up a pit: and is fallen himself into the destruction that he hath made for other. Of this number were Cain, Saul, Absalon, judas, and others, who after the sight of the eyes have got ten favour, the which ought not to be accounted of, seeing that it did not preserve them from wickedly perishing.   

28 He that trusteth in his riches, shall fall but the righteous shall flourish as a leaf.  
Solomon pronounceth here a sentence which is very hard to be believed, and as it seemeth, the experience is in the contrary: and therefore the worldlings and carnal men, which are covetous, do despise it, and mock thereat. This same is but too too common, and hath no need of probation: notwithstanding there 
Luke. 16.  shallbe no inconvenience to bring forth one example, it is rehearsed that after jesus Christ had admonished his disciples by the act of the steward, to be liberal, & not to set their hearts upon riches, it is said that the Pharisees which were covetous did mock at him. Now of our own nature we are no better than the Pharisees: it seemeth unto us that riches are very profitable, and that they are of great power and excellency, and that they which have them with abundance, are well stayed and upholden: and in this sort we make riches our God, and cast behind us, and despise the true God, which giveth abundantly all things for to use. The covetous which would be esteemed saints and devout persons, do make themselves believe that to set our hearts on the goods of this world, doth not let us to serve God: and even the greatest thieves and usurers do judge that they have done a great act, & very much for God, when of their ravening they have laid aside some part, for to bestow in the service of God, feigned by men, or else that they have made godly Legacies by testament, not departing with any thing whiles they live, for fear they should want themselves. But our Lord doth pronounce unto us, No man can serve two masters. etc. He showeth it also by the seed cast amongst thorns: for if the word which doth teach us, & guide us to serve god, be choked, it is unpossible for us to serve God: but we do despise and reject him, to become rich, and to increase in temporal goods: yea and there are some that are so unshamefast, and so overcome with unbridled lusts, that they determine wholly to forsake god for a time, that they may become rich and are not ashamed to teach others to do the like. In such manner of folks is fulfilled that which is said, That they which would be 
1. Tim. 6. 9  rich. fall into temptation. They which use them after such a sort, deserve well destruction, and damnation, for they destroy themselves wittingly: they are like unto them which have no strength, nor power to stand upright of themselves, and yet they despise and reject him which doth offer them a stay, and will uphold them. For albeit we are, move, and have our being in God: as he only is our Creator, even so he only doth guide us, maintaineth and governeth us, & he only is our stay and upholder: and the covetous rejecting him, it followeth necessarily that they 
Acts. 17. 2●  must fall. If we have true knowledge of this same, and that we have not the eyes of our understanding and senses blinded with the brightness of the glory and pomp of the prosperity and triumph of the worldly riches, it shall not be very easy to believe that he which trusteth in his riches, shall fall, as Solomon doth here pronounce. And before him David, As for the ungodly, 
Psal. 37. 20.  they shall perish, and the enemies of the Lord shall consume as the fat of lambs: yea, even as the smoke shall they consume away. 
Psal. 49. 11.  Again, And they think that their houses shall continue for ever. And albeit that we always see not with the eye the fall of the covetous and of them which have set their hearts upon riches, yet nevertheless let us not desire to be like them, but let us know for certain that they shall fall so down, that they shall never more arise from the same. They well deserve such a fall: for too make themselves rich, and for to maintain them in their wealth, they 
Mat. 19 23.  use wicked means and are led with ungodly affections, and pass not though they do wrong unto their neighbours, but the greatest part of such people do study and delight to do injury & wrong unto their neighbours. Solomon doth signify it, when against him which trusteth in his riches, he setteth the righteous: to whom he maketh a very pleasant promise, when he saith, But the righteous shall flourish as a leaf: but the same is no less hard to be believed then the former threatening: for the wicked so much as they can, do bring the righteous, into so poor estate and case, that it seemeth they shall never rise up more: and therefore they mock at the hope of the righteous. But not staying ourselves upon the opinion of the world, nor in the sense of the flesh, let us trust unto the promise of Solomon, before whom the Psalmist hath said, that the righteous 
Psal. 62. 11.  shall flourish like a palm tree. Let us then be certain that what misery soever we suffer, the Lord will restore us unto a prosperous and pleasant state: as the same is signified unto us, by springing, bringing forth, and flourishing, here and in other places. As hereafter, jacob shall take root: Israel shall flourish and grow, and 
Esay. 27. 6. &. 35. 1. Ose. 14. 6. & 6.  the world shallbe filled with fruit. The Desert and the wilderness shall rejoice: and the waste ground shallbe glad and flourish as a rose. I will be as the dew unto Israel he shall grow as the Lily, and fasten his roots as the trees of Lybanon: his branches shall spread, and his beauty shallbe as the Olive tree, and his smell as Lybanon. Solomon also in this place doth well show it, when against falling which signifieth misery and destruction, he setteth flourishing. And in them both, he useth the future tense or time to come, whereby he doth somewhat signify that there shallbe no end of the falling of the wicked, nor yet in the prosperity of the righteous. jeremy doth likewise signify it, when he saith, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth 
jere. 17. 5.  his heart from the Lord. For he shallbe like the heath in the wilderness, and shall not see when any good cometh, but shall inhabit 
6  the parched places in the wilderness, in a salt land, and not inhabited. Blessed be the man that trusteth in the Lord, and whose hope 
7  the Lord is. For he shallbe as a tree that is planted by the water, which spreadeth out her roots by the river, and shall not feel when 
8  the heat cometh, but her leaf shallbe green, and shall not care for the year of drought, neither shall cease from yielding fruit. And in the first Psalm, when he compareth the state of the wicked with him that delighteth in the law of the Lord.   

29 He that troubleth his own house, shall inherit the wind: and the fool shallbe servant unto the wise in heart.  
Albeit that (as we have seen) it is a dangerous thing to trust in riches, and a profitable thing for us to be given unto righteousness: yet to possess and to use riches for to secure our household at need, is not against righteousness: they rather serve to bring forth fruits of righteousness and equity. Many of the old fathers did abound in wealth, and yet ceased not to be righteous: As Abraham, job, and the good kings of juda, for they did not set their hearts upon them, but used them as though they enjoyed none. Abraham hath well showed it in dwelling in the promised land as a stranger, and in patiently bearing many removings & pilgrimages which it behoved him to make. job also hath showed it by the great patience that he had in the loss of his children, & of his goods, & of his health. The holy fathers which have thus used them, had always enough, and were never void of riches, but were contented, and by wisdom did govern householders quietly, and did keep their family in subjection and obedience, and had authority & pre-eminence over their children and household servants. If we follow them (as is very necessary for all heads and fathers of household) our business shallbe quietly governed, we shall possess so much goods as shallbe necessary, we shall have credit and authority with our family, the which shallbe at our commandment for to give us all obedience, and please us in all things. But contrarily, if we burn with covetousness, & thereby we spare more than is right and reason, not helping the needs of our family, & so do trouble it, making the same sorrowful, & giving it occasion of sorrow, and to spite us, and to work our destruction, and labour to take, steal, and to pull from us what they can, we must look for a great poverty, through which we shallbe so astonished, that we shall lose our sense, and so we must be feign to become subject unto them which can tell how to govern themselves wisely: so beastly and fearful shall we be by our misery. Solomon doth signify the same saying, He that troubleth his own house, etc. In the first part of this sentence he compareth the covetous fool unto him which breaketh & pierceth through the walls of an house, so that the wind entereth in on all sides. Now as the wind vanisheth & cannot be held back: even so they which spend their riches to the hindrance of their family, shall not enjoy them at their desire, but shallbe deprived of them miserably, and shall receive no profit of them. The wind is taken after this signification in Oseas, For they have sown the wind, and they shall reap the whirlwind. Again, Ephraim is 
Oseas. 8. 7. &. 12. 1  fed with the wind, and followeth after the East wind. Also such as are prodigal & riotous spenders of goods, shallbe heirs of wind. For as in consuming their goods without discretion and good advise, they do lose them, if they did cast chaff in the wind, the which doth carry and scatter it so far abroad, that it cannot be recovered: but they are worthy to beheires of wind, that is to say to have nothing: for also they trouble their own house bringing their family into necessity of begging their bread: and they themselves likewise constrained to beg: and for to obtain that which they desire either in all, or in part, they must humble themselves before good houskeepers which have the discretion & wisdom to govern and to spend their goods with reason. We may see this same by experience in following that which Solomon in the second part of this sentence saith, The fool shallbe servant to the wise in heart. The prodigal child hath 
Luke. 15. 14  proved his part. etc. Furthermore, they inherit the wind which are so much given unto quarreling and law, that they care not against whom they begin suit: and for to get peace and love, they will quit, neither forgive any thing how little soever it be that they think doth belong unto them, but rather than they would want of their purpose to obtain the victory, they become enemies unto all men. Such kind of people are worthy to have nothing but wind: for they trouble their own houses, experience doth also show it, that not only their houses, but also the kingdoms through brawls and quarrels are overthwrone, and they which possess them are driven out, and are feign to become subject unto them which before were less than they. I have seen the servants on horseback, and the Prince's trot on foot as servants. And if the master of an household ought to be wise, by a more strong reason than ought kings & princes to be wise, which have the towns, provinces, & kingdoms in government, to the end that they should not trouble their subjects, nor guide them as becometh: and that it doth happen that their lordships & kingdoms must be transported unto others: and that in this manner being spoiled, they inherit wind: and in steed of ruling, are brought under the power of another, by the sufferance of the Lord, unto whom it belongeth to remove kingdoms, and to give them unto whom soever it pleaseth him. As the Prophets do teach us, declaring that such mutations do often happen 
Dan. 2. 21. &. 4. 14. 29.  for the contempt of the Word, as hath been seen amongst those miserable poor men which have received that devilish interim.   

30 The fruit of the righteous is a tree of life: and he that winneth souls, is wise.  
The righteous is not like unto the covetous niggard, neither unto the witless prodigal, neither the quarreling ruffler, who do profit no body, but do trouble all men, and do set all in disorder so that they destroy themselves, and do not bring profit unto their neighbours, but hurt. But as the righteous hath not his trust in men, but doth depend upon the goodness of GOD which taketh care of his, and as he provideth what so ever is necessary, giving him all things abundantly for to use, even so doth he dispose them in such wise to the profit of his neighbours, that he bringeth forth fruit the which doth quicken his neighbours. Solomon doth signify this same: first of all, when he calleth the works of the righteous, fruit: as also the holy Scripture doth often in other places. For as the tree doth not bring 
Psal. 1. 3. jere. 17. 8. Mat. 7 & 12.  forth his fruit for itself, but for another: even so the true righteous, doth not regard his own particular profit, but theirs which have to do with him. And as the fruit of the tree doth nourish and give strength, even so the righteous laboureth by his works to refresh and quicken. Solomon doth well express it, when he is 
Gen. 2. 9  not contented to say, is as a tree, but he addeth, of life, wherein he alludeth unto the tree of life which was planted in the midst of the garden of pleasure. For as if Adam in steed of eating of the tree of knowledge, had eaten of the tree of life, he had not died, but had been quickened for ever, and had revived his posterity, the which he hath made subject unto death: even so the righteous doth profit his neighbours for the benefit of life, not only temporal, but also eternal. For he hath not care of the body only, but also, and that chief of the souls. He doth his works for to help the necessities of his neighbours: and therewith and by the same, he tendeth to edify them to salvation, giving them a good example, that they may be warned to praise God, and to give him praise, for that that he leaveth them not unprovided of good succour and help, and are taught that after their power they ought to do unto their neighbours as they would their neighbours should do unto them. Being thus builded, they shall live eternally, and also they who so do build them. Behold how the fruit of the righteous is as the tree of life.  
Secondly, Solomon doth signify unto us, that the righteous doth bring forth fruit which doth give life unto his neighbours, when he sayeth, And he that winneth souls, is wise. Wherein for to signify, that the righteous by his good deeds and well doing, doth draw unto him and win men's souls, and doth not suffer them to perish: but doth save them according unto the wisdom that God hath given him. Solomon compareth the just man unto a fisher. For as the fisher, to take fish, is feign to use deceit and craft, subtlety and discretion, otherwise, he taketh no fish, but doth drive them away, and so doth spend his time in vain, and looseth his labour: even so the righteous hath need of wisdom, the which may guide him so wisely in his affairs, that he may win his neighbours. And also because our Lord saith unto his Apostles, Follow me, and I will make you fishers of men. Fear not, henceforth 
Mat. 4. 19 Luk. 5. 10.  thou shalt take men: he doth endue them with great wisdom, filling them with his holy Spirit, for to guide and govern them in the taking of men. And in this we must learn, that Ministers of the Church chief stand in need of wisdom, for to learn well to take souls by good example and sound doctrine. These are the nets that ought to be cast over the sea of this world, etc. Besides this, let us note that Solomon comparing the righteous and wise man unto a fisher, secretly admonisheth us to be watchful and careful. We see that they which occupy the trade of fishing, are upon the water at all hours, except the wind be contrary and do let them: even so also must we not let pass any occasion of time, for to do well and say well, for to draw our neighbours unto our nets and snares. And the same must be done with a great affection and marvelous desire: for if the fishermen for a temporal gain, and that soon vanisheth away, are so careful, that they care not for their own life, the which they often put in danger: by a more strong reason, no man ought to spare his own person, when it is required to take souls, & to make a perpetual gain. For if they also proceed therein faithfully, they shall never lose their labour, nor forego their reward. It is not like unto fishing: for if the fishers do not take aught, they lose their gain, & so have laboured in vain: but they that fish after 
Eze. 31. 9 & 33. 9  souls, are not deprived of gain, though they take nothing, provided that they do their duty faithfully. When you enter into an house, salute the same: and if the house be worthy, let your peace 
Mat. 10. 12.  come upon it: but if it be not worthy, let your peace return to you. And herein we are admonished not to be unthankful towards the Lord, which ceaseth not to reward us well; though we bring nothing to him: and not to forget the honour that he do us when he doth attribute unto us the taking of souls, the which is his work, & not man's: this same is after a sort signified, when our Lord saith, Simon, launch forth into the deep, & let down your nets to make 
Luk. 5. 4. 1. Cor. 3. 6. 2. Cor. 3. 5. Ephe. 2. 10.  a draft: etc. And S. Paul doth plainly show it: Who is Paul then? and who is Apollo, but the Ministers by whom ye believed, and as the Lord gave to every man? Not that we be sufficient of ourselves, to think any thing, as of ourselves: but our sufficiency is of God. We are his workmanship created in Christ jesus unto good, which God hath ordained that we should walk in them. For it is God 
Phi. 2. 13.  which worketh in you, both the will & the deed, even of his good pleasure. Finally, let us note, that though we be neither just nor wise, but so much as we are governed by the word, it followeth, that there is neither fruit of life, nor taking of souls in Popery: for they are without the word: instead of fruit, they have deadly poison, the inventions & doctrines of men, superstitions & idolatries: and instead to be taken and caught, they are more drowned in the mire of this world. We may also add, that sith that Solomon speaketh by similitude & comparison, we may apply this sentence unto an other meaning, to wit, that the righteous doth not inherit wind, as doth he that troubleth his house, but of his righteousness he gathereth excellent fruit: and the wise is not like the fool, which hath no wisdom to draw others unto himself, and to make them to agree unto him: but must himself consent, and be as it were made captive and subject unto the wise, which hath knowledge so to govern himself, that he draweth his neighbours unto him by softness and gentleness, and other honest means.   

31 Behold, the righteous shallbe recompensed in the earth: how much more the wicked and the sinner?  
We all naturally desire to have recompense of our labour and travel, and are glad when we are promised we shallbe paid for that which is owing us, and that none will withhold our labour: and again, more joyful when we have our desires granted, and promise performed indeed. Nevertheless when Solomon speaketh here of recompense, & doth show it present, saying, Behold, if we understand well this meaning, he giveth none occasion unto our flesh for to rejoice: for he doth not promise such reward as it desireth, as temporal riches, worldly honours, favour of men, delights & pleasures, peace and rest: but he doth threaten us with the contrary, as we may see, First of all, when he showeth the ready recompense of the righteous, saying, Behold, or lo, here it is. Secondly, when he saith in the earth. For the consideration and estate of the righteous in this life & world, is that they pay them evil for good, they are afflicted & persecuted, they are subject unto poverty and misery, unto sickness, cold and heat, hunger and thirst, to sorrows and griefs: and most commonly they suffer such things so long as they live in this world: as the holy ancient fathers have tried, the Prophets, our Lord jesus Christ and his Apostles also. Whereupon do proceed these complaints, False witnesses did rise up: they laid to my charge things that I knew 
Psal. 35. 11 & 38, 20.  not. They rewarded me evil for good: to the great discomfort of my soul. They also that reward evil for good, are against me: because I follow the thing that is good. And also other complaints, as may be seen in the 3. 6. 10. and 13. Psalms, etc. Thirdly, when he denounceth reward unto the righteous, as unto the wicked & sinners, and doth not put difference, but only that by interrogation he showeth that there is a greater reason that the wicked & sinners should have more greater recompense. For albeit, that all afflictions do proceed from sin, as from their first cause (for if Adam had not sinned, we should have been subject unto no afflictions) for the truth is, there is no righteous man but sinneth, and consequently, which doth not deserve the foresaid reward: but because the wicked do sin more, they deserve greater recompense. When Solomon declareth unto the righteous this recompense or payment, he doth admonish them that they should arm themselves with patience: and what adversities soever doth happen unto them, yet do they not murmur, nor despite God which doth afflict and chasten them. For albeit that the Devil and the wicked do persecute them, yet do the righteous suffer nothing but so far as God slacketh the bridle to Satan and to the wicked, and maketh them executioners of his righteous judgement, the which he doth not exercise with rigour against the just, as they do well deserve, what righteousness soever they have. Behold job which hath witness to be a perfect and upright, and fearing God, yet God did afflict him by Satan, and by robbers his ministers and instruments: the which job confesseth very well, saying, The Lord hath given, & the Lord hath taken: the name of the Lord be blessed. Shall man be more righteous 
job. 1. 21. & 4. 17. & 9 2. 3.  than God? For how should man compared unto God, be justified? If he would dispute with him, he could not answer him one thing of a thousand. Now that it is not the rigour that God exerciseth his judgement against the righteous, Solomon signifieth it after a sort, when he doth declare that they shallbe recompensed in earth. The righteous of themselves are never a whit better than the wicked and sinners, the which do not only deserve a temporal reward, but eternal: yet God is contented to chastise them in the earth, so long as they live here, and will not destroy them with the wicked, which shall perish eternally: and in this manner they shallbe more recompensed than the righteous, as they do well deserve, when with all their might and full course they follow wickedness, and without remorse of conscience they give themselves unto unshamefastness, for to commit all uncleanness even with greediness. But the righteous are displeased at their transgressions and faults, the which as they are not exempted in this world, even so the Lord doth chasten them only in earth: and therefore that they deserve well correction, Solomon doth call recompense it, or payment. And for to show that the chastisement is sweet, and that it doth not tend to destruction and damnation, he saith, on earth. Wherein we must observe: first of all, that the righteous aught to walk in fear and humility, when they understand that they are not so innocent but that they do well deserve that God should correct them for their 
1. Pet. 4. 17 12.  faults, and that he beginneth to execute his judgements with them. The which he doth for their trial: and therefore Saint Peter doth admonish us, dearly beloved, think it not strange concerning the fiery trial, which is amongst you, to prove you, as though some strange thing were come unto you. Secondly, the righteous have here just occasion for to rejoice & to be comforted, when they understand that God doth not punish them, for their faults after this life, but here in earth he doth chastise them gently, in comparison of that which they have deserved: and that to the end that they should not perish with the wicked world. Let us then remember the admonition: My Son, despise not the chastening 
1. Cor. 11. 32 Hebr. 12. 5  of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth, he chasteneth. Albeit then, that it is for our sins that God doth recompense us, sending us afflictions, nevertheless he doth not proceed through hatred, but by love and good affection that he beareth us, as a good father his children. Thirdly, when the righteous are set against the wicked, we know that notwithstanding that the righteous of themselves are no more worth than the wicked, yet their faults are not imputed unto them, and for the same they shall not perish: as also it is signified after a sort, when they are not so much recompensed as are the wicked. This recompense of the righteous is the rod of man, whereof God speaketh unto David. But there is here a very fearful threatening for them 
2. Sam. 7. 14.  which hate the good, and have bend all their desire unto evil, by the which they suffer themselves to be so carried away, that they are given unto dissolute and slanderous life, without any shame or honesty. These are they which Solomon calleth wicked and sinners. The righteous do sin indeed, and do commit very grievous faltes, but they abhor them, they are grieved for them, and do take heed 
1. Pet. 4. 15.  to be slanderous: as Saint Peter doth admonish. Let none of you suffer as a murderer or as an evil doer, etc. This is not without cause that this threatening aught to be fearful to the wicked. For if they have the afflictions of the righteous in abomination, judging them to be persecuted of God, & do fear the like adversities: by a more strong reason they ought to be greatly afraid of the reward which Shlomon setteth forth unto them. For it shallbe greater than that which they see hap unto the righteous, the which they would not receive, so much do they think it hard & sharp. The Lord striketh his first of all, & seemeth to spare the wicked: whereupon after the feeling of the flesh, the state of the righteous seemeth to be miserable in comparison of the same of the wicked. Solomon doth after a sort signify this same, when he setteth the recompense of the just present, saying, Behold, and maketh mention of it before the same of the wicked. And S. Peter declareth plainly, saying, It is time that judgement begin at the household of God. But the long sufferance doth nothing profit the obstinate 
1. Pet. 4. 17.  wicked: as Solomon doth here show, saying. How much more etc. Esay saith, But when the Lord hath accomplished all stis work 
Esay. 10. 12.  upon mount Zion & jerusalem, I will visit the fruit of the proud heart of the king of ashur, etc. And if it first begin at us, what shall the end be of them which obey not the gospel of God? Albeit then that the wicked seem to be without fear in afflicting the faithful: yet 
1. Pet. 4. 17  shall they not fail of their payment. For it is a righteous thing with God, to recompense tribulation to them that trouble you, etc. Contrarily, in our afflictions, let us take courage, saying with Paul. Therefore 
2. The. 1. 6. 2. Cor. 4. 16.  we faint not, but though our outward man perish, yet the inward man is renewed daily.    

The twelfth Chapter.  

1 He that loveth instruction, loveth knowledge: but he that hateth correction, is a fool.  
WE are all of this nature, that we boast ourselves to have great desire to be instructed, & we persuade ourselves that we love knowledge: and also we commonly say, that knowledge is a goodly thing: as it is indeed: and not only goodly, but of great profit and pleasure. For thereby we rightly govern ourselves and our affairs in this life: and all our enterprises do prosper well when they are governed by knowledge: and therein we receive profit, and also great delectation: for by knowledge we are so assured, that we proceed in doing our duty without doubting or fear: knowing and confessing that whatsoever we do (be it in word or deed) is well done, and it is that which we should do. Now when we do thus brag, we do give signification that we abhor ignorance: as indeed it ought to be detested, seeing not only that it is troublesome, but also unprofitable and hurtful. From the time that Adam sinned, darkness entered into the world, and men loved darkness more than light: and so have they walked in ignorance, whereby they were given to all wickedness, and in this manner have deprived themselves of life, & are fallen into death. But it is not enough to brag of these foresaid things: the chief point is, that indeed we should abhor ignorance, and love knowledge, not that which 
Pro. 2. 1.  hath but a vain show, and is only praised of men: but that which is allowed before God, the which is given unto us of him, when he reaches us by his word, & are diligent to receive it. And to the end that we should not deceive ourselves, persuading ourselves that we love knowledge, whereas we do abhor it, Solomon doth give us a certain mark, for to judge rightly whether we love knowledge or no: This is instruction: when it pleaseth and is acceptable unto our mind. For he saith, He that loveth instruction, loveth knowledge. Albeit then that we do use to sermons, & read the scriptures, & that we can talk finely of them, yet if we be so high that it seemeth unto us we can learn no more, and will not suffer ourselves to be admonished, that we should be taught, corrected, and reproved where it is needful, we do not love knowledge. But if confessing our ignorance, our faults and imperfections, we take well in worth that we be taught, admonished, and reproved, we love instruction, and consequently knowledge. Now that instruction importeth teaching, exhortation, showing, correction, and reprehension, first of all we may understand it by the derivation of the word which Solomon useth here in this place. Secondly, when in the first Chapter & eight verse, instruction & doctrine are joined together, & in the two and twentieth verse, by the complaint of wisdom, and 23. verse, by his admonition: & the 4. Chap. & 1. verse, Children, hear the instruction of a Father. Thirdly, when here against to love instruction, he setteth to hate correction, & against the lover of knowledge, he setteth the fool, saying, But he that hateth correction, is a fool: he doth show us that the foolish are the contemners & scorners of God, and of his word, the obstinate & stiff-necked which harden themselves in their wickedness, for all the exhortation that is made them. It is said of them, Such as be foolish, shall not stand in thy sight: for thou hatest 
Psal. 5. 5.  all them that work vanity: but for their contempt and obstinacy, they shall perish with the foolish: as above in the 1. Chapter and 22. verse. To the end then that we may not perish with the foolish, let us love instruction, & let us not hate correction: and for to do this, let us be armed with patience, that willingly and with a joyful heart we may suffer all afflictions & adversities, & let us bear the Cross, mortifying our flesh, by divers tribulations. For instruction or correction, lieth not only in words of admonition, reprehension and threatening: but also in all sufferings whatsoever it shall please God to send us. Solomon hath exhorted us unto this patience of the Cross, above in the 3. Chapter, verses 11. 12. The Apostle doth expound 
Hebr. 12.  it after this sort, saying, Let us run with patience the race that is set before us.   

2 A good man getteth favour of the Lord: but the man of wicked imaginations, will he condemn.  
What good works soever we do, yet must we confess that we are unprofitable servants: and also that there is no man living that 
Luk. 17. 10  doth good and sinneth not. Let us not think that by our good deeds we can deserve to draw the favour of God unto us. Notwithstanding, sith it is said, That a good man getteth favour: etc. it is necessary that we should give ourselves unto well doing, if we will draw unto us the favour of the Lord. For as it is necessary that the 
Mat. 12. ●●.  good tree should bring forth his good fruit in his due season, even so, if we be good, we must give ourselves unto goodness, aswell indeeds and works, as in words. Thus doing, we shall have witness that we are good, and shallbe assured of the good will of God towards us: he will make us certain that we are acceptable unto him, and that he loveth us, and that of his only grace and mercy. Wherefore, let us know, that when Solomon saith, A good man getteth, or shall get, he speaketh after the manner of men, for to accommodate himself unto our weakness, and to show us that we shall not labour in vain, if we give ourselves unto goodness: for the Lord will not refuse us, nor forsake us, but will gather and draw us unto himself, of his only goodness, without any thing of ours: yet must we not think it strange, though Solomon doth attribute unto man, that which is proper unto God alone. This is for to show unto man that he ought not to be slothful, & without care: but that he should solicit God to be favourable unto him. For as it is not without cause that the Scripture doth exhort us unto good works, and doth call them ours, (and notwithstanding it is said, We are his workmanship, 
Ephe. 2. 10. Phi. 2. 13.  created in Christ jesus unto good works, which God hath ordained, that we should walk in them: For it is God which worketh in you, both the will & the deed, even of his good pleasure:) even so also it is not without cause that Solomon promiseth that the good shall draw the favour of the Lord, though it is the Lord only that draw us unto himself. No man can come unto me, except the Father, which hath sent me, draw him. Again, No man cometh unto the Father, but by me. Therefore, when we hear that the Scripture doth 
joh. 6. 44. joh. 14. 6.  attribute unto us any goodness or virtue, let us take heed from boasting ourselves thereof, as though we had it of ourselves: but let us acknowledge that God reckoneth that ours, which he of his only goodness & mercy worketh in us. Therefore though that he alone doth draw us by his favour, let us not think it strange, that Solomon saith, that the good doth draw the favour of the Lord. Touching the rest, let us note, that we have had the like promise here above in the 11. Chapter, He that seeketh good things, getteth favour, etc. saving that in that same he maketh mention of favour generally, & hereof the favour of the Lord. Wherein we ought to be advertised that the favour of men is nothing but wind and smoke, except it proceed of the favour of God, and that it be joined unto the same, so that it be for the honour of God, and because that he loveth us, that men should bear us favour. And therefore let us not have our eye unto the favour of men, but let us content ourselves that God favoureth us. We are also advertised, that if we be good, we have great need of the favour of the Lord: for most commonly they which do well, are out of favour with the world. Yet the Lord doth not suffer that they should be wholly cast off, and forsaken of men, but doth raise up some for to favour them so much as is expedient for their salvation. And in this sort, it is not properly men which favour them, but God alone. And therefore, let us confess that Solomon saith very properly, That a good man doth draw unto him the favour of the Lord: and let us comfort ourselves in this unfaithful promise, knowing that if we be good, though all the world should rise up against us, yet their enterprises shall nothing hurt us, for God favoureth us. And therefore let us say, The Lord is my light, and my 
Psal. 27. 1. Psal. 119. 6  salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid? The Lord is on my side: I will not fear what man doth unto me. Against this promise, he setteth a threatening for to fear the wicked, saying, But the man of wicked imaginations will he condemn. Here Solomon setteth the man of wicked imaginations, against the good man: and so, though the word which he useth, doth in his tongue signify the thoughts, whether they be good or evil: yet by the Antithesis, he showeth that he speaketh of him whose cogitations and thoughts, whose purpose and enterprises do tend but to evil and hurt, the which he signifieth also in condemning the man of wicked imaginations. For if his thoughts were good, he should not be condemned, but should get favour of the Lord, whose office is not to condemn him which hath good cogitations, whereby he tendeth to do well 
Psal. 72. 12  unto his neighbours, but to justify and absolve him, when the wicked do condemn him. He shall deliver the poor when he crieth: the needy also and him that hath no helper. It is the manner of the world to oppress the good, and to justify and absolve, and to quit the wicked. For the world is so blind, that it counteth the wicked imaginations for policy and finesse of wit; wisdom, and good counsel, for watchfulness, and care. It is commonly said of the wicked, that they are worthy to live, because they dispatch their affairs well at the cost and hindrance of the poor. But such justification shall not profit them before the Lord, before whom we 
Rom. 14. 10 2. Cor. 5. 10 Psal. 5. 4.  must all appear. Now he knoweth them to be wicked, and therefore he will not be favourable. For thou art the God that hast no pleasure in wickedness: neither shall any evil dwell with thee. But as God is righteous, so will he condemn their desert. This condemnation shallbe declared in the last day, in the mean while, the Lord doth often dissipate the enterprises of the wicked, and so they come not to the end of their imaginations, but are frustrate: as experience hath taught, and doth daily teach.   

3 A man cannot be established by wickedness: but the root of the righteous shall not be moved.  
This present sentence may seem to be a recital of the former. For it followeth well, (if God do condemn man, which doth imagine evil, and none can resist his judgement,) that the wickedness of man shall not profit him for to keep him steadfast in one estate, and to make him prosper as he desireth, and as him seemeth, because he seethe himself upholden with such as favour him, that he hath credit, and aboundeth in temporal wealth: and as him seemeth, the poor do tremble under him, because of the wrongs and oppressions that he committeth: but he is far of from his reckoning, as Solomon 
Psal. 9 16.  doth here pronounce: and also David in his 9 Psalms, saying, The ungodly is trapped in the work of his hands. Contrarily, albeit that the godly & righteous are sharply tossed with divers temptations, and that often it seemeth they are lost & destroyed, yet because they get the favour of the Lord, it followeth that they are so well rooted, that their root shall not remove, but shall prosper for ever, though it seem contrary unto the world.   

4 A virtuous woman is the crown of her husband: but she that maketh him ashamed, is a corruption in his bones.  
Solomon doth here show unto the woman what she ought to be amongst her household, and in her conversation with her neighbours, for to be joyful unto her husband, & an ornament & honour unto him, and not to vex nor grieve him. And therefore the wives which love their husbands, & have good desire to do their duty towards them, ought diligently to hearken unto this lesson, that they may understand what they have to do, or what to avoid for to show their love, and to put their good desire in execution. First of all, when Solomon saith, A virtuous woman: he doth show us that the wives ought not to desire nor seek the delights & pleasures, rest, & idleness of the flesh, but to carry the armour for to resist & fight against the concupiscences of the flesh, by the which women are naturally drawn to become subject unto the former things: and so of themselves they show themselves to be weak & faint hearted: yet do they not think so, but do think themselves to be very valiant when they can get their desires, be they good or evil, & do think to be very strong, when by loud crying, by cursing & railing, by scratching & biting, or other like violence, they withstand than which do hinder them to obtain their will, & do as they would. Behold, what is force & power of the greatest part of women. But the strength that Solomon demandeth of women, is spiritual, the which ought to be exercised by the holy Ghost, who doth teach & guide them to their duty, according as it is showed them in the holy scriptures, wherein women have faireglasses to look in, what they ought to be, & how they ought to behave themselves: as for example, Sara, Rebecca, Abigail, and others. They have therein also exhortations, laws, & commandments, to the end, that in following them, & doing their duty, they should show themselves virtuous & strong. The places of Scriptures serving thereto, have been alleged. Now that this virtue or power ought to be exercised as hath been said, Solomon doth show it, when he calleth A virtuous woman, the Crown of her husband. For as 
Pro. 11. 16. & 22.  we cannot rejoice of a tree, neither glory nor boast of his goodness and excellenice, except it bring us forth good fruit: even so, if a woman doth not exercise her power, and show the same by honest and godly conversation, she cannot be the crown of her husband. For he cannot rejoice nor glory in the virtue of his wife, as of an excellent and honourable vessel, except that this virtue be showed outwardly by godly exercise. When we thus speak, we show that Solomon doth here take the crown, for joy, glory, honour & precious or nament: after as crowns 
job 19 9 Psal. 21. 5. & 65. 11. 12 & 103. 4. Esa. 23. 9 & 28. 1. 3. & 62. 3. Phil. 4. 1. 1. Thes. 2. 19 jam. 1. 12. 1. Pet. 5. 4. Gen. 2. 18. & 3. 16. 1. Cor. 11. 7. Gen. 2. 18. 24 1. Cor. 7. 2. 34. & 11. 3  are used: and also the scripture useth this word crown in the like sense. And if we look narrowly to what end the woman was created, we shall find that she ought to be to her husband, a joyful, glorious, honourable and precious jewel. For the Lord saith, it is not good that man should be by himself alone: I will make him an helper meet for him. Thy desire shallbe subject to thine husband, and he shall rule over thee. And S. Paul saith that the woman is the glory of the man. When the scripture speaketh thus, it teacheth us that if the woman will follow the ordinance of God, she shallbe an excellent ornament unto her husband. For we must not doubt but that God hath ordained the woman to be a great honour unto man, for to be a fellow & aid unto him, and that he hath made her subject unto man, as the rest of the body unto the head. But besides this same, let us note that Solomon saith not of her husbands, or of her neighbours. For as it is not lawful for man to have many wives, but one alone: even so also the wife cannot have divers husbands, but one only: as it may well be gathered. Likewise as man ought not to join himself to any but to his wife alone, in loving & cherishing her: even so also the wife ought to content herself with pleasing of her husband, and be subject unto him. Now after that he hath showed that by the exercise of virtue, the woman ought to rejoice & honour her husband, 
Eph. 5. 22.  he showeth by the contrary, that she doth grieve, trouble, & dishonour him, when he saith, But she that maketh him ashamed, etc. The corruption of the bones bringeth great hurt unto the body, & maketh it disformed, & so the person is vexed & troubled, & cannot rightly do his office. Again, the wife that despiseth virtue & the exercise thereof, & is given to be foolish, & to play the wanton, intemperate, arrogant, & rebellious, slothful & negligent, in this sort she is a shame unto her husband, she greatly vexeth & troubleth him, in such wise that he cannot set such order in his house as behoveth, & for this cause his affairs have evil success, whereby he is brought under foot and to confusion. And in this manner the wicked wife is the destruction of her husband, where as she ought to serve him for an helper and succour, according as she is ordained of God. She is not then only rebellious against men, but also against God: whereof followeth, that she herself must also go into corruption, and remain in eternal damnation.   

5 The thoughts of the just are right: but the counsels of the wicked, are deceitful.  
It is not enough that we think to do well unto our neighbours, and to have no desire to hurt them: it sufficeth not to think to do right unto our neighbours, & not to do them any injury or violence: but eve rye one ought to be so affectioned, that he should look how he could deliver the miserable and afflicted from the wrongs & oppressions that the wicked do labour to work them: otherwise we cannot boast to be aught worth. For as Solomon here saith, The thoughts of the just are right. Good people do seek out all the honest and fit means to save & deliver the miserable from the violence and wrong of the wicked. Every one of us ought to labour for it, and chief the Magistrates, to whom the word is directed, It doth 
Psal. 82. 2. jere. 22. 3 Rom. 13. 4. 2. Pet. 2. 14  belong unto them so to do, for they bear the sword. Private persons have not authority to repress injuries and wrongs by the sword: albeit that it is the duty of every one of us for to help our neighbours, and to deliver them from the oppression of the wicked. When S. Peter stepped forth to strike with the sword, he was reproved. We should then look to minister help unto our neighbours, but 
Mat. 26. 51. 52.  yet without sword: except the same be committed unto us, by the Magistrate, & that we are expressly charged to use it. Otherwise, we must have as it were our hands bound, but not our mouths stopped. It should serve to give exhortation, to preach and to threaten, for to turn away injuries & wrongs. This pertaineth unto all Christians, and above all, unto the Ministers of the word, which should be followers of the Prophets & Apostles. Contrarily, it is not enough for the wicked to despise their neighbours, & not to think to do them any good: but their hearts are so poisoned with malice, that they cease not to consult and determine, to look and to devise all the means they can to hurt their neighbours, & to destroy them: and chief they which take not heed. Solomon doth well signify this same, when he saith, But the counsels of the wicked, are deceitful. We may point out two reasons, for the which the evil which they think, is called deceitful. First of all, because they set traps to catch them which take no heed of them, or which cannot perceive them. Secondly, because they are counterfeit & disguised, they feign themselves honest & good men, hiding their malice so much as they can: and also they make themselves to believe that God doth not see them, conspiring & inventing so secretly as they can. Solomon doth give us this same to understand briefly, by the deceitful counsels, & by the Psalm, His mouth is full of cursing, deceit, and fraud: under his tongue is ungodliness & vanity. Hid me from the gathering together 
Psal. 10. 7. & 64. 2. 3. & 94. 3. 8.  of the froward: and from the insurrection of wicked doers. Lord how long shall the ungodly: how long shall the ungodly triumph? Thus thinking and saying, they deceive themselves: and do well show that they are beasts: and therefore, they are sharply reproved. O ye fools, when will you understand? And woe unto them 
isaiah. 29. 15  that seek deep to hide their counsel from the Lord.   

6 The talking of the wicked, is to lie in wait for blood: but the mouth of the righteous will deliver them.  
The manner and custom of the greatest part of the wicked, is that they would be esteemed for honest and good men, & do boast thereof with open mouth. Wherefore let us not think that Solomon meaneth, that the wicked do openly say, let us lay wait for blood: but they have this malicious craft, to bear false witness against their neighbours, to lay false crimes to their charge, & to interpret their works and their words to evil, to the end that they may have some cloak, and to seem that they proceed as honest & good men, when they labour to bring to ruin and destruction the innocents, the poor & weak which do not take heed of their malice, or have not power to save themselves from their violence. The world is so filled with such wicked men, that rightly we may complain, The good 
Mich. 7. 2.  man is perished out of the earth. The Prophets, our lord jesus Christ and his Apostles, have been handled after this sort. And blessed are 
Mat. 9 10.  they which suffer with them. But what prosperity soever there is in the patience that we have in trouble, and though we must rejoice therein, yet it is not to say, but that we should have compassion of them which suffer, & to think how to deliver them, & to procure the same: and if we can not better, and restore it at the leastwise, that we should labour by prayers, exhortations, & threatenings, if it be needful: otherwise, we are faint, & have not a right heart, Solomon doth show us this same, when he saith, But the mouth of the righteous will deliver, for whose blood they lay wait. Now as such wicked men do work the overthrow of others, so also shall they be overthrown themselves: and contrarily, the just which labour to save their neighbours, shallbe delivered, as followeth.   

7 God overthroweth the wicked, and they are not: but the house of the righteous shall stand.  
The wicked are like unto an house builded without foundation: 
Mat. 7. 26.  And therefore let the good comfort themselves.   

8 A man shallbe commended for his wisdom: but the froward of heart shallbe despised.  
There is none of us that would gladly suffer himself to be despised, nor to be evil spoken of, but do all desire to be esteemed, & to be well and honestly spoken of. Wherefore we must be very attentive unto the doctrine that Solomon doth presently give us: for he doth show us the way for to attain unto that which we desire, touching our reputation and good name. This is the wisdom wherewithal if we be endued, he doth promise us commendation. We must therefore be given unto wisdom, and we shallbe had in good reputation, and shallbe praised and commended. But to the end that we may not be deceived, let us know, that there hath been● and are in the world many honest men and well learned, after the outward appearance, and in the feeling of the flesh, the which have been, & are well counted of, and praised of them which are led with a carnal and worldly affection: but as such wisdom is condemned of God, even so, that reputation vanisheth away very quickly, as all men do prove by experience, saving those which know not what wisdom is. Solomon speaketh not here of such wisdom, but of that which is joined together with upright heart, whereby we labour to profit our neighbours, & to do hurt to no man. He doth show it, when he setteth a froward heart against wisdom, saying, But the froward of heart shallbe despised. At the first sight it seemeth unto the faithful poor afflicted, being weak & full of infirmities, that the contrary of this sentence is true. For we see that as the wicked do please & praise themselves: so also they have a great number of flatterers to applaud and to commend them. And as the faithful do walk in humility, and esteem not of themselves: even so also the world doth contemn them. This same hath been tried & is proved daily. Notwithstanding the same letteth not this sentence to be true: for Solomon doth not speak of that which is done in the world amongst the wicked, but of that which ought to be done, showing us, what God doth allow, & disallow: and what the children of God ought to praise, and what they ought to contemn and abhor. Let us then understand that Solomon promiseth unto them which have true wisdom, that they shallbe esteemed before God, who also will cause them to be esteemed and reverenced of men so far as he shall know to be necessary for them: and therewith also he declareth unto us what is our duty towards them, to the end that we should not follow the foolishness and malice of the world, which doth mock and persecute the wise and prudent, but that we should have them in admiration, speaking well of them, and giving them honour & reverence, in being at their commandment, & obeying their admonitions, instructions, and exhortations: and in trembling at their reprehensions and threatenings: as we honour the wise magistrates, godly Ministers, our fathers and mothers. Contrarily, let us know, that he threateneth the foolish and wicked which are so much perverted & overcome, that they give themselves to nothing but to vanity and foolishness, unto ungodliness and filthiness: let us know I say, that he threateneth such people denouncing unto them that God will despise them, with a horrible and fearful contempt. Let us know also that they are well worthy to be contemned before men, & that they which know them to be such, should abhor them, & esteem them not only as filth and dung, but also as poison and deadly pestilence, even verily to hate them, and to pray for their destruction, yet without being led with any carnal affection, which should draw us to seek our particular profit, and to revenge ourselves upon them which should hinder the same: but that only we should have before our eyes the honour and glory of God, and the rest and peace of his. Then may we say, Stand up, o Lord, in thy wrath, and lift up thyself. etc. Let God arise, & let his enemies be scattered. etc. 
Psal. 7. 6. Psal. 68 1. Psal. 139. 19  Wilt thou not slay the wicked O God? etc. Moreover let us note, first of all forasmuch as all wisdom cometh of God, and that none is endued therewith but by his grace and goodness, and that for the same we are esteemed of by our neighbours, and that they commend and praise us for it, let us take good heed from being delighted with ourselves, and to be drunken with such praises, thinking that they are due unto us of right: but walking with humbleness, let us say, Not unto us, O Lord, not unto us, but unto thy name give the praise, etc. If we do contrarily, we deserve to hear, What hast 
Psalm. 115. 1 1. Cor. 4. 7.  thou, which thou hast not received.   

9 He that is despised, and is his own servant, is better than he that boasteth himself & lacketh bread.  
We all naturally are set to glory and boasting, & do love rest, and are glad that others should labour for us, and serve us: for this cause we think it very strange that Solomon should here commend baseness and service. But seeing we love not to want victuals, and do fear to starve for hunger, so that for bread we will apply ourselves to the vilest office that can be thought of, rather than we will die for hunger, let us not therefore find it strange though Solomon doth commend the man that is despised, and doth apply his work for to serve and help himself, and to earn his bread in the sweat of his face. He doth not simply and absolutely commend the baseness and service, but by comparison. For in that that man is constrained to become slave and bound, cometh of sin. And thus abjection and service are after a sort the reward for sin, which we 
Gen. 3. 17.  were better to suffer, then to run into further danger & trouble, that is to say, to starve for hunger. There is none of us but if necessity prick him, that will not rather choose to humble himself and to give himself to work, then to suffer himself to die for hunger, by contemning labour and work. And such an election is agreeable unto the ordinance of God, when we are set to work in good conscience. Man in the beginning was in a noble and excellent state, as we may well understand when it is said, That God did create him unto his image and likeness: and when it is said, they both were naked, etc. But sin did otherways change their estate. The 
〈◊〉. 1. 27 &. 2. 24 Eccle. 7. 31  Ecclesiastes doth well signify the same, saying, That God hath made man righteous: but they have sought many inventions And thus from the beginning we have experimented, that he which exalteth himself, shallbe brought low. Now albeit that humility & bondage are pains due for sin, yet seeing they are of small continuance, & that the Lord would have us to bear them for to mortify our flesh (the which otherwise would run into all filthiness and uncleanness, into all insolency and dissoluteness) we must not abhor them, neither to be grieved to be despised, to be vile and abject, and to abase ourselves to do the works of servants, and chief when they are fit and meet to provide for the necessities of us and our household, and needy brethren: but we must rejoice therein, knowing that in such estate we are not unprofitable unto our neighbours and also that we ourselves thereby reap profit. Solomon doth signify it, by this word, and is his own servant. He meaneth not by this word to teach us to be niggards, to love ourselves, to make our particular profit, without having care of our neighbours. If he spoke after the manner of the world; and carnal men, which will say, give us more of your purse, and less of your courtesy: and will forget all glory, pomp and magnificence for to labour lest we should die for hunger, there might be inferred upon his saying, that it were enough for us to meddle with our own business, and not to care for our neighbours: seeing that after the world, man is servant to himself, who doth his works without thinking that his neighbours do belong to him, or that he is bound unto them. And such a worthy man is preferred before him which boasteth himself, and by glory will not esteem to set his hand to work, and in the mean while shallbe ready to starve. They which are most given to the flesh, and to the world, have taken such an opinion, and do also seem at the first sight that Solomon doth follow it: but Solomon being instructed by the spirit of God, hath uttered this sentence by the same spirit, by whom we all are one body in jesus Christ, and every one, one another's members. Let us learn that Solomon calleth man a servant for himself, or his own servant, 
Rom. 12. 4. 1. Cor. 12. 12. Ephe. 4. 4.  the which doth follow his vocation, & therein doth labour for to obey God, by loving of his neighbour as himself. Whereupon it followeth that he setteth himself to work looking to profit his neighbours and labouring to secure them when need requireth: otherwise there is no love in him. Whosoever hath this world's good, and seethe his hath need, and shutteth his compassion from him, how dwelleth the love of God in him? But we must mark the next exhortation: 
1. john. 3. 17. & 18.  My little children, let us not love in word, neither in tongue, but indeed,, and in truth. A man thus doing, is his own servant, and is better than him that glorieth, and yet hath nothing to sustain himself, much less to help his neighbours. When Solomon saith is better, he meaneth not that the needy boaster, and vain glorious is good, seeing he is neither profitable to himself, nor to his neighbours, but hurtful. For to live, he must use either craft and subtlety, or force and violence, or else other unlawful means, as to borrow without willing to pay again, or else to sell that which is not his. Such a parsonage is no better than a thief, or a robber, in whom there is no goodness, but all hurt and hindrance. Therefore when Solomon saith, Better, he denieth that the glorious wanter is good, that he might on the contrary part affirm the goodness of him which is despised, and yet he serveth himself so well, that he wanteth nothing, and laboureth to help his poor members to get to sustain themselves. Besides this he willeth us not to be grieved, though we be despised of the world, but that we should conceive so humbly of ourselves, that we might rightly say, Lord, mine heart is not haughty, neither are mine eyes lofty. Our Lord jesus Christ hath not disdained to be counted an artificer or handicrafts man. He disdained not to take upon him the form a servant: and therefore S. 
Psa. 131. 1. Mar. 6. 3. Phi. 2. 5.  Paul exhorteth us, saying, Let the same mind be in you, that was even in Christ jesus. etc. Furthermore let us know that Solomon praiseth and commendeth labour and travel, and showeth us that we ought not to boast ourselves of any goodness, when we do not apply ourselves to do our office: for than we are unprofitable, and are not worthy of the bread that we eat. For even when we were with you, this we warned you of, that if there were 
2. Thes. 3. 10.  any, which would not work, that he should not eat. To conclude, let us know that Solomon doth teach us, that every one should content himself with his own vocation and state, & therein to labour according as he knoweth the will of God to be: and that none should brag, nor presume to support many charges, and to occupy divers offices. For as the Proverb saith, who so gripeth too much, doth hold so much the worse: that is, he that would all have, shall all forego. They which are contented to hold their estate, are willingly contented with sufficiency, and aswell for themselves as to help the necessity of their neighbours. Contrarily, they which are vain boasters, presuming to be sufficient to govern many affairs, and do fall into such necessity that they have nothing whereon to eat, except they borrow it, or stealeit, so much it wanteth that they have wherewith to satisfy them which labour for them, or to them, to whom they stand bound. The doctrine of Paul is not contrary to this same, when he saith, Let him that stole, steal no more. etc. This doctrine seemeth very plain, but it is not easy to do, that we can attain thereunto without bridling 
Ephe. 4. 28  our corrupt nature, considering the inclination thereof.   

10 A righteous man regardeth the life of his beast: bu● the mercies of the wicked are cruel.  
For to show how the poor despised man, and he that is his own servant is better, he doth attribute unto him righteousness: and that because so much it wanteth that he is not negligent in doing his duty towards men, that he doth not neglect nor contemn his beast which serveth him to labour with all, but doth administer unto him that which is necessary: he showeth this same, when he doth say, A righteous man regardeth. etc. And herein he hath respect to the law which saith, Thou shalt not muzzle, etc. Saint Paul doth allege this law for to show that the ministers of the word ought to be rewarded for their labour, and 
Deut. 25. 4. 1. Cor. 9 9  that they should have distributed unto them that which is necessary for them to live and to do their office. And albeit there is not so little a bird whereof God taketh no care: yet notwithstanding for to declare that by his law, god hath had more regard unto men, for whom all things are created, then to oxen, Saint Paul denieth that god taketh care for oxen: not that he would exclude oxen from the providence of God, without the which nothing can remain in this world: but he meaneth that this law was not given for the cause of oxen, but to the end that we should understand how great care we should have over our neighbours, when God commandeth us expressly to take care of oxen. Now also when Solomon speaketh, that the righteous man regardeth the life of his beast, let us not think that he doth attribute righteousness unto a man for taking care of his beast, neither that he would that the man should be counted just because he regardeth to nourish his horses, or oxen which labour: but he reasoneth from the less to the greater, as if he said, If the righteous doth take pain to provide for his beast, and to do all the good he can to him, or is necessary for him: by a stronger reason he will be moved, to show gentleness towards his neighbours, and will accustom himself too use upright dealing, to the end thereby that he may do his duty to them, and not to defraud them. And so doing, he shall show that he isled with a gentle and loving, good and righteous affection, and that he hath no desire to hurt, but that he intendeth to profit his neighbours. By such exercises he shall not be righteous: but because he is righteous, he will apply himself unto them, and will show himself righteous to the edification of his neighbours, as the good fruit maketh not the good tree, but because the tree is good, he bringeth forth good fruit, and thereby declareth his goodness. Solomon then doth not here exalt our works to make us to boast of them, but he provoketh us to do so well that our neighbours should feel and perceive us to be soft and gentle, and not to contemn them, to deal evil with them, to hurt them, and hinder them, as do the wicked: even as Solomon doth signify, when he saith, But the mercies of the wicked are cruel, He judgeth the affections which are inward and hid, the which are known to God only. The heart is deceitful and wicked above all 
jere. 17. 9  things, who can know it? I the Lord search the heart, and try the reins. Again, God seethe not as man seethe: for man looketh on 
&. 10.  the outward appearance, but the Lord beholdeth the heart. Yet nevertheless he meddleth not with the office of God, but when he seethe that the wicked do abound in evil fruits of wicked works, that they exercise cruelties in borrowing and not paying again, seeing that such ungentleness cannot proceed but of cruel affection, 
1. Sam. 16. 7  by such exercises Solomon doth judge rightly of the inward parts, though he doth not behold them with his eyes. For the tree is known by his fruit. And in pronouncing of that which is within, he showeth what their outward conversation is, that is to say, infamous, wicked and cruel. For an evil tree cannot bring 
Mat. 7. 16. &. 12. 33  forth good fruit. And because, that none would be counted cruel, therefore, it is needful, first of all that we reform the inward part: as the Lord doth show unto us, when he rejecteth all the outward holiness, for the cruelty which he expresseth, saying, For your hands are full of blood. And afterwards when he exhorteth, wash ye then, etc. Ye make clean the outside of 
Esay. 1. 11. 15. 16. Mat. 23. 25. &. 26. Ezec. 36. 25  the Cup, and of the Platter: but within they are full of bribery & excess. But it is not in your power thus to do: it is the work of the Lord. Then will I power clean water upon you, and ye shallbe clean: yea from all your filthiness, etc. Wherefore we must pray unto God, and say, Purge me with hyssop, and I shallbe clean: wash me, and I shallbe whiter than snow. The Pope with his shavelings hath need thus to pray. For if there be any people in the world which bear any cruel affection, they have it, seeing that 
Psal. 51. 7.  they do not only spoil men's goods for to enrich themselves, but also so much as in them lieth, steal souls from God, to give them to the devil. They are of the number of them whom Ezechiel speaketh, Woe unto the shepherds of Israel, that feed themselves: should not the shepherd feed the flocks? For this cause we 
Ezech. 34. 2  are admonished to beware of them. They which next succeed the false doctors in cruel affections, are they which under colour of ministering justice, do judge through parciality, having regard too persons, taking bribes, and not giving the right unto him that it belongeth 
Esay. 1. 23.  unto. Thy Princes are rebellious, and companions of thieves. etc.   

11 He that tilleth his land, shallbe satisfied with bread: but he that followeth the idle, is destitute of understanding.  
For to give courage unto the man which is servant for himself, and his own man, he maketh us a promise, the accomplisment whereof is very needful for us, yea necessary to maintain us in this life, he promiseth Satisfying with bread: that is to say, that the man which shallbe diligent & careful to do his office, to follow his estate and vocation, shall want nothing that is necessary for to live in this world, but shall have enough and contentation. For by bread are signified all things necessary for to uphold this life: and by satisfying is meant contentation. Now he that is contented with things necessary, is rich enough.  
Albeit then that Solomon doth not name but bread only, yet doth he not promise any small thing, as might seem at the first sight: but doth promise riches, as afore in the 10. Chapter and 4. verse. And sith that these riches are necessary, and that he doth not promise them but unto the labourer, it followeth that he exhorteth us unto labour, and doth show us that it is necessary for us to labour. And albeit that of our nature we are not so much given to do pleasure and service unto our neighbours, as that we will leave our own work to do theirs: and also are not so diligent nor so earnest in taking of pain that we should take other men's work in hand with our own: yet notwithstanding because there are many curious and undiscrete, which forsaking their office, would gladly take both the office and work of others in hand, Solomon would not omit to teach us, that we should keep ourselves within our limits: And therefore he hath not said simply, That whosoever doth till the earth, but he that tilleth his land. Let us therefore learn not to take in hand that which doth not belong unto us, otherwise we should not be compelled to leave our vocation: for we are not able to deal in divers estates, neither have shoulders strong enough for to bear many burdens. We are like unto a body whose members have divers operations and offices, and where every member doth his own office without intermeddling in the office of the other: and in this sort there is no confusion of disorder in the body, but the members are careful & help one another. S. Paul doth teach us such similitudes, for to show us that none ought to think 
Rom. 12. 4. 1. Cor. 12. 12  and esteem of himself more than behoveth, that every one ought to employ himself after the measure of the grace that he hath received, and that every one use his estate, so as he should also care for his neighbour. But because he speaketh but of the tilling of the land, it might seem that the promise to be filled with bread, doth not belong but only unto them which till the land, which do plant the vines, which do sow and reap, and which are occupied about the land: but let us know that all they which busy themselves in any work that is meet and agreeable unto their vocation which is allowed of God, are worthy to be satisfied with bread. And therefore, albeit Solomon doth not speak but of the tilling of the land, yet doth he not exclude other vocations which are not forbidden of God, but under one kind, he comprehendeth all occupations and works, and all estates which God hath ordained for men to be occupied, that they should not eat their bread for nought, in slothfulness and idleness. If any man demand 
Gen. 2. 15. & 3. 17.  why Solomon hath rather named the tilling of the earth, than any other estate: there may be two reasons assigned for the same. The first is, that the tilling of the land was first ordained. The second is, that thereby the earth doth bring forth unto us that which is most necessary for the maintenance of this present life: that is to say, bread, by the means whereof we obtain all other necessaries & corporal profits. We may well understand it when Christ teaching 
Mat. 6. 12  us to ask that which is needful for this life, doth not make mention but of bread. Moreover let us note, that sithence Solomon doth promise that we shallbe satisfied with bread, that it is lawful for us to desire riches, but only such as are necessary. It is not lawful for us to desire a great superfluous abundance, but we should content ourselves with a small thing, as Solomon doth signify it, though he doth promise us but bread. Not so but that God doth give us all other meats the which we may use with thanks giving: but we must not be curious of them, as are the gluttons and dainty mouthed which care only for their mouths & bellies, & care no whit for their neighbours. Albeit such manner of people have plently of bread yet are they not filled: for they are never satisfied. After this promise he addeth a threatening to the contrary, the which he expresseth by a reproof, saying, but he that followeth the idle, is destitute of understanding. For to express and to describe the man which will not labour, he saith that he is slothful, that is to say, that he laboureth to be like unto them, and herein he closely doth chide and threaten them: as before in the 16. chap. & 6. verse, etc. And to finish the reproof, he saith he is destitute of understanding, & by such reprehension which is common in the world against the slothful, he showeth that he that followeth them, is well worthy to die for hunger: for sith he is void of understanding, his outward members, as arms and legs do feel thereof, whereof doth follow poverty. A slothful hand maketh poor, etc. And if man for want of labouring 
Pro. 10. 4.  to get his corporal bread, deserveth to be called destitute of understanding: by a more strong reason, he which hath no care of the health of his soul, hath a very faint heart.   

12 The wicked desireth the net of evils: but the root of the righteous giveth fruit.  
The hunter or the fouler that desireth to make his profit in hunting or fouling, doth not only set and lay to take one beast or one foul, but many: and to obtain his desire, he prepareth his lawns toils and nets, and doth place them as he knoweth they will serve him best to make greatest spoil of beasts: for he doth not hunt after them for to nourish and keep them alive, but to kill and ea●e them, and to satisfy his desire: even so the wicked is not contented to commit one evil, but doth invent many, and against many persons, and chief against the weak and feeble, against the simple and innocent, which want power or wisdom to resist the wicked, as do the beasts that the huntsman or fouler pursueth. And to come to the end of his devices and enterprises, he useth divers arts, according as they are fit to bring him his desire, and come to the end of his enterprise: one while he proceedeth by craft and subtlety, another time by force and violence, sometimes by cruel words, as by rebukes, false witness bearing and threatenings. Solomon doth signify the same in few words, when he saith, The wicked desireth, etc. And as it is more amply described in the Psalms: Saul against David, Absalon against 
Psal. 10. 7. & 50. 16.  his Father David: judas with the Scribes and Pharisees against jesus Christ have well showed that they did desire a multitude of evils. The Pope and his soldiers, tyrants and enemies of truth do well show that they desire a multitude of evils against the children of God. We feel that other wicked men also, as judges and ungodly counsellors, murderers, thieves, usurers, covetous, whoremongers and adulterers do wish a net of evils. For all these have bend themselves thereto, & do daily. Whereupon it cometh that the Psalmist prayeth and often complaineth, Draw 
Psal. 31. 4. Psal. 35. 4. & 142. 1. 2. ●  me out of the net that they have laid privily for me. Again, Let them be confounded and put to shame that seek after my soul, etc. Again, I cried unto the Lord with my voice: with my voice I prayed unto the Lord. I powered out my meditation before him and declared my affliction in his presence. Though my spirit was in perplexity in me, yet thou knewest my path: in the way wherein I walked, have they privily laid a snare for me.  
But as it is commonly said, that hunters do often lose their paths: even so also the Lord bringeth to nought the awaytinge, enterprises, and imaginations that the wicked work against the faithful: as joseph, Moses, David, Ezekias, the Prophets, our Lord jesus Christ and his Apostles, and as the true faithful do also feel at this day. For after that GOD hath exercised and tried them a certain time through the pursuit of these wicked hunters and huntsmen, in the end at most need he doth deliver them, and perceiving and knowing themselves to be delivered, they say, Who so dwelleth in the secret 
Psal. 91. 1.  of the most high, shall abide in the shadow of the Almighty. Again, Praised be the Lord, which hath not given 
Psal. 124. 6. & 7.  us as a pray unto their teeth. Our soul is escaped, even as a bird out of the snare of the fowlers: the snare is broken and we are delivered. But when these wicked huntsmen are sent of GOD for to follow after the ungodly, to destroy them, than they lose not the way. As the Prophet jeremy saith, Behold saith the Lord, I will send out many fishers, and they 
jere. 16. 16.  shall fish them, and after, will I send out many hunters, and they shall hunt them from every mountain and from every hill, and out of the caves of the rocks. Now as Solomon hath compared the wicked unto the huntsman which pitcheth and setteth a long net: even so contrarily he compareth the righteous, that is to say, those which have no desire to hurt, but rather would profit their neighbours, he doth liken them, I say, unto a tree which is strongly planted and sound rooted: as also they are in other places likened thereto. Solomon making the like 
Psa. 1. 3. jer. 17. 8.  comparison, saith,  
But the root of the righteous giveth fruit. As he hath attributed unprofitableness, hurt, hindrance and destruction unto the wicked, whereupon cometh their damnation: even so contrarily, he attributeth fruitfulness or profit unto the righteous: 
Psal. 7. 15. & 9 16. Pro. 2. 21. & 3. 2.  whereupon it doth follow that they shall continue, as hath been treated upon. The fruitfulness that the righteous do bring forth, cometh from within, as Solomon doth signify, when he attributeth fruit to come from the root. Let us then learn that all our inward parts must be sound and good, if we will bring forth 
Mat. 12. 35.  any excellent fruit. Solomon calleth the inward parts of man A root, and that very aptly for first of all, as the root of the tree lieth hid in the earth: even so can we not see the affections and desires of man. For what is he that knoweth the things of men? Secondly, as by the fruit we come to know what the root of the tree is: even so a man by his words and works doth reveal 
Mat. 7. 16. & 20.  what he is within. Thirdly, as the tree without the root cannot spring nor bring forth fruit: even so man cannot be occupied to profit his neighbours, but so far as his will and affection do lead and guide him. Now that the root doth signify the inward part, we may understand it, when Solomon doth place it against desires. Not he alone doth use it in this signification, but Moses 
Deu. 29. 18. Heb. 12. 15. Rom. 11. 16. 1. Cor. 3. 6.  also, And the Apostle to the Hebrews. Saint Paul also doth show the same speaking of them that are entered by the Gospel, when he speaketh, he hath planted, and Apollo watered, etc.   

13 The evil man is snared by the wickedness of his lips: but the just shall come out of adversity.  
They that are malicious and wicked, may be encumbered in many and divers sorts by the fault of their lips. For first of all GOD doth blind them and give them over unto a reprobate mind, in such wise that they rather believe the lies of false Prophets and Doctors, than the truth: they give more credit unto false witnesses, then to the simple and plain affirmation of the innocent and trusty: and will rather choose of set malice false witnesses, than they will be put by from oppressing and spoiling the innocent. Such people do well deserve to be snared, to or be destroyed: for they go precisely against the commandment 
Exod. 23. 1. 2  and ordinances of God. And as they deserve to be snared, so shall they be. Unto them that are contentious and disobey the truth, and obey unrighteousness, shallbe indignation and wrath▪ God shall send them strong delusion, that they should 
Rom. 2. 8. 2. Thes. 2. 11 12.  believe lies, That all they might be damned which believed not the truth, but had pleasure in unrighteousness. The children of Israel were snared by the sin of their lips, when they would not obey the holy Prophets, but suffered themselves to be deceived by the false Prophets. The Turks and Papists lie in the same misery and destruction. Secondarily, as they rail and abuse their neighbours by injurious words and that their mouths are filled with craft and treason to work the destruction of their neighbours: even so again shall destruction fall upon them: Thou shalt destroy all them that speak leasing, etc. Again, 
Psal. 5. 6. 9  For no constancy is in their mouths: within, they are very corruption; their throat is an open sepulchre, and they flatter with their tongue. The world is stuffed with such evil tongues, and therefore David complaineth, Help Lord for there is not a godly man left: for the faithful are failed from among the children of men. They speak deceitfully every one with his neighbour, flattering 
Psal. 12. 1. 2  with their lips, and speak with a double heart, Thirdly, when the wicked are apprehended by justice, oftentimes GOD suffereth that they hurt and wound themselves by their own answers, when they are examined: & are so found guilty: whereupon followeth the gallows, wheretoo they condemn themselves by their own mouth: and so are snared through fault of their own lips: or otherwise being examined, if they persist in their lying, not confessing their faults, they fall more deeply into the devils snares: and so are entangled by the fault of their lips. To be short, if the wicked follow their corrupt nature with obstinacy without returning to repentance, there can be nothing but sin in their lips. For it is said, Generation of vipers, how can you speak good things, when ye are evil? For from the 
Mat. 12. 34. & 36.  abundance of the heart the mouth speaketh. And therefore they must needs be snared in their words. For in the same former place it is said again: But I say unto you that of every idle word that men shall speak, they shall give account thereof at the day of judgement. And as they have wicked lips, so do they join themselves to their like, as to false Doctors, unto liars and seducers, and which have nothing but vanity and wickedness in their mouths. After this sort they become entangled and are snared. But to the end that we may forsake their company, let us follow the counsel of Saint Paul. And forasmuch as it is a singular benefit of GOD to be preserved 
Rom. 16. 17. Col. 2. 6. Ephe. 4. 17. & 5. 6.  from the deceit and counterfeit speech, feigned and false, and not to consent unto heresies and wicked doctrines, and also not to be stained with any of them, we have need to pray unto GOD after this sort, Deliver my soul, O Lord, from lying lips, and 
Psal. 120. 2. Psal. 140. 1. 2. 3.  from a deceitful tongue. Again, Deliver me, O Lord, from the evil man: preserve me from the cruel man, which imagine evil things in their heart, and make war continually. They have sharpened tongues like a serpent, adders poison is under their lips. But albeit that the wicked may be snared in all these foresaid manners, yet the meaning most meet for this place, is that the wicked cannot beware nor take heed from being overthrown and destroyed by fair and flattering speeches, by lies and false witnesses, by slaunderinges and false reports, by false doctrines and traditions of men. For as he imagineth nothing but evil and destruction, and applieth his mouth, yea all his members, to hurt and annoy his neighbours, he rightly deserveth to have the like happen unto him. This same may be understood when against the evil man, he setteth the just: and against to be snared, he setteth to come out of adversity, saying,  
But the just shall come out of adversity. He calleth him righteous here, which doth not imagine nor say any thing that may hurt or annoy his neighbours. He doth not promise him that he shallbe without adversity (for experience teacheth the contrary: Great are the troubles of the righteous: but the Lord delivereth 
Psal. 34. 20.  them out of all) but according to the promise here set down, he saith that he shall come out of adversity. Whatsoever then the wicked do imagine, think, say or do against the just, they cannot destroy them. The wicked watcheth the righteous, & 
Psal. 37. 22.  seeketh to slay him: but the Lord will not leave him in his hand, etc. In this promise we are exhorted unto patience: for trouble or adversity lieth upon us, sith it is said that the just shall come out thereof. He saith not that he doth presently come out, but in time to come, he shall come forth. He telleth not when, and so it seemeth unto our reason, that GOD lingereth and tarrieth long ere he help us: but it is no slackness. And to the end that 
Heb. 10. 37. 2. Pet. 3. 9 jam. 5. 10. Heb. 12. 2.  we should not fail nor stumble, we must take heed unto the holy Prophets, and chief unto our Lord jesus. He is not only our example, but also our strength and virtue. It is he which is our patience: for we cannot stand fast and continue, except that he fortify and uphold us.   

14 A man shall be satiate with good things by the fruit of his mouth: and the recompense of a man's hands shall God give unto him.  
Solomon exhorteth us to use well our mouths, and to employ them to speak truth, to thank, to praise and to call upon God our Father by prayer, when he promiseth us that a man shallbe satiate, etc. And herein he somewhat alludeth unto the old sacrifices. 
Deut. 12. 7. & 14. 23.  For as they which offered the sacrifices, did eat of them by the permission and ordinance of God: even so by following the counsel of the Prophet O seas, if we take the words with us, and 
Ose. 14. 2  return unto the Lord, and say unto him, Take away all iniquity, & receive us graciously: so will we render the calves of our lips, And that in all things we give thanks always unto God by jesus Christ, that is, the fruit of the lips which confess his name: 
Heb. 13. 15.  If (I say) in following the doctrine of the above named holy men, we apply our mouths to speak truth, and that by them we give good counsel unto our neighbours, admonishing, exhorting, correcting, and threatening them, for to bring them unto true repentance, and to strengthen them in the faith: if feeling our necessities we open our mouths, for to require and call upon God for to help us, and truly confessing that he is the author of all goodness, and do occupy our tongues in giving of thanks unto him, and to sing forth his praises: he will not suffer us to lack or want any thing, but will give us enough and contentation. The ancient Levites and Sacrificers by the ordinance of GOD, were nourished and sustained by using their ministry. 
Num. 18. 9 Deut. 10. 9 &. 18. 1. 1. Chro. 6. 31. Num. 10. 10 Psal. 8. 2. & 11.  David ordained of them to be over the art of singing, according as was commanded in the law of Moses. And the Psalm 81. having respect unto this order of the service of GOD, doth bid us, Sing joyfully: and afterwards doth promise us that we shallbe satisfied, saying, Open thy mouth wide, and I shall fill it. For to do this well, it sufficeth not for the mouth alone to be occupied, but the song must come from the mind, etc. That which proceedeth from the mouth of Papists is no fruit, but poison: as we may understand and gather. And therefore this promise doth nothing appertain unto them: as also they are nothing partakers thereof: for they burn so much with avarice, that they are never satisfied, and make themselves believe that they serve GOD and his Church well, when they can make the water come to the mill (as is said) or increase the goods of the Church. Of such kind of people Saint Paul saith, that they are of a corrupted mind. After this promise, he addeth, And the recompense of the hands, etc.  
This sentence containeth partly a promise, and partly a threatening: as we may understand by other places. This sentence, as also the former promise, shall chief be accomplished at the last day. Yet notwithstanding in looking for it, the Lord doth show some proofs thereof: for even in this life present, the good are so well recompensed that they content themselves: Contrarily, we may see fearful punishments, fall and light upon the wicked, the which are paid them after their deserts: but that which is given unto the good, cometh of mere grace: as above in the 11. chapter, 18. verse, and chapter 12. verse, 2.   

15 The way of a fool is right in his own eyes: but he that heareth counsel, is wise.  
When after the natural reason, or humane sense, or the affection of the flesh, we follow our fantasies, inventions and good intentes, we seem to ourselves to be very wise, and that we walk uprightly. But sith that in so doing, we wander and go out of the way which is taught us by the word, the which only is right: Solomon, or rather the holy Ghost, letteth not to pronounce us fools, when he saith, The way of a fool, etc. Moses' seeing before hand how the children of Israel did stray from 
Deut. 3●  the service of God, that he had taught them, by his word, calleth them fools and unwise, saying, they have corrupted themselves towards him by their vice. etc. For the self same cause, jeremy also since that time, hath called them fools, saying, Hear now this, O foolish people, and without understanding, which 
jere. ●. 21.  have eyes and see not, which have ears and hear not. And forasmuch as the Papists at this day do the like, delighting in their abominations, we may truly say they are a foolish people. Now if they which think they do well, are foolish, by a stronger reason, they which boast themselves in their wickednesses, the which they commit against their consciences, deserve well to be counted foolish. For this cause also it is said of them, The fool hath said in his heart, there is no God, etc. Except therefore that 
Psal. 14. ●  we be assured that that which we say, or do, is according to that which God teacheth us by his word, let us take good heed from persuading ourselves that we do walk right. For there is no way right, but only that which the Lord God doth show unto us in his law. The same is not ours, aswell for that that of our nature we forsake it, and are not pleased therewith, as also for that we cannot walk, but that GOD will guide us, nor go forwards without his assistance, as may be gathered out of the hundredth and nynetienth Psalm. Therefore when any thing doth delight us besides the word of God, we are foolish: for our way is right before our eyes. The same is called ours, aswell for that that we become forgetful of God, despise him, and rebel against him, for to follow our fantasies and affections: as also for that that whatsoever pleaseth us, is invented by our brains, or cometh from our Fathers which have been ignorant of the word, or that we attribute the same unto our wisdom and cunning, unto our care and diligence. And indeed, we do well deserve that such way should be ours, seeing it is nothing worth. For seeing that we are good for nothing, we cannot be occupied about any thing that is aught. Whereupon it followeth that we are foolish, if we delight in such work: for in such sort do we declare openly our foolishness, when that which is nothing worth, yea rather which is hurtful unto us, doth please us.  
Contrarily, if so be by renouncing of that which is our own, and abhor it, we do give ear unto those which give us good counsel, and believe the same, delighting to follow it, and to order our life thereafter, we are wise: as Solomon doth affirm saying, But he that heareth counsel, is wise. He speaketh not here of the corporal and external hearing, but of the inward and 
Pro. 1. 25.  spiritual. For albeit that the counsel whereof he speaketh is the pure word of truth, which serveth to teach, to exhort, to correct and to threaten: many do hear this word, and yet are not 
Mat. 7. 26.  wise. We must therefore hear with an earnest mind, to take pleasure, and to give all diligence to follow the counsel that is given us in the name of GOD, and by his word. Otherwise we must look for a fearful judgement: yea more than the Papists 
Pro. 1. 26.  or other infidels, which have not such communication of counsel as we have. They have counsel which maketh to err, and we have counsel which leadeth us strait to life, if we follow it. Notwithstanding they shallbe no more excusable than the most unthankful: as are they whom God lighteneth by the preaching of the pure truth and do despise it, mocking, refusing and persecuting it. Moreover, for to show ourselves wise, and 
Luke. 18. 11. john. 9 28. & 34.  not to be counted fools, let us be more ready to condemn ourselves, then to boast ourselves: let us not be like unto the Pharisees.   

16 A fool in a day shallbe known by his anger: but he that covereth shame, is wise.  
Man is of such a nature, that he will be feared and doubted, and cannot suffer to be despised, nor to receive any sign of contempt. If it seem to him that any labour to trouble him, he is straightways moved with anger and wrath, and suddenly doth show it by contentions, debates, strifes, and uproars, in outrageous words and violent deeds. He boileth so vehemently with impatientie and fury, he hath so great desire to be revenged for the injury, that he persuadeth himself to be done unto him, that he looseth all boldness, and cannot dissemble his naughty stomach: and yet, it seemeth unto him that he is mighty and strong, and that he behaveth himself as an honest man, and that his heart is upright, because he suffereth none to bite him, neither to tread him under foot. But the holy Ghost doth pronounce him to be a fool by the mouth of Solomon, when he saith, A fool in a day shall be known, etc. Saying, A fool in a day, he meaneth not that the fool is satisfied to have showed his anger and wrath for a little while, and afterwards, returneth to be reconciled and to be friends again with them with whom he was angry, as every one of us must do, in following the goodness of our heavenly Father. For he endureth but a while in his anger: but in his favour is life. 
Psal. 30. ●.   
And for to follow him, we must obey Saint Paul. Be angry, but sin not, etc. Again, Let all bitterness, anger 
Ephe. 4. 26. 31.  and wrath crying and evil speaking, be put away from you with all maliciousness, etc. But he meaneth that we must not dwell and abide long in the company of a fool, for to know the wickedness of his heart: for as soon as a man shall have removed but a straw without his will, without purposing to offend him, he showeth by injuries, ragings and violences, what he is within. As Cain against Abel: Core, Dathan and Abyram against Moses: Saul against David: the enemies of the truth against the children of GOD, not only 
Num. 16.  amongst the Papists, but also there where they brag of the reformation of the Gospel. Also when he saith, in a day, he meaneth not that the fool doth spew forth all the poison of his heart in one day or in a little tyme. Experience teacheth us the contrary: for we see that from day to day the wicked show themselves more furious against the faithful but he meaneth that they are easy and do suddenly show their impatiency and fury.  
In this Solomon doth exhort us, that we would not be hastily angry, except we would be counted fools: that is to say, contemners of GOD and of his word, the which for to obey, and to fulfil, the humour of choler is not fit, neither do they care also: and therefore Saint james doth admonish us: Let every man be swift to hear, and slow to anger. etc. We see here that we ought highly to esteem, gentleness, softness, meekness, and friendliness, when we would not that men should esteem us fools nor contemners of God. If we be endued with such goodness, as that we would not despise God, & labour also that he may not be despised, and that his name should not be blasphemed by us, likewise we will easily dissemble and cover the imperfections of our neighbours, and will not seek to make them a reproach, neither to lay any fault to their charge, though they have offended us: and shallbe led and induced thus to govern ourselves by an holy wisdom and good counsel. Solomon doth teach us this same when he saith,  
But he that covereth shame, is wise. That we must thus understand this sentence, Solomon himself doth show it, when against the knowledge of wrath, he setteth hiding or covering of shame: and against the fool, he setteth the wise man. And though the Antithesis be very proper, even according to man's reason, yet Solomon speaketh against the opinion and judgement of the world, in both the parts of this Proverb. For first of all, the world esteemeth and judgeth the heart of man to be upright and perfit, and not fearful nor cowardly, if when he showeth by wrath and anger, that he cannot bear, if he feel himself grieved, and that he is ready, to revenge himself either by word or by deed.  
Secondarily, the world doth not count this discretion or wisdom when a man will dissemble or cover an offence, and that he is not quick to revile and rage's against him that hath offended him, except he fly for to take the better leap: that is to say, to seek to have him whom he judgeth to be his enemy at his more advantage, and to handle him after his desire. Solomon speaketh not of such wisdom, which is rather set malice: but of the same whereby we bear with our neighbour, and wish not to anger nor hurt him. This wisdom proceedeth of true charity, whereunto 
1. Cor. 13. 4 Ephe. 4. 2. 32. & 5. 2. Col. 3. 13. Mat. 5. 39 Rom. 12. 14. 17. & 13. 4  we are exhorted. Let us therefore know that we are here admonished to fly and eschew revenging of our own and private injury: as also our Lord doth teach us. But yet notwithstanding let us not think but that it is lawful for the faithful and Christians to exercise and execute the office of a Magistrate and judge, in doing justice by wrath upon him that doth evil.   

17 He that speaketh truth, will show righteousness: but a false witness useth deceit.  
There are many ways of speaking truth, though there be 
john. 14. 6. & 17. 17. Ephe. 4. 25.  not divers truths, but one, which is God and his word, Our Lord doth show it, and therefore in what state soever we be, we must speak truth. Now forasmuch as there are divers states, it followeth there are many ways of speaking truth, the which may be gathered into four parts.  
First of all, the Pastors of the Church, which are Ministers of the word of truth, which above all other aught to profess truth, have their manner of speaking truth by public and private preaching the pure Gospel, and by the same to admonish, to reprove, to comfort, to chide and threaten and to make afraid. Secondarily, judges and Magistrates which ought to be righteous and not falsely blamed, have their kind of speaking truth, when they pronounce their sentences with desire of 
Exo. 18. 21. & 23. 1.  gifts, without regarding the person: but only according as matters shallbe duly and plainly proved, etc.  
Thirdly, they which are called for witnesses, have their way of speaking truth, when they plainly declare that which they know, and desire not to slander nor flatter, nor to speak any thing that may hurt the good name of their neighbour, neither to hurt him either in his body or in his goods, but do labour to obey the commandements of GOD written in Exodus the 20. chapter and 23. chapter. Fourthly, the manner of speaking truth, in our common, familiar and private talk, is that we should talk together of things and matters even so as they are, and as we know them, without flattering and slandering, without affection of telling news, and without delighting to consume and pass away the time in reasoning and babbling, as vain people given to idleness and slothfulness: for it is very hard for such men to go forward in the truth: but must needs from the great vanity of their hearts speak vain things, whose steps we may not follow: and therefore, must we be sober in words, and also not to open our mouths, but to talk and comen of things profitable and necessary, as of things which may serve to the glory of GOD, and profit of our neighbours, and of those matters which concern our state and vocation, etc. Lo, these are the manners the which we must hold in speaking truth: unto the which if we be well given, we will utter nothing that may redound to the hurt of our neighbours, but will rather procure that right may be done to them, and to render to every man that which is his, without fraud or deceit. Solomon doth signify the same, saying, He that speaketh truth, will show righteousness. The Ministers of the word do well preach righteousness, when by their ministry they labour to turn us away from all superstition and Idolatry, and from all iniquity and wickedness (whereby the Devil doth hold us captive under his tyranny) that they might deliver us from the same, and by faith to make us partakers of the righteousness of our Lord. The Magistrates do show forth righteousness, when by their sentences and judgements, they render right to them to whom it belongeth, etc. The witnesses by their true depositions do show forth righteousness: for so much as in them lieth, they guide the judges, and show them the way to minister justice. Also when in our familiar talk and communication we continue speaking of truth, we show forth justice: for our words do tend neither to deceit nor hurt, but to do right, pleasure, and service unto our neighbours.  
Wherefore, let us understand that to speak truth, consisteth not only in the mouth, but also in works. Solomon doth well teach it us, when he joineth righteousness together with truth, and that afterwards against righteousness, he setteth fraud: saying, But a false witness useth deceit. As we have set four kinds of speaking truth, and to show righteousness, so may we do the like in speaking of false witness, and in working deceit. Besides this, let us learn that by this Antithesis or against setting, Solomon doth exhort us to have truth and righteousness in great reverence, seeing that none of us would be counted liars nor deceivers, etc.   

18 There is that speaketh words like the prickings of a sword: but the tongue of the wise man is health.  
There is none of us that would be pricked or harmed, but do a●● desire health and do labour by all means possible to avoid all dangers and hurts, and to keep our bodies in good order and safety. Now if we have care of our bodies which are not so excellent as our souls, by a more strong reason we must take care of them, and to keep them that they be not pricked: but that they may obtain health, and that therein they should continue and increase. For to come to this, there are companies and feloweshippes that we must fly and reject, and others that we must seek and keep. Solomon doth well give us this same to understand, when he saith, There is that speaketh words, etc. Hear by that, which he placeth the wise against him which speaketh like the prickings of a sword, we ought to know that if we will not be hurt, we must beware of the foolish, for they are they which by their words are as sword. There are divers kinds of these fools which are very dangerous, as are the wicked judges, and wicked magistrates, false witness bearers, flatterers, liars, jesters, and such as abound in wanton words. The words of such people do prick and smart after two sorts: that is to say, without and within. If we do not consent with them, and do not become their familiar acquaintance and friends, and at their commandment, do labour by their wicked sentences, by their false witness bearings, by their wicked tales, & by their jestings, and scornings for to hurt us, either in our goods or in our bodies, or in our good name. And if we walk familiarly with them, they prick us and sting us within, for they do what they can with their tongues to corrupt us. Therefore Saint Paul doth admonish us, saying, Be not deceived: evil words corrupt good 
1. Cor. 15. 33. 2. Cor. 6. 14. Ephe. 5. 3.  manners. Again, he saith, Be not unequally yoked with the infidels: for what fellowship hath righteousness, with unrighteousness? etc. He saith again, But fornication, and all uncleanness, or covetousness, let it not be once named among you, as it becometh saints, neither filthiness, neither foolish talking, neither jesting, which are things not comely, but rather giving of thanks. We learn then that we must fly such kind of people, and have no acquaintance with them, if we would be preserved from inward hurt, which is a more dangerous and sore wound then that without. Now if we must sever ourselves from such folk, by a stronger reason, we must fly and reject false Prophets and lying Doctors, which by sweet words and fair speeches do deceive the hearts of the ignorant. The words of such people are so dangerous and deadly, that Saint Paul warneth Timothy, To stay profane, and 
●. Tim. 2. 16.  vain babble: for they shall increase unto more ungodliness. If it seemed good to Saint Paul to be needful to admonish so excellent a disciple of these things, by so much the more have we very great need to be warned thereof. Of all these points we cannot take heed, but have need that the Lord should keep and deliver us. The Psalmist doth well show it us, when he is 
Psal. 57 4.  so diligent to pray, My soul is amongst Lions: I lie among the children of men, that are set on fire: whose teeth are spears and arrows, and their tongue a sharp sword. Again he saith, 
& 64. ●.  Hear my voice, O God, in my prayer, preserve my life from fear of the enemy. Hide me from the conspiracy of the wicked, and from the rage of the workers of iniquity: Which have whet their tongue like a sword, and shot forth their arrows, bitter words. Further, let us note that Solomon doth accuse such kind of men to be murderers, when he doth attribute unto them the prickings of a sword, and so consequently, he condemneth them unto eternal death. For it is said, You know that no manslayer hath eternal life abiding in him. Therefore if we will not perish with them, let us soften our tongues, and make them 
1. john. 3. 15.  sound and healthful: the which we shall do, if renouncing foolishness, we do follow the wise, and that by their wholesome doctrine, and good examples we become wise: for as Solomon saith,  
But the tongue of wise men is health. As we commonly call those things whereby we get and maintain corporal health, by the name thereof: even so Solomon calleth the tongue of the wise, health, because that if we use the same and help us by it, we obtain an excellent health, and are kept therein. If we be diligent to hear the wise, and also careful to follow their wholesome doctrine, we shall have health, not temporal and bodily only, but our souls shallbe so healthful, that we shall never die. The tongue of the wise is of such virtue, that whosoever shall help himself thereby in true faith and repentance, it shall bring unto him eternal life: for it speaketh the truth, it bringeth forth the seed of life and everlasting health, as before in the third chapter and first verse, unto the nienth: and the fourth chapter and 20. verse, etc. The Psalmist doth well show this same, when he 
Psal. 119. 40  attributeth quickening unto the word of the Lord. And our Lord jesus Christ doth plainly declare it us, when he compareth himself unto the serpent, and doth exhort us to believe in him. 
john. 3. 14.  Therefore if we desire health, let us often resort unto the sermons, for it is said, Faith cometh by hearing, and hearing by the word of God. All Christians according to the measure they have 
Rom. 10. 17.  received, aught for to bring this health: but the Ministers of the word above all others: for to them it is that the Lord hath committed the Gospel, after the which they bring wholesome doctrine. And therefore Saint Paul doth admonish Timothe to keep the true pattern of the wholesome words, etc. Again, For a bishop 
2. Tim. 1. 13. Tit. 1. 7. &. 2. 1.  must be unreprovable, as God's steward, etc. But speak thou the things which become wholesome doctrine. etc. Now forasmuch as amongst the Papists there are no wise men, they are also destitute of health, etc. Moreover let us note that although the world be filled with people which have great appearance of wisdom, yet are there few in it that have healthful tongues. Whereupon we may infer that wise men indeed are thick sown, and come but thinly up. etc.   

19 The lip of truth shallbe stable for ever: but a lying tongue varieth incontinently.  
We would not be judged reedeshaken and carried with everywinde, but counted constant. And as we have this will, so must we be also indeed and truly, lest we be now of one mind, and immediately of another, except that having been evil instructed before, and evil mouthed, we change our evil words into good, after that by the grace of God we are informed. This changing doth not proceed of unconstancy, but of wisdom and good counsel. The Turks, Papists, and other obstinate infidels and hardened in their superstitions and idolatries, in their false religions & devotions, do think themselves very constant, when they will in no wise be turned from them: but it is not in this sort that we must count ourselves constant, but before that we may truly brag thereof, we must first be armed and furnished inviolably with truth. that our hearts and minds may be so fastened and filled with so great abundance that they might overflow. Solomon doth note it, saying, The lip of truth. etc. The man that from the abundance of his heart speaketh truth, shallbe so stable and constant, that he shall never turn therefrom: his lip shall not start at a sudden, and without good consideration but shall follow the guiding of his heart and of his understanding. There are many which prate at pleasure, holding true talk, but yet shall not have the lip of truth, as they will show by their inconstancy, & that after divers sorts: for some will soon wax weary of holding good talk, and will turn over unto fables and vanities: and other some fearring persecution, had rather hold their peace, or to deny the truth, then to persever in good and true words: and othersome will pleasure a company of carnal and worldly people, and therefore if in any wise they know that their company delight not in true and Christian talk, they change and turn unto fables, and vain jangling. If such men had their tongues of truth, they would remain steadfast without ever turning.  
Truth is of such nature, that it never changeth, otherwise it should not be truth. It hath this nature of God, who is unchangeable: and therefore as the Psalmist saith, The truth of the 
Psal. 117. 2.  Lord endureth for ever. Again, There is no truth, but cometh from him only who is truth. Wherefore if he hath once written this truth in our hearts, and that thereby we be truly renewed, we can never vary nor turn from it. For the gifts and callings of God are without repentance: and so we shall abide stable 
Rom. 11. 29.  and constant for ever.  
But for this constancy let us not boast ourselves of it, as though it came of us, but with humbleness let us confess that it cometh of God, as we may here know it. First of all, because he attributeth stability unto truth, the which we cannot have but of the only grace and liberality of God. Secondarily, by that that he saith not, it shallbe established: but it shallbe stable. Thirdly, by this word forever: for man of himself hath no permanent & continual goodness. We must therefore ask steadfastness of God, 
Psal. 51. 10. &. 12.  as David doth, Create in me a clean heart, O God, & renew a right spirit in me: and in the 12. verse of the same Psalm, he saith, Restore to me the joy of thy salvation, & establish me with thy free spirit. For they which have their hearts infected with falsehood, dissimulation, & hypocrisy, are not stable, but turn with every wind, & change their minds incontinently. If they have made any promise, they do easily falsify their faith, even for every vain and light cause. etc. They will often speak traitorously, and unfaithfully unto their neighbours, speaking one thing, & thinking another. They will flatter and praise their neighbours before their faces, and behind their backs they will slander them, and speak all evil they can of them. They will closely carry false tales, and when they have kindled the fire, and that the matter is disclosed, and that it is known to be by them, they do shamelessly deny it. If they have reported any good or naughty matter, and that they are therefore like to come to trouble, they suddenly change their mind, and go back from that which they have said. Behold the inconstancy and unstability whereunto the hypocrites and liars are subject. Solomon doth signify the same briefly, when he saith, But a lying tongue varieth, etc. As if he said, The man that out of the wicked abundance of his heart is settled in lying and hypocrisy, is accustomed to lie with his tongue, and cannot be stable and sure: but easily and suddenly doth alter his purpose. For though Solomon doth not express but the tongue, yet notwithstanding he doth accuse the heart, the which is made manifest by the tongue, which of itself is not moved, but only so far as it is guided by the heart. For from the abundance of the heart, the mouth speaketh. Naturally we are all such. For let God be 
Rom. 3. 4.  true, and every man a liar. Wherefore if we will not be comprehended under this accusation, let us follow the counsel of S. Paul, that is, That ye cast off, concerning the conversation in time past, the old 
Ephe. 4. 22.  man, which is corrupt through the deceivable lusts. etc. Moreover, let us note, that he which hath the lip of truth, is steadfast, for his words are true: they contain no repugnancy nor contrariety, but all agree well together: but they which have a lying tongue, do often times speak words which are contrary one to the other: and so do foully vary, sometimes through forgetfulness, sometimes of set malice for to deceive and hurt.   

20 Deceit is in the heart of them that imagine evil: but to the counsellors of peace shallbe joy.  
If he which intendeth to hurt his neighbours, doth proceed unadvisedly & rashly to execute his enterprises, he is quickly discovered: and therefore it is the more easy for a man to beware of him, and to defend himself. When the wicked doth openly show himself to be such as he is, without disguising himself, if he be too mighty, men fly from him: and if he be weak, they resist him. But contrarily, they which invent evil, and before that they bigin to execute their enterprises, do deeply think thereupon, and do a long while purpose in themselves how they shall come to the end, that their malice may not willingly too soon be discovered, & that they be not hindered to put in execution their displeasure, they disguise themselves, using fraud & deceit, treason, and laying await, and so it is not easy for a man to take heed of them, nor to resist them: but is constrained to suffer their wrongs and violences, with great grief and melancholiousnesse. Solomon doth signify this same, when he saith, Deceit is in the heart of them that imagine evil. As if he did say, it is a common and daily thing that they which imagine evil, which will hurt and hinder their neighbours, do not at the first sight show themselves such as they be in their hearts, but do use both words and deeds clean contrary unto their thoughts and enterprises: as the devil hath done for to destroy men, and judas for to murder our Lord jesus, The Pope & his shavelings have no less done for to destroy the Church of our Lord: and do still continue at this day. But what deceit soever they bear in their hearts, they cannot so much hurt as they would: for the Lord by the lamp of his Gospel doth give us light, and doth show what their furies are, making us to know their wickednesses: so that the Lord now fulfilleth that which is said: and then shall the wicked man be revealed, whom the Lord shall consume with the spirit 
2. The. 2. ●.  of his mouth, and shall abolish with the brightness of his coming. etc. There are also other people which carry deceit in their hearts, as are murderers: but the most dangerous deceit is that whereby traps are laid for souls, when in burdening them with the doctrines of men, they are made to believe that in keeping them, they hold the way to life: and thereby men are brought to eternal death. We have said that when a man cannot take heed of the deceits and treasons of the wicked, and that he is compelled to suffer their injuries and violences, that they have invented maliciously, that it is with grief and sorrow. Experience doth show it, & Solomon doth note it, when against deceit he setteth joy, saying : But to counsellors of peace shallbe joy. And when he placeth the counsellors of peace against them that imagine evil, he showeth that the imaginers of evil, so much as in them lieth, do trouble all, and set all things in disorder, making divisions and discords, seditions, and insurrections: the which things do cause great troubles and sorrows. Contrarily, they which are given unto holy meditations, and good thoughts, and have set their love upon the law of the Lord, studying therein day and night, and in following this holy law, do labour 
Psal. 1. 2.  to set peace in the world. Such people do not bring trouble nor sorrow, but joy: not such as the carnal and worldlings do bring, who cannot rejoice except a man please and follow the affections of their flesh: and make an account of no rejoicing, but when they flow over in all insolences and dissolutions. But the counsellors of peace do so rejoice them that receive their counsel, that they are best content to see things in good order, that they praise God, and give him thanks therefore, and have all their delight to follow that which is showed unto them by the counsellors of peace. To the end than that we may be partakers of this joy, we must follow the counsellors of peace, which are chief the ministers of the word, whereby they teach us to be at peace with all men, & not only so, but also with God. All things are of God, who hath reconciled 
Rom. 12. 18. 2. Cor. 5. 18.  us unto himself by jesus Christ. etc. By this ministry they make peace between God & our consciences. We have also other counsellors of peace, that is to say, our Lords & governors, which watch over the government of the common wealth, and make holy ordinances for to stop slanders, dissensions, seditions and insurrections: that the people committed to their charge, may live in peace. We must yield unto their laws, not only to the end that we may avoid outward trouble, but also that we may have peace in our consciences. S. Paul doth signify the same, when he saith, And 
Rom. 13. 5.  therefore we must be subject not only for fear of wrath, but also for conscience sake. We ought also all to be counsellors one to another, every man after his state and calling, so doing we shall have cause of joy: For the Lord saith, Blessed are the peace makers, for 
Mat. 5. 6.  they shallbe called the children of God. This sentence might be understood after another sort, that is to say, that as they which devise evil for their neighbours, are given unto deceit and treasons: even so they which wish peace unto their neighbours, are filled with joy, and are not vexed in mind, as they are that invent malice: for against their wills, their conscience doth reprove them, and are in an horrible pain, albeit they labour to rejoice in their wickedness, to the which they are given without grief, with an unbridled lust. The counsellors of peace are oftentimes tormented aswell without, as within, but yet they cease not to rejoice, and to have peace in their consciences, knowing that they walk uprightly. etc.   

21 There shall no iniquity come to the just: but the wicked are full of evil.  
It hath been seen in all times, and yet still is seen, that the just are persecuted as the wicked and ungodly: but Solomon doth clear them from all iniquity, contrary to the judgement of the world, when he saith, There shall none iniquity come to the just Wherein at the first sight he seemeth to speak against the Scripture. Who can bring a clean thing out of filthiness? there is none. What is man, that he should be clean? And he that is borne of 
job. 14. 4▪ &. 15. 14. Pro. 20. 9 Eccle. 7. 22. john. 3. 6. Rom. 3. 22  woman, that he should be just? Who can say, I have made my heart clean, I am clean from my sin? Surely there is no man just in the earth, that doth good and sinneth not. That which is borne of flesh, is flesh. For there is no difference: for all have sinned, and are deprived of the glory of God. etc. Or at leastwise, if he do not 'gainst say the Scripture, it seemeth that there is none that is righteous. All are gone out of the way: they are all corrupt: there is 
Psal. 14. 3. Mat. 6. 12. 1. john. 1. 8.  none that doth good, no not one. We are commanded all to pray for the forgiveness of our sins. If we say we have not sinned, we deceive ourselves, and the truth is not in us. Now sin cometh of none but of us. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed. It 
jam. 1. 14.  seemeth then at the first sight, that he should 'gainst say the scripture, or of his saying it might be inferred that there is none righteous, and that the first part of this sentence is pronounced in vain. The answer is, that Solomon speaketh not of man as he is borne of man: for in the same nature he is altogether destitute of justice: but he speaketh of man as he is regenerated by the spirte of GOD, by whom he is so ordered and guided, that he abhorreth all iniquity, and delighteth in goodness, and doth give himself thereto so much as he can. For this cause, though whiles he liveth in this body, he hath still some relics of corruption, and that sin dwelleth in him: 
Rom. 7. 14.  yet because that the seed of God is in him, he delighteth in the law of God. Solomon doth impute none iniquity unto him, but doth purge him thereof: as doth S. john also, He that is borne of God, 
1. john. 3.  sinneth not, etc. And this is not without cause: for inasmuch as Christ by his spirit & his word, dwelleth in us, sin is abolished in us, and yet for the principal part we are counted just, and to live justly, because that with a pure affection, we aspire unto righteousness. And albeit that through the infirmity of our flesh we often fall, yet is it said, that we work none iniquity, that we do not sin, because we do not consent unto sin, but rather in weeping, we resist and fight against sin, so that we may truly witness with S. Paul, That we do the evil we would not do: for this cause also it is not imputed 
Rom. 7. 19 &. 8. 1.  unto us, neither are we condemned for it. This is not to say, but that we should confess ourselves truly to be sinners, and continually to ask forgiveness of our sins: as jesus Christ hath ordained unto all his Church. Although then that none iniquity come to the just, yet 
Psal. 32. 1. Rom. 4. 7.  the just is not he that hath no sin, but he to whom God will not impute it. Wherefore, for to make us certain that we are of the number of the righteous, let us aspire unto well doing in soundness and integrity of conscience, praying unto the Lord, Create in me a clean heart, O God, and renew a right spirit within me. Contrarily, 
Psal. 51. 10.  as touching that which hath been said at the beginning, that the wicked are honoured & beloved of the world, as if they were honest men: yet Solomon doth deprive them of all justice, when he saith, but the wicked are full of evil. When Solomon exempteth the just from all iniquity, and that contrarily, he attributeth unto the wicked, fullness of evil; he declareth that the wicked do purpose and determine nothing but to do evil, and to hurt. And albeit that in some places they make a goodly show of justice and holiness, as in their alms, fastings, and prayers, yet from the abundance of their evil, they corrupt & defile all: Unto them that are defiled and unbelieving, nothing is pure, but even their minds and 
Tit. 1. 15.  consciences are defiled. This sentence thus considered, we may gather of the promise and threatening that jesus Christ pronounceth, They that have done evil, shall go unto the resurrection of condemnation. 
joh. 5. 29.  And thus Solomon by this sentence doth exhort us unto righteousness, and doth labour to turn us away from wickedness: but there are very few which make any account thereof: and as we see by experience, we may well complain with the Prophet isaiah, 
isaiah. 59 6. & 14.  their works are wicked works, and the work of cruelty is in their hands: Therefore judgement is turned backward, and justice standeth far of: for truth is fallen in the street, and equity can not enter.   

22 The lying lips are an abomination to the Lord: but they that deal truly, are his delight.  
Lying hath always liked men, as appeareth, there where we may see, that man rather believed the Devil father of lying, then obeyed 
Gen. 3. 6.  God. And as he was easy to believe lies, even so gave he himself to speak the same with his mouth, and to do it also by work, in following his father and master the Devil: and so made himself the enemy of God, who is the father of truth, even truth itself. But albeit that man doth delight to lie, so that it is not without cause that the Scripture saith, that all men are liars: yet his conscience doth reprove him therefore, and causeth him to judge that 
Psal. 116. 1●  it is wickedly done of man for to lie: as it is manifest by two arguments. The first is, that there is none that would have any man to lie unto him: and also we say, that a liar is worse than a thief, because we can not so well take heed from a liar, as from a thief. The second argument is, That we ourselves would not be counted liars: and if any man belie us, we are by and by provoked unto anger: and if we be able, we are ready to strike and to kill them that belie us. We naturally then understand, that it is great wickedness for to lie: but for to make us yet more excusable, (except we follow this natural light,) the Lord hath given us his law by writing, the which saith, Thou shalt bear no false witness, etc. Also let us 
Exo. 20. 16.  follow the instruction of S. Paul, Put away lying, and speak every man truth to his neighbour, etc. Let not whoredom nor any other uncleanness be once named amongst you. etc. Thus doing, we shallbe acceptable unto God, as Solomon doth pronounce it, saying, But they that deal truly, are his delight. When Solomon is not contented to say, which speak truth: but sayeth, that deal truly: he showeth us that truth doth not lie only in word, but also indeed and works, that are done so faithfully & with such truth, that we fear not though they be examined, seen, and known. Our Lord doth well show it. Now this is condemnation, 
joh. 3. 19  that light is come into the word, & men love darkness more than light. And when he setteth to deal truly, against lying lips, we know thereby that lying is also in feigned and counterfeit works, the which have their colour and disguising for lips. For it is as much as if they did brag to be good and lawful. Whosoever shall sell a counterfeit work or merchandise, though he say nothing, yet ceaseth he not to lie: for he setteth it to sale, and selleth it also as dear as he can. Contrarily, they that work truly, though they be dumb, yet are they true, & work truth, the which God loveth, and then that work it: as Solomon doth signify, when he saith, They are his delight. Herein we have the promise of life enclosed & contained: for it followeth well, if we please God, we can not perish.   

23 Awise man concealeth knowledge: but the heart of the fools publisheth foolishness.  
Solomon attributeth subtlety, that is to say, counsel and wisdom unto the man that keepeth secret his knowledge: but when we are not borne for ourselves only, and that God doth not communicate his graces unto us, for to use them for ourselves, without helping our neighbours: it seemeth at the first sight that Solomon should attribute malice and unthankfulness unto him that hideth knowledge, and not subtlety, except we call him subtle, which hath the cunning to deceive and to beguile his neighbours, and to make his profit by the hurt of others. Knowledge ought not to be kept secret, as Solomon himself hath showed before, in the first Chapter, 20. verse. and in divers other places, where he exhorteth us unto hearing. God also hath well showed, when he hath raised up so many Prophets for to teach his people of Israel. Our Lord jesus Christ doth teach us likewise, Ye are the light of 
Mat. 5. 14. & 10. 27. & 28. 19  the world, etc. That which I tell you in darkness, do you preach on the house top, etc. Go and teach all people, etc. I answer, that it is notlawful for man to hold his knowledge so secret, that he should make no man partaker thereof: and also it is not the mind of Solomon to allow such kind of doing. And therefore that we may perfectly understand this present saying of Solomon, let us know that he speaketh by comparison, setting the modesty and temperancy of awise and discrete man, against the insolency and excess of the foolish, that hath neither manner nor measure in their sayings nor in their walking, but are full of boasting & ostentation. They would be seen and praised in things that are vain & nothing worth: as Solomon doth signify, saying, that the heart of the fools publisheth foolishness. The mind then of Solomon is 
Mat. 7. 6.  to show that the wise man, for all the knowledge he hath, will rather hold his peace, and keep silence, then to give any sign of ostentation and boasting either in his words or works. He will mark both the time and a fit occasion for to bestow his knowledge: and also he will consider with what people he hath to do: and according as he shall know to be expedient, he will employ his knowledge in utterance and in doing what he can for the honour of God, and profit of his neighbours: or if it be ne●eful will abstain. Give not those things that are holy unto dogs, etc. The Ministers of the word are chief they that ought to conceal knowledge, and to take good heed of saying or doing any thing by ostentation: for they are sent of Christ for to preach the Gospel, not in wisdom of words that the cross of Christ should be made vain. And 
1. Cor. 1. 17. &. 2. 1. 2. Cor. 2. 17.  so they ought to follow the modesty of Paul, who saith, And I brethren, when I came, and that they may say, Truly we are not many etc. And as for such is the duty of ministers, even so also they that are taught by them, ought not to affect for to show that they learned much, and are very well learned: but must (following the 
jam. 1. 18  doctrine of Saint james) being begotten by the word of truth, and not of ourselves, but of the proper will of God) be swift to hear, and slow to speak. But notwithstanding let us not be slow to speak, that we should not teach our households, and family, & also our neighbours, where necessity should require for of the gifts that God hath given us, we must make our neighbour's partakers, Every one as he hath received. And that not only in words, but in works: lest we be like them, who when they 
1. Pet. 4. 10  know any art or science, would have none to know it but themselves: they will not gladly teach it to others, and do envy them that do know it. Let us not I say, be like such people, but without desiring ostentation, let us make our neighbour's partakers with us of the benefits, gifts, and graces that we have received of God: so doing, we shallbe wise, and shall conceal knowledge, and shall not follow fools, who having their hearts puffed up with pride and arrogancy, with ambition and vain glory, do desire to be seen: but because they are deprived of good and true wisdom, & have not the knowledge of God, they do bring forth of their hearts, nothing but foolishness, and do show openly that there is nothing in them but foolishness, as though they proclaimed it by sound of trumpet, for to make it known to all: and yet make themselves believe that they are very subtle and wise, and would be counted such. The Pope is the prince of such fools, as we may know by his traditions, and by his conversation. For the heart of the foolish doth not only lead the tongue, but also all the members of the body. The Nichodemites do think to be subtle, to be wise and very discrete, to wit, when they hold their peace for fear of persecution: but their hearts do well preach foolishness, when by outward conversation they conform themselves, & become like unto the wicked.   

24 The hand of the diligent shalbeare rule: but the idle shallbe under tribute.  
The Princes and great Lords of the earth are naturally led with a desire to rule, so that they may command others, and no man to have authority for to command any thing: that they may gather subsidies, imposts, custom & tributes of others, and themselves to be wholly exempted. And as they desire such things, so are they granted 
1. Sam. 8. 11 Rom. 13. 5. 6. Wisd. 6. 4. josu. 16. 10. & 17. 13.  them, & given them of God. Nevertheless have they not all enjoyed this grant, neither yet do they all enjoy it. We have seen in our time, & do still see it, that kings in captivity do pay great ransoms: likewise great Lords to be captives, and free Cities to be in bondage. This same came to pass, & cometh commonly to pass for want of heed and diligence, as experience doth teach it. If 
2. Sam. 8. 1. 2. Kings. 18. 10. & 25. 6. Deut. 4. 28.  then Kings, Princes, and Lords, would enjoy the gift and grant of God, let them not give themselves to idleness and sloth, unto negligence and carelessness, to vanity and pleasures, unto voluptuousness and sports: but let them watch, let them labour with great care and with all diligence, and to do that which is their duty & office. Thus doing, they shall rule, as doth Solomon signify, in saying, The hand of the diligent shalbeare rule: but it will be demanded, whether it be lawful for them that are diligent, to desire to bear rule. I answer, That they which are not placed in high dignity, aught to walk in such humility, that they may say with the Psalmist, O 
Psal. 131. 1.  Lord, I have no high heart, neither high looks, etc. And that they may truly protest so, they must follow the doctrine of our Lord and master, Whosoever will be the greatest amongst you, let him be 
Mark. 1. 10. 43. Luk. 22. 25. john. 6. 15.  your servant. The Kings of the nations, etc. And also let them follow his example, as he setteth before us in the places before alleged: and when he refused to be a King. But the Kings, Princes, and governors of the earth, which have the pre-eminence, and are ordained of God for to rule and reign, if they be diligent to do their office, they may desire to bear rule, not cruel and tyrannical, as do they that use their corrupt and disordered will for reason and law: but they may desire to bear authority, whereby they may serve to the glory and honour of God, unto rest and quietness, unto the edification and salvation of their subjects. For it is needful that the people should fear, reverence, and honour their Lords, rendering to them obedience in all things, without any contradiction or murmuring, but that peaceably, with all humbleness, they should submit themselves unto the ordinances, statutes, and commandements of their Lords, not only in such things as concern the honour of God rightly, but also in them which belong unto common peace, and to the order of policy: and that the superiors also should be diligent to execute the judgements of God as the scriptures of God do instruct them. When the Lords shall thus work, it shallbe 
Exod. 18. 21. Deut. 17. 16. 2. Chro. 19 6. Psal. 82. 3.  lawful for them to desire domination: and indeed also they shall obtain it, according to this promise, the which is infallible. The hand of the diligent shalbeare rule. The same hath been fulfilled in many good Magistrates, judges, and Kings, as the Scripture doth witness of Moses, of josua, of Gedeon, of joseph, of Samson, of David, of Ezekias, and of josias. But what domination soever diligent Lords have and do obtain, yet is it not without contradiction, as experience doth show it. Yet it is not to say, but that God is true in his promises (as we must esteem it) & what diligence soever they take in doing of their duty, yet is it never such, but that therein is much to be amended. And for this cause, there are no Lords but do well deserve to meet with much contradiction. Yet it is not to say, that God doth not perform his promise, so far as is expedient, and that it is not necessary that Lords should punish their gain saiers. It belongeth not unto subjects to withstand that which is well ordained: though they which ordain them, be not such as they ought 
Rom. 13. 4.  to be. And though it should so be, that in doing their duty perfectly, the Lords should have contradiction: nevertheless we must in no wise doubt of this promise: for God faileth not to accomplish 
1. Pet. 2. 18  it, so far as he knoweth to be expedient, though we see it not always. And as the Princes that are careful and diligent, do bear rule: even so every one of us, according to his estate, shall rule, if he labour to follow his vocation. But contrarily as saith Solomon, The idle hand shallbe under tribute. They that are negligent to give their duty, must needs be slaves and as captives, subject to ransoms, Impostes and Subsides: as experience showeth it.   

25 Heaviness in the heart of man doth bring it down: but a good word rejoiceth it.  
When a man daily worketh, and that it seemeth to him that he busieth himself in vain, or that he receiveth not so great profit as he desireth, complayningly he saith gladly, that he is so weary with labouring, that he groweth crooked therewith: signifying thereby that he is not without care and sorrow, and is not contented with the profit that God sendeth him daily, because he feareth to die for hunger, and (by a kind of speech) feareth  the earth will fail him. Thus speaking, he showeth well, that he would not willingly be crooked, & that it is a thing very noisome. If we will avoid such trouble, & not to wax crooked, we must give ourselves every one of us to follow our state without heaviness. For as Solomon saith, Heaviness in the heart of man doth bring him down. When man taketh care excessively, and without measure, with great activity, he setteth his heart in a miserable state, he doth deprive it of all joy and delight, of all peace and quietness, as if he fell underneath his burden, without being able to rise again. Solomon here doth not labour to turn man away from his daily labour, according as is meet for his vocation: otherwise he should contrary himself: for he sayeth, Go slothful to the Emmet, and mark his ways, etc. An idle hand maketh poor, etc. He that tilleth his ground, shallbe filled with bread. But he laboureth to root out 
1. Tim. 6. 10.  of our hearts the root of all evil, which is covetousness, the which whilst some have desired, they have erred from the Faith, and have entangled themselves with many sorrows. Amongst other sorrows, covetousness causeth the heart of man to be loaden with heaviness, the which is so heavy a burden, that it bringeth him down, so that all his thoughts and desires are upon the goods of the earth, and can not aspire up unto heaven, where jesus Christ would have us to lay up our treasure. For to follow well these exhortations of our 
Mat. 6. 20. Hebr. 13. 5  Lord, we must ask our daily bread, and to be contented therewith. Let your conversation be without covetousness. If in steed to yield unto this holy exhortation we vex ourselves, & do distrust the help of God, it is a true argument that the word of God doth not live in our hearts: as also Solomon doth signify it presently, setting a good word against heaviness, & joy unto crookedness: saying, But a good word rejoiceth it. For to put away heaviness from the heart, Solomon sendeth us to hear the preaching of the word of God, and not flatteries and sweet words of men, the which, albeit that for a little time they seem to recreate and rejoice man, and do deliver him from heaviness, yet the same is of no continuance: but the joy that cometh of men's words, doth quickly vanish away, and so is not true, as also their words are not truly good. For as there is none but God that is good, even so also there is nothing but his only word good, and that giveth true and continual 
Psal. 19 9  joy to the heart. Now as we call a thing good, when it doth nothing hurt, but doth profit, and chief when it serveth our necessary uses: even so, Solomon calleth the word of the Lord good, because that it doth nothing hurt the children of God, though it doth rebuke them, chide, threaten and fear them, making them to feel the horribleness and heaviness of their sins, and doth set before them the judgement of God, whereupon cometh to them great sorrow, when they see themselves so poor and so miserable. For albeit that they are greatly sorrowful, yet is the same so far of, that the word which leadeth them unto this sorowfulness, doth hurt them, that rather it is healthful for them. For though I made you sorrowful by mine Epistle, yet do I not repent me, etc. 
●. Cor. 7. 8.  because ye sorrowed unto repentance. If then we receive the word in fear, it shall not hurt us, but greatly profit us: not for one time only, but for ever. And sith that the children of the world do rejoice at a temporal profit, by a stronger reason the word of the Lord ought to give occasion unto the faithful for to rejoice, when the same bringeth them unto eternal life, that every one of us may say with David, I have delighted in thy law. Also, Thy testimonies have been my delight, etc. It cometh not from ourselves that we 
Psal. 114. 14 24.  have this delight, and therefore the Psalmist prayeth, Lord teach me the way of thy statutes. Although then that the covetous do 
Psal. 119. 33.  often walk with a stiff neck, and that they seem to be joyful, yet have they a crooked heart, and have no true rejoicing. Even so, if we will be delivered from heaviness, and obtain joy, we must receive the law which doth advertise us of our sin, for to repent therefore: and we must cleave fast unto the promises, and stay ourselves thereupon, for to assure us of the remission of our sins and of eternal life.   

26 The righteous is more excellent than his neighbour: but the way of the wicked will deceive them.  
Whilst we are in this world, albeit that God doth give us this grace that we conform not ourselves unto the world, neither are of the world, yet must we dwell with them which are of the world, and think them our neighbours, even though we know that they are nothing worth. Solomon doth somewhat signify it, when he saith, The righteous is more excellent than his neighbour. But when he speaketh thus, his chief in tent is, not to make us to understand the same, but to turn us away from the prosperity of the wicked. For Solomon doth set himself against the common opinion of men which judge them excellent, that have their scope and course in abundance 
Psal. 37. 1  of riches, and great credit, and that take their ease and pleasures in this life. For by this that they do their business well, and bring their purposes and enterprises to pass, the world esteemeth them excellent personages. Contrarily, Solomon doth here pronounce, that albeit the righteous seemeth to be a man of nothing, woeful and unprofitable, yet that he is excellent, by this, that whatsoever doth happen to him, he goeth not out of the right way. He setteth the excellency of the righteous in his patience and constancy: as he doth show it, when he saith consequently: But the way of the wicked will deceive them. Hear the way of the wicked is taken for that which they are, and doth happen unto them: for not knowing themselves, and seeing their prosperity, credit, and power, they make themselves believe that all things are lawful for them: and therefore they live in all dissolution. They forsake the way of salvation, and take the broad way which leadeth to destruction. 
Mat. 7. 13.  And that we should not go astray, we are warned for to enter by the strait gate. If then we will find excellency, let us not stay ourselves with the great number, nor with them that are most esteemed after the world, but let us convert with the small number and most contemned. Now the righteous in this point is said to be excellent, for the gifts and graces of God, by the which he is led and governed so well that he erreth not, but keepeth the right way of salvation and eternal life. That we must so understand it, Solomon doth show it us, when against excellent he setteth the way that leadeth to error. For because that the wicked are void of all gifts, as they deserve, they can not well guide themselves, whatsoever they have, or that happeneth them, but all things are a stumbling block unto them, an hindrance, overthrow, and destruction: as Solomon doth give it well to understand, when he saith, that the way of the wicked maketh them err. And it hath always been that this hath befall them. The wicked are strangers from the womb: even from the belly have they erred, and speak lies. And albeit 
Psal. 58. 3.  that the wicked deserve to walk in error, yet it is not to say, that the just can deserve to be excellent: for, as it hath been already said, he is esteemed excellent, not for any thing he hath of himself: for all gifts come from the pure liberality of God. Solomon 
joh. 3. 27. & 15. 4. 5. 1. Cor. 4. 7. jam. 1. 17.  also doth signify it, when he doth not attribute to man that he is excellent. True it is, that man in his first creation was made excellent, when he was created and form unto the image and likeness of God: but he lost his excellency by transgressing of God his commandment, and by the inventions that followed thereupon. I considered in mine heart the state of the children of men, that God had purged them: yet to see too, they are in themselves as beasts. God made man right, but they sought many inve 
Eccle. 3. 18 & 7. 30.  ntions. Also, as is said, Solomon doth not attribute unto man that he is excellent, but to the righteous: he saith not Man is excellent: but the righteous is more excellent, etc.  
In this sort he attributeth excellency unto man, inasmuch as he is just: the which he is not in himself, but in jesus Christ. Let us note beside this, that Solomon doth not pretend to attribute unto the wicked any excellency, though he say more excellent: but he speaketh also for to repugn and gainsay the opinion of the world, which rejecteth, disdaineth, and persecuteth the righteous: as Saint Paul doth describe it in his person, Truly I think, that God hath set forth us the last Apostles, as men appointed to death: 
1. Cor. 1. 30. 2. Cor. 3. 21.  for we are made a gazing stock unto the world, and to the Angels, & to men. And contrarily, the world hath the wicked in wonderment, reverencing and honouring them. And this is as much as if he did say, If I grant unto you that they which ye esteem, have some excellency, yet I would have you to understand, that it is as nothing in comparison of the excellency of the just, whom 
1. Cor. 4. 9  ye abhor. And thus a man might well say, that Solomon speaketh as it were by Concession. Moreover, let us note, that the faithful and just that are counted before God of great excellency, are here admonished not to communicate in any wise with the filthiness 
2. Cor. 6. 14.  of the wicked: as also Saint Paul doth exhort them.   

27 The deceitful man roasteth not that he took in hunting: but the riches of the diligent man are precious.  
Solomon doth exhort us by this sentence unto care and diligence, that we should not suffer that to be lost which we possess, but knowing that it is God which giveth us that that we have, be it little or much, that we should make great account thereof, & to preserve the same for to use when we have need. Now for to induce us thereto, and to turn us from slothfulness, he compareth the slothful unto an hunter: but not in all things. For the slothful 
Pro. 6. 9  sleepeth, and maketh no account to occupy himself in labour and travail, as Solomon hath reproved him else where: contrariwise the hunter is watchful and with great care and diligence he considereth the means whereby he may come unto the end to take some piece of flesh: he pitcheth his toils and his nets, he trimmeth his pitfalls, he goeth and runneth up and down according as he seethe needful to pursue the prey, that it may not escape from him. But it happeneth that the hunter which is undiscreet and taketh no heed, after he hath taken the venison, knoweth not how to trim and dress it, for to preserve it from corruption, that he may make thereof his profit. And in this sort it is that Solomon compareth the slothful unto the hunter: as he doth show it, when he doth say, The slothful man roasteth not that he took in hunting. He calleth the hunting of the slothful not that which he hath got by his labour and travail: for the slothful refuseth to labour: as it is but too much proved, and Solomon hath already showed it & will show it hereafter: but the hunting of the slothful are the goods that are come to him by the labour of other, the which he possesseth by right of succession, or by gift, or by theft, polling and bribery. Forasmuch as the slothful will not occupy himself for to get his living by honest labour, and that he careth not to busy himself about good works, he is often compelled to ravish the goods of his neighbours: and albeit that to do the same, he watcheth and taketh great pains, yet ceaseth not he to be slothful: for that which he doth, is done for nothing else, but to avoid the labour that God hath appointed, & to enjoy the pleasures of the body with the hurt & hindrance of his neighbours. Such slothful are the most dangerous after the outward appearance, & also after the judgement of the flesh but their bellies, whereof S. Paul speaketh, are yet worse: for living idly and slothfully, they do not only ravish the temporal goods, and do not only kill the 
Rom. 16. 18. Phi. 3. 19 Tit. 1. 10.  body: but in so much as in them lieth they pull away the souls from God, and give them to be devoured of the Devil: of the which number are the Pope and all his, whom a man may well curse, after the example of jesus Christ, Woe be to you, ye Scribes & Pharisees 
Mat. 23. 13.  hypocrites: for ye shut up the kingdom of heaven before men: for neither ye yourselves enter in, nor suffer them that would to enter therein. All such people shall not roast that they took on hunting: they take no profit of that which they have gotten by gain & dishonesty: for either they spend the same unprofitably, or it is taken from them, or else they are compelled to leave the same without having any use thereof. This same is proved, and we have some 
Luke. 12. 20. & 15. 13. & 16. 23. Ephe. 4. 28. 2. Thess. 3. 7.  examples thereof. Now that we may not be of the number of such people, let us follow the counsel of Saint Paul, let him that stole, steal no more: and also, so much as we possibly can, follow his example. Thus doing, we shall not lose that which we took in hunting, for want of roasting: but that which we have taken we shall keep it diligently, and shall hold it dear and precious, as Solomon doth signify it saying,  
But the riches of the diligent man are precious. It seemeth well unto the covetous and usurers which take great pain to gather treasures in this world, that they hold their riches for very precious, when they dare not use their treasures for fear to diminish them: and then it seemeth that in thus doing, they keep and preserve them well, and make no small account of them. But sith God hath created all things that they should be occupied for the use of man, we should know that then our riches are precious unto us, when we make them serve according as God hath ordained them. For so doing, we suffer them not to go to loss, but do keep them together. We should esteem a thing well kept, when it is applied where it ought to be, and that it serveth and profiteth. They then that are almose givers & charitable, have their riches precious: for they do well bestow it and put it forth to good profit, Give, and 
Luke. 6. 38. 1. Tim. 6. 17.  it shallbe given to you: Command them that are rich in this world, that they be not high minded.   

28 Life is in the way of righteousness: and in that pathway there is no death.  
Forasmuch as there is none but desireth to live, & to fly death, except it be for great sorrow that he suffereth, he do desire death, not preferring and choosing it before life, but for the afflictions that he beareth: and except he were unpatient, and did despair to be exempted from such sorrows in this world, he would desire life, and abhor death, as indeed he doth: for being in his straits, he thinketh himself to be in a death more hard than if his soul were separated from his body. That we may obtain our desires, we must know where life is found without the danger of death: Solomon doth teach us it, when he saith, Life is in the way of righteousness, etc. When any man hath need to make a voyage, and understandeth that the high way is dangerous, for thieves and robbers that watch who come by, he will not take that way if he may avoid it by any means, but seeketh some path that will bring him to the place where he would be: and so he liveth and avoideth death, whereof he had been in danger if he had passed by the high way. We are Pilgrims 
Hebr. 13. 14  in this world. For we have here no continual dwelling City, etc. In following then the Faith of Abraham and of other holy patriarchs, dwelling in this world, we shall walk as strangers, looking for 
Hebr. 11. 10  the City, that hath a sure foundation. So doing, God will not be ashamed to be called our God. For to accomplish this voyage, and to come to this City, we must take good heed from taking the 
Mat. 7. 13.  high way, for it leadeth to damnation, because it is full of thieves, robbers, and filchers, which seek for nothing but our destruction: As our lusts, the world, and the Devil do draw us, and lay baits 
1. Pet. 4. 3 joh. 3. 3. 1. Cor. 6. 9 Rom. 6. 23 Gal. 5. 21. Mat. 7. 13. Hebr. 12. 1 1. Pro. 2. 1  for us, that delighting in the pleasures of the heathen, that know not God, we should walk dishonestly. So doing, we can not find life. The reward of sin, is death: but we must seek for a strait path that may lead us unto life. And for to run well therein, let us lay away all that presseth us down, and putting away all malice, let us abstain from carnal lusts, which fight against the soul. If we thus walk, we shall find life; for that way is the path of righteousness, wherein, as Solomon saith, is life, and no death therein. When Solomon took his doctrine from the law, whereunto it is lawful for no man to add, or diminish, we must understand that he speaketh 
Deut. 4. & 5. & 8. 2. Cor. 1. 20,  here of eternal life chief.  
For albeit that God by Moses gave unto the children of Israel, promises concerning this temporal life (as nevertheless seeing that God doth esteem none but his children, whom he hath erected to eternal life, worthy of his promises, for all his promises are yea and Amen in Christ) we must understand, that in these temporal and earthly promises are enclosed the heavenly and spiritual: as the Fathers 
Hebr. 11. 9 10▪ 13. Leu. 18. 5. Rom. 10. 5.  did well understand, and also Moses doth signify the same, saying, The which if a man shall do, he shall live in them: the which Saint Paul expoundeth of eternal life. Then when Solomon saith, Life is in the way, etc. Let us understand it of the blessed and eternal life: as he himself declareth it, saying, And in that path way there is no death. For temporal life is not without death, as experience teacheth always, and the Scripture witnesseth unto us: I say unto you brethren, that flesh and blood can not inherit the kingdom 
1. Cor. 15. 50. Hebr. 9 29  of God. Men are appointed once to die. We must also take death here, for eternal death: as doth our Lord jesus, Verily, verily, I say unto you, that he which heareth my word, is passed from death unto life. If any man keep my word, he shall not see death. 
joh. 5. 24. & 8. 51. 11. 25.  Whosoever believeth in me though he were dead, yet shall he live. If then we will live without death, let us walk in the path of righteousness, as we are taught by the Scriptures aforesaid. The which shallbe done, if having the assured hope of our salvation in the righteousness of our Lord, we give ourselves to live after his commandments contained in his law. There is no death. For albeit the righteous are the most that are slain, yet they die not, but do pass from death unto life.    

The xiii, Chapter.  

1 A wise son will obey the instruction of his father: but a scorner will hear no rebuke.  
FOrasmuch as instruction consisteth in commandments, counsels, exhortations, corrections and reprehensions, whereof the rude, simple and ignorant have need, and not they that are endued with so much wisdom as they need, & aught to have: and live according thereto before the world, and walk so wisely that they are without reprehension, & have no need that any man should show them any thing: We understand not by the wise Son, a man having wisdom premeditated (for such a man hath no need that his father should show him, either reprove or correct him) but by a wise son we will understand him that humbleth himself unto his father, feareth and reverenceth him, will receive doctrine, and endeavoureth to serve him, and to be at his commandment. This son is wise, though there be in him many things which require either admonitions, exhortations, or corrections. Albeit then that we have many imperfections, yet do we not cease therefore to be called wise by the Scriptures, which lie not, so that we confessing ourselves to be such as we are, do become easy to be 
Rom 13. 7. Ephe. 4. 1. 1. Pet. 2. 13  taught & tractable, and endeavour to yield subjection & obedience, fear & honour to them that we ought, following the counsel of S. Paul, Give unto every man that which is due to him, etc. So doing, we shallbe wise sons, and will take instruction of them to whom we are committed, and to whom we own honour & obedience. As than we see, Solomon calleth children & inferiors unto wisdom, that the youth & the common people should not take licence to remain in ignorance, as though wisdom did nothing belong to them. For gladly such people are wont to say, that they need not to be so wise, & they think that wisdom is not necessary for them, but for men in authority & dignity. He doth also exhort them to receive instruction of the father: under the which name of father, let us understand all such as we own obedience and honour unto: but as they make no account of wisdom, even so do such people commonly hate instruction, though it be necessary for them. It is too common a vice, that things most necessary are most despised in the world: there is almost none but feareth to be either too wise or too honest: wherein they are like to children: who according as they are borne of flesh, do love that which is not good for them. Now though we must be like unto little children: yet when we are here called to be wise, and to receive instruction, 
Mat. 18. 3  let us follow the admonition of S. Paul, Brethren, in understanding be not children: but in malice let us be children; Take heed 
1. Cor. 14. 20 Ephe. 5. 15 1. Pet. 2. 1  therefore that ye walk circumspectly, &c: putting away all malice, etc. If we make no count of such instructions, we are not wise: but scorners, as Solomon doth show us, saying, But a scorner will hear no rebukes. Wisdom hath complained here above, (Chaper. 1. verse 22.) and for their refusal, hath threatened them afterwards, verse, 24. By this sentence & other already alleged, & Chap. 9 verse, 7. 8. we may understand that scorners are proud, wicked, corrupted, hardened, & uncorrigible. Such people labour to make themselves believe 
isaiah. 28. 15  that what evil soever doth happen, they shallbe exempted. And therefore they scorn all reprehension. It is not to say that they are assured for their conscience, in spite of their teeth will reprove them: whereupon they are feared with the judgement of God. They show themselves very bold, as if they were in great assurance: but the wicked are as the raging of the sea, etc. There is no peace to the wicked, saith God. Besides this, let us note first of all, that scorners have 
isaiah. 57 20  ears, but they hear not: they are of the number of them of whom isaiah speaketh, Go & say to this people, hear and understand not, see and know not, etc. The number of them is very great, as we 
isaiah. 6. 9  may gather by the similitude of the seed. Secondly, that they which have charge of others, ought to be vigilant & careful to give instruction, every one after his state and vocation: and for to do the same well, they themselves ought to be learned. We must first be scholars, before we become masters. They then which never made account and esteemed instruction, are not capable nor meet to have authority over others.   

2 A man shall eat good things by the fruit of his mouth: but the soul of the trespassers shall suffer violence.  
It is said, you shall bring your  offerings, etc. Thou shalt pay thy tenth. etc. Even so we see that the Lord sought no profit 
Deut. 12. 6. & 14. 22.  in the Sacrifices, neither ordained them for to take his pleasure in them: but he would that the people should be refreshed, and rejoiced therewith. Now Solomon knowing that such sacrifices were not the principal things that God required, as we may see by the scripture: knowing (I say) the same, and willing to induce us 
Psalm. 50. 8. & 51. 18. Esa. 1. 11. Ose. 14. 3. Pro. 1. 31.  to offer the true sacrifices, he maketh an allusion unto the old sacrifices. & doth show us, that if we sacrifice truly, we shall have profit with joy: when he saith, A man shall eat etc. As here before by eating, he hath threatened the wicked, and hath foretold them their overthrow, saying, Wherefore they shall eat. etc. Enen so now by eating, he promiseth prosperity to the good which use their mouth well, in sacrificing always praises unto God: that is to say, the fruit of the lips, which confess his name. If then we will prosper and have joy of our prosperity, let us bring forth good fruit out of our mouths: if we speak, let us speak as the words 
Heb. 13. 15. Ephe. 4. 29. & 5. 3. 18.  of God, let no corrupt communication proceed out of your mouths. etc. Let no fornication, nor any filthiness be once named amongst you. etc. Now as the overthrow of the wicked shall ever endure, even so the prosperity that Solomon promiseth now, is of no small continance, but shall last for ever. This prosperity shall come unto them that shall rightly use their mouths, and also which shall occupy all the other members of their body in well doing, as we are admonished, I beseech ye then brethren, etc. For though Solomon 
Rom. 12. 1.  doth make no mention but of the fruit of the mouth, yet he excludeth not the other members, neither rejecteth the good fruit that cometh from them: but under the goodness that cometh from the mouth, he comprehendeth the same of the other members, 
2. Cor. 5. ●●.  the which if we use well, we shall eat the fruit. For we must all appear before the judgement seat of Christ, that every man may receive the things that he hath done in his own body. Let us follow that which is said, Be not deceived: that which a man hath sown, that shall he also reap. etc. If any man shall ask why Solomon did rather name the mouth then any other member, we may 
Cal. 6. 7.  answer him, that it is because he signifieth the prosperity of the good and faithful by eating, the which is proper to the mouth: for the mouth is the organ by the which the nourishment is sent unto all the body, and by the mouth are executed all the most excellent works which concern the glory and honour of God, as is to sing the praises of God. If again it be demanded, why he signifieth the blessed life, rather by eating, then by gold, silver, and other riches: I answer, That he maketh an allusion unto the old sacrifices, of the which they did eat that offered them. And also, sith that the fruition of the heavenly glory, and of eternal life is our chief felicity, and the greatest joy that we can have or desire: Solomon hath signified it well and accordingly by eating: and that for to yield unto our rudeness and infirmity: seeing that the greatest goodness that we can bodidy have, standeth in eating: for without it, we perish, though we have never so much provision of other riches. What riches soever we have, yet are we miserable concerning the body, except we eat when necessity requireth. Our Lord doth somewhat signify, that to eat is the most necessary profit that doth belong to the body, when in teaching us for to ask the necessary food of this present life, he doth admonish us, 
Mat. 6. 11  that we should ask our daily bread. But that it is so, that Solomon making mention of the mouth doth not exclude the other members, he himself doth show i●, when against a fruitful mouth, he setteth the soul or person of the trespasser: and against good things, setteth violence: saying, But the soul of the trespasser shall suffer violence: that is to say that the trespassers shallbe punished for the violence done to God and to their neighbours. Now violence doth not only consist in outagious words, but also in all works that are done to any man's hurt or hindrance. Considering then the Antithesis, we may know that Solomon underneath the mouth, compriseth all the other members. But when the soul of the trespasser is set against the mouth, we may something gather that the wicked are more earnest too do evil than the good are to do good: but the earnestness they have, is as if they had devoured some deadly poison: for by the violence that they labour to do unto God and to their neighbours, they shallbe fed therewith in eternal death. Besides this, let us note as amongst the most excellent mouths, are they which faithfully preach the word, unto the honour of GOD and profit of his Church: even so amongst the trespassers, the worst are they that under colour of holiness and religion do so we false doctrine: whereof Popery is full. And thus the greatest trespass lieth in the tongue: as Solomon doth somewhat signify, setting the soul of the trespasser against the mouth. Let us note also that we must not trust to the good deeds of other men, as do the poor Papists which trust in the merits of he saints, & she saints or in the suffrages of the Church: and in the mean while to care nothing to put the hand into the pie. Solomon doth not say that we that we shall eat the good fruit of the mouth of our neighbours. That which our neighbours shall have done, shall nothing profit us, if we have been unfruitful: The Lord will give to every one according to his works: and as Solomon saith, Every man shall eat the good fruit of his mouth. Nevertheless, a● they that are diligent to gather the fruit of any tree, do eat of the same: even so if we be careful to hear the holy word by the mouth of the ministers thereof, we shall eat the fruit of the same. Likewise if we participate with the trespasses of the wicked, we● shall (as they do) suffer violence, etc.   

3 He that keepeth his mouth, keepeth his life: but he that openeth his lips, destruction shallbe to him.  
There are two principal ways of keeping the mouth, and consequently of keeping the soul and life: and both of them are very necessary, The one is, to keep soberness and temperancy in eating and drinking. They which have no knowledge of GOD, do so judge: for they say, Of sober life, cometh long life. They judge so by a natural light without the Scripture: the which besides the said light, doth lighten us, by admonitions and exhortations, by reprehentions and threatenings. If we receive these admonitions, and that we tremble at his threatenings, we shall keep our souls 
Esay. 5. 11. & 22. 12. 56. 10 Luke. 21▪ 34. Rom. 13. 13. 1. Pet. 4. 2. 3.  not only for a time in this world, but also for eternal life. The other manner of keeping the mouth, is too be careful in following the third and fourth commandments of the law.  
Thus doing, we shall keep our souls: for none will pursue us to death, but unjustly: and so we shall live first of all in this world, so far as shallbe expedient for our spiritual salvation: afterwards hell shall have no power over us, for to swallow us: but the Lord will deliver us by his great mercy alone, and not that we can deserve it. For albeit it is said that we keep our souls, yet must we attribute nothing, but unto the grace and virtue of the holy Ghost which is given unto us: and for this cause that which he doth in us, is called ours. Let us then confess that the keeping of the mouth, and consequently the keeping of the soul, is the gift of the holy Ghost: and let us not think that David doth attribute any thing to himself, when he saith, I will take heed to my ways. etc. He doth show it well, when he saith, Set a watch, O 
Psal. 39 2 &. 114. 3.  Lord, before my mouth: and keep the door of my lips. Behold two kinds of keeping our mouths, the which are very hard for man to do: for we have bellies that cannot be filled, because they be unsatiable, as are those of gluttons and drunkards, which eat and drink till they burst, and if they have any thing too thrust into their mouths, they begin always afresh: or else they are delicate, desiring dainty meat, and sweet drinks: as are gluttons and liquorous fellows, that have none other care but to seek where good wine is, and sweet morsels. Now the mouths of such bellies do serve them to their appetites if they have any thing to furnish the same. Thus much for the first manner. As touching the second, it is no less hard. For in our mouth there is a little member which is the tongue, but it is a fire, even a world of iniquity. etc. The world is filled with such tongues: whereof David complaineth, 
jam. 3. 6. Psal. 12. 2. & 34. 14.  Help me, O Lord, for there is not one goodly man left. etc. They talk of vanity every one with his neighbour. etc. It followeth them that the number of them which keep their souls, is very small. If we desire to be of this number, let us obey the admonition, Keep thy tongue from evil, and thy lips that they speak no guile. It is of this kind of keeping our mouth that Solomon speaketh here, as he himself doth give it to understand, setting rash speaking & opening of the lips, against keeping of the mouth: and oppression against keeping of the soul: saying, but he that openeth his lips. etc. Hear the liars, perjurers, false witnesses, and such wicked men do see what reward they are worthy of, not only in this life, but also after this life. For as they which keep their mouths, do keep their souls, not only for a time, but also for ever: even so the wicked and the ungodly lips ought too be punished in this 
Levi. 24. 14. Deut. 19 16  world. The history also of Susanna doth witness it. And if in time they come not to repentance, let them look for eternal death. For the Lord will not hold him guiltless, that taketh his name in vain. The slanderers shall not inherit the kingdom of God. Kings, Princes, and Superiors of the earth may learn a lesson whereof they make no account, they have their honour and excellency 
1. Cor. 6. 10.  in most high commendations: for they can well tell how to punish them grievously which shall speak against them, and do easily let pass the injuries that are spoken and done against God, not doing any punishment therefore, or pay little. So doing they show thereby that they are puffed up with excessive pride, and with a devilish arrogancy: for they do prefer themselves before God, and do judge themselves more worthy, and more excellent than he: but finally, God shall find them out well enough, and shall well maintain his honour in punishing them, as they deserve: even as they are threatened therewith. divers great Lords have well proved, and shall feel that GOD resisteth 
Psal. 2. 4. &. 82. 6.  the proud.   

4 The sluggard lusteth, but his soul hath nought: but the soul of the diligent shall have plenty.  
There are jesters and idle bodies, who making no account of giving themselves unto good and necessary works, do give themselves to follow foolish and unprofitable desires and pleasures: and yet for to seem pleasant & merry, they are not ashamed to pronounce that they would not give their pleasures for a great sum of money. Such folk are much unprovided and void of good sense and sound judgement, when against their conscience and affection, they reject by word that which God hath created for the use of men, and contrarily do esteem and praise that which God hath forbidden in the tenth commandment of his law, Thou shalt not lust. In this manner, they do more esteem their fantasies, which do nothing profit, than the living God, who giveth us all things abundantly for to use. For this cause they well deserve for to be brought into extreme and utter necessity, and to have nothing wherewith to maintain themselves in this life, but to be in continual and miserable sorrow all the time that they have to dwell in this world. Solomon doth threaten them with such misery, saying, The sluggard lusteth, etc. He hath already divers times used the like threats. It is a thing very infamous and reprochable, for to live in idleness, as we do judge all naturally. For albeit that naturally we love well to do nothing, and that after the flesh we 
Pro. 6. 50. 11 &. 10. 4. & 12. 27.  think them happy that have wherewithal to live without doing any thing, yet if we have men servants or maid servants, or journey men for to do our business, except they labour diligently, we will not look cheerfully upon them, they vex and grieve us, and we cannot be pleased with them: and that is chief because we love our profit, and do fear to be hindered: but herewith we have an agreement that man doth naturally detest slothfulness. But it is not so much, neither so as we ought. For we do not abhor it in our own persons, but so far as we fear to die for hunger, or to become poor and beggars. Solomon doth something signify this fear by the word of lusting: and when he doth threaten that this fear shall come upon us, if we be slothful, when he saith, But his soul hath nought, The slothful are here threatened with poverty and bodily want, & temporal scarcity, the which is very hard to bear: but yet it is nothing in comparison of the spiritual hunger, wherewith followeth the deprivation of eternal riches, wherewithal the slothful shallbe taken, which have nothing esteemed the threatenings of Solomon, and chief they that have made no account of gathering the spiritual seed of the word, which is the food of life. To them also chief do the threatenings belong, and upon them are they put in execution, not only in this life, but more miserably in the other. For if God do not esteem them worthy of this present life, and the riches thereof, much less will he count them worthy of eternal riches. And so the soul of the slothful which make none account of their duty, shall have nought: for it shallbe deprived of temporal riches, and of eternal and heavenly. It is not then without cause that Solomon laboureth so often to awake up the slothful by such threatenings, when he seethe them in so great danger. The care that Solomon hath so often to threaten the slothful, shall profit them that amend, and shall make the unrepentant more unexcusable. Now that such threats should not be executed against us, let us take heed to turn away from slothfulness, and to occupy ourselves diligently in labour, every man according to his vocation. So doing, our soul shall want nothing, but we shall have such abundance of riches, that we shallbe contented. Solomon doth promise us it, saying, but the soul of the diligent. etc. As heretofore he hath promised, that he might print it so much the more into our wits, and for to confirm it more unto us, and to make us more certain of the goodness and liberality of God towards us: and that being so assured, we may be more inclined to give ourselves unto labour according to our vocation, & after as we understand to be his wil We will therefore give ourselves unto labour, according as God hath ordained it by his word, and as it hath been handled here before, and will diligently do our work, not by desire of enriching ourselves, and keep back to ourselves what God sendeth us, without making our poor brethren and members partakers thereof with us. This is not the ways to abound and increase in riches, nor to make our souls fat, as Solomon doth show it. If we obey unto his admonitions, our souls shall not 
Pro. 11. 24. 25. 2. Cor. 9 6. Gal. 6. 9 1. Tim. 6. 17.  only have worldly and temporal plenty, but also after this life, they shall fully enjoy heavenly and eternal riches. For the Lord doth not promise unto his faithful people earthly riches in this life, for to forsake them afterwards, and to suffer them miserably to perish. etc.   

5 A righteous man hateth lying words: but the wicked causeth slander and shame.  
If we will be certain in our consciences that we be righteous, and also to give true witness of our wisdom and honesty before men, that they may be edified, and that we be no offence to them, so much as we can, we must abhor lying: as Solomon doth show us, saying, But the just man hateth lying words. There is none of us, but hateth to hear lying, and chief when lying bringeth us any hurt, either to our body, to our goods, or to our name. Such hatred doth not proceed of fear that we have to sin, but of fear that we have to suffer loss: and therefore such hatred cannot make us certain, nor our neighbours, that we be honest men: but therein for to have and to give a certainty, that we are honest men, we must hate ourselves, in as much as we are inclining naturally to lying, according as the Scripture witnesseth it: saying, That every man is a liar: & as we of our nature do lie, even so also are we ready to believe lying, and love to hear lies, so that we think 
Psal. 116. 11  therein is no hurt nor hindrance: we delight to hear ourselves praised, and well spoken of, and to be flattered in slandering, and in evil reporting of our neighbours, whom we hate. Now as in two sorts we love lying, and hereby have a witness that we are wicked and ungodly, and also for to have a certainty: that we are righteous and honest men, we must hate the words of lying after two sorts, so that we should fear to pronounce it with our mouth, and to receive it with our ears. Albeit that all faithful and true Christians should be thus disposed and affectioned to follow the third & nienth commandment. For for observing of them well, we must not only beware to abuse the name of God, and to lie against our neighbours, but we also ought to procure that none should abuse this holy Name, neither speak evil of his neighbours. But, I say, that this same belongeth unto all Christians, yet chief unto the Ministers of the word to pronounce truth, and to abhor the declaring of lies: and to the Magistrates and judges not to receive false accusation. So doing, the Ministers shall not seduce the people by false doctrines, as do the Friars and 
Exo. 23. 1.  hypocrites: neither will the judges pronounce wicked sentences. But sith that the Scripture doth attribute righteousness unto them that hate the word of lying, we must infer thereupon, that the number of the righteous is very small, and almost none. For it is said, Help Lord. For there is not one godly man left: for the 
Psal. 12. 1  faithful are nourished from among the children of men. We conclude also, that we can not be just, except we do violence to our nature, which is inclined to think and to speak lies. If we let loose the bridle unto our tongue, according as it is drawn and driven by the natural inclination of man, we shall win nothing to think ourselves just, and to pronounce that we are honest men. Solomon by the spirit of truth doth pronounce us to be wicked: when he saith, But the wicked deviseth slander. etc. This is not to say, that we must not accuse them which lead a wicked life. Besides this, let us note first of all, albeit that though one feeleth himself to be slandered, he will make so great a matter of it, as to think it lawful for him to smite and kill him that hath defamed him, notwithstanding the greatest part of the world doth not esteem it to be any great offence to slander their neighbours: experience also doth show it, when the world always hath been and still remaineth full of lying, flatterers, detractors, & false witnesses, which have laboured and still do labour to slander the good & righteous chief, as have joseph, Moses, David, the Prophets, jesus Christ, and his Apostles been, and now the poor faithful ones do feel it. Hear may be seen that the judgement of the worldlings and carnal, is first of all corrupted, in this, that they judge the slandering of their neighbours so light and small a matter: and if they be slandered, they count themselves so greatly offended, that they think it to be lawful for them too kill them that have missesaide and backebitten them. Afterwards they are filled with cruelty, when they slander the just and innocent. Secondly, let us note, sith that they which missereporte their neighbours that are but dust and ashes, are pronounced wicked: by a more strong reason they that slander GOD so far as they can, are to be esteemed most wicked: but when we cause men to make amends for the dishonour they have done to their neighbours, and not to GOD, they well show that they honour more the creature than the Creator. Thirdly, let us note that in this present sentence we ought to behold the promise of life enclosed, for the faithful which hate lying, and speak truth, sith that righteousness is attributed unto them. Contrarily, that the missereporters are threatened with death, sith they are called wicked. And so when we love life, and abhor death, we are here exhorted to love truth, and to maintain the same, to hate slaunderinges and diffaminge, and to procure the honour of our neighbours.   

6 Righteousness preserveth the upright of life: but wickedness overthroweth the sinner.  
We all desire naturally to avoid hurt, and danger, and to be in safety, and to keep ourselves well: but most commonly we know not how, and by what means to preserve ourselves: as we may know it, seeing that many do overthrow and destroy themselves, willing to save themselves. Now that we may not be of this number, and that we know how to preserve us, Solomon doth teach us, when he saith, Righteousness preserveth, etc. Hear he teacheth us no new thing that we have not seen. But besides that which is there handled, we must note first of all, 
Pr. 11. 4. 5. 6 Eccle. 7. 21. 1. john. 1. 8.  that as our righteousness is in this world never without sin, even so we are never so perfect, but that we may still grow: for during this life, how right a path soever we keep, yet can it not be right unto perfection. Otherwise, we should not need to ask Lead me, O Lord, in thy righteousness: make me to know thy 
Psal. 5. 9 & 25. 4. &. 25. 11.  ways, O Lord: Teach me thy way, O Lord. The perfection that God requireth of us in this world is never such, but that therein may always be found some thing to be amended: nevertheless when we walk in soundness of conscience, and with a free heart, without dissembling and hypocrisy, in that he commandeth by his word, imperfection is not imputed unto us. And this is the cause wherefore the Scripture calleth us upright and perfect: and also we are so, sith that God accepteth us for such. The Monks & Nuns among the Papists do proudly brag of the state of perfection, which hath been brought out of the devils shop, the which giveth them to understand that they are not like other, and that in this estate they deserve not only for themselves, but also for them, that commend themselves to their prayers, & do good unto their covent. They resemble the Pharisee, but not in all things: for the same gave alms, and fasted, but these here devour, so that they deserve the curse. Secondly, Let us note that if we will be well preserved, it sufficeth not to have some beginning of religion, of holy conversation 
Luke. 18. 11 Mat. 23. 14.  and righteousness, but we must continue, and aspire unto perfection without being weary. Whosoever shall continue to the end, shallbe saved. And that we might learn to persever, & come to perfection, the Lord hath set an order in his Church, to the which we 
Ephe. 4. 11. Col. 1. 25. 2. Tim. 3. 16.  must all obey. In following this order, S. Paul speaking of the Church saith, Of whom I am a Minister. etc. All Scripture divinely inspired, is profitable for doctrine. But what order soever we hold in the Church, it is not in us to make us perfect: this is the work 
Phi. 5. 1. 6. & 2. 13. 1. Pet. 5. 10. Phil. 2. 12.  of God. Holding for certain that he which hath begun a good work in us, will finish the same: it is God that worketh in you both the will and the deed. For this cause Saint Peter prayeth. But the God of all grace make you perfect. And albeit that this is the work of GOD, yet it is not to say, that we must be negligent but careful for to aspire unto this perfection, in following S. Paul, occupy yourselves about your salvation. etc. And he giveth 
Phil. 3. 12.  an example to pursue and go forward, when he saith, not as though I had already attained to it, either were already perfect: but I follow, etc. But for to come well to the end of this same, we must have love which is the bond of perfection. If we do not 
Collo. 3. 14.  thus proceed, we cannot be preserved: for we are void of righteousness, of faithfulness, of integrity, and of sound goodness, wherein standeth the perfection of joy, and there is in us nothing but wickedness, frowardness, and unfaithfulness, which lead men to destruction and perdition. Thirdly, let us note that albeit we sin continually, and without ceasing, and that we must ask pardon for our sins, confessing ourselves guilty of death and eternal damnation because of our sins: yet if it displease us to have offended, and with true affection give ourselves to well doing, the Scripture calleth us not sinners, for to condemn us to destruction for our wickedness: but doth call us saints, righteous, innocent, because that God for our faith and repentance doth accept us for such, not imputing unto us our faults. Wherefore when the Apostates and transgressors, (for to lessen their sins whereof they are reproved) do say that we are all sinners, comprehending both good & evil, they lie falsely, and do bely God and his scripture, and do injury to the faithful, setting them in the rank of them which for their sins and wickedness do go into destruction. When they speak thus, they condemn them that GOD absolveth by his word.   

7 There is that maketh himself rich, and hath nothing, and that maketh himself poor, having great riches.  
We all come of one father, and of one mother, we are all one flesh and one blood, and have all our affections which tend to our profit: yet have we not all like affections, but divers, and which have divers effects, according as it seemeth unto every one that he ought to proceed for to make his profit, or to get honour, and to be in reputation. For example of diversity, or contrariety of affections and effects, Solomon saith, There is that maketh himself rich. etc. Hear Solomon doth declare unto us that there are some which are poor, so that they have nothing, yet do they brag to be rich, tending by such dissimulation to get credit, and authority, honour and reputation, and by such means to find men that will lend them, and trust them with their goods. So doing, they are thieves and robbers, offending God and their neighbours. Contrarily, there are some which possess great riches, and for fear they have that men will ask of gift, or to borrow (so cruel and churlish are they, having no pity nor compassion of the needy) do hide their riches, and feign themselves poor. These same are little better than the other: for, as much as in them lieth, they hunger starve the poor, and cut their throats. Herein Solomon doth declare us the abuses of the world, that we may learn that we must not frame ourselves like thereunto, and that we should take good heed lest such deceivers do beguile us. Nevertheless it is lawful for us, yea necessary, to make ourselves rich, where we are poor, not in heaping up great treasures upon earth, as do the 
Mat. 6. 19 20. Luke. 12. 15. &. 16. 9 Psal. 37. 16.  miserable and woeful covetous (for our Lord doth forbid it us) but laying up our treasures in heaven, as we are commanded. For if we have any thing to distribute, we will not cease to become rich, if we have contentation, though we have but a little. For a small thing that the righteous hath, is better than great riches of the ungodly. Wherefore let us obey the Apostle, Let your conversation be without covetousness. In this sort we shallbe as poor, and yet making many rich. Also, When we are rich, it is lawful for us, yea necessary to make ourselves poor: not for fear to lend 
Heb. 13. 5. 2. Cor. 6. 10. Luke. 12. 15.  or to give: but we must follow the saying of our master Christ, make you friends of wicked mammon. etc.  
It remaineth that they which buy, be as though they possessed not. He exhorteth us to follow the readiness and willingness of the Macedon Churches, Command the rich. etc. If in following 
1. Cor. 7. 31. 2. Cor. 8. 7. Tim. 6. 17.  the opinion of some, we will understand that Solomon by the first part of this sentence speaketh of them that have great abundance of riches, and yet govern themselves so evil that they become poor and needy, and soon indebted, there shallbe no inconvenience. For we see many of them which having abundance of riches, do not cease therefore to owe much, and that not through excess or great superfluous expenses, but their riches do not prosper with them because that God doth not power forth his blessing upon them, the which only maketh rich. Contrarily, there are some which have nothing or very little, but because that through 
Pro. 10. ●●.  the blessing of God they rule themselves well, they have enough and contentation: according as Saint Paul saith, Truly godliness is great gain, if a man be contented with that he hath. Such 
1. Tim. 6. 6.  riches are much more better than the more abundant, the which are possessed without confessing the blessing of God. To the end then that for all our poverty, we may be rich, and have no need, let us confess that the blessing of God is necessary for us: and therefore let us ask of him, that he would give us this day our daily bread. And let us believe that it is he only that governeth us, and giveth us all things for to use. For then the gifts of God shallbe profitable unto us, and we shall use them rightly, and to our commodity and felicity, when we shallbe assured by faith that it is God who governeth all things, & that we shall ask and look for all things that we have need of, of him.   

8 A man will give his riches for the ransom of his life: but the poor cannot hear the reproach.  
When we hear Solomon speak thus, let us take good heed from blaspheming as do the Papists, which say that we must satisfy 
Math. 5. 14, 16.  for our sins, and win Paradise by our alms given too the poor, and by distribution of our goods unto the Churches and covents for to be partakers with their suffrages and prayers, with this goodly divine service and with the works of super erogation of Priests and Monks. It is too horrible a blasphemy, by the which the Papists do deny the power and virtue of Christ his death ●● passion, and as much as in them lieth do abolish the same: and no thank to them that all the world is not damned eternally, seeing that there is no salvation in any other. etc. It seemeth well at the 
Acts. 4. 12.  first sight that Solomon would lead men to trust in their riches, & by a kind of speech, to make them their God and Saviour. But let us know that Solomon, never thought upon any such matter: for the holy Ghost by whom he hath spoken, doth not contrary and say against himself. Now he attributeth unto God the ransom of life, but God will redeem my soul, O Lord God forasmuch as we have gotten this blessing, neither by our power, wisdom, 
Psal. 49. 15. &. 130. 3.  dignity, nor riches, but by the means of the shedding of the precious blood of our Lord jesus Christ. Even as the son of man came not to be served. etc. But Christ being come an high Priest of good 
Mrt. 20. 28. Herald 9 11. 12.  things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this building, neither by the blood of Goats and Calves: but by his own blood entered he in once unto the holy place, and obtained eternal redemption for us. Knowing that ye were not redeemed with corruptible things, as silver 
1. Pe. 1. 18. 19  and gold, from your vain conversation received by the traditions of the Fathers: but with the precious blood of Christ. For God so loved the world, that he hath given his only begotten 
john. 3. 16.  son, that whosoever believeth in him should not perish, etc. In this appeared the love of God towards us, etc. Of this ransom and deliverance we are made partakers by faith. Let us then 
1. john. 4. 9 10 john. 3. 16. & 5. 24. Rom. 3. 24. 25. 1. Pet. 1. 5. 21.  know and learn that Solomon doth not here speak of this ransom, whereby the souls of the faithful are eternally redeemed: but he meaneth that if a man be taken in any misdeed that deserveth corporal punishment, or that he seethe himself in the hands of his enemies, that desireth nothing but his death, he will not spare his goods, if he think that by them he may escape and save his life. That Solomon meaneth so, he himself doth show, when against this, he saith, But the poor cannot hear the reproach. Because, that in what danger soever he is, or what threatening soever that is made him, he cannot redeem himself for want of riches: it is said, That he heareth not the reproach. He answereth not unto the desires of them which have him in their power, that do watch and chide him. thieves and robbers do chief seek after other men's purses, and for the most part the judges of the earth are like unto them: for they will pardon great thieves, and hang up the small. And thus we may know that by their threatenings and reproaches they say, bring, and ye shallbe absolved, & ye shall redeem your life: they that have wherewith, do hear reproach, but the poor which have nothing, cannot obey. Let us also then understand that Solomon teacheth not the rich that they should deliver themselves by their riches from the punishment that they have deserved for their misdoings. He also teacheth not the poor to be rebels, neither to despise correction: but he declareth unto us what often happeneth in this world. If any man will understand that the rich are ransomed, and that the poor do fear no exaction of them, there is no inconvenience. And hereof we may learn that the poor which are contented and take their poverty and low estate patiently, are in greater quietness than the rich which feel much more care & pensiveness to heap riches together, and to keep them: they are most what in fear of them, and in danger of their lives, except the thieves and robbers do see that they can otherways come by them. But again, seeing that the rich worldlings and carnal men have their hope and trust in their riches, therefore it is a great heaviness and trouble to be in fear of ransoming and robbing.  
Now for to avoid such sorrow and heaviness, Let us follow this sentence, Put not not your trust in oppression, nor in robbery. 
Psal. 62. 10. Mat. 6. 19 2● Luke. 12. 15.  etc. After these worldly troubles, they which shall not have obeyed to these admonitions, shall have eternal sorrow. Luke. 6. 16. & 1. Tim. 6. james. 5.   

9 The light of the righteous rejoiceth: but the candle of the wicked shallbe put out.  
When our Lord jesus Christ saith, ye are the light of the 
Math. 5. 14. 16.  world: and after doth admonish, Let your light so shine before men, etc. He first taketh the light for them to whom the charge is committed to teach the people, not only privately, but chief publicly. Secondly, for the care and diligence of teaching and by wholesome doctrine, and by honest and good conversation. Such light aught to rejoice their hearts to whom it is given: as Esay doth show, How beautiful are the feet of them which bring tidings of peace? Again, O ye desolate places of jerusalem be 
Esay. 52. 7. 9  glad and rejoice together, etc. Also our Lord doth show it, when he saith, That you may glorify your Father which is in heaven. For if we glorify God, it is with joy and gladness, neither can it be otherways done. Such light doth not much rejoice the world, because it is given to wickedness. Now this is condemnation, 
john. 3. 19  that light is come into the world, and men loved darkness more than light. This remaineth not only where Popery is, but is also common there where the Gospel is preached. But albeit that whatsoever is said, containeth truth, and serveth to edification: yet nevertheless, it is not in this sense that Solomon speaketh of light. The natural sense of this place is, that Solomon speaketh of the ease, prosperity, and felicity both of the righteous and wicked. Then when Solomon saith, The light of the righteous rejoiceth, etc. we will take it after that sort, as we took that the city rejoiced for the prosperity of the just. Solomon then would say that the people is blessed, and that they ought well to rejoice, amongst the which 
Pro. 11. 10.  honest men have no grief nor trouble, but are in joy, rest and prosperity. The holy Scripture doth often use to shine, to lighten, brightness and light in this sense, as contrarily a man cannot long rejoice with ease, prosperity and glory amongst the wicked, seeing they fall into destruction, Solomon doth now signify 
Psal. 13. 4. &. 34. 6. & 36. 9  unto us this destruction, when he saith, that the lamp of the wicked shall be put out. Wherein we must note that as by the light, the scripture signifieth joy, glory, ease and prosperity: even so by darkness it signifieth the contrary. Let us then know that though 
Esay. 30. 26. &. 60. 1. Pro. 1. 34. 32 &. 2. 22. & 4. 19 &. 10. 25. 27 28. 30.  the wicked have their ease, that they prosper & triumph, yet that all shallbe turned into misery, calamity and destruction: and therefore that we have no great cause of joy, when we see the glory of the wicked in this world, no more than a candle is put out in a most dark night, or that the Sun doth lose his light at high noon tide. Moreover let us note, that if the Kings and Princes of the earth will show themselves righteous as they ought, they must 
Psal. 35. 6. Esay. 13. 9 10. &. 60. 2. Eze. 32. 7. 8. joel. 2. 2. 10. 31. & 3. 15. Psal. 20. & 21.  in their triumph and prosperity, labour to make their subjects glad, in maintaining good policy, not committing any exactions for to serve their desires and lusts, but to follow what is taught them by Moses, the Prophets and Apostles: and chief for to rejoice the poor faithful. For wicked and dissolute persons rejoice not at good order, but when things are in confusion. They love to sin in troubled water. And as such is the duty of Kings and Princes, so likewise ought subjects to rejoice, when their Lords do prosper: & aught to sing with their heart. Finally when he saith, But the candle of the wicked, etc. Let us learn that we are taught, how we ought not to flatter the wicked, how high soever they be, and what prosperity soever they have, nor envy their wealth and felicity. Otherwise our Candle should be put out. For they which consent to 
Rom. 1. 31.  evil, are worthy of death, etc.   

10 Only by pride doth man make contention: but with the well advised, is wisdom.  
It seemeth to ourselves that we are of so good a nature, that we desire nothing more than to govern us wisely, in peace, unity, and concord one with an other: and do judge it great foolishness to do otherwise. But so long as we suffer ourselves to be ruled after our own nature, it can not be but there must needs be strife and debate: and chief when things are not done after our desire. For we are so proud, and we think ourselves to be so wise, that we would have all things to come to pass, and be done after our fancy. If the contrary happen, according as we think we have credit, power and authority, we are ready to draw out our sword, or else to brawl and rail, or else to consume ourselves by law: if this proud and arrogant estimation that we have of ourselves, were cast far from us into oblivion and forgetfulness, and that we did walk in humility and true wisdom, no strife should be raised amongst us. Solomon doth signify it, saying, Only by pride. And forasmuch as by pride is moved contention (the which proceedeth of hatred and for want of love) it followeth that pride doth beget hate and enviousness, and thereby is love quenched. Through pride Cain became 
Gen. 4. 5. 8.  angry with his brother Abel because he pleased God: and thereby forgetting the love that he ought unto his brother, he conceived a deadly hatred against him: whereupon he moveth contention, and killeth him. Let us know therefore, that all proud, hateful and contentious persons, are the seed of Cain: and as the true faithful which follow the humility, the softness and love of Christ are called Christians, and are so indeed: even so the proud do deserve to be called Cainists, as they are. And therefore as God resisted Cain, cursing and rejecting him: even so doth he resist the proud. I have said to the foolish, be not so foolish: and 
1. Pet. 5. 4 Psal. 75. 5. Luk. 1. 51.  to the wicked, set not up your horn, etc. But God is judge, etc. And the virgin Marie sayeth, He hath scattered the proud in the imagination of their hearts. Therefore as we abhor Cain, let us also not become Cainistes, lest we be rejected of God: let us forsake all pride, hatred, contentions, and debates, walking in humility, love, unity, concord and peace. Even so doing we shall not be of the stock of Cain, but the true children of God. Blessed are the peacemakers, for they shallbe called the children of God. Let 
Mat. 5. 9 Ephe. 5. 1. Phil. 2. 1.  us be followers of God. For to show ourselves rightly such, let us follow Saint Paul. For to turn ourselves from pride as it behoveth, and shun contention, for to walk in true humility, & to live in peace according as the scriptures before alleged do teach us, we must not become blockish & beastly, neither foolish & void of understanding, but we must be well advised and endued with wisdom. Solomon doth show it, when against that which he hath said he addeth, But with the well advised there is wisdom. The proud do judge & think themselves to be wise enough & therefore they would that all things should be done after their will & fantasy, and they will the sooner contend, as things are not done according as they imagine, wherein they show themselves to want wisdom, and do declare their furious and mad folly, when they are easy to begin contention and stir up strife. But they which suffer themselves to be counseled, and do delight to follow good counsel, are iudued with wisdom, whereby they are governed unto humility, and thereby do they fly contentions & debate, seeking nothing but peace, friendship and concord with all men, so much as they possibly can, without offending God. This humbleness ought 
Rom. 12. 18  to be followed of all men, having one mind towards one an other, etc. Notwithstanding this is not to say, but that every man by good advisement and wisdom ought to labour for to hold fast the degree where to he hath been called and appointed of God, yet without unbridled lust, and without affection to rule, but so far as is expedient for to do his duty well. It is not without cause that we make mention of the calling and appointment of God, and that we cast away the unbridled desire and affection to rule. For first of all, it is not lawful for us to take in hand to maintain ourselves in any degree, except the Lord hath called us thereto, and if our estate be not according to his will, the which is declared unto us by his word. Saint Paul doth well show it. Therefore when the Pope and his Clergy have no calling of God, it rightly followeth, 
1. Cor. 7. 20 Ephe. 4. 1.  that they foolishly and proudly do proceed to maintain their degrees: the fruits whereof are seen: that is, that the kingdom of the Pope is filled with contention and brawlings, as experience declareth. The Monks seem to themselves to be very humble, 
Col. 2. 18.  and yet they walk in pride. Likewise are their convents full of envy, injuries, contentions, and debates: One order and sort of Monks against an other, for to maintain their Lordship and high dignity. Secondly, the Kings of the earth for to satisfy their greedy desire, and excessive affection to rule, do set the world in trouble through wars and shedding of blood.   

11 The riches of vanity shall diminish: but he that gathereth with the hand, shall increase them.  
Albeit, that Solomon's intent is not here to teach us how we may heap up great riches together, yet we shall not want, but shall abound in wealth, we if will believe him. He saith first of all, That the riches of vanity, etc. By the which he laboureth to turn us away from prodigality, the which he calleth vanity, and that rightly: for he that spendeth his goods more excessively than he ought, doth follow vanity: seeing that such expenses doth nothing profit either his body or his soul: as it is easy to be known, and the prodigal do also feel it. For if the prodigal for his own pleasure doth commit excess, his mind thereby is corrupted and made beastly, and his body made more heavy and more subject to sickness: and consequently, more near unto corruption. Moreover, how honourable soever the prodigal is, if he spend excessively, the same shall nothing profit him, as Solomon doth well signify the same, saying, That riches shall diminish. The prodigal Son spoken of in Luke hath proved it to be true: 
Luk. 15. 13  and now also the gluttons and drunkards, the dainty and sugared mouths do also feel it. But albeit that vanity doth signify prodigality, yet is it not to say, that it is an inconvenient thing to stretch vanity further, and to take it for always and means by the which a man cometh unto poverty, as are slothfulness and idleness, and also covetousness. And if vanity which doth diminish temporal riches, aught to be avoided, much more ought the same to be 
Pro. 6. 6. & 10. 3. & 13. 4  fled that doth deprive us of the heavenly inheritance, which is everlasting. Therefore we must be careful to fly away from all that that may hinder us from receiving of the Gospel, which is the power of God to save us, and maketh us inheritors and possessors of the heavenly and eternal riches.  
Secondly, for to show us how we shall abound in wealth, he saith, But he that gathereth with the hand, etc. Here he exhorteth us to work, and doth promise us that we increase if we will labour, and get our bread by good, profitable, and necessary works, the which he meaneth by the hand: as we may understand it, when he setteth the hand against vanity. Solomon hath made us the like promises here before. Thus we learn, that by flying of 
Pro. 12. 11. & 13. 4.  vanity, and doing some worthy and excellent work, it is lawful to gather riches together: but we must take heed we set not our hearts upon them, otherwise, it shall not be together with the hand, but with vanity: for it is great vanity for a man to occupy himself with greediness and covetousness. As David saith, Doubtless man walketh in a vain shadow, and disquieteth himself in 
Psal. 39 6.  vain: he heapeth up riches, and can not tell who shall gather them. Again, I turned, and saw vanity under the Sun. There is not only vanity in such labouring, but also great cruelty: for they 
Eccle. 4. 7.  which gather covetously, care least to do wrong unto their neighbours, and also through hunger, to starve and kill them. For this cause are they called in the Scriptures thieves, robbers, and murderers: 
isaiah. 1. 59 Amos. 8.  and it is laid to their charge, that their hands are full of blood.   

12 The hope that is deferred, is the fainting of the heart: but when the desire cometh, it is as a tree of life.  
When Solomon saith, The hope that is deferred, etc. he doth show us thereby that we have great need of patience, and chief in looking for the eternal riches. For by how much as the riches are more precious and more excellent, by so much are men more vexed, when they are long kept from the possession of that which is longed for and desired. The worldlings do prove this in their temporal riches: and the faithful do feel it in the heavenly and eternal riches. Saint Paul giveth witness thereto, and not only 
Rom. 8. 23.  the creature, but we also which have the first fruits of the Spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. Again, For we know that if our earthly house of this tabernacle be destroyed, we have building 
2. Cor. 5. 1.  given of God, that is, an house not made with hands, but eternal in the heavens. Abraham felt this languishing, as he doth show us, when a certain time after that God had promised him, I will make thee grow into a great people, he complaineth, saying, O Lord God everlasting, what wilt thou give me? Seeing I go childless. 
Gen. 12. 2. & 15. 2.  David also declareth this his longing, in the 42. Psalm, saying, As the Hart brayeth for the rivers of water, so panteth my soul after thee, O God. The Saints therefore in looking for 
Psal. 42. 2.  that which they hope for, do languish and faint, but so soon as they obtain their desires, they wax joyful and are satisfied. Solomon doth signify the same, saying, But when the desire cometh, etc. David also doth express it, saying, I waited patiently for the Lord, and he inclined unto me, and heard me. It is said of Simeon, That he waited for the consolation of Israel, and the holy Ghost was upon him. And when he had received his desire, he praiseth God, and rejoiceth, and is satisfied: as 
Psal. 40. 1. Luk. 2. 25. 29.  he showeth by his Canticle. Now as the holy Fathers in their languishing were never unpatient, so must we do the like, following that which the Prophet Abacuk saith, For the vision is yet for an appointed time, but at the last, it shall speak and not lie: though it 
Haba. 2. 3. Hebr. 10. 36.  tarry, wait: for it shall surely come, and shall not stay. Again, Ye have need of patience, that after ye have done the will of God, ye might receive the promise.   

13 He that despiseth the word, shallbe destroyed: but he that feareth the commandment, shallbe rewarded.  
We must not doubt that Solomon doth not speak here of the word and commandment of God, the which speaketh to the world after divers sorts, as he hath divers Ministers and servants. He speaketh to the peoples and nations by his Apostles, Evangelists, Pastors and Doctors, which in the name of jesus Christ do preach faith and repentance, according to the holy Scriptures. He speaketh by Kings, Princes, and Lords of the earth, when by holy laws, statutes and ordinances, they labour to guide their subjects in justice, and to cause them to live peaceably and in true and holy religion. He speaketh when fathers and mothers do teach good manners unto their children. He speaketh also when every man particularly doth admonish or reprove his neighbour when it is needful. Finally, he speaketh, when we labour through honest and holy conversation to edify our neighbours. Whosoever doth despise the word, after what sort soever God speaketh, shallbe destroyed, first temporally (as many have tried it, and do daily feel it.) Secondly, if there be no repentance, there followeth eternal destruction. The holy Scripture doth show us many examples thereof, and also it is replenished with threatenings against the contemners, whereof we presently have one, when Solomon sayeth, He shall be destroyed, etc. The first Chapter hath the like threatenings. 
Pro. 1. 24  Contrarily, if we gladly hear that which is said unto us in the name of God, and by his authority, & that with true zeal of heart we endeavour to obey it, we shallbe maintained in good estate, and shall not perish. Solomon doth here pronounce it, saying:  But he that feareth the commandment, shallbe rewarded. 
Wherein let us first note, that he saith not simply, he that feareth. For albeit that the contemners are afraid by the accusation of their consciences, and that they tremble and fear, when the word and commandment is preached unto them, yet they cease not to perish: for they fear not the commandment wherein is promised reward, but they fear the pains and torments. Therefore if we 
Deut. 4. 10 & 10. 12.  desire to be rewarded, let us fear, not the pain, but the commandment, forsaking evil, and applying ourselves willingly unto goodness: because the commandment is holy, just, and good. This is the fear that our God demandeth, Gather the people together unto me, etc. that they may fear me. And now Israel, what doth the Lord thy God ask of thee, but only that thou shouldest fear him? They that shall have this fear, shallbe rewarded with everlasting blessedness, which is a reward not of merit, but of grace and liberal goodness. Secondarily, let us note, that if we will understand this sentence of the sayings of Kings and Princes, they ought to learn here, that their office is to root out the wicked, and to set good men at rest: for we may also expound the last word of this sentence by, To obtain peace. 
Mat. 24. 25.   
Thirdly, let us note, that the word, word, after the Hebrew phrase, doth signify a thing: and after this signification, we may say, that he shallbe destroyed, which despiseth the thing that is committed unto him.   

14 The instruction of a wise man, is as the well spring of life, to turn away from the snares of death.  
As the man which fainteth for want of drink, if he meet with a fountain of water, and drink thereof, doth slake his thirst, and is so quickened, that he is out of danger to die by thirst: even so when we have Lords and governous which do their duty in politic government: when fathers and mothers are careful of their families as behoveth: and when the Pastors of the church do employ themselves diligently unto wholesome doctrine: then have we wise men, whose admonitions, counsels and corrections if we receive, then do we drink of the fountain of living water, the which will preserve us from death, and will quicken us, when by such instructions the holy Ghost worketh in us, sanctifying and making us obedient by faith and repentance. For without the working of the holy Ghost, instruction is dead, and is deadly to them to whom it is offered, when they do not willingly receive it. Solomon doth exhort us to drink of this spring and fountain, when he sayeth, The instruction of a wise man, etc. For to drink rightly of this fountain, let us resort thither whither Esay calleth us, saying, All ye that be a thirst, come to the waters. 
isaiah. 55. 1.  Therefore, for to receive well the instruction of the wise, and to be refreshed, and to avoid the snares of death, we must come unto jesus Christ, that he may make us partakers of the graces and gifts of his Spirit, teaching us by the doctrine of his Gospel. For as we are corporally nourished with bread, wine, milk, and water: even so ought we to understand, that our souls are sustained with the doctrine of the Gospel, with the holy Ghost, and other gifts of jesus Christ: and are so nourished and sustained therewith, that we shall never need any thing. If thou knewest 
joh. 4. 10. & 7. 37.  the gift of God, etc. Again, whosoever drinketh of this water, etc. If any man thirst, let him come to me, and drink, etc. Over and beside this, let us note first of all, that they which take upon them to instruct others, should be wise, that no man may reprove or blame them, Thou which teachest an other, teachest thou not thyself? And they must be wise, not as Turks and Papists, 
Rom. 2. 21.  which think themselves very wise, when they are very diligent to publish human doctrines and devilish traditions, by the which they seduce the hearts of the simple, and so do draw them to death, and do not quench the thirst of the people, with the spring of life: they are not administrators of the waters of this lively spring, but they lead the people to a forsaking of the living God, which is the fountain of living water: but they must follow the wisdom of Moses, of the Prophets and Apostles, of good judges and kings, which have ministered this lively water. Secondly, let us note, that where there are no wise men, there is no spring of life, but all are snared in the nets of death. Whereupon we may understand, how great the misery is wherein the Turks and Papists are: and to consider, how much more miserable are they which have wise men, and do despise them. They are more miserable than they of Sodom and Gomorrha. 
Mat. 10. 1●  Thirdly, let us note, seeing that the scripture doth attribute snares unto death, that it is not in our power to deliver ourselves from death, no more than it is in the power of a little bird to escape the net, when he is entangled therein. Let us not boast ourselves therefore of our free will, as if thereby we had the power to save ourselves. But when we drink of this spring of life, that we taste and digest it, let us know that it cometh because that our Lord jesus 
1. Cor. 15. 55 Psal. 124. 7. Ephe. 2. Titus. 3.  Christ hath broken the bands of death. And therefore, let us confess this grace, and say, Our soul is escaped as a bird out of the snare of the fouler. etc.   

15 Good understanding maketh acceptable: but the way of the disobedient is hated.  
When Solomon speaketh thus, it is not to say that there is any evil understanding: but he so speaketh to distinguish it from the same that the world esteemeth so much, the which is but foolishness before God, and consequently before them which are endued with the spirit of the Lord. This he doth also for to make us to love it, and to induce us to seek it, seeing that naturally we love that which is good. Therefore when Solomon saith, Good understanding, etc. It is as much as if he did say, Take heed ye order not your manners after the custom of them which think that they have understanding before the world. It doth nothing profit, but to puff up men, and to cause them to despise their neighbours, and often to become angry & envious. But give yourselves unto good wisdom and understanding which will not swell nor contemn other: it maketh the man of understanding, acceptable unto his neighbours, whom he by his wisdom doth admonish and comfort, administering unto them the helps of salvation, Behold how good understanding getteth favour, aswell to him that possesseth it, as also to the neighbours which are helped thereby either spiritually, or corporally. Both of these may be seen in joseph and in Moses. And to the end that we should know how we ought to govern us after good understanding, Solomon doth teach us rightly wherein it consisteth, to wit, in faithfulness, uprightness and truth, in gentleness, easiness and softness. We may understand this same by the Antithesis, when he saith,  
But the way of the disobedient is hated. Against, good understanding, he setteth, the way of the unfaithful: and against grace or acceptation he setteth here sharpness or hatred. Whereupon we may gather, what is meant by good understanding and that they which are endued therewith, aught to be acceptable unto their neighbours, seeing that they become tractable, and are at their commandment in what soever they can, as God willeth. Let us also note that the unfaithful and disobedient can hardly counterfeit, for to be found honestmen, and in the mean time to work the destruction of their neighbours. And they which have to do with them, do find them hard, ungentle, stiff, and cruel: and so their way is hard and hated both to them, and to their neighbours, which do know their hypocrisy, dissimulation, and feigning: albeit that they seem to be gentle, soft and gracious to the simple and undiscreet, and to their like. As contrarily the men of understanding which are soft and gracious to them which love wisdom, do seem hated, hard and sharp unto mockars and contemners.   

16 Every wise man will work by knowledge: but a fool will spread abroad folly.  
We have seen before, that the crafty or subtle man, doth 
Prou. 12. 23.  hide knowledge, whereupon it followeth, that he is endued with knowledge: and as he is endued therewith, so doth he also govern himself thereby. Solomon doth signify this guiding & government, when he saith,  
Every wise man will work by knowledge. This knowledge is not the same, whereof Saint Paul speaketh, knowledge puffeth 
1. Cor. 8. 1. Esay. 11. 9  up: but the same whereof Esay speaketh which will not hurt: for the earth shallbe full of the knowledge of the Lord, as the waters that cover the sea. Whereunto we are exhorted by Saint Peter: 
2. Pet. 5. 5.  join moreoververtue with your faith: and with virtue, knowledge, etc. Solomon doth well show us that he speaketh of such knowledge, when he saith, But a fool will spread abroad folly. The foolish are deprived of this knowledge: and therefore he showeth his folly, proceeding in his affryres rashly, without considering whither he do wrong to his neighbours or no: it is enough for him to be seen and praised, and to gain something if it be possible: neither doth he care to be beloved, nor yet to love his neighbours, but is ready rather to fight against them, if he think that they hinder him to come to the end of his enterprises. Hereby we may know that there are very few wise men in the world, and that it is filled with the foolish, not with such as the worldlings and carnal men do count fools (true it is there are fools, about whom the mockers and jesters do take their pastime, and make them, as it is said, may games: the world is but too full of such fools,) but of such as are counted foolish, and are abhorred of the world, their number is very small. Blessed are ye which suffer persecution for righteousness: etc. Again, Blessed are 
Mat. 5. 11.  ye when men revile you, and persecute you. etc. Herein standeth the true wisdom, as Saint Paul doth express, Let no man deceive himself. If any man among you seem to be wise in this world, let him be a fool, that he may be wise. They 
1. Cor. 3. 18.  which follow these admonitions are the wise which rule themselves by knowledge. And the great wise men of the world with their great train, are but foolish, for the wisdom of this world is foolishness before God.   

17 A wicked messenger falleth into evil: but a faithful Ambassador is preservation.  
When Solomon setteth A wicked messenger, against a faithful ambassador, he teacheth us wherein we may judge the messenger to be wicked, to wit, when he doth not give himself faithfully to do the message that he is sent for, and to execute the office that is committed unto him. Solomon doth threaten such a messenger with the fall of evil, that is, he doth foreshow him a sharp and hard punishment, as he doth deserve by his infidelity and disobedience, whereinto he throweth himself headlong either by set malice, or by negligence and contempt. And thus, there is a double fall: one, whereinto he falleth headlong himself, the which is cause of the second. We judge that messengers or Ambassadors are wicked and disobedient, when they break or leave out any part of the commission that is given unto them by their superiors and rulers, and that rightly they are punished as traitors and unfaithful. By a far more stronger reason then, they which are sent of God are to be counted disobedient and traitors, when they neglect the message of their Lord: and consequently, are very worthy to be grievously punished, the which they can by no means avoid: as Solomon doth signify it, when he saith,  
That A wicked messenger falleth into evil. Amongst the messengers and ambassadors of God in this world the principals, are Kings, Princes, Magistrates, Pastors and Ministers of the Church: Wherein (if they do not labour to do their 
Psal. 2. 9 12. & 82. 7. Wisd. 6. 6. Eze. 3. 17. &. 33. 8. & 34. 2.  message well) punishment is prepared. As it hath been said, the wicked messenger doth well deserve to fall into evil: for also, as much as in him lieth, he hurteth his neighbours: as Solomon doth signify, saying. But a faithful Ambassador is preservation. Forasmuch as he attributeth preservation unto the faithful Ambassador, he giveth closely to understand, that the wicked messenger bringeth death and is a murderer, for the which cause it is good reason that he should fall into evil. The world is greatly filled with such messengers, as we may see by the multitude of decrees and wicked judgements that are pronounced and executed upon the innocents. Also we may see it by the false doctrines which are sown by the hypocritical Friars of the Popish Church. For to know that Kings, Princes, Magistrates, and Pastors of the Church are messengers, let us note that a man is called a messenger, when he is sent unto any place, for to do or say any thing: Whereupon it right well followeth that we may call Kings, Princes, Magistrates, and Ministers, the messengers of God, for they are sent from him. And Saint Paul saith that powers are ordained of God. And the scripture doth call them by a 
1. Pet. 2. 14. Rom. 13. 1. Psal. 82. 6. 2. Cor. 5. 20. 1. Cor. 4. 2. 2. Cor. 6. 3. Mat. 24. 45. & 25. 14.  name, that signifieth not only an Angel, but also God. Even so we call the Ministers of the word, the messengers of God: for they are sent for to carry the message of reconciliation: in this ministry, they ought to behave themselves faithfully and without offence. And consequently all faithful men, every one according to the charge which is committed to him, aught to behave themselves faithfully, with care and diligence, otherwise, we fall first into corporal evil, and afterwards, into everlasting evil. Contrarily, they which have faithfully executed their office: as they are healthful and serve for preservation to them unto whom they do service, even so also they themselves shall obtain health and preservation: they shall not fall into evil, but shall prosper. Solomon doth signify this same, saying, A faithful Ambassador is preservation. We do very willingly receive and welcome and honour a good Physician, by whose art and science we obtain health: we show him a cheerful countenance, and if we be able we will give him gifts and presents, and do wish him felicity and prosperity. Therefore when Solomon doth attribute preservation or health unto the faithful Ambassador, he closely promiseth him that he shall not fall into evil: but that God will keep and save him. And therewith also he showeth how the faithful Ambassador, aught to be received of men, yea with greater affection than the best Physician of the world: because that the spiritual health is more precious and excellent than the preservation and health of the body. The Physicians of the body do so much as they can, to heal the bodies for a certain space of time: but the preservation & health that the faithful Ambassadors do bring, bringeth continual and everlasting life, if by faith and obedience we receive their embassage. Now as there are few which gladly receive the faithful ambassador, even so there are few which are preserved and have health in their souls: the fault whereof lieth not in the faithful ambassadors. The worldlings do not feel their sickness and disease, & therefore they refuse the faithful ambassadors, and so are lost: and so much as in them lieth, they make the messengers fall into evil, and no thank to them, that they become not wicked and infidels. But albeit that the faithful ambassadors do bring preservation and health, yet ought they to acknowledge and confess that they are nothing but organs and instruments, and that there is but one Physician jesus Christ: of whose office look Malachi chapter, 4. 2. 
Mala. 4. 2.    

18 poverty & shame is to him that refuseth instruction: but he that regardeth correction, shallbe honoured.  
We do naturally fear poverty, & would not be made a shame & reproach, but do greatly desire to abound in wealth, to be praised and honoured. But we know not how to govern ourselves for to fly & avoid that which we fear, and to obtain that which we would have. And therefore our good God knowing what is needful for us, and willing our good more than we ourselves, hath by Solomon taught us the way and means, to attain to the true riches & honours. Now again he teacheth us the same. First of all, by a threatening, 
Pro. 1. 8. & 3 9 10. & 4. 1. &. 8. 10. 11. 32  saying, Poverty & shame is to him that refuseth instruction. But the worldlings and carnal men do nothing but mock at such threatenings: as they when they contemn the preaching of the word, when they reject all instructions, and say that we must turn our back unto GOD for to come to wealth and riches. The Lord knoweth well a fit and meet time to fulfil his threatenings, making such riches to come to nothing, delivering them to thieves and robbers, orelse to consume them by law, or by some other disorder and evil government: and thus he bringeth the contemners of his word, which had a worldly heart, and was lifted up in pride, unto poverty, beggary and extreme necessity: and in this manner he bringeth them to shame, and are counted vile and contemptible, even abominable. If we do fear to be threaned, and that in stead of refusing instruction, we take instruction, admonition, correction and reprehension thankfully, poverty and shame shall fly far from us, and we shall have whatsoever is expedient and necessary for us. Solomon doth signify it by a promise contrary unto the former threatening, when he saith, but he that regardeth correction, shallbe honoured. When he setteth regarding of correction, against refusing of instruction, he doth teach us that to regard correction, is to become attentive, and to delight in the admonitions, instructions, and corrections, that GOD giveth us by his word, even in the chastenings and afflictions that he sendeth us: according as we are admonished. Thus doing, we shall not want that which we need: 
Heb. 12. 5. ja. 1. 2. 12.  seeing that GOD doth offer himself unto us as to his children, and doth accept us for such, he doth honour us, and will for ever honour us: Blessed is the man which abideth temptation, etc. And when he placeth honour, against poverty and shame, he giveth us to understand that, to honour, is not a courtely reverence with cap and knee, as s done unto great Lords: but to be honoured, is to be well counted of, and to have his neighbours at his commandment, and to want nothing but that which may well be forborn, and which cometh not to a good end. To honour, is taken in this signification. If ye will have 
Exo. 20. 1●. 1. Tim. 5. 3.  examples of them which have refused instruction, we will set Cain, the world destroyed by the flood, Pharaoh, the sons of Ely, Saul and judas. And they which regarded correction, were Abraham, Moses, David, job, Ezechias, the Prophets, and Apostles. We see by these examples what poverty and misery doth come unto those which refuse to receive the word, for to learn to repent and amend their life: Moreover we see also what shame they have gotten. Therefore let us know, that if we follow them, we shall come to the like state. That we may avoid the same, let us labour to follow these good fathers, which have been so famous and renowned: and we shall be their fellows, and partakers with them of one glory. And Saint Paul saith, But 
Rom. 2. 10. ●  to every man that doth good shallbe glory, and honour, & peace, to the jew first, and also to the Grecian. And to them which seek eternal life, glory, honour, and immortality of well doing. Let us therefore take heed how we harden ourselves against the spur, and kick against the prick: let us not despise the riches of God's goodness, etc. For to accomplish it well, let us not desire to have Ministers which will spare us, and flatter us, speaking sweet & pleasant things to our fleshly desire, & humane reason: but rather let us pray unto GOD that he would give us ministers whose moths he hath touched, as he did to jeremy, that they may fear nothing, but that boldly they would follow the commandment, 
jere. 1. 9 Esay. 58. 1.  Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and to the house of jacob their sins.   

19 A desire accomplished delighteth the soul: but it is an abomination to fools to departed from evil.  
When the wicked and ungodly think and judge that they have and enjoy their pleasures and desires, they leap for joy and exceed in all dissolutions and insolences. I say expressly, when they think and not when they have: sith that all their desires are wicked, the Lord doth not suffer them altogether to enjoy them, as they would have them. For with an unbridled licence they would take and give leave to themselves to do as they would even to hurt an annoy the innocents: and so the poor faithful ones which are weak in comparison of them, should have no rest nor peace. They would bring the Church of God to nothing, and would spoil him of his kingdom: And as they have not the full possession of their desires, even so also their souls have not the true joy, though they do dissolutely rejoice. If their souls had the true joy, they should have peace and quietness: the which they neither have nor never 
Esay. 57 20. Psal. 37. 12.  shall have: for the wicked are as the raging Sea, which cannot rest. The wicked practiseth against the just, and gnasheth his teeth against 
1. Sam. 9 2.  him. A man might have well said of Saul whilst he was king, that he had, as a man might say, more than his soul could desire, considering the degree whereunto he was called in the kingdom. Also a man might have said that Absolom the son of king David, had what his soul could desire, seeing he had the heart 
●. Sam. 15. 1.  of the people, in his father's life time. But these people here (as we may see by their proceeding) as they have not had their desire accomplished, even so have they not had joyful souls: as their sorrowful and miserable end hath well showed it. The desires of such and of their like tended to nothing but to evil and hurt: and therefore they came not to the end of their enterprises. The Lord breaketh 
Psal. 33. 10. & 112. 10.  the counsel of the heathen, and bringeth to nought the devices of the people. The wicked shall see it and be angry: he shall gnash with his teeth and consume away, the desire of the wicked shall perish. Moreover Solomon doth not here speak of the desire of the wicked, when he saith.  
A desire accomplished, delighteth the soul: He himself doth show it by the Antithesis, saying, but it is abomination to fools, etc. We may see that he speaketh here of the desires, thoughts, enterprises, and deliberations of the wise, just, and faithful men, who desire above all things that God should have his kingdom in them and reign in them. And to attain to this, they labour to cast of all infidelity and incredulity, all superstition and idolatry, and all evil affections against their neighbours, that they may walk in righteousness and innocency according as Saint Paul doth admonish us. The Lord heareth such desires and thoughts: Lord, thou hearest the desires of the humble, etc. In the fulfilling of these 
Ephe. 4. 24. & 5. 1. Col. 3. 8. Psal. 10. 17. & 37. 3. 4.  desires, the faithful have their delight. Put thou thy trust in the lord and be doing good: dwell in the land, and verily thou shalt be fed. Delight thou in the Lord: and he shall give thee thy hearts desire. Moreover the saints being under affliction, desire that it may please God to give them some ease, and to deliver them: as it is seen by their prayers and complaints whereof the scripture is full. Amongst others: Turn thee again (O Lord) at the last: & be gracious unto thy servants. And when they feel that God is merciful 
Psal. 90. 19 & 94. 17.  to them according to their desire, they are pleased: If the Lord had not helped me: it had not failed but my soul had been put to silence. This sense is true, but the first agreeth better with the Antithesis to wit, that God delighted in the souls of the wise, just & faithful men, when they are not overcome of the temptation, which doth stir them to evil, but putting their trust in the only Lord, do give themselves to well doing. Solomon doth well show that he meaneth thus, when he saith, A desire accomplished delighteth the soul. He addeth against it, But it is an abomination to fools to departed from evil. He showeth that the foolish have neither fear of God, nor reverence to his word: that they have no desire to do well, but do hate goodness and them which follow it: they love wickedness and them which assist them to continue therein, and are companions with them in the same. We may plainly see this in the idolaters and superstitions of the Papists, we may see it accomplished in the wicked, which pass nothing at all to committee wickedness without number, and do think and pronounce them to be ignorant and without understanding which do not as they do▪ we may see it in the persecutors of the faithful, which do think they offer sacrifice and an acceptable work unto GOD, when they slay the innocent. In this sentence is the promise of eternal life enclosed, which is the perfection of their delight which have truly set their affections and desires to do good: And thus we are closely exhorted here to follow that which S. Paul 
Rom. 13. 12. Gala. 5. 16. 1. Thess. 4. 3. Tit. 2. 11. 1. Pet. 1. 13. 1. Pet. 2. 11. & 4. 1.  doth exhort us to do: let us then cast away the works of darkness, etc. But I say unto you, walk according to the spirit, etc. This is the will of God, etc. The grace of God which bringeth salvation to all men hath appeared, and teacheth us, that we should deny ungodliness, etc. Wherefore gird up the loins of your mind, etc. dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul, etc. For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, etc. Thus doing we have life everlasting. There is then no condemnation unto them that are in jesus Christ, which walk not after the flesh, but after the spirit, 
Rom. 8. 1. 6.  etc. Again, For the wisdom of the flesh is death: but the wisdom of the spirit, is life and peace, etc. In the second member of this sentence is the threatening of death and eternal damnation 
Psalm. 5. 5.  threatened.   

20 He that walketh with the wise, shallbe wise: but a companion of fools shallbe afflicted.  
There are some madbraines which desire not to be wise, and judge it nothing but heavy study to learn wisdom: and therefore will hear no counsel: they scorn at all admonitions, and refuse all corrections, and instructions, because they would pass the time merrily, and live joyfully. But if we have any spark of good understanding and sound judgement, if we had a settled and established brain, we would highly praise wisdom, and desire to be partakers thereof. And because for all the desire that we have thereunto, we know not how to attain it, Solomon hath often and divers times exhorted us to hear, and to receive her words, her commandements, instruction, counsel and correction. And not content herewith, he doth instruct us what our conversation ought to be for to obtain wisdom, when he saith, He that walketh with the wise, etc.  
Let us know that he doth not here promise, that if we dwell in one country or house with the wise, we shall be come wise. We have at all times seen the contrary in divers, and so we may see it still. But he promiseth us, that if we willingly do hear the wise, and receive into our hearts that which they teach and instruct us, and that their company doth not grieve us, but shall seek it without dissimulation, that we shalbecome wise, if we keep company, be friends, and acquainted with the wise, and if we shall love their doctrine, and that we labour to be like unto them. It is better for us to become the Scholars and Disciples of the wise, then 
Esay. 5. 21. & 2. 14. 15. 18.  theirs of whom Esay speaketh. Woe unto them that are wise in their own eyes, and prudent in their own sight. If we become the Scholars of such men, we shall have no understanding, and shall lose the company of the wise, we shall learn of them nothing but pride and hypocrisy: through the which we shall become accursed. And sith that in this estate we are execrable, we cannot but look for grievous affliction, from the which the scholars of the wise shallbe exempted, as Solomon doth closely signify it, when he addeth but a companion of fools shallbe afflicted. We must take heed● from judging after the sight of our eyes. For seeing what happeneth daily in the world, we cannot condescend unto the opinion of Solomon. Fools have the rule of the world and do prosper therein: they have their ease, delights and pleasures: they have glory and honour: they are in credit and authority, and abound in wealth: and contrarily wise men want all these. Therefore we must open the eyes of our faith, for to see and know that the felicity of fools is of small continuance: as hath been often showed, and that great destruction is prepared for them, from the which they cannot escape. Contrarily, let us know that the sufferings of this present life are not worthy of the glory to come. Therefore let us not faint, but though our outward man perish, yet the inward man is renewed daily. 
Rom. 8. 18. 2. Cor. 4. 16.  When we were yet Papists we were then fellows with fools, who led us to destruction for to be afflicted everlastingly: but now that the Lord hath delivered us from this hellish company, and hath called us into the society of his Church, it is our own fault, if we do not walk with the wise. Furthermore, they which have some charge, or degree ought to learn to be wise, that their inferiors & underlings, their subjects and servants which are under their subjection and government, may become wise, and that both publicly and privately in houses and families, wisdom might shine, and foolishness be rooted out. For as of foolishness we learn nothing but evil, so there can happen nothing but evil to them that follow it. Wherefore, let every man take heed to himself, and that he do not lightly take familiarity and acquaintance with all men indifferently: but that we labour to join ourselves with the best, by the company whereof we may profit in goodness, and we may be made better in thought, desire and affection, in manners, works and words. As jonathas by the acquaintance and familiarity he had with David, changed his manners to better: And king Roboam by walking with his young counsellors, became worse. For to take our profit of this present sentence, let us remember what is written: Be not deceived: evil words corrupt good manners. Be not unequally yoked with the infidels: for what fellowship 
1. Cor. 15. 33 2. Cor. 6. 14. Ephe. 5. 3.  hath righteousness with unrighteousness? But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as it becometh saints. etc.   

21 All affliction followeth sinners, but unto the righteous God will recompense good.  
The wicked do think, when they do any thing secretly, or when they colour their malice for to hide it, that none doth see them: and therefore do hope that no evil shall happen unto them: and though they commit evil openly, yet because of their credit and power, they think that nothing shall hurt them, and labour to make themselves believe it is lawful for them to do what they list: and for this cause think to be out of all danger. Against this false 
Psal. 12. 5. & 64. 6. & 99 3. Esa. 28. 14. 15 Leu. 26. Deut. 28.  and vain opinion, Solomon pronounceth, That all affliction followeth sinners. And this agreeth with the threatenings of the law. True it is, that according to the outward appearance and sight of the eyes, we see not always these threatenings executed: for the Lord doth dissemble for a certain time, and in the mean while, the wicked insleede of returning by repentance, do harden themselves and wax obstinate in evil, and instead of humbling themselves by weeping and lamenting, they rejoice and are merry, seeing themselves to triumph and prosper, and to have rule in the world. But after some dissembling and forbearing, the Lord putteth his threatenings in execution: as the children of Israel felt it in the wilderness, and in the land of Canaan: so also have many wicked men felt it, and do still feel it. And David also doth well show, that 
Psalm. 37. ●. Esay. 5. 18.  affliction doth follow the sinner: and isaiah, Woe unto them, that draw iniquity with cords of vanity, and sin, as with cart ropes. Wherefore let the faithful take heed from envying the prosperity of the wicked, but be given unto goodness. And although it seemeth to be in vain that they labour to do well, because of the great and multitude of miseries that they suffer, & that it seemeth also, how God persecuteth them to destroy and condemn them, yet their well doing shallbe recompensed, for God will reward and recompense them. We have examples thereof in Abel, Abraham, 
Levi. 26. Deut. 28. Psal. 18. 17  Isaac, jacob, joseph, Daniel, job, etc. We have the promises thereof: and David doth witness the same of himself. And now Solomon promiseth the like, saying, But unto the righteous God will recompense good. Let us take good heed from thinking of any merit, or to conceive that by our righteousness we can bind God to yield unto us the good that he oweth us: for it is impossible that he should owe us any thing. If a servant or a slave that is bought with the money of his Lord, doing all the will and commandment of his master, can not bind him to recompense him, much less can we merit towards our Lord, we which are redeemed not with corruptible things. Let us look upon the similitude of the servant returning from his labour. And if the lawful 
1. Pet. 1. 18. 19 Luke. 17. 7.  and natural child cannot bind his father to give him any recompense of his labours, although they be great, what can we deserve of our heavenly father, who by his only grace hath elected us before the foundation of the world, and hath predestinated 
Ephe. 1. 5. john. 15. 5. Phil. 2. 13.  us for to adopt us unto himself by jesus Christ, according unto the good pleasure of his will? And if without jesus Christ we can do nothing: and that it is God that worketh in us both the will and the deed even of his good will: what can we pretend? Wherefore let us humble ourselves: and when it is said that God will recompense: let us know that that which is recompensed, is not always dew, be it good or bad: as when we say, he hath paid me ill for good, and contrarily, he hath done to his enemies good for evil. Now if we speak thus, we ought to understand that God ought to have this credit with us of speaking of his gifts and graces in this manner, neither ought we to think it strange: neither ought we to wax proud for this kind of speech, but to acknowledge that God of his only grace and mercy doth recompense his righteousness in us, wherewith he hath endued us, and whereby he hath done good works. And let us learn that the good which God doth unto us after our good works, is called, reddition, payment or rendering again, recompense, or reward, because it cometh after, and not that our works are the cause thereof. We may now well understand that the Papists cannot allege this text nor any other like too it for to build their merits, and that they are deceived through their pride. First of all in this that they would have good works to make a good man, as if the tree ought not first to be 
Mat. 7. 17. & 12. 33.  good, before it can bring forth good fruit. Secondly, in this that they attribute goodness and righteousness unto the works which are nothing but abomination before God, and are worthy of eternal fire. Thirdly, in this that they would make God for such works to stand bound to give them Paradise, from the which they go backward, and fall into hell. That is, as if a subject committed the horriblest injuries that he could against his Prince, to welcome him home, and yet would bind him to raise him up to honour, and to make him rich.   

22 The good man shall give inheritance unto his children's children: & the riches of the sinner is laid up for the just.  
It is commonly said that the third heir shall never enjoy those goods that are wickedly gotten. And forasmuch as we desire that our successors, children, & cousins should possess those goods that we shall leave them, we must if we will get goods, get them without overmuch covetousness, & without a desire to enrich ourselves. If 
1. Tim. 6. 6. Heb. 13. 5.  we do labour for them, let us do it without desire to hurt or hinder our neighbour, and let that which we possess, be holden with good conscience, being ready to distribute gladly of our riches unto the needy, and also to forsake them, where it shallbe needful for the service, honour, & glory of God, & to the edification and preservation of our neighbour. Thus doing, our goods shall not wastefully be consumed, but both we and ours shall have a sufficient abundance. Solomon doth promise us this same, saying, The good man shall give inheritance unto his children's children. Although there is none good but God only, yet the scriptures faileth not to call him good, which God maketh partaker of his goodness, giving unto him a right spirit, a sound and perfect conscience, and a good affection to his neighbours, causing him to hate and abhor all covetousness, spoiling, usury, fraud, deceit and wicked trades: making him gentle, liberal, merciful and helpeful towards them which have need. The man that is such an one, shall obtain this blessing of God, that his children and cousins shallbe his heirs. The like blessing was promised unto Abraham and unto the other patriarchs, unto David, and unto all servants of God: I say expressly 
Gene. 12. 2. & 13. 15. & 15. 1. 1● Psal. 132. 1● & 102. 2●.  that the good shall obtain a blessing of God: for albeit it is said, He shall give: yet it is not to say, that it is in his power, or that he can do it of himself: but because that God hath given him wealth and also given him grace to use them soberly without wasting, the scripture doth attribute to him, that he giveth: and that as a minister and instrument of GOD: for that which is attributed unto him, is the gift of God. Let us not then follow the arrogancy of the rich worldlings, which boast of making their children rich: but if we be rich, let us acknowledge that it belongeth unto GOD to give our children the possession of them after us. If he doth reign over the kingdoms of men, much more over that which is of farrelesse importance. And albeit that divers children 
Dan. 4. 14.  do not enjoy their father's riches, yet nevertheless ceaseth not the present promise to be true, and have his effect. But forasmuch as it is said, The good man shall give inheritance, etc. Let us know, that that which hindereth children to inherit, is, either that the father was not good, though he appeared so before the world, or if he were good, that his children do not follow his goodness: and so before God are not counted the seed of the good man: And therefore rightly doth God deprive them of the inheritance, giving them over to be spoiled, or unto excessive expenses, and unto evil government. Let us therefore follow goodness, and we shall not want an inheritance. The meek, (as David saith) shall possess the earth, etc. The Lord knoweth the days of the righteous, 
Psa. 37. 11. 18 25. & 112. 1.  etc. Blessed is the man that feareth the Lord, etc. The Lord doth truly perform his promises unto his elect and faithful, that they should not want to perish. And by his free and liberal blessing, and by his fatherly care he so provideth for the families of his, that before they have need, he spoileth the wicked of the goods they occupy, or that they should enjoy according to the world, and doth give them unto his servants. Solomon doth signify it, when he saith, and the riches of the sinner is laid up for the just. 
Gene. 15. 5. & 17. 8. & 12. 17. & 25. 23. 1. Sam. 13. 13. 14. & 15. 11. & 16. 12.  The Lord doth show this kindness unto Abraham, Behold the heaven, etc. After the order of nature, Esau should have been his brother jacobs' Lord and master, and have had the eldership: but God kept it for they youngest and least. Saul was elected king over Israel, but for his foolishness and wickedness he was rejected of God, and David anointed king. After this, we may first note, that what labour or care soever we take for the well disposing and ordering of our goods, and to keep them, yet is it not in our power to hold and keep them, for to give and bestow them upon our children and nephews. The blessing of God is necessary & required therein, without the which we do but lose our labour to study to win any thing. And therefore let us not trust to our counsel, study and travail: but we must confess that both 
Psal. 127. 1.  corporal and temporal riches are the gifts of GOD, and also the possession of the inheritance and holding thereof. Our Lord jesus Christ doth well show it, when he doth teach us to ask of our father, Give us this day our daily bread. We may learn then to ask of him that it may please him to keep and preserve them for us. And if he suffer us to be spoiled of them, let us know that he doth it not without good and reasonable causes: that is, either for our sin, or to prove our patience, or for to teach us too know that we must not stay ourselves upon worldly riches.  
Secondly, we must note, that it is lawful for fathers and mothers too keep and lay up in store some riches for their children: but they must also be careful too fly covetousness. Thirdly, seeing that the earth, and the contents thereof is the Lords, therefore 
1. Tim. 6. 7. 2. Cor. 8. 7. & 9 6. Heb. 13. 5. Psal. 24. 1. Tit. 1. 15.  it followeth that sinners have nothing in the world that properly belongeth unto them, nor unto those which use the goods of this world with a wicked conscience. And therefore when Solomon doth attribute any wealth unto the sinner, either he speaketh unproperly, or after the judgement of the world, which esteem the riches to belong unto them which do enjoy them upon the same title, to wit, that they are without fault before men. Fourthly, albeit that the land is reserved for the just, yet is it not lawful for the good and just to take and use at their pleasure what the wicked do enjoy and possess, except they have express commandment from the Lord, as when he ordained that the people 
Exod. 11. 2. & 12. 35. Deut. 1. 7.  of Israel should enter into the land of Canaan for to possess and inherit it.   

23 Much food is in the field of the poor: but the field is destroyed without discretion.  
There is none of us but doth naturally desire to have abundance of victual, for to keep both ourselves and our family from poverty and beggary. We are very glad when we see fruitful seasons, and are partakers thereof: but it is not enough too desire the same, as Solomon doth show it us: for we may see that he showeth 
Prou. 4. & 12. 11.  therewith what we must do for to get food, as he had done before. Now that we may profitably till our land, and get food for to refresh us, he teacheth us what we should be, when he sayeth, Much food is in the field of the poor.  
If we will get much food, we must then become poor. This saying will be judged to be very strange at the first sight: for we can not desire to be poor, because we see oftentimes, yea daily, how hardly the poor live, and suffer great scarcity. Again, the covetous and usurers, the rich worldlings, and thieves which are like unto unsatiable gulfs, will mock at this, hearing say that we must become poor to obtain much food But when we shall understand in what sense Solomon speaketh of the poor, we will not think this sentence strange, and shall know that indeed we must become poor to obtain much food: and if the poor were not, all the world should smart for it. By the poor: Solomon doth not understand them which are destitute of all worldly riches.  
Such kind of people do labour only for other, and that which they do, is not called their labour, but theirs which did set them on work and hire them, and pay them for their daily labour or tasks. But in this place the poor are such as do not think themselves so rich that they can pass without labour, and live idly: they set not so much store by themselves, but that they will abase themselves to do even the vilest office that we can think of: so that in doing thereof, they may not be unprofitable. Of such kind of poor did Solomon speak. In the field of such people, there is oftentimes much food: for God blesseth their labour, giving them enough, and a contented mind, which is more than the great abundance of such as are proud and swollen with 
Pro. 12. 9  their riches, and maketh no account to set themselves on work. For a certain time their provisions shall abound in their houses, but afterwards God bloweth upon their riches, and they vanish away.  
Contrarily, such are the poor, that they are contented with a little, and travel duly and orderly about that which they possess, and take not in hand more than they can do, knowing that he which gripeth too much, can not long time hold it. The labour of such kind of people is oftentimes very fruitful, and bringeth forth much, though there is no great boast of it: for it is done in time and season.  
Behold, how there is much food in the field of the poor Contrarily, when a man taketh in hand very much, and more than he can, his labour must needs perish, seeing he can not do it in due time. Solomon doth well express it, when he saith, But the field is destroyed without discretion. This needeth no exposition, seeing it is known by experience: yet notwithstanding, the want of discretion may be found not only where more is taken in hand then can be done, but also there where through negligence men make not account to set themselves on work, and are very glad to do nothing, but are delighted in idleness and slothfulness. There the field which should be well tilled, is lost: and that whereof he should raise profit, is unprofitable: and so such have not much food, but scarcity and poverty, according to the former threatening. Every one of us in our estate and calling are here exhorted to labour, if we will have much food. 
Pro. 6. 10. 11.  For by the labour of the poor, Solomon signifieth all kind of work and labour, which is done with care and diligence. But seeing that spare diet, fasting, abstinence, and sobriety, are greatly commended in the Scripture, some will ask, whither it is lawful to desire abundance of victual, and to take much thereof or no? I answer, That it is lawful for us to desire that which God doth promise unto us by his Word: but it is not lawful for us to burn with covetousness, neither that we should be like unto gluttons, and drunkards, which the more they eat and drink, do more desire the same, and are never satisfied. It is lawful for us to desire that God would give us fruitful seasons, and to bless our labour and travel, that we may have profit thereby, and not to travel in vain: and that our desires should not tend to enrich ourselves, nor to fill us and stuff our bellies with excess: but of the provisions and gain that God shall send us, we would desire to be good disposers and Stewards, and would take pain to do it.  
In this manner we shall have enough, in the which chief consisteth the abundance of victuals, when it is conjoined together with a contented mind.  
Secondly, we are exhorted to be content with our estate, when God doth allow the same, sith it is said that the poor have much food by their labour, It commonly happeneth that they that are contented with a little, do live much more at their ease then do they which are rich.   

24 He that spareth his rod, hateth his son: but he that loveth him, chasteneth him betimes.  
Behold this is a lesson which pleaseth neither children, nor fools, which have need of correction: and yet it is profitable for them, yea more necessary than either meat or drink, wherein they are greatly delighted, and do serve to strengthen the person. When we are young and foolish, given unto vain desires and worldly and carnal pleasures, we cannot delight to learn this lesson, neither can we hear that children should be corrected: but when we are come to age, though we be not instructed in the Gospel, yet if we have any spark of good natural judgement, we understand then that it is needful for children to be corrected, and do commend and praise our parents for that they did not suffer us to live as we listed: and also there are some which can heavily lament and complain that their parents have spared them too much, and have borne too much with their follies and frowardness of their youth, and for this cause, if they have any children, they chasten them, as they see to be necessary and expedient for them. The very heathen and Turks do know this: and there are some which will boast to be reform after the Gospel, and yet notwithstanding they will neglect to chastise the follies, insolences and frowardness of their children, and will not suffer them too be beaten with rods, as is necessary: but rather they will hate the Schoolmasters that shall correct them: and will be ready to revile them, instead that they should love them and thank them, and also too pray them to chasten their children sharply in good time for to save them from the gallows: for it happeneth oftentimes that the hangman doth handle & execute them which have not been corrected by their Parents in their youth. Wherefore let those fathers and mothers which love the welfare honour and salvation of their children (or do think to love them) learn here to correct them in good time: otherwise, so far is it of, that they love them indeed, that they rather hate them: and consequently, are murderers of their children: for whosoever hateth his brother, is a murderer. 
1. joh. 3. 15.  And forasmuch as neither father nor mother would be counted murderers of their children, but contrarily, would give them their blood, if their children had need of it: seeing it is thus, I say, the parents must be careful to correct and chastise their children betimes. Likewise, Kings, Princes, Magistrates, and judges of the earth, which should be the fathers of the people committed to their charge, if they love their subjects, they will be careful and diligent to chasten the foolish, wicked, and dissolute.  
Moreover, when the Ministers of the word do by it engender and get sons & daughters, they also are as fathers to the people committed unto them, whom they ought to love, and to show them their love by admonitions, instructions, corrections, and threatenings. But for to return unto carnal and natural fathers, of whom Solomon doth heree chief speak, when he saith, He that spareth his rod, etc. For here he teacheth fathers of households how they ought to govern their children for to make them wise, sober, modest, humble and good) there is here also an hard point to be resolved: That is, that it may seem that Saint Paul repugneth this sentence, when he sayeth, Fathers provoke not your children to anger. 
Ephe. 6. 4. Collo. 3. 21.   
Again, Ye fathers, anger not your children. For there is nothing that the children do hate more than the rod, nor wherewith they are more provoked and angered, then when they are beaten with the rod, and be made to feel it, so that if they durst, or were able, they would rise up and withstand their parents, or masters, when they correct them. This is the solution of the former doubt. Let us know, that Saint Paul doth not forbid fathers that they should not correct their children with rods, but as it might seem by this, that Saint Paul exhorteth children to give obedience unto their parents, he speaketh chief unto fathers which have children, and are not disobedient, nor dissolute, nor rebellious, nor contemners: but with humility, fear, and reverence, endeavour to please their parents, and to be at their commandment. For we shall see some fathers so sharp, churlish, cruel, severe, ungentle, and untractable, which will not cease to beat and vex their children which endeavour to yield their duty. Saint Paul would not have Christian fathers to be such towards their children which do their duty, neither also towards them which err: and yet notwithstanding, he meaneth not that they should not be corrected: as he showeth, when he sayeth, But bring them up in instruction, and information of the Lord. Likewise when Solomon would have the child to be corrected, he meaneth not that his body should be always beaten with a ●od, but that we should use exhortations, corrections, instructions and threatenings: he meaneth chief, we should not spare such kind of rods.  
Moreover let us note, that all inferiors and underlings ought to suffer their superiors with humility, patience, and obedience. And if we ought to behave ourselves thus towards men, by a more strong reason, towards God: as it is largely handled in the 12. Chapter of the Epistle to the Hebrews.   

25 The righteous eateth to the contentation of his mind: but the belly of the wicked shall want.  
A man that is instructed in the word of GOD, which laboureth to cleave thereto by Faith, that he may be assured of the goodness of the Lord towards him, in worshipping him, calling upon him, praising and giving thanks unto him for all things: and also which laboureth by true repentance to follow his commandments, that he may govern himself towards his neighbours with unfeigned love, and to edify them, in holding the true religion, and yet for all this, praiseth himself never the more, but depending wholly upon the grace of God, looketh for his mercy only: this man is a righteous man, & is never forsaken of God, but obtaineth of him that which he wisheth & desireth: so that he wanteth nothing that he can desire, Solomon doth signify it when he saith, The righteous eateth to the contentation of his mind. He saith this, following therein the commandment of the law and the promises of God, let no man deceive his neighbour, etc. The desires of such kind of people are not outrageous, but are contented 
Levi. 25. 17. & 26. 24. Deut. 28. 3. Psal. 37. 3. & 145. 14.  with a little, which is more worth than the great superfluity of the wicked. Then let us not think that they resemble and are like unto gluttons and drunkards, which know not when they be full, till their beilie pincheth them and swelleth: nor to wicked covetous men, usurers and thieves, which are never satisfied. And therefore albeit that after the outward appearance these wicked men have something to eat, and do abound therein, yet ought we not to be abashed though Solomon saith, But the belly of the wicked shall want. This is according to the threatenings of God. The wicked do not fear such threatenings, because they see the present 
Levi. 26. Deu. 28. Psal. 37.  prosperity, by reason whereof they think that no evil can happen to them. But God knoweth well how to execute his word: as it hath been and is daily seen. For experience teacheth that those which give themselves to serve their belly as it desireth, many times become poor, and want to sustain themselves. There 
Luke. 15. 13.  is an other sort of wicked men which do not so much desire to devour meat and to swil in drink, as they are to desire, together, and to spare money, for fear, that the earth should fail them: as are the covetous and usurers for the most part. The fear of such men shall fall upon them: for either they are consumed by law, or else are rob and spoiled: and so their belly wanteth, the which cometh either because they dare not spend, or by law and thievery which bringeth them to beggary. If they feel it not here, yet can they not avoid it: God knoweth well how to find them out in time.  
Moreover let us note first of all, that it is lawful for faithful men, and Christians, to eat their fill, seeing that God doth permit it 
Luke. 12. 2● & 16. 23. Esay. 65. 13.  them, aswell in his law, as here, and in Esay: but it is not to say, that they should eat till they burst, as do unsatiable bellies, which when they are filled desire nothing but too sleep, leap or dance after their gluttony and drunkenness making themselves unprofitable unto all good works. We must so eat to the contentation of our minds, that the meats & drinks may not hinder us to do our office, but may be made more nimble and more strong, & better disposed to do our duty. We shall then have more care to feed our bodies, to sustain them therewith that we may be occupied in our calling, then to satisfy the greedy desire of our flesh. And as we ought to abhor gluttony and drunkenness, and to be sober and temperate: even so must we take heed to be like unto them which for want of taking (with thanksgiving) the meat that God giveth us, and that are necessary for us, we become not slothful and unprofitable in well doing. Truly in such things there is a certain kind of wisdom. We should therefore take our daily nourishment, acknowledging and confessing that God maketh grass to grow for the cattle, and green herb for the service of men: That he may bring food out of the earth, 
Col. 2. 23. Psa. 104. 14. 15  and wine that maketh glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen man's heart. Secondly, let us note that what promises soever GOD maketh unto his faithful children of temporal goods, that nevertheless he would not have them to set, and fix all their mind upon them and to be tied to them, seeing he doth exercise them by divers tribulations: but doth tend to make them aspire and lift up their minds unto the spiritual and eternal refreshing and contentation.  
contrarily, forasmuch as he counteth the wicked unworthy of temporal riches, as he declareth by his threatenings, they ought not to look to be partakers of the heavenly and eternal riches, the which are infinitely and far more excellent than all that we can have and desire in this world. Thirdly, let us note that forasmuch as of our corrupt nature we are all wicked, and worthy to perish with hunger and by eternal death, that therefore by this promise and threatening we are exhorted to convert unto GOD by faith and repentance. Fourthly, let us not be like unto the infidels and idolaters, which do attribute sterility and scarcity unto the children of GOD, but beholding the unseasonable times and hard years, in what sort so ever they come, let us confess our faults, and accuse ourselves, and not our neighbours, what wickedness soever is in them.    

The xiiii. Chapter.  

1 A Wise woman buildeth her house: but the foolish destroyeth it with her own hands.  
WOmen which have any natural sense and wit, do desire that all things should prosper in their houses, and that nothing should decay, nor want but that all things should increase and be maintained for the entertainment of their house: and even there where all wanteth, they will labour so well with their hands, that they will make a good & plentiful house, if it be possible. But what desire soever they have, or what care soever they take to raise their estate, yet come they not always well to pass. Our first mother Eve hath proved it. It is not then enough 
Gen. 3. 6.  to desire, and to labour, but to come unto our desires and enterprises, we must eschew and fly folly, abhor it, and be endued with wisdom. Solomon doth signify it, saying: A wise woman. etc. Now if a woman must be wise for to build her house, it followeth that the number of them which build, is very small, seeing that it is very hard to find a wise woman. I have found one man of a thousand: but a woman among them all have I not 
Eccle. 7. 3●.  found. He speaketh thus for to show that wise women are scant, and not that there are none at all: for we find that the Scripture doth attribute wisdom unto some women: as unto Sara, to Abigail, to Deborah. If the women and daughters of this age will be fellows 
Heb. 11. 11. 1. Pet. 3. 6 1. Sam. 25. judg. 4. 4.  and daughters of these holy women and other, they must labour to be wise, in diligently resorting unto the sermons, and printing the pure word of God in their hearts: for it is said, If thou receivest my words. etc. Therefore women and daughters must love the word of the Lord, and must give themselves unto continual 
Pro. 2. 1. 2. 3. 4. 5. 6. 1. Tim. 2. 3. 5 Ephe. 5. 22 1. Tim. 2. 9 &. 3. 11. &. 5. 4. Titus. 2. 3.  prayer. So doing they shallbe such as Saint Paul requireth them to be. If they continue and hold on in this, sort they shall waste nothing of their household, but shall preserve them, and shall increase by the blessing of God, so much as shallbe expedient. And not only so, but also (which is more worth) they shall build their houses with living stones, that they may be a spiritual house, and an holy Priesthood. We all aught to endeavour to attain thereto, that it may be said of us: ye are no more strangers and foreigners, but citizens with the saints: contrarily, if women be foolish, following their own carnal nature, and committing foolish acts to the dishonour of God, and to the slander of their family, they destroy and overthrow their households, not only in this that 
1. Pet. 2. 5 Ephe. 2. 19  God doth forsake them, for to bring all their temporal goods to disorder and confusion, the which they scatter and waste in banqueting and delicate fare, in gay & gorgeous apparel, in plays and pastimes, and other dissolutions and insolences: but also in this that they condemn themselves, and no thank to them that their households do not fall into eternal destruction. Solomon doth signify this same, when he sayeth, But the foolish destroyeth it with her own hands. For we ought too know that Solomon doth in divers sentences instruct fathers and mothers of households, for to teach them how they should govern and guide their families temporally, and to defend the necessities of this present life, as it is lawful for them, and as they ought to do (as we may know by the promises of God, made unto the ancient fathers, and by their complaints, and prayers unto God: and also when our Lord teacheth us to ask our daily bread) notwithstanding his principal mark, whereto he tendeth, is that we should take care to provide for our spiritual necessities and wants, and to build and erect up our houses in the heavens. Therefore when he speaketh here, of wise women, he meaneth not such as are esteemed so before the world, because they can richly make their temporal profit of their house, preferring and setting it above the honour of God, and the profit of their neighbours: but he speaketh of them which first of all seek the kingdom of God, and the righteousness thereof.  
Such women have laid a good foundation, which is, jesus Christ, and therefore they make a goodly and pleasant building, and need not to fear that their building should fall for want of a strong foundation: for they build upon the strong rock, against the which the gates of hell shall not prevail. Let us learn therefore that if our houses come to be overthrown, it is because we build not upon this foundation, or that the stones that we will lay are neither fit, nor meet for the work.   

2 He that walketh in his righteousness, feareth the Lord: but he that is lewd in his ways, despiseth him.  
The Lord by his word doth exhort us to fear him: Gather 
Deu. 4. 10. & 6. 13. & 10. 12.  me the people together, and I will cause them to hear my words, that they may learn to fear me all the days that they shall live upon the earth. Thou shalt fear the Lord thy God, etc. And this it is that he doth chief demand: as Moses declareth. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thine heart, and with all thy soul? And albeit we are bound to fear him, except we will miserably perish with the world which was destroyed by the universal flood: yet that we may be lead to fear him willingly, he promiseth riches to them which shall fear him: and contrarily, he threateneth and punisheth them which do not fear him.  
To the end therefore that we may not be contemned of the 
Deut. 10. 13 Psal. 34. 10. & 145. 19 Levi. 26. 14. 1. Sam. 2. 29.  Lord, nor may perish, we must fear GOD, and we shallbe breserued and saved for ever. But there are some which deceive themselves, making themselves believe that they fear God, because they give themselves unto superstition, and observe men's traditions, and obey the commandements of men, forsaking the right way of the law of the Lord, from the which we must not decline neither to the right hand, nor left. Popery is full of such people, by the deceit & crafty working of hypocritical frieres: who may justly be reproached with this saying: ye have made the commandment of God of no authority by your traditions. Again, Woe therefore be unto you Scribes and Pharisees, hypocrites, because ye shut up the kingdom of heaven beforemen. Ye compass Sea and land 
Mat. 15. 6. &. 23. 13. 25 23.  to make one of your profession: ye tithe Mint, and Anise, etc. God of his mercy grant that amongst us there be none such like nor worse.  
Now to the end that we should not be deceived with such kind of people, Solomon doth teach us whereby we shall know whither we have the fear of God, when he saith, He that walketh in his righteousness, feareth the Lord. For to know then whither we fear the Lord, we must walk in our righteousness. But when Moses forbiddeth the Israelites, Ye shall not do after 
Deut. 12. 8. Pro. 12. 15.  all these things that we do here this day, etc. and that Solomon hath said here before, The way of a fool is right in his own eyes (now by our own nature we are fools, delighting in our ways, and striving to do what seemeth us right) it might seem that we have no certain argument or proof of the fear of the Lord, when we walk in our righteousness. This shall serve for the answer, Let us know, that there is no righteousness that can be attributed unto us, as having it of ourselves. It is true that God 
Eccle. 7. 30.  hath made man righteous, but they have sought many inventions. Man hath no righteousness the which is of his own, but of the gift of God: and yet by his foolishness he hath lost it. Nevertheless in following of the scripture, we will call that ours, which belongeth unto God, and which is by his grace and liberality given unto us: for in giving it unto us, he maketh it ours. Therefore when GOD giveth us grace certainly to know that he is our GOD, Father and Saviour, and that for jesus sake he will not impute our sins unto us, but doth forgive them us, and that also by this knowledge we are brought to abhor and detest our wickedness & willingly and gladly to follow goodness, & to give ourselves to do good works, which he commandeth, and hath ordained that we should walk in them: then do we walk in our righteousness, and may be certified that we fear the Lord: as is said hereafter. And for asmuch as we are assured that 
Prou. 18. 13.  we fear GOD, we may be assured also that we please him: whereupon it followeth that we ought not to stand in doubt whether God doth love us or not, and will save us or not. 
Psal. 51. 19 Esay. 66. 2.  But that we may not be deceived, let us know that Solomon doth not speak here of such a fear as doth make us to tremble and quake before God, as men do before a sharp, severe, & cruel judge: but he speaketh of such a fear as doth lead us to honour God, and to give him willing obedience. He doth well give it to understand, when, against fear he setteth contempt, saying: But he that is lewd in his ways, despiseth him. After what sort soever we take, this word his ways, either for the ways of God, that is to say, for the kind of living and government in this world, that god teacheth us by his word: or for the ways of man, that is to say, for the conversation that man ought to follow: there shallbe no inconvenience at all, and the sense shallbe all one. For seeing that man is the creature of God, he ought not to have other ways then those which God teacheth him and commandeth him, but aught to walk strait in them, without turning from them, either to the one side or to the other: otherwise man doth not fear God, nor honour him, but doth despise him: as Solomon doth pronounce: and herein he doth threaten all hypocrites and dissemblers, all idolaters and superstitious, & all those which work iniquity, showing them that they can look for nothing but destruction and damnation, seeing they despise the author of life and salvation. Furthermore, let us note that if we will turn this sentence backward, and say, who so feareth the Lord, walketh in his righteousness: but he that doth despise him is lewd in his ways: the later sense shall not repugn the former, but we shall here learn, (as the truth is) that it is the fear of the Lord which maketh men to walk in righteousness: and contrarily, that it is contempt of God which turneth men aside, and maketh them lewd in their ways.   

3 In the mouth of the foolish, is the rod of pride: but the lips of the wise preserve them.  
It seemeth unto the wicked which have authority and power, or think to have maintenance and be supported, that it is lawful for them to speak what they list: and indeed they use their tongues at their pleasure, as a thief doth his sword, and much worse: for they sharpen not their tongues only against men by wicked words, by commandements importable, by false witness bearing, lying, flatterings and slanderings, and backbitings, but also against God, in forsaking him, and giving themselves unto the Devil, in cursing, swearing, and forswearing, blaspheming, and taking his name in jest, and in aswell mingling it with the vanities and filthiness, as with human and devilish doctrines, with unshameful and wanton songs: in such wise that a man may blame them. Thou givest thy mouth to evil, and with thy tongue thou forgest 
Psal. 50. 19 &. 7. 9 11.  deceit: even so also we may complain that they have lifted up their mouths to heaven. This is to have the rod of pride in their mouth, when they do thus use it against God, and against their neighbours, & as they think, without hurt and danger it is lawful 
Psal. 10. 11. &. 94. 7  for them to rail. For they say, God will never see it: neither will the God of jacob regard it. And as touching men, because they open their mouth against the innocent and weak, they boldly say, With our tongues, we will prevail: and our lips are our own, 
Psal. 12. 4  who is Lord over us? But we may say unto them, ye that are without understanding, hear, and you fools, when will ye be taught? Therefore albeit that they think to remain unpunished, yet shall they not escape nor avoid the hand of the Lord: for it is said. These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reprove thee, and set them in order before thee. Again, Surely thou hast 
Psalm. 50. 21 Psal. 73. 18. Psal. 94. 21.  set them in slippery places, and castest them down into desolation Again, They gather them together against the soul of the righteous, and condemn the innocent blood. Solomon doth here after a sort threaten them with this destruction, when he doth attribute pride unto them: for that which is highly esteemed before men, 
Luke. 16. 15. &. 1. 51.  is abominable before God. And the virgin Mary saith, He hath scattered the proud in the imagination of their hearts. God resisteth the proud, and giveth grace unto the humble. He signifieth also their destruction, when against the rod of pride, he setteth the preservation, and conservation of the wise, saying, But the lips of the wise preserve them. The preservation whereof he speaketh, is not worldly nor temporal, it is neither corporal nor carnal: for there are no people in the world counted more foolish, proud, and arrogant in words, than the wise, therefore are they hated and persecuted, and put to death. They speak truth, which the world cannot bear: the which also the heathen have known and said, That truth getteth hatred. But we must stay ourselves upon the word of the Lord. If the world hate you, ye know that it hated me before you. Again, they shall excommunicate 
john. 15. 1● &. 16. 2  you, yea the time shall come, that whosoever killeth you, will think that he doth God service. This is not the conservation or temporal preservation that is here spoken of, nor whereupon we must be stayed: but Solomon speaketh chief of the spiritual and eternal preservation, as also the destruction of the foolish which do proudly speak, is eternal. True it is that as sometimes God sendeth temporal punishments too the wicked, and is visibly revenged of him: even so according as he seethe expedient, he showeth and declareth himself the preserver of the wise. Noah and other have proved it true. And forasmuch as we desire to be preserved, we must cast from us the rod of pride, and take the lips, which are opened with humility and modesty with truth and temperancy. The which we cannot do of ourselves: And therefore let us pray, Open my lips O Lord, and my mouth shall show forth thy praise. Again, Set 
Psal. 51. 17. &. 141. 3  a watch, O Lord, before my mouth and keep the door of my lips.  
Thus doing we shall not be comprehended among them of whom the Scripture complaineth. For there is no constancy in their mouth: within they are very corruption, their throat 
Psal. 5. 9 &. 57 4. &. 64. 2. 3.  is an open sepulchre, and they flatter with their tongue. My soul is among Lions: I lie among the children of men, that are set on fire: whose teeth are spears and arrows, and the tongue a sharp sword. Hid me from the conspiracy of the wicked, and from the rage of the workers of iniquity, which have whet their tongue like a sword, and shot forth their arrows, even bitter words. etc., 
Psal. 140. 3.  They have sharpened their tongues like a Serpent: Adders poison is under their lips. Such kind of people fall into destruction, as in the places before alleged ye may see. We ought not to be troubled with this destruction, as though it should destroy us with them. For even as in using our tongues wisely, we are not their companions in evil speaking, & proud words: even so their destruction shall not come near us, but our lips shall preserve us: that is to say, that God will allow of our words, and therefore he will preserve us from destruction: not so, that we can deserve it by our lips, as it ought to be manifest unto us. For sith we know that it is the gift of God to govern well our lips, we must not doubt but that it cometh by only grace that we are preserved and safely kept. But the Scripture hath his propriety, to attribute that to the instrument, which belongeth only to the workmaster which guideth them: and this serveth to bear with our rudeness, and to be made more easy.   

4 Where none oxen are, there the crib is empty: but much increase cometh by the strength of the Ox.  
There is none of us all but loveth well to have great rents, for to live at ease in this world: but forasmuch as there are many careless and slothful, which had rather be idle then to work, and apply their minds to follow some honest vocation, therefore they must suffer poverty, and utterly be destitute of riches: as Solomon hath exhorted and threatened them. And now under other words he signifieth the same thing, saying: Where none oxen are, there the crib is empty. Solomon apply himself here to our kind of speaking: for when we are altogether destitute of things, we use to say, that we are clean empty. He placeth one kind of labour here, under the which he comprehendeth all others, and doth declare unto us that except we do diligently follow the estate whereunto we are called, and use necessary means to provide for ourselves and our family, we cannot look but for poverty, as we deserve the same. Contrarily, if we do employ the power that God doth give us, and duly do our office, we shall abound in all wealth that is necessary for us, and according as God shall see to be expedient for to maintain and keep us in his service. Solomon doth signify this same when he saith, But much increase cometh by the strength of the Ox. We have none other doctrine here, than such as we have heard already oftentimes: and it is not without cause that Solomon useth repetition. For we are slow, negligent and slothful, and have need to be provoked, & as it were spurred up, and often to be put in remembrance what we have to do.  
Furthermore, by the care that he hath to repeat this doctrine often, he doth show us how necessary for us it is to labour. Even as the oxen do draw the plough for to break up and turn over the earth, and to make it fit to bring forth fruit: even so also must every one of us be occupied about our work after his calling, and bear the yoke which God hath laid upon us: neither must we be ashamed to be compared unto Oxen, neither disdain to learn of them, seeing that the Scripture setteth them forth before us for to be our Masters and Doctors, not only before the common people, but also before the greatest: as jeremy doth complain thereof: Thou hast smitten them, but they have refused to be tamed by discipline, 
jer. 5. 3. 4. 5 Mat. 11. 2●.  etc. Let us in no wise be like unto such rebels, but rather let us follow the exhortation of the Lord. If we must needs become subject unto work for to obtain enough of corporal living: much more must we submit ourselves unto the law of the Lord, and follow the ways, that God doth teach us, by the which he would lead us to eternallife. Otherwise, if we say with the wicked, Let us break their bands: The Lord will make us subject unto 
Psal. 2. 3. Deut. 28. 48 jere. 28. 13.  cruel masters, as he hath done heretofore to the children of Israel, according as he had threatened them, And shalt be subject to thine enemy, etc. Thou hast broken the yokes of wood: but thou shalt make for them yokes of iron. The Papists as we may know, are under a very hard and heavy yoke, when they are under such 
Mat. 23. 4.  masters as our Lord describeth. Let us acknowledge and confess the blessings that God doth give us in employing us in his service, and he will give unto us abundance of revenues, & chief such as are spiritual. For seeing he commandeth, Thou shalt not muzzle 
Deut. 25. 4.  the Ox that treadeth out the corn: he will not leave us destitute of necessary things. But if we despise the blessings he giveth us, and do rebel against him, let us look for punishment: I have nourished 
Esay. 1. 2.  and brought up children, but they have rebelled against me: and consequently the desolations wherewith God hath threatened his people, came upon them.   

5 A faithful witness will not lie: but a false record will speak lies.  
This saying of Solomon is so manifest and known to all men which have the least good natural wit and understanding, that it needeth none exposition, but only to be considered upon: and thereby we ought to learn not to lie, but to say the truth in all our talk. And the rather because we take it not well to be counted or called liars or false witnesses, but faithful and true: but chief because that God (which ought to be preferred before all our desires and affections, our honour and reputation) abhorreth falseness and lying: as he hath declared by his Law, Deut. 19: and commendeth truth unto us highly, which he loveth: otherwise he 
Exo. 20. 7. 16. &. 23. 1. Leu. 19 11. 12. Deut. 19 16 2. Tim. 2. 13. john. 14. 6. &. 17. 17.  should deny himself: the which we ought neither to think nor say: and also it cannot be, Though we believe not, yet abideth he faithful, he cannot deny himself. He himself also is the truth: seeing that he neither is, nor can be separated from his word, which saith, I am the way, the truth, and the life. Sanctify them with thy truth: Thy word is truth.  
But forasmuch as every man is a liar, we must confess that of our nature we are all false witnesses: and therefore if we will become true witnesses, we have need that God would send and communicate his holy Spirit unto us, who is the Spirit of truth, which lead the disciples of our Lord jesus Christ into all truth: for the which to obtain, we must pray, Take not thy word of truth utterly out of my mouth, for I wait for thy judgements. It is 
Psal. 119. 43. &. 5. 7.  necessary for us that in all our words and talk we be armed with truth, if we will not perish. For the Prophet David saith, Thou shalt destroy all them which speak leasing. We have a fearful example thereof in the fifth Chapter of the Acts of the Apostles. And if all our talk ought to be true, above all it is necessary that the words which concern God and Christian religion should be uttered with truth. The Ministers therefore of the word ought chief to be true witnesses.   

6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy to him that will understand.  
It seemeth at the first sight that the first part of this present sentence, repugneth against divers places of the Scriptures. 
Pro. 1. 7. 22. 24. Pro. 2. 3. 4. 5.  For Wisdom hath called, and her counsel is refused. And she promiseth the knowledge of God. And thus it seemeth that she speaketh against herself. Furthermore, forasmuch as there is no wisdom, but in GOD, and from God, we can not seek wisdom, except that we seek God, who is contemned of scorners: and therefore they seek neither him nor his wisdom: but they say in their hearts, there is no God: The wicked careth not for God: The fool hath said in his heart, There is no 
Psal. 10. 4. & 14. 1. Wis. 6. 12. Mat. 7. 7.  God. On the other side, Wisdom shineth and never vadeth away, and is easily seen of them that love her, and found of such as seek her. And our Lord saith, Ask, and it shallbe given you, etc. We see by these scriptures that scorners do not seek wisdom, & that if they did seek her, they should find her. I answer, For to find God and his wisdom truly, we must seek her with all our heart, as we ought to have understood it before: And Moses doth 
Pro. 2. 3. Deut. 4. 29.  teach us also the same. But if from thence thou shalt seek the lord thy God, thou shalt find him, if thou shalt seek him with all thine heart, and with all thy soul. And to do this well we must forsake our wickednesses: Seek the Lord whiles he may be found: call upon him whiles he is near. And we must walk truly in 
Esa. 55. 6. Psal. 145. 1●  the fear of GOD: The Lord is near unto all those that call upon him: yea to all that call upon him in truth. Mockers and scorners do not seek the Lord after this sort: and therefore they do not find him. And yet Solomon doth not lie, when he saith, That the scorner seeketh wisdom. For his intent is not to attribute such care unto scorners, which nothing at all regard the word of the Lord, the which is our wisdom, and understanding, when we receive it in fear, and that by the same we learn to assure ourselves of the goodness of God towards us: and that renouncing all wickedness and abhorring it, we set all our delight to follow the commandment of the Lord. But because that the scorners do labour to make themselves believe that they tend to govern themselves wisely, and would be esteemed wise (for if they be reproved for their wickedness, incontinently they cry with open mouths, that they are honest men: & indeed, we shall see some of them which will show some signs whereby it shall seem that they tend to none other thing, but to behave themselves wisely, even to be guides of other) for this cause Solomon saith, that the scorner seeketh wisdom: but because they seek it not as they ought, therefore they find it not: that is to say, that they neither will nor can govern themselves by wisdom. But that it should not trouble us to seek wisdom, and that it might be easy for us to find it, & rule ourselves thereafter, we must have knowledge. Solomon doth declare it unto us, when he saith, But knowledge is easy to him, etc. By a man of knowledge, Solomon signifieth such an one as is careful to print the pure word of the Lord in his heart and to delight therein. Such a man shall easily find knowledge: and as he truly seeketh wisdom, so doth he also find it, and thereby doth govern himself, bearing 
Mat. 11. 30.  willingly and gladly the yoke of the Lord, the which he findeth easy.   

7 Depart from the foolish man, when thou perceivest not in him the lips of knowledge.  
Because the world containeth more fools then wise men, and that the fools do prosper in outward sight, are strongest, most rich, and of great credit and authority, working all things after their own mind, and having flatterers to flatter them, and to say they do well, even as they would, therefore it seemeth unto the weak and undiscrete that they could do no better, nor govern them more wisely then to join themselves with them, and to be acquainted and familiar with them, for too learn their knowledge, whereby they may rule themselves as they do, and to attain unto the degree of their prosperity, credit and power. But they are deceived in this opinion: for they can learn nothing to profit them. Solomon doth show it, when he saith, Depart from the foolish man: when thou perceivest not in him, etc. He forbiddeth us the company of the foolish, their acquaintance and familiarity also: for it cometh not of fear that we prosper, but rather in this, that we be not cursed as are the foolish, though they think far otherwise, and this cometh because they look no further then to the earth, and have no knowledge of God, but walk in darkness, and have their minds and understanding darkened with ignorance: the which is the greatest plague they can have in this life: for such an ignorance maketh them fall into much wickedness, in the which they become obstinate and indurate: whereupon followeth their overthrow and destruction.  
Now that the foolish have no knowledge of God, Solomon doth signify it, when he giveth the reason, wherefore he warneth us to depart from the foolish man, and saith, When thou 
Rom. 1. & 2. Ephe. 4. 17. 18.  perceivest not in him the lips of knowledge. Had they the knowledge of God, and that their hearts were garnished with true knowledge they would speak of that which they knew and understood: For from the abundance of the heart, the mouth speaketh. And 
Mat. 12. 34.  thus we might know in them the lips of knowledge, and learn of them to govern ourselves wisely. The which can in no wise be done: for not only they are empty and void of knowledge, but do also hate it: whereof it followeth rightly, that they do not delight to speak thereof, & to comen or talk thereof for the instruction and teaching of their neighbours. In steed then to know in them the lips of knowledge, we hear vanities, and filthy disordered speeches, which proceed from foolishness and malice wherewith their hearts do greatly abound. Solomon doth somewhat signify the same, when he denieth them to have the lips of knowledge: for sith they are great talkers and babblers, they must needs have lips through whose infamousnesse we may learn that they have no knowledge of God, but are filled with malice and foolishness. 
Pro. 12. 23. & 13. 16.  They are great meddlers, as Solomon doth declare. And forasmuch as evil words do corrupt good manners, therefore it is not without cause that Solomon exhorteth and commandeth us to depart 
1. Cor. 15. 13  far from the foolish man. And because that Popery is stuffed and replenished with such foolish men, it were necessary for them which have any good beginning of the knowledge of truth, to depart from thence for to seek the lips of knowledge and learning. We must be diligent to follow this doctrine, and this same of our Lord: Let them alone, they be blind leaders of 
Mat. 15. 14. 2. Cor. 6. 14.  the blind, etc. And this of Saint Paul, Be not unequally yoked with the infidels. etc. If we cannot depart with our bodies, yet let us take heed from consenting unto them, but let us rather rebuke them, as Saint Paul teacheth us. It belongeth unto all Christians to do the same without fear of losing either life, goods, renown, or credit, or the favour of the world: but it serveth chief for the Pastors of the Church. Our Lord doth 
Ephe. 5. 11.  give us an example thereof. If every one of us for his part will do this, then must we arm our hearts & minds with the pure doctrine of the Gospel, and be so filled there with, that from the abundance of the knowledge that we shall have, our mouths should be opened for to utter knowledge and learning, for too 
M●t. 10. &. 23  make our neighbour's partakers with us thereof, that they might take no occasion to depart from us, but to love and embrace our company, and to desire our acquaintance and familiarity. It is not enough for us only to departed from the foolish, but we must also labour to draw others unto us, and chief the weak and ignorant, and to show ourselves soft, gentle, easy and tractable: that they may know we have the lips of knowledge, and to understand that we have discretion and wisdom, for to govern our lips: not as they which trusting in their wits and wisdom, speak as they list, and will for no reason that can be brought them give place unto other, nor hearken to any counsel: but to speak as the words of God, being ready to receive instruction of them which are endued with the spirit of God, as they show by their sayings and doings.   

8 The wisdom of the prudent is to understand his way: but the foolishness of fools is deceit.  
There are many men which think themselves wise, provident and prudent, when they so govern themselves that they save themselves from hurt and hindrance, and that none do stop their profit: and in the mean while do labour with all their power to get credit, authority and power, and to increase their riches and wealth of this world, without caring whether they do wrong or no to their neighbours, so that it be not perceived, or that men dare not rebuke them for it. But sith we must believe Solomon which saith, The wisdom of the prudent, &c: let us not esteem such men to be endued either with wisdom and prudency, but only with a devilish wisdom, subtlety, and deceit, which will bring them to destruction: for they understand not their way. Neither know they how they ought to govern and guide themselves to do their duty and office belonging to their neighbour: though they labour to make themselves believe that they are cunning and learned men, but it is to make their profit to the hurt of our neighbours, rather than they would miss and fail of their purpose. This is not to understand their way aright, seeing that by such kind of doing, they wander and stray out of the way, so that they run to destruction. If such prudent men had their eyes open for to see their destruction, they would judge that they did not understand their way: as at the last they shall both know and also repent it. We have an example hereof in the rich glutton: Again, the answer made unto the Goats doth also show it. But their repentance 
Wis. 5. 3. Luke. 16. 23. Mat. 25. 44.  shall nothing profit them, but the more to torment than: as our Lord doth well signify the same, when he threateneth to send the unprofitable servant into darkness: and when he saith, that there shallbe weeping, and gnashing of teeth. Whiles we have 
Mat. 25. 30.  time therefore let us take pains to understand our way, that we may follow it. But it might well seem, that it is not needful for man to understand his way for to follow it, and that there is nothing but foolishness and wickedness therein, and that by flying from it, there should be rather wisdom, and good discretion before God. For all the imaginations of the thoughts of man's heart are 
Gen. 6. 5. &. 8. 21.  evil continually. Again, The imagination of man's heart is evil, even from his youth. Whereof it followeth, that all the ways of man are nothing worth: we have all gone astray: for their works are wicked works: Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord. etc. The answer, 
Esay. 55. 7. & 59 6. jere. 18. 6.  Even as the servant which forsaketh the work that his Lord and master hath commanded him, and giveth himself to his pleasure, is wicked and slothful: even so also, he which despiseth to walk after the word of God, who is our Lord to whom we all do owe obedience, and is given to live after his fantasy, is wicked and unfaithful. Contrarily, as the servant which will truly show himself faithful and wise, doth carefully the work of his master, as if it were even his own: and indeed, he calleth it his, because he is bound to do it, and that it is his duty and office to be occupied therein: Likewise, if we will show ourselves wise & prudent, as we ought, we must apply our hearts and minds, to know the way which the Lord in his word doth teach us: for to follow and walk diligently in the same. Thus doing, we shall understand our way, not that it is properly ours, not that we have chosen it of ourselves: but because our duty is, to apply our minds to know and to follow the way which he teacheth us and commandeth us to hold. We may say also that the way of God's commandments is ours, when he giveth us grace to guide ourselves there●n by his holy Spirit, who maketh us to delight therein, and maketh us that we may truly say, I have had as great delight in the way of 
Psal. 119. 14  thy testimonies: as in all manner of riches. They which understand this way, are wise and prudent, and can gonerne themselves as appertaineth: and as they know how to avoid the snares of Satan, and will not be deceived thereby: even so their affections do not stretch to deceive any man. Solomon doth something signify this same, when he saith, But the foolishness of the fools is deceit. Against wisdom, he setteth foolishness, and against the prudent, the fools: and against to understand his way, he setteth deceit. Wherein he showeth us that for as much as the fools do not understand their way, neither will understand it, they are easily deceived: and also are given unto fraud and deceit. they are subject unto the baits of Satan, and cannot avoid them: as also they labour to entrap their neighbours, and to hurt them, even to destroy them when they think they cannot obtain their desires ottherwayes. Such crooked deceit is described unto us in the Psalms: Behold he shall travel with wickedness: for he hath conceived mischief, but he shall bring forth alley, 
Psal. 7. 14. & 9 16. & 10. 15.   The fool maketh a mock of sin: but among the righteous there is favour. 
Let us first of all note, when Solomon setteth the righteous against the fool, that he speaketh of wicked fools which hate know ledge, which despise wisdom and instruction, and are froward, malicious, unfaithfulll, arrogant and cruel. For those are righteous which love knowledge, which make great account of wisdom & instruction: and are delighted with uprightness, justice, goodness, and faithfulness: and are full of gentleness, humanity and benevolence. Herein consisteth righteousness: as we may gather of the former Chapters, and also by this present sentence, when Solomon setteth the fool against the righteous, and doth attribute favour unto them.  
Secondly, when against making a mock of sin, he setteth favour, we must understand that this mocking is full of cruelty, and that the foolish do not mock as it were in passing by, when they have committed any wickedness against their neighbours by doing of them wrong and injury, in doing of them violence to destroy them: but they run over head and ears, and bathe themselves therein, and are ravished and carried headlong with a great abundance of wicked desires and cruel thoughts. And yet notwithstanding, they make no great account of their misdoings which they commit to the great detriment and destruction of their neighbours, as if it were a light thing. Solomon doth somewhat signify this same by the word of making a jest or a mock: and hath plainly signified it here before in the tenth Chapter and 23. verse. The world hath always been replenished with such fools, as also was showed in the same former place. Thirdly, when favour is attributed unto the righteous, let us note, that we cannot boast ourselves of righteousness, except we be led with sweet & gracious affections towards our neighbours, and delight to do them good, in following the exhortations of S. Paul: Let all bitterness, & anger, and 
Ephe. 4. 31.  wrath, crying, and evil speaking be put away from you with all maliciousness. Be ye therefore followers of God, as dear children, and walk in love, even as Christ hath loved us, etc. But now put 
Ephe. 5. 1. 2. Coll. 3. 8.  ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking, out of your mouth. But forasmuch as it is very hard to find such favour and gentleness on earth, we may well know that the world is void of righteous men.   

10 The heart knoweth the bitterness of his soul, and the stranger shall not meddle with his joy.  
The Scripture doth transfer the bitterness of the soul, after divers sorts, and sundry significations. For first of all, when Moses admonisheth the children of Israel: that there should not 
Deut. 29. 18  be among them any root that bringeth forth Gall and Wormwood: He taketh the root bringing forth Gall and Wormwood, for the inward malice of the heart, the which doth so poison man, that he delighteth and assureth himself in his wickedness, and not feeling the punishment of his misdoings, he bringeth forth nothing but bitterness, angering and provoking his froward and corrupted concupiscence to despise God. We may gather this interpretation from the very words of Moses, when he afterwards sayeth, So that when he heareth the words of this curse, 
&. 19  he blesseth himself in his heart, etc. In this same signification is also bitterness taken.  
Secondly, bitterness is taken for cruelty, malice, and sharpness. Thirdly, when Ezechias saith, Behold, for felicity I had bitter 
Hebr. 12. 15 isaiah. 38. 17. Act. 8. 23. Ephe. 4. 31. jam. 3. 14. Luk. 22. 62  grief, but it was thy pleasure to deliver my soul from the pit of corruption: And when also it is said, that Peter went out & wept bitterly; bitterness is there taken for heaviness, sorrow and grief: as it is also in this present sentence, when it is said, The heart knoweth the bitterness of his soul. Solomon doth show it, when against bitterness he setteth joy, saying, And the stranger shall not meddle with his joy. Let us understand, that we are here admonished, not to seek our joy and consolation in outward things of this world, when our hearts are troubled and sorrowful: but for to be delivered and freed from our heaviness & sorrow, and to obtain joy, we must run unto God, knowing that it is not without cause that he is called the God of consolation: For unless he doth comfort us, what joy soever we have, yet must the same be turned into grief and trouble. Contrarily, if he give us joy, and comfort us, none can remove nor take away our joy. David doth well confess this, when he saith, If the Lord had 
Psal. 94. 17. & 86. 3.  not helped me, my soul had almost dwelled in silence. Let us not be blinded and carried away with the pleasures of this world, but let us say with David, Be merciful unto me, O Lord: for I cry unto thee, continually.   

11 The house of the wicked shallbe destroyed: but the tabernacle of the righteous, shall flourish.  
The wicked labour so much as they can, to make Solomon a layer, as it hath been always their custom either by deed or word, to belie those which have threatened and condemned them in the Name of God. Noah the Ambassador of righteousness 
Hebr. 11. Gen. 6. 14. Mat. 24. 34  condemned the world of the wicked, and that in following the word of God, but no thank to them, that they laboured not to show that it was but in jest, wherewith they were threatened. In steed where they ought to have converted unto God by true repentance, and to fear his threatenings, they endeavoured to make them void in banqueting and feasting one with an other, for to put them out of remembrance: and for to preserve their houses and families, they made marriages: but for all that ever they could do, yet was the hand of God strongest, and the end declared that they were not threatened in vain. Thus their house was destroyed: as was also the same of the Zodomites, and Gomorrhians. 
Gen. 19 2● Luk. 17. 23 2. Pet. 2. ●. Mat. 7. 27.  The wicked aught to look for no other end. Let them labour to be rich, and to strengthen themselves so much as they can, either by heaping up of goods and riches together, or by credit and power, or by leagues with the more mighty & more noble than themselves, yet must their house fall: for it is not built upon the rock. Albeit then that the wicked do boast and brag and exalt and lift up themselves, yet shall they not continue.  
They think they are very sure and stable: as Solomon doth signify it, attributing an house unto them, and attributing unto the righteous but a simple tabernacle, the which oftentimes is little and low, and easily removed hither and thither. Notwithstanding he compareth the flourishing state of the righteous unto the appearance of the long continuance of the house of the wicked, and doth also prefer the same before it, when he saith, But the Tabernacle of the righteous shall flourish. First of all let us note that when a simple and weak tabernacle is preferred unto an house which seemeth strong and mighty, we are taught not to stay, nor to trust unto the fair shows of this world: but rather to seek humble things, and to be contented with a low degree: so doing, we shallbe raised up unto an excellent and everlasting highness. Secondly, forasmuch as the state of the wicked is compared unto an house, we must not therefore marvel though they be great in outward sight, and do long stand: as it seemeth to those which have not like prosperity. Their state is compared unto an house: but like to such an house as shallbe destroyed, and shall overwhelm such as are therein. Now there is none of us but had rather dwell in such a light tabernacle, then to dwell in such a decayed house, how great and fair soever it be. They which know of destruction at hand, cannot dwell but in great fear. And forasmuch as the scripture compareth the state of the righteous unto a tabernacle, against the wicked & their estate: therefore we must not depart from righteousness, though that in following thereof we be despised of the world, and that our condition be worse in outward sight, than the same of the wicked. For the poverty of the faithful patiently borne, is much more worth, than the great prosperity of the wicked. Solomon doth signify it, when against destruction, he setteth flourishing, saying, But the tabernacle of the righteous shall flourish. But seeing that the flower is soon passed and gone, and that it withereth & becometh hay very quickly & drieth, as we daily see: and that the scripture compareth the most excellent things of this world, unto a flower, to show thereby their unstableness, inconstancy and vanity: it may seem therefore, that the excellent state of the righteous, is not duly 
job. 14. 2. Psal. 103. 15 Esay. 4. 7. james. 1. 10.  nor rightly signified, when it is said, that their tabernacle shall flourish. To the which I answer, albeit that the flower is of small continuance, yet, after winter (in the which it seemeth that all herbs are dead when the spring time cometh (in the which all herbs and roots of the earth do wax green, spring and flourish) we find all things well and in good case, whereat we rejoice. The Scripture also for to signify the prosperous and blessed estate of the faithful, doth attribute to them, flourishing: it saith, Hereafter jacob shall 
isaiah. 27. 6. & 35. 1.  take root: Israel shall flourish & grow, & the world shallbe filled with fruit. The desert & the wilderness shall rejoice: and the waste ground shallbe glad and flourish as the rose, etc. Such as be planted 
Psal. 92. 13 14.  in the house of the Lord, shall flourish in the courts of our God. And because that this prosperous and flourishing estate is not outwardly seen, but that the faithful most commonly are under affliction, as experience doth teach it. The Scripture saith not that they do flourish: for they are now as it were in the winter but it saith that they shall flourish. And herein it showeth that their flower shall continue even for ever. Solomon doth well show it here, when against destruction he setteth flourishing.   

12 There is a way which seemeth right to a man: but the issues thereof are the ways of death.  
When any thing is often done in the world, it seemeth there is no evil in it. Whereupon it followeth that it seemeth good and right: seeing that between good and evil, between wrong and right there is no difference. There are but a few which be of this opinion, but in all estates almost custom is made a law, though it be against the honour of God, and against the love of our neighbour. We may see the same in superstitions and idolatries, in crafts and occupations, in trades and merchandise. Because the way that such folks do hold is commonly used, therefore it seemeth too them right: but they shall at the last feel that they wandered and went astray after divers sorts and very grievously: as Solomon doth signify the same, when he saith, But the issues thereof are the ways of death. Wherein he teacheth the very same thing that Moses taught the children of Israe, Ye shall not do after all these things that we do here this day: that is, every man whatsoever 
Deu. 12. 8.  seemeth him good in his own eyes. And immediately after, he 
Deut. 12. 8.  threateneth that if we follow that which is right in our own mind and opinion, that we shall die, not only temporally and corporally, the which is common both to men and to beasts, to the 
Eccles. 3. 19 & 9 2.  just and unjust, and also we see that they which walk right, after the judgement of the world, are not in so great danger of corporal death, as are they which seek to please God, according to his word. Who are rather counted, sheep for the slaughter. But chief by eternal death, wherein the wicked shall know, that the way which 
Rom. 8. 36.  they have holden, was not the right way.  
Such knowledge shall profit them nothing, but further to torment them. Wherefore, let us understand, that Solomon doth 
Wis. 5. 3.  admonish us to walk clean contrary to our own opinion and fantasy, if we will avoid death, and obtain life.  
Furthermore, he showeth us, that we all of ourselves do tend unto death: for we think that we are so wise, that we can alone guide ourselves. This same is common to all men, until they be regenerate and sanctified by the Spirit of God, who by his anointing doth teach and lead them. To the end then that we do not enter into the ways of death, Let us pray, Lead me, O Lord, 
Psal. 5. 8. & 25. 4.  in thy righteousness, because of mine enemies, etc. Again, Show me thy ways, O Lord, and teach me thy paths, etc.   

13 Even in laughing the heart is sorrowful, and the end of that mirth, is heaviness.  
When the worldlings and carnal men do feel themselves troubled and grieved, or when they will put away and resist grief, they will play and pass the time away as merrily as possibly they can: they eat, they drink abundantly, even till they be drunk or very near: they leap, sing and dance: they delight to reason, to jest and talk of vain things, yea filthy and unclean: they turn their look for to feed the same with the appearance of beauty. After this manner they laughed: but as Solomon saith, Even in laughing the heart is sorrowful. For albeit that in leading such a life they labour to avoid grief, yet they cannot: for they have an hang man within in them, which doth torment them, from whose hands they labour to be delivered, to wit, their conscience which doth reprove them & fear them before the judgement seat of God for their disordered life: though they strive to make themselves believe that there is neither God nor Devil, neither salvation nor damnation. And therefore they rejoice dissolutely, as though evil should never happen unto them: but finally they shall feel that they have been deceived as Solomon doth well declare unto them, saying,  
And the end of that mirth is heaviness. After that Adam had rejoiced of eating the forbidden fruit, he had great heaviness: 
Gen. 3. 7. ●.  the which had continued for ever, if God had not redressed it by his promise. The world which perished with the flood did no less feel, it, than did the Sodomites and Gomorrhians. The 
Gen. 3. 6. & 7 & 19 Exo. 32. Luke. 16. Luke. 6. 24. 2● Esay. 5. 11. 12. & 22. 12. 13.  people of Israel was punished for their idolatry, The rich glutton was cast into hell. All these nations have felt that which Solomon speaketh of: and all such like shall feel it. Woe unto them, that rise up early to follow drunkenness, and to them that continue until night, till the wine do inflame them. And the harp and viol, timbrel, and pipe, and wine are in their feasts: but they regard not the work of the Lord, neither consider the work of his hands. And in that day did the Lord God of hosts call unto weeping and mourning and to baldness and girding with sackcloth, etc.   

14 The heart that declineth, shallbe satiate with his own ways: but a good man shall rule over him.  
Solomon hath showed us here before what are the ways of an heart that declineth, when he said, My Son, if sinners entice thee, 
Pre. 1. 1●.  consent thou not, etc. For their feet run after evil, etc. For except man's heart were alienated and estranged from GOD and his word, he should not have such wicked thoughts, neither would he give himself unto such wicked works, the which do worthily deserve grievous punishment: as Solomon doth show. Let us not then be like unto those that are desirous to hear news, that they may pass away their time merrily and carelessly, so vain and unprofitable they are: and yet notwithstanding, they think verily they are not sluggish and sleepish, but are quick and nimble. As such men do easily believe lies, even so do they delight to make others believe them also, and they think a man a very fool, or that he doth them wrong, when he believeth not their words so easily, as did their jesters and flatterers. Secondly, let us not be like unto them which love to be flattered, and too hear nothing that may trouble or hurt them: but would have men to speak such things as do please them, or that they think to be profitable for them. They will diligently hear liars, false witnesses and slanderers. Now as God forbiddeth lying, false witness bearing, and slandering, so doth he also forbidden, Thou shalt not receive 
Exo. 23. 1. 2. Tim. 4. 3.  a false tale, neither shalt thou put thine hand with the wicked, to be a false witness.  
Thirdly, let us take heed we be not like unto those which have ytching years. The world almost is filled with none other people, and chief Turkey, and the places where popery reigneth. If we follow them, we run into destruction, and do worthily deserve to perish, seeing that we are warned thereof in divers places. Having 
2. Thes. 2. 10. Rom. 16. 17. 1. Tim. 4. 1. 2. Tim. 3. 1. 2. Pet. 2. 1.  then so many testimonies, whereby we are admonished, we do worthily deserve to be counted and called fools and dolts if we believe every thing. And for as much as we cannot take it well to be counted such, but contrarily, would be holden and esteemed for discrete and wise, therefore we must stand upon our watch, considering diligently how we should govern ourselves, that we go not awry. Solomon doth teach it us so, when he saith: but the prudent will consider his steps. For to consider well our steeps, that we may be well governed, and not to believe every thing, we must 
Psal. 5. 8. & 25. 4. 119. 12. 105. & 103.  pray, Lead me O Lord, in thy righteousness, because of mine enemies: make my way plain before my face. Show me thy ways, O Lord, and teach me thy paths. Blessed art thou, O Lord, teach me thy statutes. Thy word is a lantern unto my feet, and a light unto my path. The entrance into thy words showeth light, and giveth understanding to the simple. Now for to enjoy this same, well we must follow the order that jesus Christ hath placed in his Church. Thus doing, we shallbe wise, discrete and well governed, as S. Paul doth admonish us. Brethren, be not children in understanding, 
Ephe. 4. 11.  but as concerning maliciousness be children, but in understanding be of a ripe age. But when S. Paul saith, That love 
1. Cor. 14. 2●  suffereth all things, it believeth all things: it hopeth all things, it endureth all things: it may seem therefore not to be foolishness to believe every thing. To the which I answer, The holy Ghost which hath thus spoken by S. Paul, hath said also by Moses: If there rise among you a Prophet or dreamer of dreams, and give thee a sign or wonder, etc. S. Paul himself also hath said, Try all things, and keep that which is good. Again, S. john saith, 
1. Cor. 13. 7.  dearly beloved brethren, believe not every spirit, but try the spirits whether they be of God. And therefore, when it is said, that love believeth all things, let us understand it of such things as may and ought lawfully to be believed. For a Christian man 
Deu. 13. 1. 1. Thes. 5. 21. 1. john. 4. 1.  ought not wittingly and willingly to cast away wisdom and right judgement, and suffer himself to be deceived, that he should not judge between white & black: but ought very rightly to proceed in simplicity and humanity in judgement, and not to be so wicked as to charge his neighbour with wrong and evil suspicion.   

16 A wise man feareth and departeth from evil: but a fool rageth and is careless.  
They which for the wickedness they have committed, do fear to be punished, and yet have no mind to do well, nor abhor the evil that they think and do commit: such do not depart from evil, for all their fear: as we have examples thereof in cain, Pharaoh, Saul, and judas and others. Therefore when Solomon saith, that A wise man feareth, etc. he speaketh not of such a fear, but of an holy and honourable affection that the faithful bear towards God whereby they abhor & detest all wickedness, rebellion & disobedience, & tremble for the evils that they either think or commit, knowing that they are greatly indebted to the judgement of God: and because they are not pardoned, they feel themselves guilty of death and damnation. And yet notwithstanding, by the trust that they have in the mercies of God, they love the good that he commandeth, and labour to give him obedience. This is the true wisdom, and the fear which God requireth of us, and as hath already been handled. A wise man therefore 
Deut. 4. 6. & 10. 12. Pro. 1. 7. & 2. 51. & 8. 13. & 9 10. Rom. 7. 24.  feareth the judgement of God, which he deserveth for his sins, the which also he abhorreth and detesteth: and therefore by true repentance, he laboureth to avoid them, and to give himself unto goodness, and according as God doth command him by his holy word. And being rebuked and reprehended, either in his own conscience, or by his neighbours, he waxeth not spiteful, but confesseth that he is very miserable, because of his sins and offences.  
Contrarily, as Solomon saith, A fool rageth, and is careless. When Solomon setteth raging, against departing from evil: and carelessness, against fear: we may first understand that the fool through despite and anger that he hath to be rebuked of God in his conscience which doth prick him, or to be admonished and corrected by men, which set the judgements of God before him, and do threaten him with his vengeance: by despite I say, of such admonitions, he striveth to transgress his word, and to give himself forth on to do evil with all insolency and dissoluteness, with all injuries & ragings, to the dishonour of God, & hurt of their neighbours. The world destroyed by the flood, & the Sodomites & Gomorrhians, and Saul did so behave themselves: as may be gathered by the Scriptures. And now at this day many wicked men do rage after this sort: even as judas hath also raged & fought against jesus Christ. Secondly, Let us understand that when it is said, that the fool is careless, that Solomon doth not attribute unto him any true assurance. For the sound of a leaf shaken, shall chase him, 
Leu. 26. 36. Psal. 14. 5. Esa. 5. 20.  etc. There they shallbe taken with fear, because God is in the generation of the just. The wicked are like the raging sea, that can not rest, whose waters cast up mire and dirt. But he doth attribute arrogancy, boasting and presumption unto him: whereupon it cometh, that the fool against his own conscience, laboureth to make himself believe that he shall well achieve his enterprises, and that nothing shall hurt him nor hinder him: and therefore, boldly and rashly doth he give himself to do evil. The wicked 
Psal. 10. 2. & 12. 4. isaiah. 28.  with pride doth persecute the poor, Which have said, With our tongue will we prevail, etc. Because ye have said, We have made a covenant with death, and with hell are we at agreement: though a scourge run over, and pass through, it shall not come at us.  
Forasmuch as there is nothing but the only truth of God which can assure man, and deliver him truly from all fear, the which truth the fool doth despise and reject: therefore it followeth, he can not stand fast, but after the former meaning. And albeit the fool doth stand fast or is careless, yet is he not assured, but standeth still in fear, and trembleth: even so, albeit that the wise man feareth, and that he standeth not fast, yet is he assured and certified of the help and goodness of God. In this there is no repugnancy: as we may see by that which hath been already said, both of the wise man & fool, otherwise S. Paul would not exhort us, to make 
Philip. 2. ●2.  an end of our own salvation with fear and trembling. He would not have us to doubt of the good will of God towards us, nor of our salvation: but he would that we should witness and approve our obedience, in this, that we abase ourselves and be●●me humble, confessing how miserable we are of ourselves, and now naked of all goodness. This fear is contrary to the carelessness of fools and wicked men, wherein they wax proud and are delighted, or rather are puffed up with a vain confidence of their force and power.   

17 He that is hasty to anger, committeth folly, and a busy body is hated.  
Albeit that all virtues do agree together, and that there is no repugnancy between them, and that the worldly wise men do say, that there is all one instruction of things contrary: yet nevertheless all vices which are contrary unto virtue, do not agree altogether, but there are some, amongst the which there are great contrarieties. Amongst others, Solomon doth here set before us two vices, and doth set them one contrary to the other. The one is choler, the which suddenly breaketh forth by words or by acts that are put forth without regard had to the end thereof, whether it shallbe hurtful to a man's self or to his neighbours: whether we shallbe praised or discommended therefore: whether we shall escape as we would after anger is past: it sufficeth to show his impatiency, for too make him afraid, and that there may be no resistance. But that is not all ways obtained: for oftentimes it happeneth that the unpatient do meet with as angry folks as themselves are, or with other discreet men and well ruled, which can well suppress them, and make them feel that they do not wisely but foolishly, which hurteth them. Solomon doth signify it, saying, He that is hasty to anger, committeth folly: He followeth here our manner of speaking. For we often say that a man worketh folly, when that which he doth serveth to nothing but to bring him to contempt, or to hinder him, & to destroy him in steed that he meant to do that evil to his neighbour. And when he thus speaketh, he doth well show us, that we ought to be careful to take heed, lest we be suddenly angry, seeing we would have no foolish thing laid to our charge, but would have whatsoever we say or do, allowed to be good. Saint james doth exhort us, saying, 
jam. 1. 19 20 Mat. 5. 19  Let every man be slow to wrath. For to preserve us then from rebellion, and to avoid punishment, let us follow the patience of our God: The Lord is strong, merciful, and gracious, slow to anger, and 
Exo. 34. 6. Psal. 103. 8 Ephe. 4. 31. & 5. 1. Collo. 3. 8.  abundant in goodness and truth. And for to follow this well, let us obey S. Paul, who saith, Let all bitterness, & anger, etc. be put away from you. But now put ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking, out of your mouth. Thus doing, we shall not commit folly, but shall work wisdom. The vice that Solomon placeth against hastiness or anger, is a long & secret purpose to hurt a man's neighbour, the which at the last is discovered, & maketh a man hated, who after having long dissembled the anger & hate that he did bear to his neighbour, doth declare him such as he is, labouring to put his devices in execution. This is given us to understand, when Solomon saith, A busy body, or a man of imaginations, shallbe hated. He doth here show us what reward the malicious are worthy of, that is to say, that as they have nourished in their hearts, wrath, & hatred, even so it cometh to pass that they are hated as they deserve: first of God, as Solomon saith in his 6. chap. The Lord hateth an heart that imagineth wicked enterprises. He maketh them also to feel this hatred, as David saith: Thine hand 
Pro. 6. 18 Psal. 21. 8. ●.  shall find out all thine enemies, and thy right hand shall find out them that hate thee: Thou shalt make them like a fiery oven in time of thine anger, etc. When the scriptures speak thus in the name of the afflicted, against busy bodies, it showeth in the second place that they are hated of men, as they do also well deserve. But it is not to say that it is lawful for us to hate them which imagine evil things, against us for our own sakes: but inasmuch as they be the enemies of God. Oh that thou wouldst slay, O God, the wicked and bloody men, to whom I say, depart from me: Which speak wickedly 
Mat. 5. 44 Rom. 12. 17. Psal. 139. 1●  of thee, being thine enemies are lifted up in vain. Albeit then that Solomon saith that the busy body, or man of imaginations shallbe hated, yet it is not to say, that he alloweth us to hate our neighbour, how wicked soever he be, for his own profit or disprofit: but Solomon doth show us what doth happen unto the dreamers of malice, and what they deserve to have. And because that we naturally desire to have the love and favour of our neighbours, and not their displeasure, except we be void of our right wits, we must here therefore learn to think well and to do well to our neighbours.   

18 The foolish do inherit folly: but the prudent are crowned with knowledge.  
When we despise or reject any thing, it is very hard to obtain and get it: but if we be careful as we ought to follow any thing, we easily get the possession thereof. Wherefore if the foolish have neither knowledge nor wisdom, we ought not to wonder at it: for as we have seen, they reject it. And in steed of that, 
Pro. 1. 7. 2●  they are earnest after folli●▪ and therefore, they obtain it: as Solomon doth signify it, saying,  
The foolish do inherit folly. It is not of late, but of old: as it is here signified after a sort by the preterperfectence of the verb which Solomon in his language useth, saying, They have inherited. And so this inheritance is come or descended from father to son, and hath been more carefully kept, than if it had been any good thing. But such is the nature of man, when he is left unto himself, that he is rather given to vanity, then to any profitable work, rather to folly, then to wisdom, and is more delighted with ignorance then with knowledge. Wherefore he is well worthy to inherit nothing that excelleth: and they which follow him can gather no profit thereby, sith he hath nothing but folly: for a man can not take that of his heritage which it hath not. Let us therefore first understand that we are here admonished not easily to believe all kind of words, and to suffer ourselves to be deceived 
Pro. 1. 26.  as fools: for of such simplicity or lightness, there can come but folly, which is not only unprofitable, but also hurtful. Secondly, let us not greatly desire the company of the foolish, and to get their acquaintance and familiarity: for sith they possess nothing that is aught worth, we can have nothing but hindrance to keep them company, though there were no other evil but this, that we lose our time amongst them, except we rebuke, chide and threaten them, as they deserve: partly to declare that we will not communicate with their unfruitful works of darkness: partly, for to labour to bring them again to a sound understanding, that they may be turned away from folly, and to give themselves unto wisdom, for to be discrete and well governed. By this means they shall not come to be blamed nor shamed for their folly, but to be magnified and honoured. Solomon doth pronounce it, when he saith; but the prudent are crowned with knowledge. As good worldly husbands do labour to get and to have their possessions and heretages about them, and do therein greatly delight, for to see their houses to be compassed round about with goodly fields, meadows and vineyards and other earthly commodities: and when they can safely keep and defend their goods, they are praised and honoured of the world, and esteemed as young kings: even so the prudent which do spiritually labour, which are governed by the leading of 
Pro. 13. 16.  the holy Ghost, and work all by knowledge, do so abound in the same, that they are therefore in great estimation and account with them, which do abhor foolishness & love knowledge, & whatsoever is done and ruled thereby.  
After this sort are the prudent crowned with knowledge: and it is veey meet so to understand it. For the Scripture hath a crown, and also useth to give a crown, for ornaments of glory, honour, and magnificence, & also for abundance: as it is said, He hath spoiled me of mine honour, and taken the crown away from my head. For thou hast made him little lower, than God, and crowned 
job. 19 9 Psal. 8. 6. & 21. 4. & 5. 43. & 65. 12. & 103. 4  him with glory and worship, etc. For abundance. Even as it is said of the foolish that they inherit folly, because they have nothing else about them, & that for this very cause they are contemned: even so it is said of the prudent, they are crowned with knowledge, because that the same is abundantly showed forth both in their words and deeds: this is the cause, and why they are esteemed. And that we be not deceived in this word knowledge, let us not think to be prudent, when we have much read and retained human sciences: for human sciences are but vanity and folly of themselves, and do nothing serve but to puff up a man, & to make him boast and brag, which is great folly. But then are we wise and crowned with knowledge, when we give our minds and wits unto the word of the Lord, following after his will, studying diligently and faithfully every one in his vocation. Moreover, let us first note, that albeit the state of the faithful, which are discrete and well ruled, is base and nought set by before the world, yet before GOD (who giveth them the crown of knowledge) they are in a kingly state: whereof that we may be partakers, let us follow this exhortation of Saint Paul: Brethren, be not children in understanding, but as concerning maliciousness, be children, but in understanding 
1. Cor. 1420.  be of a ripe age. If very constantly we follow this exhortation, and that we cease not to persever (for all the temptations which happen) till we come unto unity of faith: after the crown 
Ephe. 4. 13. jam. 1. 12.  of knowledge, we shall obtain the crown of life. Secondarily, let us note that as a crown is set upon the head, that it may be seen: even so God crowneth the prudent with knowledge, not that they should hide their talon in the earth: but that they should bring it forth to light and open show, by sound doctrine and 
1. Pet. 2. 9  good works: for even therefore are they crowned kings. And herein we must persever, what persecution soever is raised up against 
1. Tim. 2. 11. 12.  us. For this is a true saying. For if we be dead together with him, we also shall live together with him. If we suffer, we shall also reign together with him:   

19 The evil shall bow before the good, and the wicked as the gates of the righteous.  
It seemeth at the first sight that this present sentence repugneth divers proofs and experiences. For first of all, Cain was wicked: 
●eu. 4. 8. & 13. 13. & 19 4. 2, Pet. 2. 7. & 27. 41. & 37. 23. 28.  and so far was it of, that he would bow before just Abel, that rather he rose up against him, and slew him. Secondly, the people of Sodom were wicked: and they greatly strove against Lot who was righteous. Thirdly, Ishmael scorneth Isaac. Fourthly, Esau hated jacob. Fifthly, the sons of jacob spoileth joseph their brother of his precious garment, and sold him. And always we have seen the wicked after the outward appearance to be stronger and higher in authority, and to give no reverence to the good, but to esteem them as dung and filth, to reject and persecute them, for to kill and utterly to destroy them. And also our Lord saith unto his Disciples: Blessed are they which suffer for righteousness sake. If the world hate you, know it hated me before you. They shall excommunicate you out of their Synagogues. Again, In the world ye shall have affliction, but be of good cheer, I have 
Mat. 5. 10. john. 15. 18. & 16. 2. 33.  overcome the world. I answer, albeit, for the exercise of the faithful, and to try their patience, God doth suffer the wicked to rise up against them, contemn them and molest them: yet nevertheless at the time appointed, and when he shall see meet, he will beat down the arrogancy of the wicked, and suppress their fury and cruelty, and subdue them unto the good and righteous. Esau had surely thought to have slain jacob: but he came to receive him. The king of Sodom went to meet Abraham: And 
Gen. 33. 4. & 14. 27. & 42. 9  the brethreu of joseph came and bowed before joseph, etc. Then Pharaoh called Moses & Aaron, and said, pray ye unto the Lord, that he may take away the frogs from me, and from my people, and I willet the people go, that they may do sacrifice unto the Lord. 
Exod. 8. 8. & 12. 36. josu. 2, 12. ●9. 25.  The Lord gave the people favour before the Egyptians, etc. Rahab, besought the spies. etc. And the Gebonites became the servants of josuah of the people of Israel. To be short, the people of Israel, who for the most part were wicked, was constrained to bow before Moses, josua, the judges, Kings, and Prophets. Saul humbled himself unto David, when he confessed and acknowledged his innocency and righteousness. The wicked do now also reverence 
1. Sam. 24. 1●  the good, when the judges and Magistrates know how to humble the sword of justice: and when by the preaching of the word, they are confounded, and have their mouths fast stopped, or else that they return from their wickedness by true repentance submitting themselves to the exhortations and instructions that are made unto them by the word of the Lord: in following that 
Heb. 13. 17.  which is said, Obey them that have the oversight of you, & submit yourselves. Therefore this present sentence is true, upon the which let us first note, that the judgements in the old time were holden in the gates: & thither men came for to obey justice. For this cause for to declare how the wicked are constrained to submit themselves, and to give obedience unto the righteous: Solomon saith, that they bow at the gates of the righteous. Secondly, forasmuch as we must chief bow unto kings and governors, they are here admonished to lay aside all malice, to fly all injustice, and to 
Rom. 13. 13. 1. Pet. 2. 13.  give themselves unto goodness, and to show themselves truly just, in rendering to every man. etc. And if any do fall away and become dissolute and rebellious, as there are which will not incline to them, and will not obey them as they ought, let them then know, either that God will try their forces & boldness, and whether they be of good courage to withstand the wicked, and to suppress their insolences: either that God doth punish them, because they apply not themselves unto goodness and justice as they ought.  
Therefore when any insurrections are, let the Magistrates humble themselves before GOD, weeping and lamenting their faults: and yet for all this to lose no courage, but manly to use the sword which is committed unto them. Thirdly we are admonished what kind of men we ought to place in authority. Fourthly, albeit that the will of GOD be (as it appeareth here) that the wicked should bow before the good, yet is it not too say that we should desire men to bow and kneel before us, but so much as is required for the honour and glory of God, for the common peace, and for the order of policy. For our goodness and righteousness can never be so excellent, that it should deserve that men should bow and reverence us. Fiftly, sith that unto God the king everlasting belongeth all honour and glory, and that it is before him that every knee should bow, we must therefore understand that he maketh his Majesty shine at the gates of the righteous, when he maketh the wicked to bow before them. And for as much also as he greatly esteemeth the good and righteous, when he maketh them partakers of the glory, which appertaineth unto him only: it is therefore a true argument that he would have us highly to esteem goodness and righteousness.   

20 The poor is hated even of his own neighbour: but the friends of the rich are many.  
Solomon pronounceth here that which is commonly done in the world, and not that which ought to be done. And so he doth not give us doctrine that we must follow: but he accuseth men of ingratitude, of discourtesy and cruelty, when he saith, The poor is hated even of his own neighbour. The ingratitude which is committed in the hate of the poor is against God. For whosoever hateth the poor, he doth not acknowledge the benefits which he hath received of God, without his deserts. We are all naturally borne poor both in body and soul, and are void and naked of all benefits, and cannot obtain either corporal or spiritual, unless God of his only grace and free goodness do give them us without having respect unto us: for we are so corrupted and malicious of nature, that we provoke him so much as we can to make us poor, and to destroy us rather than to do us good, and save us. First of all, touching our body, if we consider our conception in the womb of our mother, we shall know, how poor a thing we are: that we were very weak and sickly, and that we could have no nourishment nor increase but of God: for seeing the government of mothers, which is then very disordered, and their lusts unbridled, immediately man should perish, if God did not wonderfully as it were preserve and fortify him. This poor state of man, and the help of God are well expressed in job. And when we are borne we bring no riches with us. If we have any necessay and profitable thing for this body, it is the gift of God: as 
job. 10 8. & 1. 21. 1. Tim. 6. 7. Mat. 6. 11. 25  we confess when we ask our daily bread. And our Lord doth reach it us, when he would not have us to take care for this life. Secondly, as touching our soul, we are no better furnished than was David, who confesseth, Behold, I was borne in iniquity, and in sin hath my mother conceived me: And Paul saith, That we were by nature the children. Therefore if we be partakers of the spiritual and heavenly riches, it cometh of the grace and 
Psal. 51. 6. Ephes. 2. 3. 4. Psal. 24. 1. & 50. 12.  gift of God, as Saint Paul doth pronounce afterwards. Now the Lord making us prtakers of his benefits (for all is his) would have us to confess the goodness and liberality that he bestoweth upon us. The which we cannot truly do: except we submit ourselves wholly to obey the commandements of his will, which is, that the riches which he giveth us, we should use them as good disposers of them, distributing by love unto them which have need. Let there be no poor man amongst you. Again, When one of thy brethren with thee is fallen into poverty, thou shalt lend him. 
Deu. 15. 4. 7. 7. 10.  Again, Thou shalt give him, and let it not grieve thine heart to give unto him. See that thou deal thy bread to the hungry, etc. If we be not diligent to follow this will, we are unthankful unto God, considering the bountifulness he useth towards us. Ungentleness 
Esa. 58. 7.  and cruelty is made manifest, in the hatred of the poor: For he that hateth his neighbour is a manslayer: and that is because he exerciseth not the charity he ought. They then that charge & burden their neighbours with impostes, usuries, and oppressions, which do molest them with law and other wrongs to destroy them, are here rightly accused of churlishness and cruelty. Besides 
1. john. 3. 1●.  the said accusation, Solomon doth show that it is a very miserable thing to be poor, except we can patiently bear it, and do not fear what man can do unto us. As touching the second part of this present sentence, which is,  
But the friends of the rich are many: Solomon doth not rebuke and blame those which are truly the friends of the rich: for it is not lawful for us to hate any man, but it is rather commanded us to love our neighbours, without regard of persons. Likewise they which truly love the rich, do not procure to themselves any profit to their purse: but if it be needful, do exhort them to occupy themselves about their salvation, in giving alms to the needy, according to the doctrine of our Lord, and of 
Luke. 6. 9 2. Cor. 8. 7. &. 9 6. 1. Tim. 6. 17 jam. 2. 1  Saint Paul. But he accuseth the world of flattery, of accepting of persons and of covetousness. They which thus behave themselves towards the rich, are called their friends: not that they are so indeed, but because they seem so to be, and would be counted such.   

21 The sinner despiseth his neighbour: but he that hath mercy on the poor, is blessed.  
Solomon doth show us that the world is full of sinners, when he saith, The sinner despiseth his neighbour: for it is an ordinary thing, that they which have wealth, and do not acknowledge that that which they enjoy, cometh of the gift of God, do greatly flatter themselves, & think that it cometh of their own labour, travail, wisdom, and cunning, that riches come unto them, they confess not that they be stewards of God, but make themselves believe that it is lawful for them to do as they list with the goods they possess: and therefore they have no care of the neediness of their neighbours, but do despise them, as they do show it in divers sorts. First of all, in not helping their necessities by alms. Secondly, in using subtle means, to draw unto them that little they have. Thirdly, in pulling their substance from them parforce and violence, or consuming them by suits, by usuries and other wicked trades. So that the contempt which is here spoken of, doth not only stand in negligence, but in churlishness and cruelty that they commonly exercise through all the world, as men do feel it.  
Wherefore it is not without cause that the Scripture complaineth hereof, even through all the Prophets. This cruelty is somewhat 
Eze. 22. 29.  signified, when it is not said that the sinner doth despise strangers and unknown, his enemies and adversaries: but it is said that he despiseth his neighbour: that is to say, him of whom he ought to take care and compassion, and to help him by love in his necessities. The cruelty also is signified by the Antithesis that Solomon 
Luke. 10. 3●.  maketh here, when he saith:  
But he that hath mercy on the poor, is blessed. For against despising, he setteth mercy, which is contrary unto cruelty. For by cruelty men spoil and ravish, and do all the hurt they can in the world to their neighbour: and by mercy, we lend, and give liberally, as also the word which Solomon useth doth signify. And when the merciful man is set against the sinner, then doth it show us that albeit by the corruption of our flesh, sin, dwelleth in us: yet is not the same imputed unto us, nor we counted sinners but righteous, so long as we are merciful. The wicked borroweth, and payeth not again: but the righteous is merciful and giveth. 
Psal. 37. 21 &. 112. 5. 9   
Again, A good man is merciful and dareth: he hath distributed and given to the poor, etc. Not that our mercifulness can deserve such reputation: but because God of his only grace doth accept and allow it, and is author thereof. It is not simply said, that hath mercy: for they which are at their ease, and have all things necessary for them, have no need of mercy to be showed to them: and therefore Solomon addeth, on the poor. These are they which have great need to be pitied: as also God doth carefully will the same by his word, and it is not without cause: for they have the most need of favour, succour, and help: and there are no people in the world more despised, worse handled, nor more trodden down and oppressed then are they. By experience we may see it: and also God often complaineth thereof, by his Prophets. Therefore if it happen us to fall into the number of the miserable, & afflicted, and that we are despised, yet let us not be discouraged, nor despair, as though God had forsaken us, and careth not for us. For if we be despised, it is of sinners who are not acquainted with God. But look what sinners do esteem, that is rejected of GOD, and that which they do despise and reject, is received and allowed of God. Therefore we must not fear the contempt 
Psal. 3. 5.  of the world, nor yet be coupled with sinners, for to consent with them to despise the afflicted, when we feel ourselves at our ease, and have prosperity: otherwise it would turn to our woe. Solomon doth not here signify it, when he promiseth blessing unto them that are merciful unto the afflicted. This blessing shall 
Luk. 24. & 16. 22.  not only continue in this world, but for ever: as also shall the woe of the wicked. And albeit that prosperity and felicity is promised unto our mercy, yet is it not enough to obtain such blessing: but because that GOD receiveth and alloweth it, 
Psal. 41. 2. Mat. 25. 34. & 5. 7.  because we are elected before all time, and hath prepared for us this blessing before the beginning or foundation of the world was laid.   

22 Do not they err that imagine evil? but to them that think on good things, shall be mercy and truth.  
Forasmuch as the world is full of men which imagine malice, and which devise evil things against God, and against their neighbours, it followeth right well that the number is right great of them which hold not the right way, but do err and go astray, following the ways of destruction. Solomon doth signify this same, when he asketh, saying:  
Do not they err which imagine evil? And forasmuch as there is none of us all which desireth to err, that is to say, to go astray, and wander out of the way, but would all walk in a right path, and come unto the end of our purpose, and not to be put beside our intentes, except we be out of our wits, void of sound judgement, and perfect reason: sith I say we desire the same, or at the leastwise do labour to make ourselves believe that our will is such: therefore for to obtain the same, we must diligently take heed that we follow not them which imagine evil. And for to do this let us not be like unto the superstitious and idolaters, which forge idols, some of wood, gold and silver, or of other visible, palpable and gross matter: othersome, of traditions and men's inventions, good customs, fantasies and intentes. They devise and imagine nothing but evil, though they falsely believe that by such trash and ab homination, they do honour and serve God. But the Lord, whom no good thing can displease, doth well show, that there is nothing but evil in such service, when he declareth, that he abhorreth and rejecteth them: as it is well taught us by the first table of Moses, and by the Prophets. They make themselves 
Esay. 29. 1●. & 40. 18. & 41. 6. & 44. 9  believe that they serve GOD, herein they fail and know not what they do, so at the last they shallbe confounded: The Idolaters shall not inherit the kingdom of heaven. Secondarily, let us not join with these mockers and scorners, which boldly despise and blaspheme God and his doctrine: as though that were but fables and dreams, which the Pastors and Ministers of the Church do preach to them. Such kind of people are imaginers of evil, when they fight against God, who is enemy unto all evil, and when they set his holy law (which is the rule of all goodness, so much as possible they can) at nought. In the which doing, they do greatly err, and are far wide: as appeareth by this saying: Woe unto them that seek deep, to hide their counsel from the Lord, 
Esay. 2●. 15.  etc. Such men think, or at the least labour to make themselves believe, that there is neither God, nor Devil, neither heaven nor hell: but at the last they shall feel that they have erred. For the cruel man shall cease, and the scornful shallbe consumed. Therefore will I choose out their delusions, and I will bring their fear upon them, because I called, and none would answer, 
Esay. 66. 4.  etc.  
Thirdly, let us not think that in hurting and doing evil unto our neighbours we can prosper: though the greatest part of the world be of this opinion. For as we may see, some think to creep aloft by pride and ambition, by rebellion and disobedience: some by murders, seditions, hatreds, malice, and insurrections: some by thefts, snatching, usury, and wicked bargains: some by whoredoms and adulteries, and other some by flatteries, false tales and slanderings. But they err and be deceived, seeing they turn themselves from the right ways of the commandements of the Lord, and follow the wide and broad way 
Math. 7. 1●.  which leadeth to destruction. This destruction is well signified by error, and also by the Antithesis that Solomon maketh, when he sayeth,  
But to them that think on good things, shallbe mercy and truth. When he speaketh thus, he debyeth mercy and truth unto those that imagine evil. Whereupon it followeth that they cannot look but for destruction and damnation partly in this world. For as they are filled with malice, craft, deceit, wrong, violence and cruelty against GOD and their neighbours: even so doth God render and pay them the like, stirring up enemies against them, even such as they have been to others. And finally, for to fill up the measure of their destruction, he will utterly deprive them of his favour & mercy, bestowing no part of his gracious promises upon them and will send them to eternal damnation.  
Contrarily, unto them which think well, that is to say, which have set their love on the law of the Lord, for to give him the honour which he damandeth thereby, and for to serve & profit their neighbours, shallbe granted mercy and truth. For as they labour to be faithful unto God, by giving true obedience unto his word, and being gentle unto their neighbours, giving them faithfully all their duty: even so the Lord will make them partakers of his true and unfallible promises: he will raise them up, according as they shall have need, such men as will show them favour, and entreat them with all meekness and gentleness, & such as will imagine no treason or other wickedness against them: neither shall cease to do them good, according to his faithful and gracious promises, until that in the heavenly joy and felicity he give them the full fruition of them. For his merciful kindness is ever more and more towards us: and the 
Psa. 117. 2.  truth of the Lord endureth for ever. Let us note that Solomon doth not preach unto us the merit of our works, when he promiseth mercy & truth unto them which think good things: but he would have us while we give ourselves unto goodness that we should not praise our thoughts & operations, as though there were any worthiness or excellency in us, which might move or bind God to do us good. But that we should stay ourselves upon the gentleness, goodness, or mercy of the Lord, by the which only, he is moved to love us, & to do us good according to his gracious promises, in the performing whereof he showeth the truth of his grace only, & not for to give us that which our works do deserve: for he can owe us 
Rom. 4. 13.  nothing. For the promise was not made unto Abraham to be the heir of the world by the law, but by the righteousness of faith. 
Rom. 3. 24. 25. &. 15. 2. 2. Cor. 1. 20.  Secondly, let us note, that Solomon is here no law giver, but an Evangelist, leading us unto jesus Christ. For we obtain no mercy, but by him only. For the promises of God are yea and amenin him.   

23 In all labour there is abundance: but the talk of the lips bringeth only want.  
Solomon here before hath spoken many sentences, for to exhort 
Pro. 6. 6. &. 10. 45. &. 12. 11. 27. 13. 4. 11. 23. & 14. 4. Gene. 3. 1●.  us unto care and diligence, unto labour and travail. And if we were such as we ought to be, to wit, very careful to obey the word of the Lord, and willing to bear the burden which he layeth upon us: Solomon should not have needed to have pronounced these sentences. But because we are like unto asses, which make no diligent speed, except they be often beaten: and unto resty jades which when they are spurred, run backward, except the riders do prick them sharply with the spur, with stroke upon stroke: for this cause, Solomon doth exhort us now again to labour: when he saith,  
In all labour there is abundance. It seemeth at the first sight that Solomon repugneth that which is written, The earth shall bring forth unto thee, thorns and thistles, and thou shalt eat the herb of the field. When thou shalt till the ground, it shall not henceforth yield unto thee her strength. And I will break the 
Gene. 3. 18. &. 4. 12. Levi. 26. 19 20. Deut. 28. 16  pride of your power, and I will make your heaven as iron & your earth as brass. And your strength shallbe spent in vain, etc. Again, Cursed shalt thou be in the town, and cursed also in the field, etc. And this same which is pronounced in these scriptures, cometh often to pass, as experience showeth it. I answer, That Solomon speaketh of the nature of labour, and of that which naturally happeneth, so that we do not hinder it by our ingratitude, infidelity, idolatry, superstition, rebellion, disobedience, pride, ungentleness, cruelty, and other wickedness, wherewith the world is wholly infected & corrupted. He doth then teach us, that if we hate, detest and abhor all kind of wickedness, we walk in the fear of God reverencing his word, by putting our whole trust in his goodness, and to follow his will, that GOD will bless our labour, and make us abound in wealth, and whatsoever we take in hand, or apply our minds and spirit unto, shall prosper.  
Herein he speaketh agreeably unto that which the Sainted have felt, and according as God hath promised in his law and by the Prophets. The patriarchs were blessed of God, who prospered their labour and the work of their hands: in such wise that they did abound in riches. And the promises are written in the places alleged before, and in the 128. Psalm. And albeit that in 
Psal. 128.  the sight of the eyes we judge not that there is abundance in the labour of them which fear God: for oftentimes the same accidents happened to them as to the wicked: & also they are rob, or their 
Eccle. 9 2.  hire is keep from them, or else they are contented with a little gain: Nevertheless, the labour changeth not his nature, and GOD is true in his promises, after the which we must not give them abundance, the which doth not always consist in superfluity, nor in multitude of great riches of this world: but chief in contentation, and in this that God knoweth to be expedient. For the same doth better furnish, and is also of greater profit, than greater abundance of the wicked.  
Furthermore, though they which fear GOD and are diligent in labour, should suffer great want, yet is it not to say but that God is true in his promises: for how much soever we fear God, yet doth he always find enough in us to be amended, and may justly chasten us as he pleaseth. Therefore let us not judge of God's promises after man's reason, nor after the sight of our eyes: but let every one of us carefully and faithfully occupy himself in his work, praying unto GOD that it would please him to give it good success and prospering it as he shall know to be expedient. And let us not be like unto those which give themselves unto slothfulness and idleness, to vanity and foolishness, and pass away their time in jesting and scoffing in merry tales, and idle words: and yet notwithstanding, they desire abundance to live plentifully and wealthily, and at their ease, as if they were well worthy. But they do not obtain according to their desire: for even as they deserve, God bringeth them unto extreme poverty. Solomon doth signify it when he saith,  
But the talk of the lips bringeth only want: When he setteth the talk of the lips, against labour, and that he threateneth it with want, let us know that under the talk of the lips, he comprehendeth not thanksgiving, prayers, praises, holy exhortations and instructions which the faithful make with their lips: for sith they proceed from a pure and perfit heart, they ought not to be attributed unto the lips, nor threatened with want. For, for such holy exercises the faithful will not give over nor forsake labour. But yet that popish divine service, and all the disputations and sermons of their divines and hypocrites, aught to be attributed unto the talk of the lips: seeing they proceed not from a good 
Rom. 10. 17. 18. 1. Tim. 6. 3. 4. 5. 2. Thes. 3. 6. Phi. 3. 18. 19  heart, nor sound judgement: for they know not what they say: they are led with curiousness, tending unto ostentation and vainglory, not desiring to serve jesus Christ, but their belly. Such rakehells do worthily deserve to want and perish for hunger, and not only with temporal hunger, but do deserve eternal damnation.   

24 The crown of the wise is their riches: and the folly of fools is foolishness.  
It is a thing more often proved than were to be wished, that they are nothing set by which have nothing or very little: and they which cannot or do not labour to gather riches abundantly, are judged fools and dizzardes. But they which are rich, are highly honoured and praised: the which causeth them to be so greatly desired of all men. For besides this that men are glad not to want, they also love to be in estimation and honour: and they that can so guide themselves, are counted wise, and men of honesty. Wheretoo it seemeth at the first sight that Solomon agreeth here, when he saith, The crown of the wise, etc. But if we consider the thing thoroughly, we shall easily see that Solomon is not of this judgement and opinion. For he saith not generally, riches: as if it behoved the wise, for to have glory and honour, to be rich with the abundance of worldly wealth: seeing that they which are truly wise, do despise and reject the wealth of the world, and do gather it, but only meanly for to get their daily bread, without a disordered desire, with doing wrong unto their neighbour, either by catching, or by too great sparing and niggardliness. But he saith, their riches: that is to say, the riches which belong unto the wise, and by the which they become truly rich. Therefore for to understand what is meant by the crown of the wise, we must know what their riches are. Solomon hath showed us here before, that the fear of the Lord is wisdom, knowledge, and 
Pro. 1. 5. 8. 9 & 2. 1. &. 3. 13 & 4. 5. & 8. 10 11. 14. & 10 14. & 14. 18.  understanding. Such kind of riches are the chief crown of the wise. And yet if they abound in the riches of this world, as the holy old Fathers did, they are also their crown: for with wisdom can they possess them, and spend them as need requireth. Now that by their riches Solomon chief meaneth the former virtues, he doth show it, by the Antithesis he maketh, when he saith,  
And the folly of fools is foolishness. For he setteth folly, (which is contrary unto wisdom) against the riches of the wise: as if he said, The folly of fools cannot be, nor known but for folly, the which is so detestable as none dare challenge the same to be his: albeit that she is as an Empress in the world, and that the great Emperors, Kings, and Princes do obey her, and make their pleasures of it: as they do show, when they take it not in good part, that any man should turn them from it to bring them unto wisdom: but they hate and cruelly persecute the wise. And yet for all this they will not be counted fools, but will be praised and honoured as wise, and know well, how to maintain their honour, as they think, when they praise themselves more then God. For if any of them do never so grievously offend God, they care not for it: but if a man chance to speak of their worship or Lordship, otherwise than they would, that man hath committed, in their judgement an unpardonable offence. All these kinds of doing do well show that naturally we all praise and extol wisdom: but by the corruption of our nature we have a wrong judgement: in such wise that we judge wisdom, to be folly, and do extol folly 
Esay. 5. 2●. 21  in stead of wisdom, the which is no small offence. As touching the rest, as the wise do use the riches that God giveth them, as they ought, and therein do declare their wisdom, for the which they be praised: even so the foolish, which know not or will not know, for what use God hath created the riches of this world, do use them with all intemperancy and dissolution, or with great avarice do make more spare than needeth, fearing lest the world would fail them. And thus do they declare their folly, the which doth dishonour & make them contemptible before the eyes of them which have a right judgement: as they well deserve, not only for that they rule themselves as fools and dizzardes, hurting themselves by too much prodigality or nigardliness, but chief by that that they are ungentle and cruel: seeking nothing but the hurt of their neighbours: although that at the first sight it seemeth not so, & also that they are persuaded, it is not ill done to use their wealth at their pleasure. They are easily persuaded thereto, when wealth cometh in as they would, and that they prosper after a worldly manner. For than they cannot peaceably and reasonably use their commodities: but the flesh which feeleth too much of his ease, doth overflow and play the fool: as we have seen the people of Israel to have done. The people sat down to eat and to drink, and rose 
Exo. 32. 6. Deut. 32. 15.  up again to play. And Moses doth blame them for it: but he that should have been upright, when he waxed fat, spurned with his heel. We may now see the same chief in Kings and Princes, to whom it seemeth, that what they have, is rightly dew to them, & will neither know nor understand that the glory, power & riches they have, come from God, and that it is a singular gift of GOD, even his work, for a man to rule well in these matters. In this sort they forget God and their neighbours, and do exalt themselves, not caring whom they hurt. It is enough for them to be at their ease, and to be earnest to punish and torment others: as Saul did to David.   

25 A faithful witness delivereth souls: but a deceiue● speaketh lies.  
There is none that beareth good will but desireth to pleasure his neighbours, and we think that we all have this desire, and we make ourselves believe so much as we can, we would not leave them in necessity, but to deliver them as we are able, even out of the greatest necessities, for to show and for to be counted their great friends. Now the greatest good turn that we can do for any man, is to help to save his life: as it is very plain. For there is no man which had not rather lose all his goods, then to lose his life. But because every man knoweth not the way how to proceed to save his neighbour's life, therefore Solomon doth teach it us, when he saith,  
A faithful witness delivereth souls. And forasmuch as there is none but God only which is true, unless he communicate his truth by his word, we cannot do this pleasure unto our neighbours, to save their lives, except we be diligent to receive the word to speak after it, and to give ourselves to do the works which it teacheth us. This is the way which we must hold for to be a true witness. But albeit there is but this one way, yet may we show ourselves true witnesses in divers sorts. If being called in judgement for to bear witness of the truth, or being ordained judges, we speak truth: although that upon our deposition, oath or sentence, they lead our neighbour to the gallows, and that he be hanged, yet do we not cease to be true witnesses, and to deliver souls. For when Solomon speaketh of the deliverance of souls, he meaneth the innocent who are wrongfully troubled, & are in danger of their lives, except that God raise them up true witnesses. And also when we witness, or speak truth against the wicked for to send him to death: though we save not his life, yet do we not cease to be a true witness, and to savelives. For in purchasing the punishment of the wicked, we are cause that divers do live in peace and rest: and thus do we preserve and save lives: the which is a very acceptable thing before God, who will have the Magistrate 
Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2.  to punish the malefactor upon the oath of two or three witnesses, that the evil being purged, we might live in peace. Now if the Lord be careful of such corporal and temporal saving and preserving, let us understand that by a far stronger reason he taketh care for the spiritual and eternal saving of lives: as he hath always showed, when he hath raised up true men which have given themselves to show the way of truth unto his people: as were Noah, Abraham, Loth, Moses, josua, the judges, the holy kings and Prophets. And not content herewith, he hath sent his own Son, who not only was a true and faithful witness for to preach deliverance as a minister and servant: but by himself hath made the purgation of our sins, sheadding his most precious blood for the eternal redemption of our souls. And if the deliverance of our 
Heb. 1. 3. & 9 12. Rom. 8. 32.  souls be so precious before God, that he hath not spared his own Son, it followeth therefore that we must be careful thereof before all other things: otherwise we are great contemners of God, and renounce to be saved & redeemed by jesus Christ: the which is to do him great injury, and consequently to put our souls in bondage with the Devil, for to lose them and not to deliver and save them. Now for to be careful of our deliverance, we must as jesus Christ hath sent us his Apostles and disciples for to be true witnesses unto us, and as much as lay in their ministery, have delivered us from death and damnation: even so still now we should demand of him such Pastors and ministers, which will be true witnesses, who will declare nothing unto us but the pure word of God, to the which if we cleave by faith and repentance, they shall deliver our souls. But if in steed hereof, we have itching ears, let us look 
2. Tim. 4. 3.  for bondage and destruction: as Solomon doth signify, when he saith, But a deceiver speaketh lies. Forasmuch as he setteth the deceiver against a true witness, and lies against deliverance, he teacheth us that false witnesses seek nothing else but to hold their neighbours captive, and to destroy them: following therein their father the Devil, who from the beginning, hath been a liar and a murderer. But as they are the most profitable witnesses, which 
john. 8. 44.  preach unto us jesus Christ: even so the most exquisite deceivers are they which under the shadow of religion do set forth men's traditions, and doctrines of Devils, vain speculations and subtle questions. For such, so much as they can, do shut up the kingdom of heaven from men, and do deliver them unto the Devil. And the other deceivers do bring hurt either unto our goods, or to our name, or to this present life, the which is but a small damage in comparison of the loss of our souls. Nevertheless the world is so much given unto temporal riches, and maketh so great account of his good name and loveth this life so well, that he careth nothing for his salvation, and feareth more the deceivers which bring temporal hurt, than those which destroy them for ever: yea he is so blind that he honoureth them.   

26 In the fear of the Lord is an assured strength, and his children shall have hope.  
It is a great comfort for us, when we think that our neighbours are so well affectionate towards us, that we may trust them that they will not labour to do us any hurt, but show us all favour pleasure, and gentleness. Now forasmuch as all men are liars and their help vain, and that there is none but God only true, and that hope only in him confoundeth not: in as much as he never faileth to grant as he requireth: we must therefore conclude that they which trust in him, shall not lose their hope. If we may once know his good affection towards us, and so trust in him, assuring ourselves that he would us nothing but good, we should be thereby a great deal more be comforted then with all the good opinions we can conceive of men. For let the man be never so wise or good, yet is he unconstant and mutable: but God is faithful 
Num. 23. 19 Esay. 55. 8. 9 10. 11.  and changeth not his mind. But to the end that we conceive not a vain consolation, falsely believing that we have a strong hope in God when we have but a light opinion of his promises, and yet will give ourselves licence to do after our own fantasy, and are bold to follow our good intentes, or to live in all dissoluteness after the affection of our corrupt nature, the which demandeth nothing but liberty of the flesh, to the end (I say) that we conceive not this vain consolation, Solomon doth teach us, where we shall find strong hope, when he saith, In the fear of the Lord is an assured strength. If then we will be assured that God will not destroy us, but assist us and provide for us all things necessary, both for our soul and body, and will not forsake us till he hath placed us in his heavenly kingdom, we must then have the fear of the Lord as the good old fathers fearing God stayed themselves upon him 
Heb. 11. 4. Psal. 34. 8. & 145. 19 20  by faith, as we may see by the history of their life. We are exhorted to receive this fear: and also taught what we have to do for to live therein. And David promiseth salvation to those which fear him. But seeing that we cannot strongly trust in God, except we love him, as he requireth, it might seem that to have a strong hope, we must not then fear: for fear standeth not in love, I answer, if we know that God loveth us, we do surely trust in him, and will not fear to present ourselves before him, and are well disposed & minded 
1. john. 4. 18.  to tarry the last day of judgement, being persuaded of the fatherly love of God towards us, who never faileth us at need. For perfect love casteth out fear: yea the fear which terrifieth, troubleth and tormenteth the conscience, causing man to feel himself charged and burdened with great burdens of sin, dare not offer himself to God: but doth fear him, as a thief that is taken, feareth the presence of the judge, and trembleth being delivered into the hands of the hangman for to be executed. This is the fear which tormenteth, the which is not in his heart that is perfect in love, that is to say, which is well persuaded that God loveth him. Solomon doth not speak now of such kind of fear, but of the same that David teacheth, and which also hath been often spoken of. Solomon calleth the trust which is in this fear, strong, for to advertise 
Psal. 34. 1●. Pro. 1. 7. & 2. 5. &. 3. 7. & 8. 13. & 9 1● & 10. 27. & 14. 2. 16. Psal. 34. 8. Esay. 33. 1, 6  us that it is but vanity, when without this fear we think we trust in God: contrarily, he that feareth God, shall never be shaken to fall. For the fear he hath in God, is as an invincible fortress. The Angel of the Lord doth pitch his tents round about them which fear him, etc. The Lord is exalted: for he dwelleth on high: he hath filled Zion with judgement and justice: and there shallbe stability of thy time, strength, salvation, wisdom, and knowledge: for the fear of the Lord shallbe his treasure. Wherein we may see that the Papists have not the fear of the Lord, when they stand in continual doubt, whither God love them or not: for they have no sound knowledge. After that Solomon hath taught us that in the fear of the Lord there is assured strength, he showeth us who they be which have this trust, and consequently th● fear of the Lord, when he sayeth, And his children shall have hope. Forasmuch as the assurance or strong trust is in the fear of the Lord, and there are none but the children of God which are 
Psal. 34. 12.  exhorted unto this fear, & none besides them do receive it, therefore it followeth well, there are none but they which have assured strength. Therefore if we desire to be assured of strong hope, we must then become the children of God to obtain it. The which we shall obtain, 
1. john. 1. 12.  if we receive jesus Christ. And although, being the children of God we shall suffer much, and that it shall seem by the evils that we shall suffer, that God hath rejected us, and that for this cause we have good occasion to be afraid and to be troubled as poor slaves under the bondage of a cruel tyrant: nevertheless, seeing that therein we are made like unto the Son of God, who having borne the shame of the cross sitteth on the right hand of God, we must be assured that our miseries cause not God to deny us for his children. Therefore when afflictions shall prick and pinch us, let us 
Heb. 12. 2. Rom. 8. 35. Heb. 12. 5. Mat. 7.  not doubt of the fatherly goodness of GOD towards us, but let us ask of him his holy spirit, and we shall not be refused nor denied.   

27 The fear of the Lord is a wellspring of life, to avoid the snares of death.  
Solomon showeth us that there is strong hope and assurance for the children of God, which fear him, when he compareth it unto the lively spring, and that he compareth the children of God unto beasts, which are hunted and driven into the nets & toil which are set for them that they may be taken and slain. Now it is not without cause that he useth such comparisons or similitudes for to show the estate of the children of God which fear him. For first of all the children of God are Pilgrims and passengers in this world▪ for we have no continual abiding city here: for the land is mine, 
Heb. 13. 14. Levi. 25. 23. Psal. 39 13.  and ye are but strangers and so iourners with me. Wherefore let us confess, I am a stranger with thee, etc. And in this voyage they are subject unto many labours, afflictions and temptations: wherewith they are so changed, that if they were not watered with the fear of the Lord, they should faint through despair, & should have no sure trust in God: and so should perish. As a way faring man, weary and thirsty in his way, if he can find no water to quench his thirst, doth perish: but if he know of any fountain or spring that is near, he rejoiceth, hoping that ere it belong he will refresh and cool himself, and slake his thirst, and be more strong: even so, he that truly hath the fear of the Lord, knoweth he is near unto the living water, also that he is compassed about therewith and hath it in himself: for the spring of living waters, which is God, dwelleth in him, who maintaineth him, quickeneth and comforteth him in all his temptations, labours and calamities. Thy mercy, O Lord, reacheth unto the heavens, and thy faithfulness unto the clouds. Contrarily, jeremy saith, O Lord the 
Psal. 36. 5. jere. 17. 13.  hope of Israel, all that forsake thee, shallbe confounded: they that depart from thee, shallbe written in the earth, because they have forsaken the Lord, the fountain of living waters. Now as God is the fountain or living vain, and that he is the spring, it is not by it to provide for himself, but for them which fear him: for it is for them, for whom he careth. What man is he 
Psal. 23. 12. Esay. 66. 2.  that feareth the Lord? him will he teach the way that he shall choose. And to him will I look, even to him that is poor, and of a contrite spirit and trembleth at my words. Likewise the faithful are partakers of this spring, not to water themselves alone therewith, but to the end that they may power out streams of rivers unto their neighbours: and to the end that as God hath given them his fear, for they have it not of themselves: Gather my people together, and I will cause them hear my words, that they may learn to fear me all the days that they shall live upon 
Deut. 4. 10.  the earth, and that they may teach their children. And I will give them one heart and one way that they may fear me for ever, for 
jer. 32. 39 Psal. 34. 12. Pro. 10. 11. &. 13. 14.  the wealth of them & of their children after them. So also they may teach others according to that which is written, Come children, hearken unto me, I will teach you the fear of the Lord. Solomon doth signify it also somewhat, in his. 5. chapter and. 16. verse, but more manifestly in other places. We must not be niggards in distributing of these waters: for in giving of them, we diminish nothing at all thereby, but rather increase, and in so doing we give nothing of our own, but are only the ministers and stewards of our Lord jesus Christ to whom only belongeth these waters, and he only giveth: and therefore we must resort to him for he also doth 
Esa. 55. 1. john. 4. 10. 14. & 7. 37. 38.  call us. If we obey to this calling, we shall want nothing. Behold thus much concerning the first similitude. As touching the second where Solomon saith, to avoid the snares of death: Let us note that the state of those which fear God, is such, that as it is written, 
Rom. 8. 36.  For thy sake are we killed all day long, and counted as sheep for the slaughter. And Satan, the world, and their own flesh do set nets for to take them, and to destroy them for ever: but by the fear of the Lord, they which do lead them to conform themselves unto his will, to obey him, and to put their trust in him, do avoid death: for albeit that the wicked kil the body, yet have they no power over the soul: the which not consenting unto the temptations of Satan, nor to the lusts of the flesh, overcometh death and all his forces, and pierceth unto the heavenly bliss, from the which it shall never be put back. And thus they avoid the snares of death, not of themselves, but for that that the Lord doth hear them and deliver them. We see therefore that it is very profitable for us to obey the exhortation of Saint Paul, which 
Psa. 34. 18. Phi. 2. 12.  saith, So make an end of your own salvation with fear & trembling. That which Solomon attributeth here unto the fear of the Lord, he doth in an other place attribute unto instruction of the 
Pro. 13. 14.  wise, and that very sitly: for whosoever is truly wise, hath the fear of the Lord, and he that feareth him, is wise, and his instruction tendeth to lead his neighboors unto this fear, which is the first & chief part of wisdom.   

28 In the multitude of the people is the honour of a king: & for the want of people cometh the destruction of the Prince.  
Solomon by the king and by the Prince, doth understand all those which have power, and are ordained for to govern some country or religion. Such kind of men commonly do think themselves in high honour and majesty, when by the credit and authority that isgiven to them by flatterers, either by violences that they exercise, or by the abundance of their riches, they make themselves to be reverenced and feared, and that no man dare behold them, but in trembling wise, or in having them in more high admiration than they ought: for they also know well (as they think) how to maintain their honour, even with the contempt of God, without whom nevertheless they have no pre-eminence, nor authority. And if it were not that God causeth his majesty to shine in them, for to make his ordinance to be regarded, and that policy should be ordered, to put away confusion, and that the good and innocent might live in peace and rest, no man would make any more account of them, then of the worms of the earth: for their own parts, they are no better, albeit that for the degree and dignity that God hath given them, they are called the children of God, and that we ought to submit ourselves, with all humbleness, 
Psa. 82. 6.  reverence and obedience unto them, so that it be according as God will have it. But in seeking magnifically these former things, they abuse themselves greatly: as Solomon doth show it when he saith, In the multitude of people is the honour of the king, etc. The Lords and Princes of the earth for to come to honour, must labour then to get a multitude of subjects, and to hold them under their obedience and government. The which shall easily be done, if first they do yield themselves obedient unto God, following his 
Deut. 17. 16  commandment, and that they become not like unto Pharaoh, king of Egypt, who afflicted the children of Israel, lest that they should multiply in his land: but let them cause the law touching strangers, to be observed: and let them follow good Kings, as David, josaphat, 
Levi. 19 33. 34.  Ezekias, and josias. So doing, they shall defend themselves, and shallbe truly reverenced and feared, and shall not falsely and in vain usurp these titles so honourable, the which do not appertain unto favourers and nourrishers of seditious and rebels, of dissolute and careless, of wicked, scorners and contemners of God and of his word: but do belong unto them which truly confess their sovereign Lord, of whom they receive their honour, & uphold good policy, not only Civil, but also Ecclesiastical: to the end that their people may learn to fear and honour God, by living i● peace and quietness, in love and good brotherly concord together. Otherwise the people shallbe constrained to scatter abroad, and to be dispersed as sheep going astray, when they have no shepherd. Now as a shepherd losing his flock, is undone: even so Kings and Princes, suffering by evil government their people to scatter here and there, are void of honour, and do overthrow and destroy themselves. Solomon doth so affirm, when he saith, And for the want of people cometh the destruction of the Prince. First of all let us note that the want of people cometh not chief through changing of country, when they fly from the yoke of their natural prince: but when there is confusion amongst the people by divisions, sects, conspiracies, seditions, insurrections, stirs, debates, uproars, and rebellions. Then principlaities and kingdoms cannot stand: whereupon followeth the destruction of the prince: for he can be no prince without a princedom, no more than an head is a head of those members that cleave and join not unto him. Secondly, let us note, that forasmuch as the honour of the king standeth in multitude of people, & not in a confused & scattered multitude, that thereof it well followeth, that such a multitude is not worthy to be named a people, but a sort of Lions, wolves, serpents, dogs, swine, yea Devils incarnate. Thirdly, that it is lawful for kings and Princes to desire a great people, and to labour to increase the number of their subjects by good government, and not by wars: for so far is it of that by such troubles the number should increase, that rather it doth decay, and the Princes come to destruction, as experience showeth. Also it is lawful for them to seek honour, and to maintain their honour for the 
3. Sam. 15. & 16. 1. Kings. 12. Dan. 4. 26. & 5. 1.  profit and safeguard of the people, and to hold them under fear, lest they should fall away and revolt. And for to do it rightly, let them diligently take heed from seeking honour as did Absalon, and as did Roboam, Nabuchadnezer, and Balthazer.   

29 He that is slow to wrath, is of great wisdom: but he● that is of an hasty mind, exalteth folly.  
There are divers in the world which will count a man to be a fool and an ass, and to have no heart when (as they say) he dares not look a man in the face, for to be angry immediately, and is not ready for to be suddenly revenged upon him that hath done him wrong. Wherein they show that they know not God nor his ways, or else do judge God to be but a fool & an Ass: for from the beginning of the world he hath been outraged by man, even in such wise as he hath deserved that God should root him out, but he hath showed himself to be slow to anger, and not only then, but also in all ages: for he hath not punished men so soon as they have provoked him to wrath against them by their transgressions & rebellions, but hath showed himself to be patiented, gentle, pitiful, and merciful, looking & calling men unto repentance. The Lord, The Lord, strong, merciful, and gracious. slow to anger, and abundant in goodness and truth. etc. The Lord is full of 
Exo. 34. 6. Psal. 103. 8. Esay. 55. 7. Rom. 2. 4.  compassion and mercy, slow to anger, and of great kindness. They which know the Lord to be such, will not count him a fool and an ass, but wise, prudent, and discrete: and they also would esteem them to be of great wisdom which follow the ways of their Creator: as Solomon doth here, when he saith, He that is slow to wrath, is of great wisdom. It is not without cause that he calleth this wisdom, great: for first of all it is given of God, whose gifts we must not count of small price, little worth, and contemptible: for there cometh nothing from him, but is of great value and excellent, and aught to be esteemed highly. Secondly, we have the lusts of our flesh, which belong naturally unto us, by the corruption that is in us: one for this cause are very hard to be tamed: and therefore the wisdom requireth to be great, which may overcome them, and keep them under subjection: otherwise we should burn with impatiency, and should be kindled with anger and wrath, and should be violently carried with a desire of sudden revengement upon those which do us wrong, or which are too good in our opinion: as Cain was against Abel, the Pharisees against our Lord jesus Christ, the careless and dissolute against them which seek nothing but their salvation. Now not to be like unto such furious fellows, 
Mat. 5. 44. Ephe. 4. 2. Col. 3. 12.  let us obey our Lord, who saith, Love your enemies: and S. Paul, Thus doing, we shall give true signs, that we are slow to wrath, and that we are of great wisdom: not that it is lawful to desire to be praised for our wisdom, but that thereby we should give example of gentleness, meekness, softness & clemency unto our neighbours, and should give them cause to praise GOD, who maketh his gifts and graces to shine in us. And yet let us take heed from esteeming our wisdom to be great, as though there could be added: but let us know, as the truth is, that we greatly err, and have great need that God should maintain us in wisdom, and increase the same in us, otherwise we should soon be destitute thereof, and should become amazed and furious, and in steed to show forth great wisdom, we should utter and set forth openly folly: as though it were some great virtue, for which it were lawful too seek honour and glory, Solomon doth signify it, saying,  
But he that is of an hasty mind, exalteth folly: as do now these mad and brainsick men, which rise up without any cause against the servants of God. They are not ashamed to have their folly seen: They are like Lions or Wolves, roaring after the poor sheep, and yet would have men believe that they have a good cause, and do virtuously, not to suffer themselves to be governed, after their appetite which seek nothing but their salvation. Herein they so exalt folly, that we are compelled to see it, except we will close our eyes, as do their favourers and nourishers which maintain such mad men, in their wicked and malicious folly. Besides this, let us note, that if our wisdom be required to be showed, and not to be marked with folly, let us be slow to wrath and to be angry with them which do us wrong without cause: much less should we suddenly despite and murmur against our good God when he doth correct us, but let us patiently bear the cross he layeth upon us: seeing he maketh us bear no more than we have worthily deserved: moreover, & that by this chastisement he seeketh not our hurt, as do men, but our profits and salvation: for by this he calleth us unto repentance.   

30 A sound heart is the life of the flesh: but envy is the rotting of the bones.  
Man at the beginning was made, to live, and not to die: for first, God said, Let us make man like unto our image, etc. And the 
Gene. 1. 26. &. 2. 7.  Lord God made man of the dust of the earth, and breathed in his face the breath of life, and the man was a living soul. Hereof was the tree of life, as a Sacrament. And not only he created him for to live, but also to be in felicity and joy: as appeareth by that which is said, The Lord also planted a garden in Eden. etc. Again, Afterwards the Lord said, It is not good that man should 
Gene. 38. 1●  live alone, etc. And also this present life is not counted a life, but a very bitter, & troublesome death, except we live with joy & gladness. Now as we have been created for to live, even so do we desire the same naturally, and would not die: but if follow the corruption of our nature, we cannot obtain our desire, but must die. We see how God giveth judgement and sentence of death against 
Gene. 6. 7. 1●  all flesh, because that malice was great upon the earth. They which perished by the same sentence, receiving the judgement of eternal fire, have been set forth for an example to those which shall live without reverence and fear of God, wallowing and delighting in this 
2. Pet. 2. ● Luke. 7.  corruption. And therefore Solomon desiring us to avoid death, doth teach us wherein standeth the life of man, when he saith, A sound heart is the life of the flesh. By a sound heart, Solomon doth signify, the desires, purposes, and merciful, soft, gracious, and pitiful affections, free from wickedness, bitterness, from rigour and cruelty. Unto these doth he attribute the life of the flesh, that is to say, to man. If we will understand it of corporal life, there shallbe no inconvenience: for good and sound affections make a man to live joyfully, which is one of the chief parts of this present life: for we count ourselves to be in death, except we live joyfully, not after a worldly & carnal manner, which is not to rejoice in holiness and honesty. Nevertheless though this present life be common both to the elect and reprobate, yet is it most meet to understand this sentence to appertain to the life to come: not that our sound desires should be worthy thereof, but by the grace of God it doth follow it: and it is a certain truth that they which are guided with such affections, shall enjoy eternal life. Blessed are the pure in heart, for they shall see God. Now there is none of us which are naturally sound and pure in heart: and of 
Mat. 5. 8 Gene. 6. 5. & 8. 21. job. 14. 4.  ourselves we cannot have them such, unless that GOD doth cleanse and heal them. Wherefore when Solomon promiseth life (the which we all desire) unto a sound heart, he doth advertise us to ask, Lord have mercy upon me: heal my soul, for I have sinned against thee, heal me, O Lord, & I shallbe healed, etc. Make me a clean heart, O God: and renew a right spirit within me. If we will obtain such requests, we must receive the doctrine 
Psal. 50. 20. &. 4. 5. jere. 17. 14. Psal. 51. 12.  of the Gospel, by faith, the which is called a sound and wholesome doctrine, not only because it is pure and clean, exempted from all filthiness, from lying and deceiving: but also because it cleanseth purifieth, and quickeneth the hearts of those men, whom it pierceth. Saint Paul doth give us this same well to understand, when he setteth lies and fables which corrupt the minds and spirits of 
1. Tim. 6. 3 2. Tim▪ 4. 3. Titus. 1. 9  men against it. Hereby we may see there is neither health nor life but only where the Gospel is purely preached and received. By the same it is that jesus Christ hath brought us life into light: and this is the power of God for to save all believers. Likewise we may know there is not much health nor life in the world: for though 
2. Tim. 1. 10. Rom. 1. 16.  men do purely preach the Gospel, yet are we like unto sick men, to whom Physic is offered for a remedy to restore life and health, and they refuse and will none of it: and therefore we have need to be sharply reproved, as them of Crete. Now that soundness of the heart consisteth in the former good affections and desires, Saint Paul doth show us, when Bee would have us to be sound in faith, in love, & in patience. Solomon also doth declare it us 
Tit. 1. 9 &. 2. 2.  here, when against a sound heart, he setteth envy, saying : But envy is the rotting of the bones. For envy signifieth all sinister, malicious and cruel affections: albeit that the word which Solomon useth, may be taken in good part, and chiefly when it is attributed unto God and to his servants, which desire nothing but his glory, and the salvation of their neighbours: but when it is set against sound desires, then must we take it in the evil part, for the contrary affection wherewith they are stained, which are sorry, when they see the affairs of their neighbours to have good success, though thereby they sustain no hurt: but they would be alone in prosperity and reputation, and that other should be 
Exo. 20. 5. &. 34. 14. 1. Kin. 19 10 Psal. 69. 10.  put back and despised: and cannot suffer their neighbours, which are better than they, to prosper, nor to be praised: but invent and seek their destruction, without cause. The Devil is the father of such people, which never ceased till that he had almost quite overthrown mankind: And Cain is their Captain, whom divers have followed: as the brethren of joseph, Saul against David, the Scribes and Pharisees, and judas against jesus Christ: and now the most part of those which persecute the poor faithful Christians. The desires of such men are as the rotting of the bones. For as by the rotting of the bones man falleth to death: even so such affections do kill men. For in this world he hath no soundness nor rest in his conscience, but is continually tormented, albeit that he labour to purge melancholy, the which is also a death: and afterwards he goeth unto damnation and eternal death, except that (with the brethren of joseph) he come to confess his malice, and to be displeased therewith.   

31 He that oppresseth the poor, reproveth him that made him but he honoureth him that hath mercy on the poor.  
Although we be very wicked, and that there be many which of set purpose are given to do things which they know to serve to the dishonour of God: yet there is none that will be counted wicked, and also there is none but will be very sorry to be called or esteemed a contemner of God. And therefore, to avoid this reputation, and that none should think we would dishonour God, the worldlings and carnal men, yea the most wicked will labour to show themselves very zealous of the honour of God, in doing some things which shall have an outward appearance of holiness and religion: as Cain, Core, Dathan and Abiram, and Saul. Othersome, 
Num. 16. 18 1. Sam. 15. 15 Act. 8. 18.  to colour their wickedness, and the dishonour they do unto God, will desire to have some honest vocation, and will labour therein, speaking of God and of his works: as judas and Simon Magus: but therein they avoid not the dishonour of God, as it appeareth when God declared that he alloweth not such kind of services. As by these things done, with an evil conscience, we honour not God: even so also his dishonour standeth not in the omission 
Psal. 50. 8 Esay. 1. 11. &. 29. 13. &. 58. 11. Mat. 7. 21.  of them: but it standeth in this, when we forsake and do contrary to that which he chief commandeth, and without the which nothing can please him. It is true that the principal honour we can give to God, & that he asketh of us before all things, is declared unto us in the first table of Moses: but we cannot give unto him that he requireth, except we render unto our neighbours that which we own them, without doing them wrong, and chief the poor. So that God doth disallow all the honour that men can do him, and doth hold it for dishonour, if we do wrong unto our neighbour, and above all, unto the needy. Solomon doth briefly touch it, when he saith,  
He that oppresseth the poor, etc. We do wrong unto a man, when we give him not that we own him, or when we take from him that which he possesseth justly, and without the which he nor his family can be maintained in this life. And this wrong is done most commonly unto them which are poor, and have no abundance of wealth, forasmuch as they have no power to defend themselves, and that no service nor pleasureiss looked for at their hands. This cometh also because of their weakness, why God abhorreth those which do them wrong, and counteth it dishonour done by them: not that it is lawful to do wrong unto the richer sort, nor to pull away from them that which they possess, though they be wicked, and have nothing sanctified to their use. Now although we ought to do no wrong unto such kind of people, yet have they no need to be commended: for they will not willingly suffer to be wronged: and as they well think, they are strong enough to defend themselves: and do rather pull away the goods of others, then to suffer loss or hindrance. Likewise God hath no care to commend them, but he commendeth unto us the needy, pronouncing that the wrong that is done them, turneth to his dishonour, and that the evil and injury that is done unto the poor, is done unto himself: so that when a poor man is wronged, we do not injury to a man only, that hath no power, but we stand up against almighty God, who knoweth well how to revenge the wrong that is done unto him. Solomon doth note this power, when by signifying God, he saith, reproveth him, that made him: yea, who is aswell a man as the most excellent. And if God hath made man, who is the most excellent creature of the world, it followeth well he is of power to make all other things, and to defend and deliver the needy from him that doth him wrong. Nevertheless by this word, Hath made him, Solomon doth not chief and only pretend to mark the power of God, but rather would signify that a man, though he be poor and needy, yet ceaseth he not to be the work and creation of God, aswell, or better than the richest: and forasmuch as he is his work, that he will take care of him, and not forsake him. And so this word Hath made him, aught to be a great comfort to the needy, and to assure them 
Heb. 13. 5. ●.  of the fatherly care of God towards them, as they are admonished. On the otherside it ought to fear and terrify the unmerciful and cruel: for they are admonished, that in doing wrong to the needy, they do not despise the work of a man, but so much as lieth in them, they destroy what God hath made. Wherein they take a work in hand, which they cannot bring to an end, and the wrong that they invent for their neighbour, shall fall upon themselves. The number of them which do wrong unto the needy is very great, as we may see. The world is full of such. Whereupon it followeth, that God is greatly dishonoured, although all the world would be esteemed that they reverence, and fear God. Now Solomon desiring that we should not be of that number which do dishonour 
Psa. 7. 16. 17 Luk. 16. 23  God, doth teach us how we should behave ourselves towards our needy neighbours, for to honour God: when he saith,  
But he honoureth him that hath mercy on the poor. If we will then do acceptable honour unto God, we must have mercy upon the poor, and understand that Solomon setting mercy against wrong, doth show us, that whosoever hath not mercy upon the poor, doth wrong unto him, though he neither curse nor strike him, nor take aught of his from him. It is to do him double wrong, when he will not give him that which he oweth him: the which he doth, when he hath power and ability for to help his neediness, and careth not to help him. He doth him great wrong: for in this case he hateth his brother, and is a murderer of him. Let us not 
1. john. 3. 15.  then love in word nor in tongue: but indeed and truth, and we shall do honour unto God, which shall very much please him. I will have mercy and not sacrifice: and our Lord jesus Christ doth show 
Mat. 12. 7.  it when he saith, Come ye blessed children of my Father, etc. For I was an hungry, and ye fed me, etc. And the Apostle saith, To do good and to distribute, forget not: for with such sacrifices God is 
Mat. 25. 34. Heb. 13. 16.  pleased.   

32 The wicked shall be cast away for his malice: but the righteous hath hope in his death.  
Many are given to do evil, and bear envy unto the senseless, seeing the prosperity of the wicked. It seemeth unto man's wit & carnal reason, that such prosperity ought to continue, and that the wicked shall always flourish: for the worldlings and carnal men have 
Psal. 73. 3  no further regard then to that which they outwardly feel, and see before their eyes: but the Spirit of God doth teach us far otherwise by Solomon when he saith,  
The wicked shall be cast away for his malice. The which Solomon doth here express briefly, and in another place doth declare at large. There is nothing said there, but the wicked hath already felt it and we confess it, if we will open our eyes as we ought 
Levi. 26. Deu. 28. Psal. 37.  for to behold the judgements that God hath executed upon the wicked, as upon Cayn, upon the world destroyed by the universal flood, upon Sodom and Gomorrhe, and other wicked men. By so many examples as have happened, and do daily come too pass, we may know that God casteth away the wicked for their malice, and maketh them to fall and perish in affliction and misery: were it not that we esteem not to regard the providence of God, and to have patience till he hath in time fulfilled his counsel: but we attribute almost all unto fortune. We may give unto this first part two other senses: whereof the one is, that the wicked shallbe cast away in his misery: that is to say, he shall not stand when adversity shall assault him, but shallbe so beaten down, that he shall fall and perish. The other sense is, that the wicked shallbe cast away in his evil: that is to say, that the evil that he thinketh to do unto his neighbour, 
Psal. 7. 16.  shall fall upon himself by the just vengeance of God. These three senses are diverse, and not contrary: For truth doth not withstand truth, seeing there is but one truth: the which notwithstanding is declared after divers sorts. Now these three senses are all true, as the Scriptures doth prove, and also as the wicked have felt & tried it. And with this that these three senses contain truth, they agree also with the Antithesis. For when Solomon saith, but the rightoous hath hope in his death: he showeth that the righteous shallbe sure and stable, and that he shallbe preserned that no evil shall happen to destroy him. His body may be put to death: but it shall not be to cast him away for his malice, for the faith he hath in God, the which worketh by love, is imputed unto him for righteousness, and no malice is attributed unto him, but all his iniquities are blotted out, never more for to be remembered before God. His body shall suffer much affliction & calamities, by the which he might faint, but because he hopeth in God, the which confoundeth not, he shall obtain according thereunto, & shall not be cast away in his afflictions, but the Lord will receive him to himself, and deliver him. His body shallbe subject to receive much evil, even to be slain, but seeing that his conscience doth not reprove him to have invented 
Psal. 34. 20.  evil against his neighbour, he feareth not by dying to be cast away from God, for to be recompensed him: but shall stand sure in this hope, that by his death he shall obtain the reward of the righteous, which is everlasting life. Herein doth Solomon give us a sufficient proof for to make every one of us to consider whether we shallbe cast away, or whether we have hope. For sith it is the righteous that hath hope, it doth well follow that they which are given unto wickednesses cannot hope, but do look to be cast away, and too receive a worthy reward of their malice. Contrarily, sith that righteousness is set against malice or evil, it followeth that the righteous, who is contrary unto all evil, and doth abhor it, hopeth not to be cast away. For albeit that his righteousness is not worthy of that which he hopeth for, yet he knoweth, and is assured that God is true in his promises, according to the which he cannot perish. And therefore what grievous afflictions soever he suffer, and albeit he have motions, and sights which are hard and sharp for him to bear, yet doth he not vex himself, for to distrust the mercy of God. On the other side, forasmuch as we cannot have this hope, but by the word of God, which is refused almost of all, it followeth that the number of the righteous is very rare, and that very few have hope. True it is, that so long as afflictions shall not press us, we make ourselves believe to be of jolly courage: but when we be touched to the quick, or think thereof, than we faint. Further more let us note, though that by the corruption of our nature, the malice of us all is so great, that we deserve to be cast away: yet God is so merciful, that he imputeth our hope unto righteousness, and doth not suffer us to perish. Wherein we may know that it is very necessary for us, continually to meditate the word of our Lord, and to labour to conform our lives therereafter.   

33 Wisdom resteth in the heart of him that hath understanding, and is known in the mids of fools.  
There is none but doth naturally esteem himself to be wise, & also there is none that would endure to be counted a fool: and yet almost all do despise knowledge and understanding and chief divinity, the which is the most necessary: and that there are but a very few, but will be troubled, when a man speaketh to them thereof. Some of them would think themselves hypocrites and superstitious, if they gave themselves thereunto: some think themselves too young for to set their hearts thereupon, and think it is nothing but Melancholy, the which agreeth not with young folks: but that it belongeth unto those which are old to be given to learning and understanding. And when they are waxen old, it is great pain & trouble for them to leave their wont trade. And thus always they refuse knowledge and understanding: and yet they cease not to attribute to themselves wisdom, though they be altogether void thereof: as Solomon doth well signify, when he saith, Wisdom resteth in the heart of him that hath understanding, etc. Therefore of what age soever we be, we must, (if we will get wisdom) be prudent: and for to be such, let us not reject knowledge and understanding, as do the foolish, which nothing esteem the pure word of God, which is the prudence and intelligence of the faithful which love wisdom, and are careful to seek and enjoy her. And when he saith, that wisdom resteth, let us not think that she is idle and of no power: but let us understand, that if we be prudent, we are so seized of wisdom, and do so carefully possess her, that we can not suffer to be deprived thereof. And notwithstanding she is not unprofitable, and they which possess her, do not disdain to open her, and to send her forth, that she may do her office, and may gain that whereabout she is appointed. Also the prudent do cause their wisdom to shine even amongst fools, and if it lay in them, the fools should be made wise and prudent: for from the abundance of the heart the mouth speaketh, and other members also do execute their office. Solomon doth signify it, saying,  
And is known in the mids of fools. It is not to say that the fools do receive her to bring her forth into light, and to impart her unto their neighbours: for if they should use her so, they should not be fools, but wise: but it is to say, that the prudent man walking amongst fools (whereof the world is full) doth not frame himself after their manners, nor followeth their trade: as they which say, we must bark with the dog, and howl with the wolf: and disguise ourselves after all fashions for to apply us to them with whom we chance to meet, but he showeth himself wise and prudent in his deeds and words: so that they which have sound judgement, do easily know him from amongst other. All true faithful Christians ought to bend thereto: Brethren, be not children in understanding, 
1. Cor. 14. 20 Ephe. 5. 15. Col. 4. 5. Ephe. 4. 11. & 14.  but in malice be as children. Again, Take heed therefore that ye walk circumspectly, not as fools, but as wise. Again, Walk wisely toward them that are without, and redeem the season. This is the cause also why the Gospel is preached. And he therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers. That we henceforth be no more children, wavering and carried about with every wind of doctrine, etc. But the Pastors of the Church should chief make their wisdom to be known in the mids amongst fools. For to them doth jesus Christ say, Ye are the salt of the earth, etc. And S. Paul demandeth 
Mat. 5. 13. 2. Timo. 3. 2. Tit. 1. 6. 17.  of them great prudence. The Nicodemites cannot boast that they are prudent, nor that wisdom resteth in their hearts. For seeing that the good man out of the good treasure of his heart bringeth forth good things, therefore shall their wisdom 
Mat. 12. 35. john. 19 39  be known in the mids of fools. As Nicodemus gave it openly to be known in the mids of the mad & raging jews. And forasmuch as it is not lawful for us to dwell amongst fools, to consent with them, but aught to withstand and reprove them, correcting and threatening them: otherwise we should be partakers with them of their folly, & be like unto them: it followeth that they which feign not to se● their insolences, cannot challenge wisdom. Likewise albeit that wisdom must be known in the mids of fools, both by works, and doctrine, yet must we diligently take heed from doing our works to be seen of men: but we must labour only to make our talents (that the Lord hath committed unto us) to profit and increase.   

34 justice exalteth a nation, but sin is ashame to the people.  
The peoples and nations of the earth desire to be praised and honoured, to be famous, and renowned, for the which they are feared and reverenced: they desire to have great titles. And for to obtain this, they enlarge their limits, and increase their lordships, in joining town to town, country to country: they build sumptuous palaces and castles which they labour to make impregnable and unaccessible, and care not though in their doings they wring their neighbours and take not heed whither they do things pleasing or displeasing God. It is enough for them to obtain their desires, and to finish their enterprises. They think by such kind of doings to be magnified and exalted, but they are much deceived: seeing 
1. Pet. 5. 5. Luke. 1. 51. Gene. 6. & 7. & 11. 4. Gene. 6. & 7 & 11. 4.  they have not only to do with mortal, transitory and frail men, as they are, but with the eternal and almighty God, who can tell how to mock their enterprises, and to frustrate their desires. For he resisteth the proud: as saith the virgin Mary, he hath showed strength with his arm, he hath scattered the proud in the imagination of their hearts. The very giants had felt it: for though they were mighty, and always famous, yet could they not avoid the general flood. noah's children's children laboured to get fame and to fortify themselves, but God scattered them over all the earth through the confusion of tongues which he sent amongst them. The Canaanites thought themselves highly exalted, when they were multiplied, and their cities strongly furnished & fenced with all riches: but at the coming of the people of Israel, GOD knew well how to beat them down and destroy them. A man might here allege the Assyrians and Babylonians, & almost all the nations of the earth, and in them to behold how men do not rightly proceed to be exalted, if we follow their manners.  
For as we read in the scripture, God hath utterly humbled & abaced them. Therefore if we will be exalted, let us not desire to be like unto these nations: but let us learn at God's mouth what government we must follow. If thou dost obey the voice of the Lord thy God, he will ordain thee head over all the nations of the earth. According 
Deut. 28. 1.  too this same, Solomon saith, justice exalteth a nation. We will here take justice, for the obedience of God's voice, the which is imputed unto us, when we believe and repent: whereby we lead a pleasing & an acceptable life unto God. For by faith we renounce all vain confidence, which is detestable before God, and clean unto him only, according as he demandeth in the Scripture. By repentance we abhor the evil that God forbiddeth, and love the good that he commandeth. Thus doing, we shall honour and glorify him, and he will also exalt us according to his promises. And sith we are exalted by faith & repentance, the which are taught us by the word, it followeth that we have no righteousness but thereby, and so thereby we are exalted. But this exaltation is not seen of them that behold it with a carnal eye, and require nothing but external pomp. Also they believe not that by the word we may be exalted, but rather suppressed and beaten down. And therefore they reject this word, and do persecute them which receive it, and bear it, as though they were sworn enemies to kingdoms and principalities for to destroy and bring them to nought. We must not wonder hereat: for the exaltation which proceedeth of righteousness, is not known but only of them which are spiritual: for it is spiritual, chief touching the temporal, it appeareth so little in outward sight that they make no account thereof, but only that they be easily contented. For God procedeeh not (according to our estimation, neither after the manner, nor affection of men) to exalt nations by justice. We may know by this that they which follow justice are most commonly scorned, despised and reviled in the world: but yet they cease not to be exalted before God, who doth honour & glorify them before men, after as he knoweth to be expedient for them. Now such nations as are truly given unto righteousness, are contented with such kind of temporal exaltation as it pleaseth GOD too give them, and are not stayed thereat, but have their hearts and minde● fixed upon the eternal exaltation, the which was prepared in heaven before the foundation of the world was laid, and the which they meditate and behold by faith and hope. Now that justice ought in this place to be taken for the obedience to the voice of God, Solomon doth show, when against justice, he setteth sin, saying, But sin is a shame to the people. For there had been no sin in the world, if Adam had not disobeyed the voice of God: 
Gene. 3. 11. Rom. 5. 19  This is seen by the reproach that God made him: and Saint Paul doth plainly pronounce it: For as by one man's disobedience many were made sinners, so by that obedience of that one, shall many also be made righteous. Therefore as God by obedience exalteth nations, even so likewise, by obedience he bringeth nations to shame: as he threatened the jews therewith. And because that they feared not the threatenings, but hardened themselves so much 
Levi. 26. Deut. 28.  the more, in persecuting the Prophets, jesus Christ our Lord, and his Apostles: for this cause God hath so put them back & cast them of, that they have justly proved and do feel, that sin is the shame of nations: nevertheless, they neither would nor will yet understand. The faithful Christians amongst them have well felt it: as we may know by their complaints and confessions. But now thou art far of, and puttest us to confusion, etc. Again, Thou makest 
Psa. 44. 10. 14. &. 7. 4. Psa. 51. 4. Da●. 9 5. I●r. 20. 11.  us to be rebuked of our neighbours, etc. Again, Against thee only have I sinned, and done this evil in thy sight: that thou mightest be justified in thy saying, etc. We have sinned, and have committed iniquity, & have done wickedly, etc. They which never knew, nor yet will know, shall fall into everlasting shame. They which persecute me, shall fall, their shame shallbe eternal, etc.   

35 The pleasure of a king is in a wise servant: but his wrath shallbe toward him that is lewd.  
Although it is a true and sure thing, that God who is our high King, doth delight in that man which can govern himself with such wisdom and prudence as is requisite for his vocation, and that he which doth contrary thereto, doth displease him, as the scripture doth witness both by promises & threatenings, and also by examples▪ Blessed is the people, (O Lord) that can rejoice in thee: they shall walk in the light of thy countenance. The lords delight is in 
Psa. 89. 16. &. 147. 11. &. 2. 4. 9  them that fear him: he that dwelleth in heaven, shall laugh them to scorn, the Lord shall have them in derision. Again, Thou shalt bruise them with a rod of iron. He hath justly showed his wrath against Cain: against the world destroyed by the flood, and by other infinite 
Psal. 32. 9  examples which ought to move us to follow this exhortation, I will inform thee, and teach thee in the way wherein thou shalt go: and I will guide thee with mine eye. And lest the rich and great men do think that this doctrine doth nothing pertain to them, let them give ear. Be wise now therefore, ye Kings: be learned, ye judges of the earth. Serve the Lord in fear, and rejoice in trembling. Albeit (I say) that it is a thing true and sure, that God delighteth in a man of understanding: yet we will take this sentence for an 
Psal. 2. 10. 11.  instruction that Solomon giveth unto the Kings of the earth, and to their servants & officers. Wherein, first he showeth that the affection of Kings & Lords of the earth, ought not to be set upon vanity and folly (upon pleasures & pastimes, upon superfluities & pomps, upon filthiness and covetousness, and other worldly and carnal things: as do almost all Princes and earthly Lords, who think that all things are made for their pastime, and that they ought to do nothing else but to live in pleasure and voluptuousness, & to do all things after their sensual appetite, so drunken are they in their carnal sense:) but their hearts and minds ought to be given unto the law of the Lord. For if they be not wise nor learned, they can not delight in wise servants and learned officers: as Solomon hath warned them 
Deut. 17. 1●. 19  here, saying, The pleasure of a King is in a wise servant: and doth show them that they ought to take example of David. Secondly, he showeth that a King ought not himself alone to govern 
Psal. 101. 2.  and guide the people committed unto him, but aught to have servants which may serve and help him to set order in the policy after the counsel of jethro: and as did josaphat. Thirdly, that Kings and Princes ought not to govern after their fantasy, but according 
Exo. 1●. ●● 2. Cor. 1●. ●. 6. 7.  to the counsel of their learned and wise servants. And then they shall show that they delight in them, and esteem and honour them. Contrarily, if they have none other law but their will, and will not yield unto the counsel of wise and learned servants, they do plainly show that they do not delight in wise servants. Now if kings must follow the counsel of such as are learned and wise in the civil government, by a greater reason they ought very diligently to believe the true and faithful Pastors of the Church, which bear the word of the Lord: and to attempt nothing in the Ecclesiastical policy without the advise and counsel of those which 
Deut. 17. 18  are appointed to feed the flock of the Lord. This is well showed them, when it is said, that the king shall write out this law into a book for himself, by the Priests of the Levites. For the priests lips should preserve knowledge, as they should seek the law at his mouth: for he is the messenger of the Lord of hosts. Fourthly, that offices and administrations of kingdoms, principalities and lordships 
Mala. 2. 7.  ought to be committed unto wise and learned men, and not unto such as are ignorant. Behold this is it which is showed to us by the first part of this present sentence, upon the which let us note that delight is here taken for a loving and favourable affection: and a wise servant, for him which can so well govern in the administration committed unto him, that his Lord rejoiceth thereat and praiseth it, and is not ashamed to commend the same. Solomon doth so teach it us, when against delight, he setteth wrath, and against a wise servant, him that is lewd, saying, But his wrath shallbe toward him that is lewd. Let us note, sith that the lewd servant, or that he worketh confusion, is set against a wise or learned servant, we must understand that he is a lewd servant which is void of a right affection, of sound judgement, and despiseth wisdom and understanding, and careth not too labour in the charge and administration committed unto him, except he labour to set all in disorder and confusion, and yet notwithstanding would be counted a good and faithful servant. The kingdoms principalities, dominations & Lordships, have but too many such servants, as experience teacheth. But we must not marvel thereat: for if the kings, Princes, & Lords of the earth do disobey, rebel & be unfaithful unto their Sovereign Lord & king, they do well deserve to have such servants officers & stewards, or rather scatterers & destroyers: & also such men are commonly best welcome & received into the courts & houses of great men, because they can bear good face, go brave and gay, flatter & slander. Wherein we may well know that such administrations, are disordered and have ill success: for they which are the best welcome and received, ought too be rejected, driven away and rooted out, if the Lords did their duty. Solomon doth well show it us, when he saith here, that the lewd servant shallbe under the wrath of the king. For when he speaketh hereof wrath, let us not only imagine some evil use and custom some crooked look, or some blunt speech or sharp threatenings: But as the king ought to maintain a wise servant, in doing him good, and preserving him from evil, so much as possibly he can, 
Psa. 101. 8. Rom. 13. 4. 1. Pet. 2. 14. Psa. 101. 11.  (otherwise he should not delight in him,) even so the office of a king requireth such anger against a lewd servant, that he should make him to feel it in punishing him, as the confusion and lewdness that he hath done deserveth, according to the Scripture. I shall soon destroy all the ungodly that are in the land: that I may root our all wicked doers from the city of the Lord.    

The fifteenth Chapter.  

1 A soft answer putteth away wrath: but grievous words stir up anger.  
A Although we be inclined and ready to do evil unto our neighbours, (as Cain hath well showed it unto his brother Abel, and the children of jacob unto their brother joseph) and 
Gene. 4. 8. &. 37. 4. 20.  that many do nothing care though their neighbours are provoked against them, so arrogant and lofty they are, and presume upon their authority: nevertheless, after we have offended them, or that we understand that they hold themselves offended with us, if we feel or think us to be more weak, we fear their wrath, and desire to avoid it, and would be very glad to be assured that they bear us no grudge, and desire no revengement against us. Now what force and power, or credit and authority soever we have above our neighbours if we have offended them, we must think we are the weakest. For in offending our neighbours, we do not only set ourselves against men, but against almighty God, who can tell how to take the quarrel of those in hand, that are unjustly oppressed, & can soon take vengeance in his wrath & fury, without any resistance. Cain did justly feel it: so did they which vexed the holy ancient fathers, & which rose up against the people of God: as it may be seen in the holy histories: and in beholding the promises and threatenings contained in the books of Moses. Albeit then that after the feeling of the flesh and outward appearance, we seem unto 
Gene. 12. 2. 3. &. 15. 1. 14. Deut. 32. 35. Zach. 2. 5. 9  ourselves to be the more mighty, yet when we have offended our neighbours, how weak soever they be, let us esteem ourselves the weakest, and fear the wrath that is kindled against us, because of the offence that we have committed, & let us endeavour to avoid it in quieting our neighbours offended. And to come to this, let us follow the way that Solomon doth teach us, when he saith, A soft answer putteth away wrath, etc. By a soft answer, let us understand, and humble confessing of the faltes & offences which have been committed, with requests & prayers to obtain pardon of God, and reconciliation with them that have been offended: and chief when we are exhorted & required. And not only the same, but also, let us understand every soft & gentle word, whereby we labour to quiet those which are angry, whether it be wrong or right, and to obtain their favour. jacob knew well that such words were fit for to turn away wrath: and therefore he useth them towards his brother Esau. 
Gene. 32. 4. 5. & 33. 5 & 27. 41. 1. Sam. 24. 9 &. 26. 18. Math. 5. 23.  He had not offended Esau, but he knew well that Esau had threatened to kill him. And David for to turn away the wrath of Saul, who did wrongfully persecute him, useth also a soft answer. Likewise our Lord jesus Christ doth well teach us, If thou wilt offer thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thine offering before the Altar & go thy way: first be reconciled to thy brother, & then come and offer thy gift. Again, Love your enemies, etc. Speak well of them which persecute you, etc. not rendering evil for evil, etc. And if we must use a soft answer towards them which do us wrong, by a stronger reason towards God & our neighbours, whom we have offended. The brethren of 
Math. 5. 23. 24. 44. Rom. 12. 44.  joseph did well understand this, as they showed it: and Abigail: David also did prove, that a soft answer putteth away wrath, As he confesseth, I have sinned against the Lord, etc. We may see here how we must use a soft answer, for to turn away the 
2. Sam. 12. 13. &. 24. 10 ●sa. 32. 5.  wrath, chief of God. (For cursed is the favour which men beareth unto us, except we have peace with God: the which for to obtain, let us take heed we use not soft answer under dissimulation and hypocrisy: as they which say, Lord, Lord, and labour not to do his will). Secondly, of men: following the counsel of S. Paul, If it be 
Math. 7. 21. Luke. 6. 46. Rom. 12. 18. Math. 26. 49  possible, so much as in you lieth, have peace with all men. And in our soft answer let us take heed of treason: as judas Iscarioth, which saluted jesus Christ, kissing and calling him master, and yet betrayed him into the hands of his enemies. To whom all such are like which boast themselves to be reformed after the Gospel, and yet would have the same abolished. And forasmuch as an answer or soft word doth put away wrath, & quieteth it, it followeth well, that if we fear, as we ought, of provoking of God, or our neighbours unto wrath and anger, that we ought to be given truly unto such a kind of answer, and to abstain from all rude, sharp, arrogant, and grievous words: As doth Solomon teach us, saying, But grievous words stir up anger. This same is so plain, that it needeth no declaration, and is so often proved, that it hath no need of probation, as touching between man and man: and also it is a natural thing belonging to man, to be provoked to anger when things are not spoken unto his mind. Cain hath well 
Gene. 4. 9  showed it by the answer he made unto God. The Sodomites took not the instructions of Lot in good part, and therefore they waxed angry with him. The sons of jacob do not very willingly 
&. 19 9 &. 37. 8.  hear the dreams of joseph: for this cause they became angry, and conceived hate against him. The answer of Nabal provoked David unto anger. Concerning God, let us not doubt but 
1. Sam. 25. 13 1. Cor. 10. 5. 1. Kin. 18. 40  that we provoke his anger, when our speech doth not please him: as do all liars, & as many as speak wickedly. The children of Israel have well tried it after their murmurings: as the holy histories do set it forth, and Saint Paul also doth testify it. The 
1. Cor. 6. 9 10.  false Apostles have felt it. Albeit that God doth not always declare his anger against the evil mouthed, yet shall they not avoid it: for the slanderers, backbiters, perjurers and blasphemers shall not inherit the kingdom of heaven. Let us then take heed to speak well, to please God chief, and also our neighbours which are easy and willing to be taught. For if the stubborn, transgressors, dissolute and wicked, the hard hearted and obstinate do become angry at us, when we speak not to their mind, let us not care for it. If our speech which is according to God's word, be grievous unto them, the same cometh not from us, but from their malice. If their anger arise, let us not be afraid thereof, but let us follow our charge, as we are admonished in isaiah, the 58. Chapter: & jer. 1. 7. & 2. Tim. 4. 2. & Titus, 1. 7. 8.   

2 The tongue of the wise useth knowledge aright: but the mouth of fools babbleth out foolishness.  
We all naturally do desire knowledge, and to understand how we ought to govern and rule, that we may gain thereby, & avoid loss: and it grieveth us to be ignorant, except we be children in wit, or blockish and dull. We do greatly praise them which are cunning to handle their matters well, and which are careful and diligent to take heed that they have no hindrance nor loss: and contrarily, we blame them which have no regard to their business, and we esteem them negligent. Now if we be thus affectioned to worldly things and temporal government, by a more strong reason, must we be earnest to learn to guide and govern our souls, for to preserve them from danger, not temporal (as are the worldlings, which know no other life, but this temporal, very careful to do this:) but to avoid eternal destruction, and to be always in felicity and joy. The knowledge which is necessary thereto, is not found in all: for it is not common to all, but only to them which are instructed & taught of God. David doth so affirm it, The Lord 
Psa. 25. 8. Psa. 32. 8. Esay. 2. 3. & 48. 17. & 54. 13. jere. 31. 33. 34.  is good & just. And therefore he prayeth, Make me to know thy ways, O Lord. Also the promises that GOD maketh, do show that the true knowledge cometh from him. And yet notwithstanding, GOD who is our teacher, dwelleth in the light that none can attain unto. For this cause he ordereth the Instruments and Organs, by the which he will teach us, and of whom we must learn knowledge. Solomon doth signify it, when he saith, The tongue of the wise useth knowledge aright, etc. If then we will learn knowledge, & learn how we must guide & govern our souls for to preserve them from destruction, we must ask of God that he would raise up for us wise men, not worldly & carnal, but such as was Noah, Abraham, Moses, the Prophets & Apostles: and that he would frame and order their tongue, in such wise that they may pronounce, as they ought, the pure word, which is the sound & healthful knowledge, without the which all other sciences & knowledges are but darkness & ignorance, & the way of destruction damnation. And we must pray and him that he would draw us near unto them, & to hear them with all the desire of our heart, & that by such means he would accomplish in us his promise. If we cleave unto other, seeing they are unlike, even mere contrary, to wit, fools, 
Eze. 36. 27.  we shall learn nothing but folly. For the mouth of fools babbleth out foolishness. Now when folly is set against knowledge, which is very profitable, as we have heard: it followeth rightly that from the mouth of fools, we can receive nothing but hurt, the which we cannot avoid, except we be very discrete for to preserve ourselves. For on what side soever we turn us, we meet with fools, who because of the great multitude where with the world is full, & because also of their great glistering, and fair show of holiness & wisdom, & of their credit & authority do draw us unto them, & do bewitch us with their folly, & do lead us unto destruction with them, except we be very quick to discern between knowledge and foolishness. We have tried it being under the yoke of Antichrist of Rome. Wherefore when the Lord giveth wisdom, we must come to hear it, beseeching him to make us too understand the way of his 
Pro. 2. 6. Psa. 119. 27. 33.  commandements. Again, Lord teach me the way of thy statutes. And albeit that Solomon here maketh no mention but of the tongue and of the mouth: yet he excludeth not the other members. For as we have heard, a discrete man worketh by knowledge, but a fool openeth folly. There he speaketh rather of the tongue then of other members: for it is the same that expresseth best what is in 
Pro. 13. 16.  the hair of man, and is more easily and lightly imparted unto a great multitude then by the other members. The tongue is of so great excellency, that the Scripture calleth glory, and S. james 
Psal. 16. 9 ja. 3. 5. 6. 13.  saith, that the tongue worketh great things, though it be but a little member. But if it be given to goodness, it cometh not of itself: for the tongue is a fire, even a world of wickedness. Therefore it requireth to be guided and ruled by some other thing than itself, that is to say, by wisdom. S. james doth signify it, when he asketh, Whosoever is wise and discreet amongst you? let him show by good conversation of his works in meekness of wisdom.  
Solomon also saith not simply, The tongue useth knowledge aright: but the tongue of the wise: In them is knowledge, and with them it is found. Therefore no man will attribute knowledge, 
Pro. 10. 13. 14.  nor the use thereof to himself, unless he be wise, not before men, but before God, which giveth him witness by his Spirit. Let us note further, that if knowledge be not so much used as it ought to be, that it is for want of wisdom. But foolishness aboundeth, because that the number of fools (as hath been said) is so great, and can not suffer that the tongue of the wise should use knowledge rightly. In Turkey no man will suffer jesus Christ to be preached, that he might be known to be our Saviour with God his Father: as it is necessary thereby to obtain life. In Popery, some mention 
john. 17. 3.  shallbe made of jesus Christ, and yet no man will hear Saint Paul which hath rightly used knowledge, and hath said, I esteemed not 
1. Cor. 2. 2.  to know any thing among you, save jesus Christ, and him crucified. But they prefer an heap of trifles before jesus Christ, who of God is made unto us wisdom. As touching the countries where the Gospel is purely preached, yet are they not clean purged of 
2. Cor. 1. 30.  fools. For we shall find many which cannot abide us to reprehend, to confute, to threaten them which live slanderously and dissolutely: and yet we must not so do, if we will rightly preach the Gospel, wherein is contained repentance, unto the which, for to exhort and bring the people, it is necessary to cry out against vice and sin, and to terrify the consciences of those which are given to live wickedly. For to use knowledge rightly, we must preach one only jesus Christ, and repentance, and remission of sins in his name. 
Luke. 34. 17.    

3 The eyes of the Lord in every place, behold the evil and the good.  
If we have in admiration, and give reverence to Kings and Princes of the earth, esteeming them wise and prudent, when they are very careful and watchful to take heed to their subjects, for to know how every man doth govern himself, that so much as they can, they may set all things in good order in their countries and dominions (seeing that all the Empires, Kingdoms, and Princedoms of the world are nothing, in comparison of the sovereign Lordship of our eternal God:) we must needs be ravished into a great wonderment, and wonderful astonishment, for to confess the inestimable and incomprehensible wisdom of God, the which overseeth not one or two Kingdoms, nor by mediators and intercessors (as Emperors and earthly Kings, how little soever the length of their Kingdom is, have not the power to look over all and every where, but have need to ordain noble men here and there to have the oversight, the guiding and government of towns and villages, and that in their name and authority, they may set order amongst the people) but he himself overseeth all countries of the world, and every particular person therein: and for to order things aright therein, he looketh not only unto that which is done outwardly, as do the governorus of the earth: but he pierceth even unto the heart & thoughts, & considereth & seethe all the cogitations, thoughts, purposes, affections & desires how deep soever they be. Solomon doth express this same unto us in few words, when he saith, The eyes of the Lord, etc. The holy scripture attributeth sight & face unto god. Now we cannot comprehend the sight & the face of God without eyes: and therefore the scripture applying itself unto our capacity, 
Gene. 1. 10. &. 32. 30. Exo. 3. 4. 7. &. 33. 11. Psa. 14. 2. Gene. 6. 8. &. 18. 3. Psal. 11. 4. 7 & 66. 7. job. 10. 4. Psal. 139. 7  doth attribute eyes unto God. And yet he is a spirit, & hath no eyes. Dost thou see as man seethe? But the scripture yielding to our dullness, speaketh of God by similitudes, & doth attribute unto him that which is corporal, that we may the more easily comprehend that which he declareth unto us. Therefore when we see that the eyes of the Lord are in all places, let us take heed to imagine any thing carnal in him, but let us understand, that the providence of God is of such length and breadth, that he looketh not only to one part of the world, but hath care of all, and nothing is hid from him: There is no deep so profound, but he pierceth it: for he hath made all, and ruleth all, and nothing standeth nor abideth but by his will and ordinance. And therefore David by great admiration sayeth, Whither shall I fly from thy Spirit? But that which he most regardeth in this world, is man, for whom he hath created all things: & albeit he doth provide for the beasts, yet his chief care is for men. Also the Scripture maketh often 
Math. 6. 25. 1. Cor. 9 9 10  mention of the sight of God over men. Likewise Solomon doth signify here unto us after a sort that the eyes of the Lord are chief over men. For albeit he saith that the eyes of the Lord are in all places, & that he knew well that the world was not void of beasts, yet he saith not that the eyes of the Lord are over the beasts, but beholding 
Psal. 11. 4. 7.  the evil and the good. Albeit that of our vicious & corrupted nature we are all evil, yet, because that God of his grace hath elected some before the foundation of the world was laid, that we should 
&. 33. 13. 14. Gene. 6. 5. & 8. 21. Psal. 14. 3. Rom. 3. 9 Ephe. 2. 3. & 1. 4.  be holy through love: therefore Solomon letteth not to part men into twain: that is to say, into evil and good. And it might seem that he nameth the evil first, because that all men by their nature are such, & those which are left in that nature are a far greater number than are those which are reform by the grace of god, & that we are first evil before we be good: & thus he setteth our own nature first before our eyes, that what goodness soever we have, we should not yet boast, as though we had changed our own selves, & not that it came by the only grace and mere mercy of our Lord God. I say expressly it might seem, & not that it is so: for we must compel no man to believe that Solomon hath had this respect, in naming the evil before the good: although that that which is said, containeth true and profitable doctrine to lead us unto humility & lowliness, as it is necessary for us. But to come again to that which Solomon mindeth to teach us, let us note that he first saith, that God beholdeth the evil: by the which we must understand them which delight to hurt and to do evil unto their neighbours, and do hate goodness. These are they which are largely spoken of here before, and also in jeremy. Such are the wicked, who are here spoken of, 
Pro. 1. 7. 10. 24. 2. 11. jere. 4. 22.  Solomon doth show it when he divideth them from the good, whose goodness is never so perfect but that still some seed of evil remaineth, & that we should need continually to ask forgiveness of our sins but goodness is imputed unto them, because they delight to do well, and that the evil which is in them, displeaseth them. Contrarily, the evil have no delight but too do evil. And therefore when it is said that God beholdeth the evil, let us know that it is not for delight that he hath in them nor in their wickedness. For David saith, Thou art not a God which lovest wickedness: neither shall any evil dwell with thee. The Lord alloweth the righteous: 
Psal. 5. 5. & 11. 4. &. 34. 15.  but the ungodly and him that delighteth in wickedness doth his soul abhor. The face of the Lord is against them that do evil: to root out the remembrance of them from the earth. But contrarily, he beholdeth the good delighting in them, & preserving them from destruction. The eyes of the Lord are over them which fear him, etc. The eyes of the Lord are over the righteous: and his ears are open unto their prayers. Again, When the righteous cry, the Lord heareth them. But the lords delight is in them that fear him, and put their trust in his mercy. Moreover let us 
Psa. 33. 18. &. 34. 16. 17 18. &. 147. 11.  note, that the Lord doth not see as man seethe only outwardly, but he seethe & knoweth even the very bottom of him. Let not the wicked them look to avoid punishment: seeing they have to do with him who is righteous, and almighty. And let the good, what evil soever they suffer, not fear to perish: seeing that the almighty, who is merciful, careth for them. Finally, let us note that it is unpossible to make any image or likeness for to represent God, forasmuch as his eyes are in all places.   

4 A whole some tongue is as a tree of life: but the frowardness thereof is the breaking of the mind.  
Forasmuch as we all desire life, and chief that which lasteth longest, and if we be gentle and merciful unto our neighbours, we desire their health, and are very glad to be the cause of the saving of their life, & we delight therein: Forasmuch as it is so, I say, we must not be negligent of that which is proper and meet thereunto, but diligent to seek it, and having obtained it, to keep it, and to practise it as it shallbe expedient. The worldlings think that there needeth nothing but abundance of temporal wealth for to live, to be at our ease, to have our delights and pleasures of the flesh, to avoid sorrow and Melancholy, and to be merry: and therefore with all their desires and affections, they give themselves unto gathering and seeking all the pastimes they can imagine: but the life consisteth not herein, as hath been handled. The children of God must not stay at these worldly things and carnal for to live, but must seek other means, amongst the which is an wholesome tongue: as Solomon doth teach us, saying, A wholesome tongue is as the tree of life. There is health in the tongue, when the heart is not double, and is not infected with lying, & deceit, and other wickednesses: but is endued with simplicity and uprightness, and is filled with truth and other virtues: by the abundance whereof, the mouth speaketh. Then the tongue which is wholesome, is as a tree of life. For as the tree of life planted in the midst of the garden of Eden, brought forth fruit, of the which if man had eaten, he had lived for ever: even so a wholesome tongue bringeth forth 
2. 9 Gene. &. 3. 22.  the fruit of truth, the which quickeneth those which are partakers thereof. For to be partakers thereof, we must draw near to the wise, not with our bodies, but by consent & agreement. The tongue of the wise is health. The instruction of the wise is as the spring of 
Pro. 12. 18. &. 13. 14.  life. We must thus draw near to them, and not to draw back: for by them doth jesus communicate himself unto us, whom we must hear: in whom only we must believe, and say to him with the Apostles, Lord, to whom shall we go? Thou hast the words of eternal life, of the which all they are partakers, which in faith and obedience receive the Gospel by the mouth of those which preach 
john. 6. 68  it purely. By them doth the tongue of the Lord sound forth, which hath said, He that heareth you, heareth me. Behold the chief health of the tongue: and also the doctrine which proceedeth thereof is called wholesome doctrine: and they which receive it are sound in faith, by the which we obtain life. And therefore, we must all learn of this tongue to frame ours, so doing we shallbe by our tongues, health, & a tree of life both to ourselves and to our neighbours. 
Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24.  Thou shalt be justified by thy words. Let us then draw near unto an wholesome tongue, and let us hearken diligently thereunto: as we have been admonished. If we work after this sort, it shall come to pass that as we draw near truly unto the wise, even so shall we be endued with wisdom, the which is the tree of life to them which lay hold upon it. But if we despise to have an wholesome tongue, there is no life in us, neither for us, nor for 
Pro. 3. 18.  our neighbours, but destruction. Solomon doth show it, saying.  
But the frowardness thereof is the breaking of the mind. Therefore when we care not to speak well, and that we break forth into the wicked and dissolute words, we lose our souls: Thou shalt be condemned by thy words. The foolish in talk shallbe 
Mat. 12. 37. Pro. 10. 8. &. 12. 13. & 13. 17.  beaten. The mouth of the fool is a present destruction. The tongue of the froward shallbe cut out. The evil man is snared by the wickedness of his lips. A wicked messenger falleth into evil. Also we destroy as many as do hear us, so much as in us lieth: Evil words, corrupt good manners. Fair words and sweet sayings, deceive 
1. Cor. 15. 33 Rom. 16. 18.  the hearts of the simple. We are here then taught to be attentive to hear those which speak well and honestly: and also to accustom ourselves to use our tongues as we ought. And because that the tongue should be guided after the disposition of the heart, we have need to ask a clean heart, etc. According to God's promise, 
Psa. 15. 12. Eze. 36. 25. Psa. 51. 17.  I will power upon you clean water, and wash you clean, etc. In this sort the Lord will open our lips, and our mouths shall show forth his praise.   

5 A fool despiseth his father's instruction: but he that regardeth correction, is prudent.  
We all naturally do judge that a child ought to receive the commandments of his father, and to submit himself unto his correction and chastening: otherwise he is counted a fool, and without discretion. And sith that our judgement is such, and that we would not be counted fools and without discretion, let us hear our father who doth teach us & exhort us to receive his corrections. If we will do this same as we ought, we must neither behold the earth, nor the world: but forasmuch as we have one only father in heaven, we ought for to lift up our inward eyes thither: that is to say, our hearts and minds, and to be diligent too hear 
Mat. 23. ●.  what it pleaseth him to command us, for to obey him, and patiently to bear the corrections that he shall send us. Yet nevertheless we should not cease to submit ourselves unto men which have superiority, & authority over us, which have taken the charge to teach us, to guide and rule us, and have power to chasten and correct us: otherwise we should be fools, as Solomon declareth, saying, A fool despiseth his father's instruction. For all such worthy men are our fathers, and for such ought we to esteem them: as also the Scripture doth attribute this name of father unto them, because it hath pleased God to impart his honour and his power, and authority unto them. If then we will not be disobedient unto our father, and be counted fools, let us not refuse the instruction of those fathers that God hath appointed for us in this world: but let us honour them, and yield unto them obedience after the degree wherein God hath placed them. Let children honour father and mother then. Let every man be subject unto the higher powers: Give unto 
Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6. 5. Collo. 3. 22. 1. Pet. 2. 18.  Caesar that which belongeth unto Caesar. Let servants obey their Masters. All these are fathers for the body, to whom we must obey and suffer chastisements, if we will avoid to be counted fools, and to bear the name of discrete, prudent, and wise: as Solomon saith here.  
But he that regardeth correction, is prudent. Now if God will have men to know our discretion and wisdom known by the obedience we give them, and by the patience that we have to bear, and to suffer the corrections of such fathers: by a more 
Heb. 12. 9  strong reason we ought to submit us unto our heavenly father. For to obey him rightly, we must hear and receive his word with all humbleness, fear and reverence, the which is declared unto us by the Ministers and Pastors of the Church, who do beget us thereby so much as in them lieth, when they do preach the same unto us faithfully. But because the world is full almost of an infinite number of those which name themselves fathers, but they are cruel, tyrants, murderers, and mankillers, not only of their bodies, but also of their souls: as are the Pope and his maintainers, Bishops, Priests, and Monks: as are all Kings and Princes, which would have their subjects to do homage unto that Antichrist of Rome, by the observation of their traditions and doctrines of men, the which lead men to perdition: we ought not to be ready to receive their instructions, nor obey their corrections, for than should we be fools, and undiscrete: we should not have the discretion and wisdom that our heavenly father demandeth of us, when he doth admonish us by his son jesus Christ our Lord, Take heed and beware 
Math. 7. 15. Rom. 16. 17. Gala. 3. 1.  of false Prophets. etc. And by Saint Paul: but as fools and undiscrete, we should deserve to be reproved as were the the foolish Galathians. And albeit that we must give honour and obedience unto Princes, though they were not faithful unto God: yet if they command any thing which cannot be observed without the dishonour 
Act. 4. 19 & 5. 29.  of God, we must in no wise obey them, but rather tell them, It is better to obey God, than men.   

6 The house of the righteous hath much treasure: but in the revenues of the wicked there is trouble.  
There is no man that desireth to be poor, neither would that his family should want any thing: and they which are needy are very glad when they find an house furnished, and that they hope to receive some help of that which they need. Even so there is none but desireth to have enough for to maintain himself in this worldly and temporal life. But all men know not how to govern themselves to come by it. The worldlings and carnal men say, That for to get great riches, and come to wealth, we need but turn our back unto God. And though they did not speak thus, yet will they not cease to have this opinion: as we may know it, by the manner and custom they use to heap riches together. Although they labour to make themselves believe, and also would have other to believe, that they are honest men, and that they would do wrong to no man: And indeed for a certain time, after the outward appearance they will flourish and prosper, doing their things at pleasure. And for this cause the children of God are tempted to follow them, that they also may live at ease. And therefore, that such ways are wicked and detestable before God, and also condemned in the consciences of the wicked (for they know well that they would take it in evil part, & would not willingly bear it, if any man laboured to do them wrong that they do unto their neighbours) for this cause we are admonished not to envy those which commit wickedness. By the course of the Psalm, we may understand that the means 
Psal. 73. 2. 3. Psa. 37.  to attain unto abundance of riches, is to follow righteousness, that is, that in assuring ourselves of the goodness of God towards us, we might faithfully follow our vocation, in doing no wrong unto our neighbours, but yielding that which we own them, according as the word of God doth teach us. So doing, we shall have our houses filled with plenty of goods and shall quietly enjoy them, as God doth promise in his law. Solomon in following of the law, hath promised such abundance. But for to assure us further, and to lead us unto righteousness, he doth now again set 
Levi. 26. Deut. 28. Pro. 3. 9 10. 33. &. 11. 24. 25. &. 13. 21. 22. &. 14. 11.  the self same promise before us, when he saith. The house of the righteous hath much treasure. This sentence ought well to lead us to follow righteousness, without doubting whither Solomon saith truth or no. For albeit we see the righteous very often in outward sight & after man's judgement, to suffer much poverty, & to be very miserable, nevertheless according to the judgement of the spirit their houses have much treasure, because they have enough and are contented, which is more worth, and are of greater profit than all the riches of worldlings and carnal men. Let us then understand that the greatness of their substance doth not stand in outward abundance, but in that that they have wherewith too sustain them, and that they are ready to help their neighbours with that which they have. And thus the needy aught to be glad to come to the houses of the righteous: for after as they have need, they will help their necessity. Albeit then that we have the rich men of the world in admiration, and that we proclaim them honest men, yet (as we may know by their kind of doings) they are not righteous, and what abundance of wealth soever they have, yet have they not in their houses any great wealth, seeing that for the greatest part of them they have never enough and do fear lest the world should fail them. If then we would have enough, contentation, and peace in our houses let us study upon righteousness and delight therein. For without it there is nothing but sorrow and trouble, doubtfulness and unquietness, albeit that we labour to be merry and joyful when we think we have yearly rents enough and abundant: Solomon doth signify it saying, but in the revenues of the wicked there is trouble. The wicked doth not possess that which he hath with a sound conscience, for either he useth deceit or ravening, or he hath never enough, or he is vexed if his land doth not profit and grow as he would have it, or if he spend more largely than he would: and therefore he stampeth and fretteth either in body or mind, or with both together, and hath no quienesse, but tormenteth himself, and chideth and brawleth often with his household, or with his neighbours.   

7 The lips of the wise do spread abroad knowledge: but the heart of the foolish doth not so.  
We are so covetous of honour and glory, that it grieveth us at the heart to be counted fools, though we be naturally such, and cannot of ourselves become other. Contrarily, we are very glad when we think that we are counted wise, or that we can make ourselves believe that we are so. And to maintain us in such reputation we apply ourselves to do goodly things outwardly, and which seem to be of great profit before the people, either for ourselves, or for our neighbours. For seeing that men know not the thoughts of man, but as by the effects which are showed outwardly, therefore we cannot be counted wise of our neighbours, except that we set ourselves to do or speak some things, the which they may esteem to proceed of wisdom after the sight of man & judgement of the flesh. But commonly both we and they are deceived in our estimation and judgement: as we may now know, if we thoroughly consider what we were in thoughts, words, and works, when we were in that horrible darkness of ignorance under the tyranny of the Pope. We thought then there was no wisdom in the world but there. The holy Ghost doth teach us by Solomon to judge otherwise: to wit, that they which impart knowledge so largely as they can, and delight to make their neighbour's partakers with them thereof, that it may fructify, are wise, when he saith, The lips of the wise, etc. We cannot therefore boast ourselves to be wise, because we are not so, except we be liberal of our knowledge, and do gladly impart it according to the state whereunto God hath called us, and are not envious nor sorry to see our neighbours to profit with us of our industry, pain and labour, and that they get by our means some knowledge or any art for to know how to spend their time in the service of God and of their neighbours, that they may not be unprofitable. But GOD must allow our art and occupation: for there is no knowledge, but that which God teacheth us by his word, and that he alloweth thereby. Except he become our teacher, and that he himself open the lips of the wise for to spread abroad knowledge, the world must needs be filled with ignorance: For the Lord giveth wisdom, 
Pro. 2. 6.  out of his mouth cometh knowledge and understanding. Even so although Solomon doth attribute the seed or spreading abroad of knowledge unto the lips, yet is it not to say that knowledge cannot be imparted by no other means but by the lips. True it is that the word of God, out of which we learn all knowledge, is taught by the lips, and that there is no knowledge but only that which God teacheth, and that the chief and most necessary part of knowledge is communicated by the lips of the Pastors and ministers of the Church: but as they alone are not wise, even so also they teach not themselves alone all knowledge. They which lead an holy and honest life occupying themselves faithfully in their estate & vocation for to help their neighbours at their need, do sow knowledge, though they should speak never a word with their mouths. Their manners and fashion of doing, their studies and exercises do speak and teach: and so they shed and spread abroad knowledge according to the measure of the wisdom that God giveth them by his word, after the which we must order all, and must thereby guide all things. And to do the same, the wise must speak: and it is for this cause why Solomon saith that the lips of the wise shall spread abroad knowledge. Heretofore he hath well showed us that knowledge may be opened & communicated otherwise then by the lips: Every wise man will work by knowledge: 
Pro. 13. 16.  but the mouth, the tongue and the lips are the principal organs and instruments for to set it forth, when they are moved of the heart thereunto, which is the seal of knowledge, wisdom, & understanding. Solomon doth signify it, when he doth not simply say, The lips shall spread abroad: but he saith, The lips of the wise shall spread abroad. He doth signify it again, when against the lips of the wise, he setteth the heart of fools, saying, But the heart of the foolish doth not so. And it is as much as if he did say, forasmuch as the wise have received, and do receive knowledge into their hearts & minds, they do spread the same abroad by their lips. But fools do despise knowledge and instruction: and therefore their heart which is void of knowledge, cannot lead the lips to spread abroad that knowledge which they have not: but they must declare and babble out folly whereof they be full. For to teach the which folly, we need to spend much labour there about: we do but to much learn it: for it is natural unto all men. It is not so with knowledge: for the wise must labour much to teach it, as Solomon doth signify here, when he compareth it unto seed. For as the ploughman doth not sow his good seed without pain and care, and yet after his travel it doth not all prosper: even so although the wise be very careful to spread abroad knowledge, yet doth it not prosper 
Matt. 13. 3.  as it ought to do: experience teacheth it, and our Lord doth give it well to understand. Let us then understand that Solomon comparing knowledge unto seed, doth after a sort accuse men of ingratitude, because they despise the liberality of the Lord, which doth not spare to hide knowledge from them. The foolish do not now take heed thereof, but hereafter they shall feel that they are not accused in vain.   

8 The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him.  
Men have at all times holden a certain manner whereby they have made profession that they had some kind of religion, and that they would serve and honour God. And this hath not only been observed of the good, but also of the wicked. But God never accepted the service of the wicked: as he showed unto Cain, and as 
Gen. 4. 3. 5.  we may gather of the Scripture, when from the death of righteous. Abel, it speaketh not that any did serve God, until that it saith, That Seth had a son, etc. This is not to say that men till then did offer 
Gen. 4. 26.  no sacrifices nor oblations, as a service unto GOD: but that they were so corrupted, that God did not accept their service, and the multitude of the wicked caused that no man could easily discern whether there were any Church of God or no, till Enoch was borne. Even so then we may well know that God allowed not the sacrifices of the wicked: as also he hath showed in the time of 
Exo. 32. 7. Num. 16. 21 Psal. 40. 7.  Moses, and hath likewise declared by his Prophets. We have now Solomon which doth pronounce it plainly, when he saith, The Sacrifice of the wicked is abomination unto the Lord. By Sacrifice, Solomon understandeth whatsoever is done outwardly 
&. 50. 8. &. 51. 18. Esay. 66. 3. Mich. 6. 6. 7.  for to serve God withal, which hath appearance of holiness and religion, and which is ordained of God for his honour, and for to make profession when one will protest to be of his people. He pronounceth that all such kind of service is nothing worth, but to vex and despite GOD, and to provoke him to anger and wrath, when it is done by the wicked which have no fear nor reverence of his word, nor bear any love unto their neighbours, though they labour to make themselves believe it, and would have men believe that they are devout and good Catholics. Let the wicked therefore which have no mind to amend their lives, but wax obstinate and hardened in their malice, resort unto the Sermons, let them receive the Supper of the Lord, and let them do outwardly all the works of a Christian, yet do they nothing but all abomination before the Lord. True it is that they shallbe greatly praised of those which know not their wickedness, & shallbe esteemed more holy and devout, than honest and good men: as also they labour to be preferred before them. Solomon doth signify it after a sort, when he doth attribute to the wicked that they do offer sacrifice: the which is a thing of greater appearance than is the prayer which Solomon doth attribute unto the righteous, But the prayer of the righteous is aceptable unto him. Wherein the faithful and children of God are warned to walk in righteousness, without declining from it, and that in all their necessities they should direct their prayers unto God, not seeking to be seen of men, and should not be troubled, though the service they do unto God, is not of such great price before the world, as the goodly viso of the wicked. Yet notwithstanding let them be grieved that the world judgeth so wickedly: but as touching them, let them be 
Mat. 6. 5.  contented to be assured that God doth willingly hear them, for to grant unto their petitions. Solomon doth give us this to understand, when he saith, That their prayer is acceptable unto the Lord. When he speaketh thus, he showeth unto us that they which are righteous in heart, are never refused, but that God doth delight to help them in their necessities. divers Saints have proved it true: and amongst others, David: I besought the Lord, and he heard me. The Lord saith, To him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. Likewise 
Psa. 34. 5. Esay. 66. 2.  we may here learn, that for to be assured that our prayers are acceptable unto the Lord, we must have testimony in our hearts that we truly hate wickedness, and that righteousness doth please us: Well beloved brethren, if our heart condemn us not, 
1. joh. 3. 21. 22.  then have we boldness towards God, And whatsoever we ask, we receive of him. But what righteousness soever is in us, yet doth it not deserve to be heard. When God heareth us in our righteousness, it is of his only pleasure, and good will that he beareth towards us: as Solomon doth signify by the word which is interpreted acceptable unto him. Wherein the faithful aught greatly to be comforted, when they understand that they are in favour with the Lord, which oweth them nought, nor yet standeth bound unto them for any thing. For the good will he beareth them, is not to do them good only in this world, but to save them eternally: as the righteous by their prayers tend chief thereunto, knowing that the world passeth away. And forasmuch as the Papists do call their Mass a Sacrifice, they may see here that when it is celebrated by the wicked, that it is nothing else but abomination to the Lord: and so it is then of no profit: the which is against their foolish opinion: to wit, that their mass celebrated by a wicked Priest, is of as great efficacy as if it were said by a good. But forasmuch as the good do not allow stinking and abominable idolatry, therefore it followeth that all they which celebrate the Mass, are nothing worth: for it is the most wicked idolatry that ever was invented in the world.   

9 The way of the wicked is abomination unto the Lord: but he loveth him that followeth righteousness.  
Forasmuch as we do all naturally consent and agree that God which is true must be honoured, therefore we must take heed from allowing that he should be falsified and proved a liar: as it seemeth reasonable to all men, except they be out of their wits, past shame, and altogether possessed of the Devil. But albeit that we confess that it is very reasonable & that it should be too great wickedness for to bely god, yet divers of those which will speak so for to show themselves wise and very zealous of the honour of God, will well allow the manners, fashions, and trades of the wicked, their counsels, enterprises and threatenings: as they show when they pronounce them to be honest men: the which is to make God a liar, who declareth unto us that he rejecteth and forsaketh, & counteth whatsoever the wicked do take in hand for wickedness, though it have a goodly show of righteousness, uprightness and reason. He doth lo pronounce it by Solomon, saying, The way of the wicked is abomination unto the Lord. When he attributeth way unto the wicked, he doth yield unto our rudeness, & speaketh after an human and carnal sense: for truly the wicked do hold no way, but the same of perdition. And it is not without cause that he speaketh thus: for albeit that the threatenings and doings of the wicked have some kind of reason, and that it seemeth they are zealous of righteousness & equity, nevertheless as they are wicked, even so do they walk in wickedness, the which is their way. Solomon doth show it well, when against way, he setteth righteousness, saying, But he loveth him that followeth righteousness. We will hear take justice, for the manners and trade of life of the righteous, which desire nothing but to yield to every one his duty, as they are bound by the word of God. But because that such righteousness proceedeth from an heart purified by faith, the Lord loveth him that followeth him, and which laboureth to conform himself unto his God: for the word of the Lord is true, 
Psal. 33. 4. 5. &. 11. 8.  and all his works are faithful. He loveth righteousness & judgement, etc. For the righteous Lord loveth righteousness: his countenance will behold the thing that is just. Let us therefore follow righteousness, the which is not to frame ourselves after this world. For the will of God is the only rule of perfect righteousness. And let us diligently think with ourselves, that it is no small grace 
Rom. 12. 4.  to be beloved of the Lord: and contrarily, that it is a thing greatly to be feared, for to be abhorred of him. For God loveth not the righteous for one time only: but he continueth to love them: as Solomon doth somewhat signify by the Verb of the Futuretence which he useth. And the Lord shall show them this immutable love, when he shall give them the eternal possession of the heavenly kingdom. He hath loved them before the foundation of the world was laid, whereupon it followeth that he will always love them, for he is unchangeable. The gifts and calling of God are without repentance. And forasmuch as he hath loved us before the 
Rom. 11. 28.  foundation, therefore it followeth well that it is not for our righteousness, but of his only grace and goodness, and for the love of Christ, in whom he loveth us. We are not more worthy than the ●●ildren of Israel, to whom Moses saith, Because he hath loved 
Deut. 4. 37. & 7. 6. & 9 4.  thy fathers, and hath chosen their seed after them, he hath brought thee out of Egypt. The Lord thy God hath chosen thee to be a people for himself: do not think in thine heart, etc. The Lord for my righteousness hath brought me into this land. Also our following of righteousness is never such, that it can deserve the love of God. For albeit that in following righteousness we do give a certain witness that we love God, yet is it not to say, that thereby we can bind God to love us: but of his grace and goodness hepreventeth us. And thus, forasmuch as God for the love that he beareth us, doth make us to follow righteousness, to love him, and to love his work in us, and doth accept it, and give unto it a reward of his grace and liberality, and not that he oweth, 
1. john. 4. 10.  neither that he can owe any thing to him that followeth righteousness: but the love which he beareth to them that follow righteousness, is but a continuation of the same, which was before the foundation of the world. This perseverance and continuation of love ought to be a spur to make us not to walk, but to run 
1. Cor. 9 Gala. 5. 2. Tim. 4. Acts. 13. & 20. 24.  in the path of righteousness. And also the life and conversation of a Christian is compared unto a course or raze in running.   

10 Instruction is evil to him that forsaketh the way: and he that hateth correction, shall die.  
Solomon hath often spoken of instruction, in exhorting us to receive it, by praising them which receive and keep it, in complaining also of them which reject it, blaming and threatening them. And then and there we have declared that instruction consisteth in doctrine, in exhortations, reprehensions, admonitions, corrections, threatenings, punishments and chastisements: which are things very profitable and necessary for men, after the conversation they lead, and as they are disposed: and therefore they ought to counted good, when they are applied unto us by the wise which can tell how to use them, not after our fantasy, but as they see is needful for us. Nevertheless there is almost no man but is grieved, as experience doth teach us by the great number of rebels, whereof the world is full. Solomon also doth show it, when he saith, Instruction is evil to him that forsaketh the way. Forasmuch as he which forsaketh the way, doth find instruction evil, and doth not like of it, it followeth therefore that it doth naturally displease all: for there is none but leaveth and forsaketh the way when he is guided after the corruption of his nature, the which bringeth and leadeth us to think and consider of ourselves great things, and to make us believe that we are wise enough, to rule and govern ourselves, without having need of instruction, & we think that we are wronged if any man meddle to show, or correct, and reprove us: and do hate those which labour to bring us the right way by exhortations, and instructions, by corrections and threatenings. Thus doing we stand in a poor state, and in great peril: and if God by his grace and goodness did not withdraw us, and set us again in the way that he showeth us by his word, we go unto death. For he that hateth correction, shall die, even eternal death. Wherefore we must change our nature, or rather that God would change it in us: for of ourselves we cannot: and should take such heed to ourselves that we should not forsake his way wherein the Lord hath set us and daily doth set us by his word. Otherwise we should be afflicted as were the people of Israel, and should find instruction evil, and hate correction, and therefore we should die: as Solomon doth threaten us therewith.   

11 Hell and destruction are before the Lord: how much more the hearts of the sons of men?  
When the wicked do follow any cause which is not good, they labour by all means that possibly they can to abuse the judges, and to cause them to find theirs to be good, either by subtle inventions, and great heaps of rolling words, either by gifts or presents, or by importunate prayers that they cause their friends & kinsmen to make for them: & if they can by any means, they will work that the judges shall not know their wrong matter, and shall not see the injury that they labour to do unto their neighbour. And if they behave themselves unfaithfully towards the earthly judges, they think and say much more evil of God. For forasmuch as they see not God before them, and that he doth not punish them incontinently for their wrongs, injuries, and violences, they think that God maketh no account of those whom they do wrong unto, and that he hath forsaken them, or that he seethe not what they do, or else that there is no God. The Scripture doth give us witness that such are the affections and thoughts of the wicked: But I am a worm, and no man. 
Ps. 22. 7. 8. 9 &. 71. 9 &. 10. 12. &. 94 7. &. 14. 1  etc. They, which see me, laugh me to scorn. He trusted in God that he would deliver him. Again, For mine enemies speak against me, & they that lay wait for my soul, take their counsel together, saying: God hath forsaken him, persecute him, & take him, for there is none to deliver him. He hath said in his heart, tush, God hath forgotten, etc. And yet they say, tush, the Lord shall not see: neither shall the God of jacob regard it. The fool hath said in his heart, there is no God. Likewise when the good and innocent be afflicted and persecuted, either in their goods, or in their persons, without desert at their enemies hands, and that the evil which is wrought against them is great and of long continuance in their judgement, and that they see not how they shall escape out of it, they think that God is departed from them, & hath forsaken them, or that he knoweth not their innocency, & maketh no count to defend them, & to maintain their good cause. We may see this same by the complaints that the Saints do make in the scripture, Why standest thou so far off, O Lord, & hidest thy face in the needful time of trouble? How long wilt thou forget 
Psa. 10. 1. &. 13. 2. & 44. 24. &. 73 12. 13.  me (O Lord) for ever: How long wilt thou hide thy face from me? Up Lord, why sleepest thou? awake and be not absent from us for ever. Lo these are ungodly, these prosper in the world, and these have riches in possession: and I have said, then have I cleansed my heart in vain, and washed my hands in innocency. Behold the blasphemies which the wicked do maliciously & against their consciences, use against the Lord: and also the complaints that the Saints make by the infirmity of their flesh. Now for to repel and put bake the blasphemies of the wicked, & to withstand the complaints of the righteous and innocent: for to show the wicked that they can neither speak nor think so secretly but that God seethe and knoweth wholly for to yield unto them as their malice hath deserved: and for to make the righteous to understand that God is not ignorant of their innocency and integrity of their hearts, and that according thereto he will recompense them: Solomon saith, Hell and destruction are before the Lord, etc. Or, the gulf and bottomless pit. He doth teach us here that there is nothing hid so deeply, that God seethe not clearly and plainly: as also David doth show us. We must not wonder at this for to doubt 
Psal. 139. 1.  thereof, seeing that it is he who hath created all things, and disposed all, who hath placed every thing as it pleased him: he ruleth all, and all things are guided by his providence, and there is nothing that can remove from his place, except he command it. I am the Lord, and there is no God besides me. And therefore, the wicked are rightly reproved. Take heed ye unwise among the people: O ye 
Esay. 45. 5. Psal. 94. 8. 9  fools, when will ye understand? He that planted the care, shall he not hear? or he that made the eye, shall he not see? And therefore, let this present sentence serve to lead us to think carefully that we are continually before the Lord: and so consequently to make us walk in fear and obedience, as good children ought to do, in the presence of their fathers. And in this fear let us assure ourselves that we shall never want, seeing that the eyes of our father are always upon us.   

12 A scorner loveth not him that rebuketh him, neither will he go unto the wise.  
Solomon here shortly describeth what the scorners are: to wit, that they take not in good part, to be either disproved, or rebuked: but do refuse all correction, and do hate them which reprove them. For sith that between hatred & love, there is no mean, it must needs follow that they hate those whom they love not. For further to express this hatred, and for to show that they do wrongfully hate those which reprove them, he saith, That the scorner will not go unto the wise. In this word will not go, he showeth that the scorners do withdraw themselves so far as 
Pro. 1. 24. 25 29. 30.  they can, and will not hearken diligently unto the counsels of those which reprove them: as he hath declared more at large. In this word goeth not, or, will not go, we may see the hatred to be expressed: for if they did not hate them which reprove them, they would go unto them not with their corporal feet only, but chief would run unto them, with their mind and affection, and would yield their hearts and minds attentive unto their wisdom for to be partakers thereof, and would not so diligently and so earnestly persecute the rebukers whom Solomon calleth wise. And thus they go but too much with their bodies unto the wise. Neither is it of this kind of going that Solomon speaketh, albeit, we must seek the company & acquaintance of the wise, for to receive instruction of them. And forasmuch as the scorners do hate those which do reprove them, it followeth, they are murderers. Hereupon 
Math. 5. 22. 1. john. 3. 13  we may know, that scorning and mockery is a great wickedness, and that the scorners are most wicked, and that the gallows of hell is prepared for such, as for wicked murderers: though they brag to be honest men. Now that they do wrongfully & without cause hate those which rebuke them, Solomon doth show it, when he calleth the rebukers, wise: for sith they are wise, they take diligent heed from hurting of any man: but they labour to speak by wisdom, that they may profit their neighbours. But we might demand how Solomon doth here attribute wisdom unto those 
Pro. 10. 11. 20. 21. 31. & 13. 20. Pro. 9 7. 8.  which rebuke scorners: seeing that he, having declared what trouble happeneth to him which correcteth the scorner, doth forbid to rebuke the scorner. For if it were wisely done to rebuke, he would not forbid it. For to absolute this, we must run unto the exposition of these two sentences. We may also say, that Solomon doth not here declare how the wise aught to behave themselves towards the scorners: but he showeth what affections and desires the scorners have against the wise, and whereby we might know a man to be a scorner: to wit, when he showeth himself evil affectioned towards them which labour to amend him, and that he doth despise and not use their company to be instructed by them. Wherein we see that we may rebuke the Nicodemites of scorning: for they love not those which rebuke them, for their dissembling against their consciences: and also resort not to the company of the faithful, where God is purely and freely served: they beleeus they are wise enough, and regard not to go unto the wise whom God hath ordained Pastors & Doctors of his Church, for to utter faithfully true wisdom, and to teach it unto his people, by admonishing, disproving, rebuking, and threatening. And if the Nicodemites aught to be rebuked of scorning, by a more strong reason ought they to be rebuked, which by the grace of God have had wisemen sent unto them for to instruct them, & yet, to the great contempt of the Gospel, and of those which preach it, do wallow in all dissolution: so that the more they are rebuked, the more they do them. These mockers here, if they hear that we do call ourselves wise, will mock & laugh thereat, saying, That we presume much of ourselves, & in scorning-wise, will say, Behold our wise men. But we will answer thereto, that it is God which calleth us wise. Likewise S. Paul forbeareth not to call himself wise: and saith, that he speaketh wisdom: he saith 
Mat. 23. 33. 1. Cor. 3. 10. &. 2. 6. Collo. 1. 28.  also that he teacheth every man in all wisdom. Now we have the self same office which Saint Paul had, and we can not teach wisdom except we be wise, not of ourselves, but by the spirit of God. Notwithstanding, we do not so attribute wisdom to ourselves, that nothing more may be added: but we confess that we have need of daily increase in the same.   

13 A joyful heart maketh a cheerful countenance: but by the sorrow of the heart the mind is heavy.  
We are very glad when our neighbours do bear us a loving countenance: and if we love them truly, we desire to show them a merry look, because we would not grieve them. Now forasmuch as a joyful heart (as Solomon saith) maketh a cheerful countenance: it followeth therefore first of all, that we ought to labour to cheer up our neighbours, not after a worldly and carnal manner, which will use pleasant tales, foolish toys, and vain flatterings, lies, and slanderinges for to pass away the time with as naughty people as themselves. But we will endeavour to make them glad, in not doing them wrong, and procuring their wealth towards God, so much as we can to the uttermost of our power: and chief their spiritual wealth: for there is no true joy in the heart, without this spiritual wealth. The ambitious, avaricious, whoremongers, thieves, gluttons, and all dissolute persons will rejoice when they have all that they can wish and desire: but they can not have a joyful heart, as they well show by their grudging and murmuring, and dispightfulnes that they make: albeit that oftentimes they force themselves to laugh with open throat, and to take all the pleasures that possibly they can: nevertheless by other acts and words, & by other gestures, which partly come from the face, they show that they have no inward joy, when their countenance showeth it not. For the face of man is all that is showed outwardly: for the word which Solomon useth, standeth always plural, and cometh of a verb which signifieth to behold, and so signifieth whatsoever is seen in man. Now in the worldly & carnal men, a man may see many things which are neither fair, good, nor pleasant, though they be laughed at: whereupon it followeth, that they have no merry hearts. And also their laughing lieth not but only in dissolutions, enticements, filthiness & uncleanness: and in these things consisteth the joy of the world. But the true joy standeth in the holy Ghost: as jesus Christ doth well show, when 
john. 14. 16.  he calleth him the Comforter. And not without cause: for there is none that truly can touch our hearts but he, & we cannot but by him rejoice in God: as the scripture doth teach us, & admonisheth us so to do. Secondly it followeth, of this sentence, that if for the love that 
Psa. 5. 12. &. 32. 11. & 33. &. 31. 13 Phil. 3. 1. & 4. 4. 1. Thes. 1. 16 1. Pet. 4. 13.  we bear to our neighbours, we desire to show them a cheerful countenance, we must have a cheerful heart, not with worldly and carnal joy, but spiritual & divine, as belongeth unto the children of God. The which we shall enjoy, if whatsoever happen unto us, we be contented & take it in good part as coming from the hand of God, being assured that he loveth us, & that he sendeth us nothing but is expedient for us: & that knowing it, we yield him thanks therefore, and sing him praises, and run unto him in all our necessities. Such joy shall garnish our faces, and make us acceptable unto God, and our neighbours, which know and love the truth, will think us fair and pleasant. Those men & women therefore which would have shining 
Ps. 119. 162.  faces, let them not seek to paint, nor to deck themselves after the fashion and trade of the world, but let them labour to rejoice their hearts in the Lord. The which they shall do, if they set all their delight in his word: so that they may say, with David, I rejoice at thy word, as one that findeth great spoils. This is the joy & beauty whereof Solomon speaketh, when he saith, A joyful heart. For let us not think that he would teach either men or women 
Psa. 119. 162.  how they should trim up their faces: there is none but is naturally too cunning a workman therein. Let us follow this joy, and shun the worldly, the which bringeth nothing but sorrow & trouble: as they that desire it themselves, do feel it and confess it: for they say, For one pleasure, a thousand displeasures or sorrows. Now if we be grieved, we can not have a merry and joyful face: as Solomon 
A proverb of worldly men.  doth signify, saying, But by the sorrow of the heart the mind is heavy. For sith that by the heart and mind, the body is guided and ruled, and that there is no outward disposition in the body, but cometh from within, it followeth very well, that man can not show a loving face, when he is inwardly troubled and grieved, unless he counterfeit and disguise himself. But yet finally, it can not be but that he must needs show what he hath in his heart, and that his feignedness will not declare: for the hypocrite and dissembling man is so inconstant, that he cannot always hold one state and one purpose. But albeit that Solomon against a good and holy 
Rom. 12. 15. 2. Cor. 6. 10. &. 7. 10. Esay. 22. 12.  joy, doth set sorrow and heaviness, yet it is not to say, that all sorrow is evil, nor that it maketh man to have an evil countenance, nor that we must fly all sorrow. Saint Paul doth teach us so.   

14 The heart of him that hath understanding, seeketh knowledge: but the mouth of the fool is fed with foolishness.  
We do not gladly suffer ourselves to be called fools, neither do we desire to be counted such, but we are glad when we are counted wise, learned, and discreet: and this is also a great delight unto us when we can know that our wisdom answereth unto the estimation, and that we are truly such as we desire to be esteemed, and that we can give token and proof thereof to our neighbours. Now for to come by such knowledge, and to give such a signification, we must not follow the worldly and carnal people, the superstitious and idolaters, the ambitious and proud: whereof some do think themselves to be very wise and discreet, when they have wit, and cunning to guide well their particular affairs, and to make their temporal gain, though it be to the hurt & detriment of their neighbours. Some will attribute wisdom and discretion to themselves, when they shall follow their own fantasies and good intents, and that they shall labour to show themselves very zealous of the honour of God, though they do clean contrary unto his word. Other some will think themselves well learned, when they can so work that the world may wonder at them, and honour them, and can find the means to have credit, and to be in authority and to bear rule. But we shall then have certain knowledge to be wise, and shall give true signs thereof, when we shall have all our affection set to drive all ignorance from us, and to give ourselves unto the pure word of God, that we may learn perfectly to govern ourselves thereafter. Solomon doth thus pronounce it, when he saith, The heart of him that hath understanding, etc. For this only word is our wisdom & our knowledge. Without it there is nothing but foolishness, ignorance, darkness & blindness: albeit that in sight & outward manner of doings, there seemeth to be great wisdom without this word. But as already hath been handled not long agone, there is neither wisdom, nor knowledge, but that which the Lord giveth from his mouth, the which he giveth and imparteth by the wise, which are his instruments. It is the word of God which is the true food of our souls, seeing that by it, & in it, jesus Christ 
joh. 6. 35.  doth give himself unto us with all his goodness, even he which is the bread of life. And although that man is not wise, except his heart be armed with this knowledge, & that it seemeth we have no need to seek for that which we already possess: nevertheless because we never have such perfect knowledge as were necessary, and that 
1. Cor. 13. 9 Ephe. 4. 12. 13.  we have need of increase, therefore the heart of the wise seeketh knowledge, until that he come unto the measure of the full age of Christ: whose disciples & scholars we must be, and to learn of him so long as we live. If in this wise we seek knowledge, we shall find it. Let us not then be like unto those which are full of sermons before they have thoroughly tasted them. For if they had well 
Pro. 2. 3.  tasted them, they would desire them more: seeing that it is so delicate and dainty meat, and doth never grieve nor weary the children of God, but do so long as they live earnestly desire it: though they have the same abundantly, but do never cease to add knowledge upon knowledge: and as they abound in knowledge, and that they have their hearts well fenced, even so do they gladly talk thereof, for to make their neighbour's partakers of the same. For they which are truly wise and learned, have no strait and close hearts, for to retain knowledge with themselves, but large and open for to spread and distribute the same with their mouths. Solomon doth signify this same after a sort, when against the heart of the wise, he setteth the mouth of fools: and against seeking of knowledge, he setteth to be satisfied or fed with foolishness. It is as much as if he did say, Even as the wise with all the desire of his heart doth give himself unto knowledge, doth delight and feedeth himself with the same in communicating and opening of it: even so the fools give their hearts unto foolishness: as it is manifest, when they have their mouths filled therewith, that they never cease for to babble out the same. Now we are all of such nature, and can be no better of ourselves. Wherefore we have need to pray unto God, that it may please him to change every one of us according to the state wherein we are placed, and that he would give us an heart to s●eke knowledge, that our mouths or our faces be not fed with folly: that is to say, that we take all our pleasure and pastime in things contrary unto knowledge. For after the common manner of speaking, To feed himself with any thing, is to be given thereunto, and to have therein his delight, and to spend therein his time. And it is not without cause, that some do so speak: for there is nothing in this world that some had rather do, then to eat and to drink: as experience teacheth when they will forsake all kind of work for to go to it. Wherein the children of God ought to learn to be shamefast if they be not desirous to be fed with knowledge.   

15 All the days of the afflicted are evil: but a good conscience is a continual feast.  
Prosperity is a state that all desire: and contrarily, there is none but will avoid himself from misery, so much as he possibly can: but it is not given unto all to enjoy their desires, and some forsake that which they desire: and some ill handled & persecuted of their neighbours, either in their good name, or in their bodies, or in their friends. If they be infidels and unpatient, not knowing that God (who is just & merciful) doth send them these torments & pains, they feel not this evil only without, but also they torment themselves within: and so they have no prosperity, neither in their own opinion, nor judgement of the world. And in this sort is fulfilled in them that which Solomon pronounceth, that All the days of the afflicted are evil: that is to say, have no good time, but liveth, or rather pineth away with misery and calamity. But if they which are persecuted and tormented, or to whom there happeneth any evil without the help of men, are faithful men, and knowing that it is God which sendeth the affliction, from whom so ever it cometh, do bear it patiently, and ask of the Lord, that it may please him to maintain, strengthen, and comfort them: albeit that such men (in the estimation of the world, and after the sense of the flesh) have nothing but evil days. For what strength, constancy and boldness soever the faithful have in their misery and calamity, yet they are not insensible: otherwise they should have no need of patience, seeing they could suffer none: Even so is patience begotten of tribulation: and the scripture exhorteth none unto 
Tribulation is the mother of patience.  patience, but such as suffer. Albeit (I say) that after the outward appearance and feeling of the flesh their days are evil, and have no prosperity, yet are they happy before God, both in their consciences and minds they have more quietness and rest, then have they which count themselves most happy of the world, and so their days are not evil, though they be afflicted and suffer much. Notwithstanding we do not falsify Solomon, for he speaketh chiefly of the afflicted, which neither can nor will bear affliction patiently, and speaketh after the judgement of the world which sometimes faileth, and after the sense of the flesh which the faithful resist, and by the help and grace of God do overcome it. And forasmuch as they be of good courage, they cease not even in the midst of afflicton, how hard and sharp soever they be, to be merry, as if they remained still at a feast and banquet always to make good cheer. Solomon doth signify it, saying, But a good conscience is a continual feast. God 
joh. 15. 18. 19 20. & 16 33. Mat. 5. 10. 11. jam. 1. 12.  doth exhort us in divers places, to be of good courage, and doth also set forth himself as an example, and doth pronounce us blessed, if we endure patiently. The Apostles likewise thought themblessed, and went joyfully before the Consistory, because they were counted worthy of this honour, too suffer reproach for the name of jesus Christ. Their days then were not all evil, but only in the judgement of the world, which thought them to be cursed, and in the feeling of the flesh, which is always weak and evil. Therefore if we will avoid & shun evil days, and to be merry, 
1. Pet. 4. 12.  and to be in a continual feast, let us not vex ourselves, what adversity soever happen unto us: but let us take a good stomach, rejoicing 
Gene. 47. 9 Ephe. 5. 16. 2. Tim. 3. 1.  in the Lord: as we are admonished, dearly beloved brethren, think it not strange, concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you. Let us note further, that all days are the good creatures of God, and there is none evil in them, but they are called good or evil, according to that which happeneth in them, & after that which is either done or suffered in them. jacob calleth the days of his life evil, because he had suffered much evil. And they are called evil because of the slanders and corruptions, which are done in them. And the times are called dangerous. The evil then is not in the days, but in the persons which are in them. And so, it is by accident that they are evil, and not by nature. As touching the rest, as carnal men do think themselves to have a merry time, when they see the table always covered and beset with good meat, and that they have a good stomach to eat and drink, and have their desire: even so when we have a good heart, what thing soever happen us, we have the continual feast of God's grace, whereby we are maintained, and 
Esay. 55. 1. Math. 22. 2.  do never want, and also shall never want. This grace is well compared unto a feast, when we are all called to drink and to eat.   

16 Better is a little with the fear of the Lord, then great treasure, and trouble therewith.  
We desire all that good should happen unto us, and do labour to bring our good into better: but for to have either good, or to attain unto betternes, all do not know the right way thereunto. Forasmuch as sometimes already it hath been alleged, it seemeth unto many, for to get riches, and to live at pleasure, we need but to turn our backs unto God, not to reverence his word, nor to set by our neighbours, nor to care whither any do them wrong or no, provided that we gain something, and gather riches together, that we may have enough to make good cheer withal, and to be at our ease and to rejoice. But albeit it happeneth that such men have enough, and that they seem to live prosperously and without hardness: and also that they labour to put away from them all heaviness, striving to make themselves believe that they are without danger, and that no hurt can happen unto them, yet have they never steadfast assurance, but do tremble and are troubled: for their conscience doth reprove them, although they be without true repentance and healthful sorrow. They fear thieves also, chances and ill fortunes: as through infidelity and ignorance they attribute whatsoever doth happen unto them, unto fortune, when they come unlooked for. It seemeth unto the world that such men do hold the way to get riches, and to attain the better: and contrarily, that they are unhappy and fainthearted, which fearing to offend GOD, do not give themselves to gather by the hurt of their neighbours, but are contented with that little which they possess justly. Behold the judgement of the world and of the flesh: but the holy Ghost judgeth clean otherwise, saying,  
Better is a little with the fear of the Lord, then great treasure, etc. Now as it is the judgement of the holy Ghost, even so must he make us to understand it, and to consent thereunto. For naturally it doth grieve us to have but a little, and we make but small account of the fear of the Lord, because we see him not, and know not what his fear is. I say that we are naturally thus 
Pro. 2. 1.  disposed: but if by the reading of the scriptures and resorting unto sermons we be diligent to learn wisdom, we shall understand the fear of the Lord. And once having this fear, which is a reverence that leadeth us to give a willing obedience unto the word of our God, and to assure us of his goodness towards us, the which we shall possess how little soever it be, and shallbe more profitable unto us, then are the great riches unto the wicked. 
Psal. 37. 16. Pro. 10. 2. 3. & 13. 25.  A small thing that the righteous hath, is better than great riches of the ungodly. Now that in the fear of the Lord there is assurance, Solomon doth plainly pronounce it. And he doth here somewhat signify it, when against the fear of the Lord, he setteth 
Pro. 14. 26. 27.  trouble: for where trouble and vexation is, and where there is no rest, there can be no safety, rest, nor peace. Whereupon it doth rightly follow, that they which have the fear of the Lord are happy, though they have but a little: & the wicked are cursed, though they win all the world. And as they which fear God are happy and blessed, not only presently, but also in the world to come (for they are the household folks and children of God: whereupon it followeth that they shall inherit the kingdom everlasting:) the wicked likewise who are not without fear, not of God, but of present adversity, and of torments in time to come (as is signified by the trouble) are cursed even now, though they possess great riches, sith that it is with trouble. And shallbe cursed also in time to come. For what profiteth it a man to gain all the world, and to lose his own soul? And also sith that trouble is set against the 
Mat. 16. 26.  fear of the Lord, it followeth that where it is, there they are in danger of their souls, seeing that the promises of God do belong only unto them that fear him, and not to them which are troubled and grieved for that which happeneth in this world, without looking to amend. And forasmuch as the promises of God, which are unfallible, belong unto them which fear him, it followeth again that there is safety in the fear of the Lord: and contrarily, that they cannot be but in doubt & distrust where it is not. For to make our profit then of this sentence, let the fear of the Lord be our 
Luke. 12. 15. & 16. 9 Heb. 13. 5.  treasure, contenting ourselves with a little, avoiding covetousness: after the admonitions of our Lord, and of the Apostle.   

17 Better is a dinner of green herbs where love is, then astalled ox, and hatred therewith.  
Everyman commonly desireth to make good cheer, and to live merrily: and to do the same, it seemeth to them which are given to their mouths and subject to their bellies, that they need no more but to have the table thoroughly furnished with a number of dishes, and good wine, and to eat and to drink till they burst, without caring how they with whom they eat and drink are affectionate towards them, nor what love they bear to them which lay the table, or for whom they spread the table. It is enough for them to satisfy their belly, and to devour and swil at their pleasure, so beastly are they. But Solomon doth show us that the great cheer consisteth not in the abundance of dainty meats, nor of strong and sweet wines, and that answereth and pleaseth the palate of the mouth: for he saith,  
Better is a dinner of green herbs, etc. By the dinner of herbs, he meaneth a meal that is easily and soon made ready, & which standeth not of many dishes, nor of great cost: but that is simple, light, and showing sobriety and temperancy. Solomon maketh a great account of such a meal, if they which eat it are friends together. Friendship then is the sauce which maketh the meat good: and not only this, but also it is the rule after the which all our works ought to be wrought, otherwise they are nothing worth. Solomon 
Love aught to be the sauce to meat. 1. Cor. 13. 1.  (I say) doth highly praise such a dinner or meal, that he doth prefer it before great, sumptuous and delicate banquets, which are holden amongst men which love not together, but do hate one an other. These great banquets are signified by the fat ox. Now albeit he speaketh this, preferring a small thing with love unto very great things which are used with hatred: let us not think that he would make us Charterhouse monks, and to forbid us the use of meats, the which are all good: but he showeth us the excellency and power of friendship, which maketh that which is smally accounted of, and which seemeth to be vile and contemptible in respect of other nourishments, to be highly esteemed. Contrarily, he showeth us what filthiness and wickedness there is in hatred, when for that the good meats & sanctified unto our use, are less praised than they that are almost of no price, if we make comparison between them, and that we look unto the common estimation and sale that is made of them: and likewise of what nourishment and substance the one is in respect of the other. And also (as the Physicians do say) herbs do not nourish a man. We are therefore exhorted to abhor and fly hatred: and are admonished to keep us from them which hate us: for before that we be well reconciled, their company and conversation 
Gene. 4. 8. & 37. 24. 2. Sam. 13. 29 Mat. 5. 44. Rom. 12. 17.  is very dangerous. Righteous Abel hath well felt it. So did joseph who was hated of his brethren. Likewise, Amnon. We are also exhorted greatly to esteem friendship, and to seek it with all men: as our Lord teacheth us so to do, and Saint Paul. And are admonished to live soberly with those which love us, so that our friendship ought not to cause us to exceed in cost, as do the worldly and carnal men: nor yet so to pass measure that we should take leave and licence to give ourselves unto all intemperancy & superfluity. Let us understand therefore that we are taught to follow sobriety and temperancy, and to abstain from making or using of great and superfluous banquets, for to maintain the which, some dispend outrageously, in forgetting of the poor, and despising them: as we have an example thereof in S. Luke: and we see it daily through the world, that they which either make or 
Luke. 16. 19  haunt great banquets, make small account of the poor.   

18 An angry man stirreth up strife: but he that is slow to wrath, appeaseth strife.  
Experience maketh this sentence so plain, that it needeth none exposition, but we have great need to meditate it well and to take heed that we be not suddenly overcome with anger, nor be provoked to be easily angered and moved to wrath. Otherwise, we should show ourselves to be out of our wits: for we seek for that which we should fear, if we have never so little spark of light and natural knowledge: for being so kindled with anger and wrath, we stir up debate so much as in us lieth: for our fury doth stir us up to strive & contend with our neighbours for nothing, or for a trifle: or else we provoke our neighbours which cannot bear our 
Gen. 4. 8. & 37. 23. 2. Sam. 25.  choler to strive against us. Cain was the captain of such as are furious, as we may see it. And also the brethren of joseph have followed him. Saul against David, judas and the jews against our Lord jesus Christ. Nabal moved David unto anger. Behold how the furious do stir up strife and do show themselves to be out of their wits, and to do contrary unto that which it desireth naturally. We would not be esteemed such: wherefore we must abstain from wrath, anger, and fury: and chief to keep us from doing of evil. Leave of from wrath and let go displeasure: fret not thy 
Psal. 37. 8.  self, else shalt thou be moved to do evil. I say expressly to do evil and to hurt our neighbours: for it is very needful to be angry and to show our displeasure, for to labour to terrify the consciences of transgressors and wicked people, for to bring them unto repentance, or to make them more unexcusable. Moses and the Prophets did so handle the jews. So did our Lord jesus Christ deal with the Scribes and Pharisees. And his Apostles and disciples have followed him. If we follow them as we ought, and as is necessary, and upon our anger there ariseth some strife, we must not therefore be astonished nor discouraged, as though some strange or new thing did happen unto us: for it happened so unto Moses and to the other above named. Likewise strife should not be imputed unto us, but unto the rage and fury, to the malice and wickedness, unto the pride and arrogancy, to the obstinacy and hardehartednesse of those which offend, and run into all dissoluteness and insolency. Nevertheless the malicious and perverse 
Rom. 15. 5. 6. 1. Cor. 1. 10. & 12. 13. Ephe. 4. 4. 1. Pet. 3. 8. Mat. 11. 29. john. 13. 19, 1. Cor. 4. 16. & 10. 31. Ephe. 5. 1. Phil. 3. 17. Heb. 13. 17.  will say, that if any strine against us, that it is because we do them wrong, when we boldly say unto them the truth, with such severity and sharpness as they deserve. The like hath happened unto our Lord and Master jesus Christ: and therefore let us not cease carefully to do our office, what thing soever they lay to our charge. Let it suffice us that the holy Ghost doth give a certain and true witness in our hearts, that we desire not to be angry, but so much as possibly we can, and as our office requireth it, to be slow to anger, and to quiet strife: for it lieth not in us to have peace with all men, when we bear the word of peace and the message of reconciliation, and that our sermons tend to lead us to be of one mind and consent. Now as this is the office and the duty of Pastors of the Church, even so they which are taught by them, ought of them to take example, and to follow them: and not they them, but jesus Christ who speaketh and worketh in them by his holy spirit.   

19 The way of a slothful man is as an hedge of thorns: but the way of the righteous is plain.  
When we have any vocation in hand, and that we earnestly set ourselves to do what our duty requireth, we are glad if we find therein no hardness, and when we find nothing to hinder us from going forward as God hath ordained and commanded by his word: yea if we have any fear or reverence thereto. Whatsoever God teacheth us by his word, is our estate, our duty and vocation which the scripture calleth, way, If therein we would find no let nor hardness which may stop us from running our course, let us not be negligent, sluggish nor slothful. For they that are such, are void of good courage and willing mind: and therefore do find nothing of that which God ordaineth and commandeth easy to be done, but are so full (as it is said) of let me rest, that they forbear and cease from all good work, lest they should be pricked, and get a thorn in their finger. Solomon doth signify it, saying,  
The way of a slothful man is as an hedge, When as a way faring man meeteth with a very thick hedge of thorns which doth 
Pro. 6. 6.  stop him to go any further, and to make haste in his way he is troubled and grieved: even so the slothful man which is given to take his ease, and to live in idleness, without caring, but for to sleep and to rest, doth find that God which ordaineth to do after the estate and vocation wheretoo he is called, troublesome and grievous. Solomon calleth the same the way of the slothful: not because he walketh therein, but for that in following the ordinance of God, he should walk therein. He compareth it unto an hedge of thorns, not for to gainsay that which is written in the law of the Lord, nor also against that which our Lord saith: but he speaketh after the opinion of the slothful: who is here called slothful, not for that that 
Psa. 19 8. & 119. 14. Mat. 11. 29.  he abstaineth from all kind of work, but because he delighteth not to walk in righteousness, according to the word of the Lord: but doth turn his back against him, and striveth to do the contrary. Solomon doth give it us so to understand, when against the slothful man, he setteth the righteous, saying, But the path of the righteous, etc. It is then ill spoken, to attribute goodness to him which careth not to do well: & therefore, let us not consent unto them which shall say of a man, he is a very good man, but he is negligent & slothful: he careth not greatly for any work: for it followeth well that if a man be righteous, he is also ready to do well: and contrarily, if he be slothful, that he maketh no count of goodness nor of righteousness: & consequently that it is evil spoken, to say that the slothful is an honest man: but if he be called a wicked man, it is the truth, as Solomon doth teach it, when against the slothful man, he setteth the righteous. Speaking thus, he showeth that the slothful, is a wicked man, and that he is void of all righteousness: and there with that there is neither care nor diligence whereof we must make account, except so far as we proceed in righteousness and that we be not grieved to do well, but that we delight therein, and that we rejoice in it as in a thing that we find very easy to be done. Solomon doth signify this same by the plain path. For as the passenger which findeth his way clean from all hindrances doth delight in his way: even so is righteousness the cause that man taketh pleasure to do diligently his duty, and to do carefully his office. Let the thieves, covetous, usurers, deceivers, and corrupters of merchandises even kill themselves so long as they will with labouring, let them be daily at work, and let them not cease neither day nor night, yet do they not deserve therefore to be called diligent: for sith they are without righteousness, there is nothing in them but slothfulness. And also when they shallbe well considered of, we shall never find them contented, but complaining that they cannot attain their purpose: and so their way is as an hedge of thorns.  
Furthermore, if such men might obtain their desires without any travail, they had rather a great deal to do nothing at all, then to work. For also it is not with any good desire they have to spend the time well, that they labour, but only they tend to keep themselves from begging. Moreover, forasmuch as that man which ceaseth to do his duty, for to busy himself about nothing, or wickedness, doth well deserve to be called and esteemed slothful: therefore it followeth that thieves and all they which follow not righteousness, are worthy to be counted slothful: and contrarily, that all righteous men are diligent. For by righteousness they are led to watch and to labour, and not only to walk, but also to run by their path, with great desire and earnest affection they have to do their duty. Wherein we may see that the number of the slothful is great, and that the number of the righteous is very small.   

20 A wise son rejoiceth the father: but a foolish man despiseth his mother.  
After the wont custom of the world, the fathers and mothers are very glad, and joyful when their children are advanced to honour dignity, credit, pre-eminence and authority, and that they be politic and subtle to gather riches and temporal goods for themselves, and set all their care and diligence to be rich. The Kings, Princes and rulers of the earth do rejoice, when they have a great multitude of subjects given to flatter them, and put themselves in danger for to maintain their quarrels, and to serve their desires, though they be against God. They which despise God for to show themselves to be altogether at the commandment of their Prince, are most commonly counted for the best subjects, and are most acceptable and best welcome. For the kings and rulers of the earth do set more store by themselves than they do by God, and would have God forgotten, that they might be obeyed without contradiction. The Masters and Dames delight greatly to see their servants and maids to be so busy and diligent to do their work & to profit the house, that they forget to serve God, and care not though they do wrong unto their neighbours, so that they please them whom they serve. We see then that all goeth to nought in the world, when we rejoice at the trades and kinds of doing which lead souls unto damnation, in stead that we ought to weep for it, and rebuke and threaten those which occupy themselves in any affairs without the fear of God, and without love to their neighbours. They which so rejoice, shall at last weep. And therefore, lest we be of their number, let us do nothing without the fear of the Lord, nor without charity, nor let us not delight in such works: & albeit that we are in the world, yet let us not be of the world: but let every one of us, according to the degree wherein we are placed of God, rejoice to see his inferiors to rule and guide themselves wisely in their business. Solomon doth show us that we should so do, when he saith, A wise son rejoiceth, etc. All superiors & all such as have any authority are here closely admonished to be wise, otherwise they could not rejoice at the wisdom of those which are under their charge and government, but rather would be delighted with their folly: for fools do exalt foolishness, & love their like. They are also admonished to teach wisdom aswell by words as by works, every man after the degree wherein he is placed: for the lesser must learn of the greater for to become wise, for to rejoice afterwards by their wisdom their superiors and governors. This same (as hath been said) is here closely taught us: but it is openly showed unto children, and consequently unto all inferiors, that they must needs be wise, and that they should so well govern themselves by wisdom, that their fathers and mothers, their superiors and rulers may delight in their conversation and living. For to do it well, the word of the Lord must be their only wisdom, and that thereby they may be brought to fear, reverence and humility, that they may willingly give such obedience as they ought unto their fathers and mothers, to their superiors and rulers, and may be wholly at their commandment, so that they may rejoice at wisdom, and not at folly. This same is taught us by the 
Exod. 20. 12. Deut. 6. 20. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13.  holy scriptures. Now that the wisdom which is here spoken of, standeth in this, Solomon doth show us, when against a wise son, he setteth a fool with his stubborness: saying, But a foolish man despiseth his mother. It is not without cause that Solomon maketh mention of the mother, and that he condemneth that man of folly which by his rebellion and disobedience, or other wickednesses, grieveth and vexeth his mother, and maketh her sorrowful: for it is not only commanded us to honour our father, but our mother also. But it seemeth to many children that their mothers are but their servants and maids of the house, and that we need to make none account of them. Solomon doth attribute foolishness unto such men, and that very rightly: for they have not the wit to consider, that they were made men in the womb of their mothers, otherwise they had not been men. For man is not without the woman: but the man is by the woman, and that not without great pains and sorrows. It is very like that Solomon not being contented to say, 
1. Cor. 11. 8. Gen. 3. 16.  The fool despiseth his mother: but calling him a man, would put him in remembrance of these former things: and also that it was not without care of the mother, that he is grown since his birth, and come to man's state: for that that he is man, he cometh from his mother.  
Moreover calling him a man which despiseth his mother, and rebuking him of foolishness, he teacheth us, that our great age doth not exempt us from the honour that God commandeth us to bear to our mothers, otherwise we should show ourselves to be fools.   

21 Foolishness is joy to him that is destitute of understanding: but a man of understanding walketh uprightly.  
We commonly call a man faint hearted, lacking courage, and void wit, when he cannot, nor will not give himself to follow that which belongeth to his vocation, or that he will not, and cannot tell what kind of life to choose, for to spend his time about good works, the which God hath prepared that we should walk in them, and that if we do rightly employ ourselves therein, we rejoice in the Lord. Nevertheless, there is no man which hath his heart so faint, nor his courage so base, but doth apply himself to some thing, for the mind of man, is never unoccupied, but is filled with thoughts, purposes, enterprises, wills, desires, affections of sorrow or of joy: For man must needs pass away his time, the which he cannot do without the former things, the which are such, as is the disposition of the heart. If the heart be good and right, the thoughts shallbe good and right: contrarily if it be evil, so shall they also be evil.  
This is judged naturally, but yet our Lord doth show it us by 
Mat. 12. 33. & 15. 17. 18  the similitude of the tree, and by the things which proceed from the heart. Solomon also doth give it us to understand, saying, Foolishness is joy to him that is destitute of understanding. When he speaketh thus, he declareth unto us, that all his affections, delectations counsels and thoughts, which may and will not choose, and follow some good and right kind of living, do tend to make him go astray, or else to make other to go astray and to scatter them: as is signified by foolishness which is his rejoicing. For foolishness here is not taken only for any light vanity which is committed for want of heed: but is here chief taken for all wickedness contrary unto righteousness. And so the destitute of understanding is counted amongst the number of them which forsake the right path, for too 
Pro. 2. 13.  walk by the ways of darkness. And Solomon doth here give it us to understand well, when against foolishness he setteth, walketh uprightly, saying, But a man of understanding walketh uprightly: that is to say, that that man which giveth his heart and mind unto the word of the Lord, and rejoiceth therein, doth not wander, neither doth delight to see or to make other to go astray, but doth study and apply himself to take and remove all stops and lets out of the way, which might hinder him from doing rightly his estate, and which might also hinder his neighbours, that is to say, that his affection is right, and is continually occupied 
Psal. 1. 2.  in meditating the law of the Lord, that he may learn thereby to correct and amend his life, and be an example to other, for to lead them to walk rightly: and if it be needful, to use exhortations, admonitions, corrections, and threatenings. Lo what to walk uprightly meaneth. For we must not only have care of ourselves, but also that we have an eye unto the edification and salvation of our neighbours. We cannot do this of ourselves, as 
Psal. 51. 12. & 119. 17. 133 Mat. 3. 1. & 5. 13. 14.  David did very well know it: and therefore, he prayeth, Create in me, O God a new heart, etc. It pertaineth chief unto the Pastors of the Church to walk thus uprightly: for Saint john the Baptist was the voice of a crier in the wilderness: even such also ought the ministers of the word to be: for they are the 
Heb. 13. 17.  salt of the earth: and the light of the world: they are watchmen that must give account for our souls. Now every one of us must follow them, according to the degree wherein we are set. We have all here a very profitable lesson, but chief they which have any authority. And we ought to understand that by how much as we are in higher authority, by so much the more must we be the wiser. As touching the rest, the wise and they which shall follow their upright walking, have a promise that they shall not fall into the pit of hell, but shall go into life: for they cannot walk uprightly but in the strait way which leadeth unto life. Contrarily, the destitute of understanding are carried by death: for rejoicing in foolishness, they yield and obey unto him that hath the Lordship of death, that is to say the Devil, for whom and his Angels, is prepared the fire that never shallbe quenched.   

22 Without counsel thoughts come to nought: but in the multitude of counsellors there is steadfastness.  
According to the affairs that we have in hand, so must we choose our counsellors, for to come to the end of our purpose, enterprises, or desire: otherwise we shallbe void of our intent: even as we do daily prove it, and as they deserve which will govern themselves after their own fantasy, and despise all counsel: & so doing, do despise God: for of him cometh all counsel. With him is wisdom, and power: and he hath counsel and understanding. 
joh. 12. 12. Esay. 40. 12. 13. Pro. 8. 14. 15 16.  Who hath measured the water with his fist? Who hath instructed the spirit of the Lord? or was his counsellor, or taught him? And here before. And as in governing ourselves after our own fantasies, we despise God, and do show ourselves very proud and arrogant: even so God, knoweth how to despise and to beat down them which so use themselves, in avoiding their purposes and enterprises. Solomon doth show it us, when he saith, Without counsel thoughts come to nought. This hath been proved true from the beginning of the world in Adam and Eve: afterwards in the world by the destruction of the flood: afterwards in them 
Gene. 11. 5.  which builded the tower of Babylon, and so successively in divers others. As in Pharaoh, Saul, Roboam, etc. And of our time we see it in the great states of the world, which think to destroy the church of God. According to these experiences, and also as the holy Ghost hath given knowledge to the holy fathers, they did pronounce the bringing of thoughts and enterprises of men to nought. God doth scatter the devices of the crafty, etc. Again, He taketh the wise in their craftiness. The Lord knoweth the thoughts of man, that 
job. 5. 12. 13 Psa. 44. 11. Psa. 146. 3. 4  they are vanity. Put not your trust in princes, nor in the son of man, for there is no help in him. His breath departeth, and he returneth to the earth: then his thoughts perish. It is very necessary that God should so deal with the wicked and proud, and therefore, David doubteth not to pray against them, destroy them O God, 
Psa. 5. 11 &. 140. 8.  etc. Let not the wicked have his desire, O Lord: perform not his wicked thought, lest they be proud. Therefore if we would not have our thoughts brought to nothing, nor made vain, but would come to the end of that we think and purpose, we must come to ask counsel at God, from whom only cometh all counsel. But because he dwelleth in the unaccessible light, and that he is of an incomprehensile majesty and highness, that we may be partakers of his counsel, for to make our thoughts to stand and be steadfast and to bring forth their effect, he abaseth himself unto us by his word, the which he communicateth unto us by his wise men and discreet, to whom he giveth knowledge, & openeth their mouths for to make them to distribute counsel as we have need thereof. We must then listen diligently to them which are committed for to teach us, govern and lead us: and as our affairs do require, and that we should seek counsel of them which are learned and have experience: for all the counsel that we have need of, lieth not in one man's brain but every man hath his measure which it pleaseth God to give him. We have need therefore, for to come to the end of our affairs, that God should raise up for us many wise men and discreet: Solomon doth well signify it, saying, But in the multitude of counsellors there is steadfastness. That is to say, That if it please God for to raise up for us a multitude of wise, discreet, and men of experience, and that learning of them, we follow their doctrine, counsel and advise, we shall come to the end of our enterprises, we shall not be void of our desires, but shall obtain our wish. For, because we follow the counsel that God giveth by his wise and discreet men, and do not follow our fantasy, we must be assured that the Lord will give a good issue unto our thoughts & deliberations. We have had almost the like sentence before. Now 
Pro. 11. 14.  in them both, we are admonished not to be like unto Absolom, which came not to his wished end, but wanting men of good counsel, died miserably: nor to David, when he numbered the people: nor to Solomon, which followed after many women: nor to Roboam. 
2. Sam. 18. 9 10. 2. Sam. 24. 1. 1. King. 11. 1. & 12. 8. Esa. 29. 13. 14.  Neither let us be like unto the Papists, which will be saved by serving of God (or rather the Devil) by men's doctrine: otherwise GOD will deprive us of men of counsel. Therefore, this people draweth near to me with their mouths, but their hearts are far from me, the wisdom of the wise shall perish.   

23 A joy cometh to a man by the answer of his mouth: and how good is a word in due season?  
Solomon doth not here speak generally, when he saith, A joy cometh to a man by the answer of his mouth: Otherwise there should be repugnancy in the scriptures: the which ought to be neither thought nor said. For our Lord jesus Christ saith, Truly I say 
Mat. 12. 36.  unto you that for every idle word that men shall have spoken, they shall give an account. Whereupon it followeth well that man hath not joy for every answer of his mouth, except it be some temporal & transitory joy, which continueth not. But let us not think that Solomon busieth himself to put forth a sentence of any light or slender matter, and to join thereto a promise, but let us understand that he promiseth here, a steadfast joy and one of long continuance. For these sentences are the words of God, whereby we are rather withdrawn from vain joys, then invited & exhorted to set any hope or trust in it. The Devil, the world & our own flesh, do draw but to much to take joy & pleasure in our words, though they be nothing worth, and that they be hurtful unto us, as the end doth show it. Let us understand therefore that Solomon doth not speak generally of all words which proceed out of our mouths, but only of those which are uttered, as we are commanded. Solomon doth expound it so himself, when he asketh now, saying, And how good is a word in due season? The which is as if he said, If we will have joy of the answer of our mouth, our word must be good them, & for to be good, it must be spoken in due time, for a foolish and wicked word hath never no due time, seeing it ought never to be uttered. Now we cannot well follow these admonitions, except we obey unto that which is said, If any man speak, let him speak as the words of God. Whereupon followeth that a word spoken 
Ephe. 4. 29. & 5. 3. Collo. 4. 6. 1. Pet. 4. 11. Ps. 119. 13. 23 46. 54. 97.  in due time, being good, is the word of God, & that it is the same answer of the mouth, wherein there is joy coming to the man that hath an upright heart, & he may say with David: With my lips have I declared all the judgements of thy mouth. Prince's also did sit & spoke against me: but thy servant did meditate in thy statutes. I will speak also of thy testimonies before kings, and will not be ashamed. Thy statutes have been my songs in the house of my pilgrimage. Oh how I love thy Law! it is my meditation continually. And forasmuch as there is no season wherein we ought not to preach the word of GOD, therefore it followeth that it is good at all times, and that they which pronounce it with good hearts, have joy thereof. And sith that the Scripture doth attribute joy unto this word, it followeth that it taketh away joy from the word of men. For albeit that men do laugh in their worldly communications and talk, and delight therein, and favour it, yet therein is no true joy: as we may know in many men, and as the end doth show it in all. Contrarily although we speak the words of God as we ought, and are therefore persecuted and afflicted, yet nevertheless we cease not to rejoice, yea with an everlasting joy: As our Lord jesus Christ doth signify it saying, no man shall take away your joy. Albeit that the Apostles, for speaking in the name of jesus Christ, were beaten, yet were they 
john. 12. 22. Acts. 5. 41.  not without their joy, And so departed joyfully, because they were counted worthy to suffer for the name of jesus. Some do understand this sentence, as if he would say that a man doth rejoice and is well pleased, when he obtaineth what he demandeth Now albeit there is a diversity in these two senses, yet there is no contrariety.   

24 The way of life is on high to the prudent, to avoid from hell beneath.  
He doth show us the trade and way that we must hold for to live when he saith, The way of life is on high to the prudent. And he doth show how we should be affectionate, and what knowledge we must have for to hold and follow this path: when he saith, that it is to the prudent: & that he addeth, to avoid from hell beneath: if then we will live, we must not hang down our head, except 
Luke. 18. 13.  it be for shame and sorrow for our sins, as was the poor publican: but we must be righteous, not after the manner of the Pharisee, which bragged of his worokes, which he thought worthy of great reward & commendation: but for to lift up well both our eyes & our head, let us despise the world & renounce ourselves, & let us live an heavenly life: as the Scriptures do admonish us in divers places: Amend your lives. etc. Seek first for the kingdom of God 
Mat. 4. 17. & 6. 33. & 16. 24. Luk. 21. 34. 36 Rom. 12. 1. 2  etc. If any man will follow me let him renounce himself. etc. Take heed to yourselves, etc. Watch therefore and pray continually, etc. I beseech you therefore brethren, by the mercies of god, that you give up your bodies aliving sacrifice, holy, acceptable unto God, which is your reasonable serving of God. And fashion not yourselves like unto this world, etc. And that considering the season, that it is 
& 13. 11. 12  now time that we should arise from sleep. etc. The night is past, the day is at hand, let us therefore cast away the works of darkness. and let us put on the armour of light. If then ye be risen with Christ, seek those things that are above, where Christ sitteth at 
Collo. 3. 1.  the right hand of God. If we shoot not at this mark, we cannot brag to be Christians: for our conversation is not such as it ought to be, as S. Paul speaking in the name of all the faithful, doth show us, saying: Our conversation is in heaven, etc. This conversation is described unto us in Esay and in Micheas the fourth Chapter. 
Phil. 3. 20. Esay. 2. 1. Miche. 4. 1.  Thus much for the path of life which is above. As touching now the affection and knowledge that is required for to hold this path, let us mark how we are admonished. Be you not like an horse, or like a mule which understand not: But we must suffer ourselves 
Psalm. 32. 9  to be handled and guided by him which saith unto us. I will instruct thee, and teach thee in the way, that thou shalt go, and I will guide thee with mine eye. Suffering ourselves thus to be guided by the word, which is our prudence and understanding we shallbe wise, and as we desire we shall live, following the way of life, and shall avoid from hell beneath, where there is nothing but eternal death, nor can be none other. For sith that the Gospel doth attribute life unto high, which is contrary unto beneath: it followeth well that he which hath not wisdom to go up, and to avoid from beneath, goeth to destruction. We must then mount up to God, for to learn wisdom of him: and for to do this, let us hear him speak by the mouth of his ministers: sith he will thus teach us. He can well enough teach us without means, but so long as it pleaseth him to use these his organs, let us not despise them.   

25 The Lord will destroy the house of the proud men: but he will 'stablish the borders of the widow.  
The wicked proud, presume so much of their credit and power, and of their prosperity, that they make themselves believe that no evil shall happen either to them or to their house, and that they shall want nothing, and as they falsely believe the same, even so, before the eyes and in outward appearance, they flourish in this world for a time, which doth not seem of small continuance to the feeling of the flesh: so that the poor faithful, which are afflicted, are grieved therewith, and tempted to follow those wicked men, for to have their ease, and to be in prosperity, as they see the wicked are. All this same hath been showed already by the holy Scriptures. Now albeit that in the former sentences, Solomon hath 
Pro. 2. 2. 22. & 3. 31. & 12. 7. & 14. 11.  sufficiently pronounced destruction and damnation to the wicked, and steadfastness unto the righteous, yet he is not satisfied therewith: and therefore, to assure and to comfort chief the faithful, he showeth now that which we have heard before, when he sayeth, The Lord will destroy the house of the proud men. Heretofore he hath pronounced the destruction of the wicked, not naming who hath done it: but now he declareth expressly, that it is the Lord. Now the word which he useth, the which we expound Lord, signifieth him that hath his being of himself, and by whom all things are, and without whom nothing is. And forasmuch as it is such a Lord, as doth take in hand to destroy and beat down the house of the proud, it followeth, it can not stand. It is necessary therefore that they and their household which doth follow them, and all their goods, must go unto destruction: for there is no power that can withstand such a Lord, albeit that the wicked be so proud, that they strive to withstand him. And also, he is an enemy unto the proud, as he hath always showed, even from the beginning of the world. We do thus expound the destruction of the House, and not only of the buildings and material houses: for albeit that the pride of the wicked is showed in sumptuousness and costliness of buildings, in the which they are pleased, and take their delight: yet nevertheless in this place we ought to take the house, for all that seemeth to be in the possession of the proud. I say expressly, which seemeth to be: for truly, the proud have no possession, sith the Lord God destroyeth their house, and taketh it from them. And as by naming the Lord to be the destroyer, he showeth, that the proud cannot withstand him, and that indeed and truth they have nothing: he teacheth us also that no evil shall happen to the wicked, but from the hand of the Lord, though it seemeth often contrary, because that God sendeth visible means, to the which the destruction is attributed: and if he worketh secretly, than they do impute it unto fortune. But howsoever it be, that destruction cometh to the wicked, we must understand, that it is the Lord which destroyeth their house, the which they build with injuries and wrongs, with rakings and extortions, with blood and with murder: as the Prophets do rebuke them for it: Hear, I pray you, O heads of jacob, and ye Princes of the house of Israel: should not ye know judgement? But they hate the 
Mich. 3. 1. 2.  good, and love the evil: they pluck of their skins from them, and also the flesh from the bones, etc. Woe unto him that buildeth a town with blood, and erecteth a City by iniquity. The Lord shall enter into judgement with the antientes of his people 
Aba. 2. 12. Esa. 3. 14.  and the Princes thereof: for ye have eaten up the vinyeard: the spoil of the poor is in your houses. As a Cage is full of birds, so are their houses full of deceit: thereby they are become great and 
jere. 5. 27.  waxed rich. We see therefore that the Lord hath good cause to destroy the house of the proud. Contrarily, he taketh care to build and to maintain the house of the humble, even with theirs which maketh no count of them, and also are despised in the world, yea, afflicted and outraged. Of such kind of people, I say, God taketh pity: and therefore he helpeth their misery and poverty. Solomon doth signify it, saying, But he will stablish the borders of the Widow. By the Widow, he meaneth all such as suffer, poor and miserable: whom the world careth nothing at all for, but doth reject them, and labour to destroy them. But the Lord maintaineth them as he seethe to be expedient for them, and provideth for all their necessities: as is here signified by to stablish the borders. The miserable aught here to comfort themselves, when they see how God doth offer himself unto them, and becometh the Carpenter of their houses, and they which do them wrong are admonished that they have to do with a strong enemy. Forasmuch as Widows, fatherless children, and strangers are not commonly supported by men, therefore no man feareth to do them wrong, to oppress, to poll & to do them violence: but notwithstanding they take in hand and join with a strong match: for the Lord doth greatly favour them, as it is here briefly showed us, but more 
Exod. 22. 1. Esa. 1. 23. Za. 7. 9 10.  largely in other places. Thou shalt not oppress a stranger.   

26 The thoughts of the wicked are abomination to the Lord: but the pure have pleasant words.  
Although that by the corruption of our nature we are all evil, and that we are as it were yoked to sin, yet the holy scripture doth make distinction between the good & the evil: the which is an argument that God doth not impute wickedness unto all men, & that there be some whom he alloweth for good and righteous, and that of his only grace & goodness. If then we have our hearts & minds hardened in evil, making no account to repent, but delighting in filthiness & uncleanness, in malice and wickednesses, the scripture calleth us wicked, as we are so indeed. And whatsoever we think, consult of, deliberate, would, desire & take in hand, is in vain: even so is that which we either do or say. Solomon doth show it us, saying, The thoughts of the wicked are abomination to the Lord. For sith 
Psa. 11. 7.  the Lord is righteous, & loveth righteousness, and that he abhorreth the thoughts of the wicked: therefore it followeth well there is no goodness in them: for, inasmuch as the heart is filled with abominable thoughts, therefore it can bring forth none other but wicked words and works. This same is taught us by the similitude of the tree. Let the sayings and doings of the wicked, have never so goodly show, 
Mat. 12. 33.  yet are they not acceptable: as we have seen, in the 8 verse. The sacrifice of the wicked is abomination unto the Lord.  
And sith also that the thoughts of the wicked are abominable unto the Lord, it followeth, that the wicked are abused, when they labour to say or to do any thing so secretly that GOD should not know it: for sith that he pierceth unto the thoughts, he must needs have knowledge of the desire, the which is not so much hid: seeing that men which are pour blind, may know and judge it. And not only they are deceived, but which worst is, they do injury unto God, esteeming him less than they do a workman towards his work: for they will confess plainly, that he which hath wrought any thing, knoweth what is in it: but that which the wicked think of God, when they will hide themselves from him, it is as much as if the work should say to him that hath made it, Thou hast not made me, or, Thou understandest it not. And therefore, it is not without cause why he complaineth of them. Yet will they say, The Lord seethe them not. Woe unto them that seek 
Psal. 94. 7. isaiah. 29. 15. 16.  deep to hide their counsel from the Lord: for their works are in darkness, and they say, Who seethe us? And who knoweth us? Let us take heed from doing such injury unto our God, but rather let us give him thanks, saying, O Lord, thou hast tried me and known me. etc. Thou knowest my sitting and my rising: thou understandest 
Psal. 139. 1. 2  my thought a far of. If we do truly confess this same, we will abhor and detest our evil thoughts, and consequently, we will greatly fear to speak evil and to do evil, knowing that we are always before our God, who loveth no wickedness. Now for to execute the same well, we must change our nature. Solomon doth give it us to 
Psal. 5. 5.  understand, when he saith, But the pure have pleasant words. If we be clean from our filthiness and wickedness, by the grace and working of the holy Ghost, our thoughts shall not be abominable to the Lord: for our words shallbe pleasant and acceptable unto him. The which could not be, except they proceeded from pure and clean thoughts: for the inward part must first of all be pure and 
Mat. 23. 25.  clean, and then that which is without, shallbe pure and clean. And as in this sort we shallbe acceptable unto the Master and Lord of life and salvation, even so shall we be assured not to perish, but to enjoy the presence of our God. Finally, let us note, That whosoever 
Mat. 5. 8.  hath not pleasant words before God, hath filthy thoughts.   

27 He that is greedy of gain, troubleth his own house: but he that hate th' gifts shall live.  
He that is prodigiall, spending excessively, or that maketh no account to gain his bread, by giving himself unto some good works, which may help to nourish him and his family, they say that he holdeth a fit and right way and trade to bring all to nought and to be banker out, and that he falleth in decay, and that he is near unto destruction. We can not deny this same, seeing there are so many proofs of experiences. But if a man be strait and holdeth fast, and spareth, and keepeth his goods carefully, labouring always to add to them and increase the stock, he will think himself to be a good and diligent householder, and it will seem unto him, that he holdeth a meetly good trade, to become rich. His worldly and carnal neighbours, will be also of the same opinion, & will think, that there can be no better means to gain his living, then to be active, and to be ready to draw unto himself. This is the common opinion, but yet it ceaseth not to be false and wrong. Solomon doth show it, when he sayeth,  
He that is greedy of gain, etc. He reproveth here all covetous, which never have enough, and the more they have, the more they desire to have, and still labour to gather, & care not whether they do wrong or hurt unto their neighbours, but give themselves to peel them, & chief when they think that their neighbours are simple, & that they have not the power to be revenged & to defend themselves. They which thus covet gain, do labour to make a sure and continual recompense, and to fill their houses with such abundance, as never they nor their posterity may have want: but let them flourish, prosper, & be at their ease for ever. Solomon, I say, reprehendeth all such covetous men, when he saith, that they trouble their own houses. Now that they trouble their houses, Saint Paul doth show it, They that will be rich, do fall into temptation and 
1. Tim. 6. 9  snares, and into many foolish & noisome lusts, which drown men in perdition and destruction. But he reproveth those chief which are in authority, which have power and are aloft above other, and which have the charge and office, & have the ruling of their neighbours: and in rebuking them, he also threateneth them with death and destruction. We ought thus to understand it, forasmuch as the law expressly doth forbid them covetousness, and that God by his Prophets is angry with them, doth reproach them for their covetousness, and doth threaten them above all other, Thou shalt 
Exo. 23. 8. Deut. 16. 18 19 & 17. 17  take no reward, etc. Thou shalt ordain thee judges, that they may judge the people with right judgement. Neither shalt thou take any reward, etc. And it is said of the King also, that he shall not heap up gold and silver unto himself. As touching the rebukes and threatenings, we have alleged some places, as the 25. verse. Solomon also giveth to understand, that he chief reproveth great men, when against greediness of gain, he setteth, to hate gifts, the which is very fit and proper unto them which are in authority or office: even as hath been showed by the law, for he saith, But he that hateth gifts shall live.  
Moreover let us note in this Antithesis, that when he setteth, to live, against troubling of the house, he doth show us that he doth not speak of a temporal trouble, and that soon taketh end, but of an eternal destruction, as the same of the rich. For sith that he 
Luke. 16. 26.  promiseth life: and they which hate avarice, and gifts, do often live in penury, poverty and afflictions, the which is not properly to live: let us not think that he speaketh only of this life: otherwise the state of honest men should be more miserable than the state of the wicked. But let us understand that he promiseth life eternal unto those which hate and abhor covetousness. If we 
2. Cor. 8. 7. & 9 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5.  will be partakers of this promise, let us follow the admonition of Saint Paul and of the Apostle, and let us in no wise follow the opinion of the carnal and worldly, which say, there is no better getting then gifts.   

28 The heart of the righteous studieth to answer: but the wicked man's mouth babbleth evil things.  
Solomon doth not simply say, The heart studieth to answer: for it were then a general and universal sentence, the which for the corruption of our nature, and the malice thereof, can not be true: for there are blockish minds, and light wits, which study not, but do only rashly think what they will say, so that it seemeth, they speak at a venture without study: as they themselves do well confess, either for to excuse themselves, or for to show that they care not what they say. For sith it is so (as the truth uttereth) that from the abundance of the heart, the mouth speaketh: it followeth that man doth not answer without study, albeit that 
Mat. 12. 34.  it is without meditation: for study, is done with thought, deliberation, counsel and advise. Solomon knowing this, would not absolutely say, the heart studieth: but he saith, The heart of the just doth study. And so he doth not attribute study to the heart, but to righteousness. If then we would rightly study to answer and speak as we ought, let us change our nature, and that of wicked and unrighteous we may be made good and righteous. Then God will accept us for righteous, give us grace to study for to answer, not vain nor wicked things, but shall set our affection and desire in his law, and therein shall study continually: in such wise as our mouths shall talk of wisdom: and that we may truly say, that the law of the Lord is our continual study: as also it is 
Psal. 1. 2. & 37. 30. & 119. 97. Deut. 6. 6. & 11. 18.  commanded. And these words which I command thee this day, shallbe in thy heart: lay up then these words in your heart and in your mind, and bind them, etc. If we be thus given to study, we shall have an argument of probation that we are righteous and we shall delight to answer and pronounce righteous and holy things. We will not also take the name of the Lord GOD in vain, neither will we bear false witness against our neighbours. To be short, there shall not come forth of our mouths, any thing but pure, holy and clean, according too Saint Paul's counsel. And in thus doing we shall put away from us a wicked mouth, etc. Contrarily, if we make no account of study, we shall have an argument and proof that we are nothing 
Ephe. 4. 29. & 5. 3. Pro. 4. 24.  worth: and as we shallbe wicked, even so shall we be light and rash to pronounce, evil things: as saith Solomon, But the wicked man's mouth babbleth evil things: to wit, against God and against their neighbours: for they make no conscience of blasphemy against God, nor to belie and to slander their neighbours, or else to infect them with evil words: the which is against the opinion of those which say, that words do not stink, against whom Saint Paul standeth, saying, Be not deceived. Evil 
1. Cor. 15. 33.  words corrupt good manners. Now albeit that he doth attribute evil things unto the mouth, yet it is not to say, that they do not proceed from the heart, from the abundance whereof the mouth speaketh: but wicked things are attributed unto the mouth, as unto the instrument, which the heart useth for to blow or utter out. Even so the wicked may be well called, people without heart, after the common phrase of speech, which is to say, that a man hath no heart, when he followeth not his duty.  
Furthermore the wicked sort do not think how they should dispose and order their hearts, neither do they think they have any, as we may know it, when they boast that they have spoken something without study, and that they rejoice in their sayings & outward doings Let them then which speak at adventure, & utter something nothing worth, not brag to be honest men, sith that Solomon doth attribute the spewing out of evil things unto the wicked. But let every one of us reform his tongue, in not uttering any thing abroad which shall not be first of all well meditated by the word of God: otherwise we cannot say that there is any religion in us. If any man think to be religious or devout amongst 
ja. 1. 26.  you, and refraineth not his tongue, his religion is in vain. If we study well for to answer according to the meaning as we have said, before whom soever it be, we proceed as we ought, and observe that which our Lord commanded his Apostles to 
Mat. 10. 19 Luke. 12. 11 & 21. 15.  keep. For he forbiddeth not study: but he would not have us careful and to take thought, fearing to want an answer before the great men of the world.   

29 The Lord is far of from the wicked: but he heareth the prayer of the righteous.  
The scripture witnesseth that God filleth heaven and earth. Wherein we must understand that GOD is present every where 
1. Kin. 8. 27. Psa. 139. 7. 8 Esay. 66. 1. jere. 23. 24.  and over all. And yet Solomon saith now, that the Lord is far of from the wicked: but it is not by distance of place, but by consent and help. For the Lord agreeth not with the wicked, but abhorreth both them, their thoughts, and their works, as we have seen here before. He doth not help them, but forsaketh and casteth them of. And also when the faithful are in affliction, and feel not the help of the Lord present, 
Esay. 59 1. 2.  they complain that the Lord is far from them, and hath forgotten them. Therefore let us understand that the Lord is far from the wicked, because he giveth them not help: and it is because 
Psa. 10. 1. &. 13. 2. & 22. 2. Pro. 1. 25. Psa. 119. 155  they nothing regard his word. Health is far from the ungodly, because they seek not thy statutes. We may say also that the Lord is far from the wicked: because that they themselves run far from him, and will neither know him, nor understand his works, but say there is no God, and that fortune ruleth all. We may choose these three senses of the Antithesis that Solomon maketh here, when he saith,  
But he heareth the prayer of the righteous. For sith that against to be far of from, he setteth in this verse, to hear the prayer: and the Lord in hearing, consenteth unto the righteous, & is their help, and the righteous by their prayer do draw near unto God, so much as they can, craving his presence and his help, and wishing to know him more and more, and to understand his doings and works, it followeth well that Solomon doth show that we must understand that the Lord is far from the wicked, after the former sense. And thus in few words, Solomon doth describe unto us the misery and destruction of the wicked, and also their malice, blindness, and obstinacy: & contrarily, the felicity, & stability of the righteous, and also their easiness of learning and obedience, The righteous in this world seem to be cursed, and as it were forsaken of God: for the world doth afflict them, and labour to destroy them: and for this cause it seemeth that God doth not care for them, that he hateth them, and hath rejected them: but sith that God heareth their prayer, it followeth that they are and shallbe 
Psal. 22. 2. &. 71. 11  blessed, and shallbe firm and stable: for by their prayers, they ask deliverance from all evils, & that God would preserve them and give unto them everlasting bliss. The which he granteth them, as we here do hear, when it is said that the Lord heareth their prayer: 
Psal. 23. 18. 19 &. 34. 18 &. 145. 19 &. 50. 15.  and also in other places. And forasmuch as the righteous do pray, the which God heareth, it followeth that they become willing to learn and obedient, using prayer, whereby they obey God, who saith, Call upon me in the day of thy trouble, and I will hear thee: and also that they ask nothing but according to his will, otherwise they should not be heard. And thus they become willing to learn, and obedient, and the Lord doth not impute their sin unto them, for the which cause nee is far from them, as from the wicked, we might add (as the truth is) that God accepteth their faith 
Heb. 11. 6. Mat. 21. 22. john. 15. 7.  without the which none is acceptable to God, but with faith he avoweth all: as our Lord promiseth. We do then understand how we should make acceptable prayer unto God, and shall have a true argument that we are righteous, to wit, if we be certain of the goodness of GOD towards us, and that in this certainty we desire and labour to order ourselves unto the will God. For true faith is not idle, as our Lord doth teach us, when he asketh repentance with faith. Whosoever worketh righteousness, 
Mark. 1. 15. Gala. 5. 6. jea. 2. 14. 1. joh. 3. 7  is righteous. Now forasmuch as there is none, except he be out of his wit, which would have God far from him, but all desire his help and succour, we must needs abhor all kind of wickedness, and that we ask of God to be justified: that by our prayers we may draw him unto us for to help us in all our necessities. Albeit then that GOD our father knoweth well what we have 
Mat. 1. 8.  need of before we ask: nevertheless sith that he would have us to pray unto him, and that he delighteth when we speak unto him privily, let us humble ourselves before him, submitting ourselves wholly to his holy will, and confessing that all goodness cometh from him, and that of ourselves we have not, neither can have any thing.   

30 The light of the eyes rejoiceth the heart, and a good name maketh the bones fat.  
As the man which hath lost his sight cannot rejoice in his heart, but is troubled and grieved: even so he which feeleth himself to diminish in wit, and looseth his understanding, cannot have true joy. Contrarily, as he that hath been blind (if he recover his sight,) doth delight and rejoice in himself: even so he which hath walked in the vanity of his thought & imagination, if he come to be awaked 
Ephe. 6. 14.  and raised out of his sleep, and riseth from the dead, and that Christ doth lighten him, he will rejoice in the Lord, he will cast far from him the works of darkness, he will be no more darkness, as sometimes he was, but being light in the Lord, will walk as a 
Rom. 13. 12. Ephe. 5. 8.  child of light, receiving that which is acceptable to the Lord. Solomon doth declare us this same in few words, saying: The light of the eyes rejoiceth heart, etc. We must thus understand this sentence: for it should not be notable, if Solomon spoke of the corporal eyes only, except it were by comparison, admonishing us, that if we have a joyful heart and are glad, when the darkness of the night, or of any dark prison, or deep pit, are passed, & that we 
Rom. 13. 1●, 2. Chr. 20. 12.  do see the brightness of the Sun, and are at large in corporal and temporal liberty: by a much stronger reason ought we to rejoice when the night is past, and that the day is come: wherein the 
Psa. 25. 15. & 123. 1. 2 &. 141. 8.  Lord giveth us that we may walk honestly. Likewise the eyes in the holy Scripture are taken for the spirit and mind of man in many places. But our eyes are towards thee. Mine eyes are ever towards the Lord. Now when the Spirit and mind of man is lightened 
Mat. 6. 22. Psal. 19 9 & 119. 14. 16. 162.  by the word, so that thereby it is lead in righteousness and true holiness, he rejoiceth and delighteth. Such is the nature of the word received and digested. Nevertheless, when it is said, That the light of the eyes rejoiceth the heart, we may take these words as if he said, That man rejoiceth in his heart, when he seethe himself at rest and peace, and in prosperity: so that he is not vexed, nor molested. For as the night, the darkness and obscurity is taken for vexation, sorrow, adversity and misery: even so the light is taken for the contrary. We have looked for light, and behold 
isaiah. 56. 9  darkness, etc. This last sense is very fit for that which Solomon addeth, when he saith, And a good name maketh the bones fat. For he showeth by what means a man shall obtain prosperity, peace & rest. He would have man so governed, that he should give none occasion to be blamed & rebuked, nor that any man should think evil of him: but that he should get not abundance of temporal goods,, power, credit, and authority: but should labour to live so well, as he should obtain a good name. He expresseth how necessary it is for man to have a good name, when he saith, that it maketh the bones fat. For as when the bones are filled with marrow & compassed with flesh and skin, a man feeleth himself whole & sound: even so he which getteth a good name, & is in good reputation with his neighbours, feeleth his ease: for his neighbours do not trouble him, & he knoweth that he proceedeth in a good conscience towards them, the which is a great prosperity, which Solomon signifieth by fatting of the bones. The bones here, which are members of the body, are taken for the whole man: but chief for the 
Deut. 31. 20 job. 36. 16. Psa. 23. 5. &. 63. 6. & 65. 12. Esay. 55. 2. jere. 31. 14. Pro. 11. 25. &. 13. 4.  inward man, whom Solomon laboureth by these sentences to frame: otherwise they should not be notable. Now that to make fat, is taken for ease and prosperity it is manifest enough in the holy scripture, For I will bring them into the land (which I swore unto their fathers) that floweth with milk and honey, and they shall eat, and fill themselves, and wax fat.   

31 The ear that hearkeneth to the correction of Life, shall lodge among the wise.  
We will not take the ear here, for the corporal member which is so named, nor hearkeneth, for the outward hearing only, though it be very profitable and necessary: for we may see many of those which hear correction of life, and yet do not lodge amongst the wise, but do despise and fly them, and some do fear to meet them, and other some do hate them and persecute them, divers are sown by the high ways side. But we will take the ear for the understanding, and for the inward man, and to hear, for to receive, to get & to obey. In this sort, there is no doubt but this sentence is generally true, The ear that heareth, or hearkeneth to the correction, 
Mat. 13. 4.  etc. If we will then be wise & companions of the wise, & to be counted truly wise, we must not chafe, murmur, despite, nor stand against those which admonish, reprove and correct us in the name of God and by his word, but we must diligently hear the word of those which labour to amend and direct us, that they may draw us away from death, and lead us unto life. They which chide, correct and threaten us, are the organs and instruments of GOD for to quicken us: contrarily, they which praise, flatter, and dissemble to see our faults, are the organs & instruments of the Devil for to kill and slay us. And therefore Solomon doth attribute life unto correction. In this he doth show us that he which taketh upon him to correct, aught to do it by the word of God, the which only quickeneth. For this cause God willing to admonish & rebuke his people by his Prophet Ezechiel, doth say unto him. Thou 
Eze. 3. 17. 18 19 & 33. 11  shalt hear the words of my mouth. And afterwards he showeth him that if he do dissemble, that death followeth after: contrarily, if he did exhort them, than life should follow both upon him and upon them which should convert. As truly as I live, saith the Lord God, I desire not the death of a sinner. We must be ware of the Popish corrections: for they come not from the mouth of the Lord, but by the doctrine of the Devil. But if we cast of such filthiness and corruptions, and submit ourselves unto the correction of life which is made unto us by the pure word of the eternal God, we shall dwell and lodge with the wise, nor for a day or twain, or certain years, but for ever: for if we lodge in this world amongst the wise, walking with them as we ought, we shall follow them unto the heavenly habitations and lodgings, where is and shallbe their abiding: for the very wise indeed have no continuing City 
Heb. 13. 14. &. 11. 13.  here, but they seek for one to come. They think themselves guests, strangers, & pilgrims in this world. Therefore when Solomon doth promise us a lodging among the wise, he doth closely exhort us to forsake the world.   

32 He that refuseth instruction, despiseth his own soul: but he that obeyeth correction, getteth understanding.  
It is very necessary that we should be careful for our souls, because that through the corruption and malice of our nature they be weak and given to evil: whereupon they easily go to destruction and damnation. But there are but a few which think upon this necessity, and they think that they provide well enough for their souls, if they gather treasure enough. So doing, they turn 
Luke. 12. 16 &. 16. 19  their backs unto God, who is the father & shepherd of our souls: they cast away his word, which is the spiritual food, fit, meet, and necessary for our souls, the which is communicated by the holy Scripture inspired of God. It seemeth unto them that in rejecting 
2. Tim. 3. 16.  the yoke of the Lord they shall have a merry time, and shallbe at their case, making good cheer after the flesh. In this sort they are deceived if they think to have care of their souls: for they do rather lose them, as witnesseth the general flood and the overthrowing 
Luke. 12. 20 &. 16. 23.  of Sodom and Gomorhe, and of the two rich gluttons. Solomon also doth signify it, saying He that refuseth instruction, or which careth not for, or forsaketh instruction, or discipline, etc. When by these words he signifieth the destruction of those which cannot endure discipline, and instruction, and correction by the word of God, he showeth also that they deserve to perish, seeing that in despising their souls, they do against nature. For no man ever yet hated his own flesh. If the soul be not governed as it ought, then must the whole man fail, which beareth the life of the soul, the which is maintained by discipline, instruction, and correction. Albeit 
Eph. 5. 29.  then that no correction for the present seemeth to be joyous, but grievous, yet let us not refuse the same, seeing it bringeth forth fruit afterwards. True it is that the Apostle speaketh of the chastenings that God sendeth unto his children, the which ought not 
Heb. 12. 11.  to be esteemed after the feeling of the flesh, who abhorreth the cross, and shunneth it, as children do the rod, not knowing how profitable it is for them to be corrected. But we must have respect unto the end: to wit, that the chastisements bring forth righteousness: for the cross leadeth us unto the fear of the Lord, unto a religious and holy life. Moreover, the instruction or discipline which is spoken of, doth not stand only in words, but also in temptations, afflictions, and adversities which it pleaseth God to send us. When the Lord doth lay them upon us, we must not refuse them through impatiency, murmurings, and dispitefulnesse: He would have us to possess our souls in patience: otherwise we despise him, the which is very unwisely done of us: as we ought well to understand it: for it is great foolishness for a man to suffer 
Luke. 21. 19  him to perish. The which they do, that refuse instruction: for in despising their souls, they forsake them, and so they must perish. Solomon therefore by the despising of the soul, showeth the foolishness and destruction of them which care nothing at all for discipline. Contrarily, he showeth us the preservation and wisdom of those which willingly and gladly receive all good instructions, admonitions and corrections that are made to them, and do patiently suffer the corrections which God sendeth them, when he saith, But he that heareth or obeyeth. etc. Forasmuch as against despising of the soul, he setteth, getteth understanding: let us understand that they which are not rebellious against the corrections, but doth receive them patiently, are wise, and by their wisdom are kept from destruction: for as the soundness of the inward parts of the body is the preserving of the whole man: even so wisdom which is the spiritual 
Pro. 1. 33. &. 2. 10. &. 3 13.  health, keepeth the inward life of man. We speak thus, because that life and wisdom lieth in the heart, as the Scripture saith. And the Lord hath not given you an heart to know, & eyes to see, etc. I have 
Deut. 29. 4. Psal. 22. 15. &. 40. 13. &. 104. 15. Pro. 10. 8. 13 &. 11. 12. 14. 30. 33.  been powered out as water, and my heart hath been melted like wax, etc. A number of evils have compassed me about, and therefore my heart hath failed me, etc. And wine that maketh glad the heart of man, etc. And albeit that getting is here spoken of, yet let us not understand that it is any other thing then a pure and liberal gift of the Lord.   

33 The fear of the Lord is the instruction of wisdom: and before honour goeth humility.  
As we may see, Solomon is never weary to speak of the fear of the Lord and of wisdom: for he hath already oftentimes talked thereof, and now again he speaketh thereof, saying, The fear of the Lord is the instruction of wisdom. Wherein he showeth to his auditory, that they ought not to be grieved though he often repeat and rehearse one self doctrine, & that it is very necessary for us too have the fear of the Lord set before us, whereby we learn not to fly from the presence of God, and to hide ourselves from him, as if he were a sharp & unmerciful judge, or a fearful and cruel tyrant: but whereout we learn wisdom. This fear doth not set before us the pains & torments, for to be astonished and terrified by them, as are the wicked which have no mind to amend nor to do well. Albeit that we must fear the judgements of God, wherewith we deserve to be beaten down for the sins that we commit without ceasing and continually, desiring God to have mercy upon us, and that being assured thereof, we should abhor our sins, and turn us to do well, as he teacheth us by his holy word, the which we should have in such reverence as it should greatly displease us to do any thing against the same, and that our delight should be to submit & humble ourselves thereunto, for to yield true obedience unto our God. The holy 
Heb. 11. 7. Gene. 22. 12 Exo. 14. 31. Ps. 119. 120.  fathers had this fear: as the scripture witnesseth of Noah, & of Abraham. Again in Exod, The people feared the Lord. My flesh trembleth for fear of thee, and I am afraid of thy judgements. This is the fear that God requireth of us. This fear is the instruction 
Deut. 6. 10 & 6. 2. 13. & 10. 12 Psal. 22. 24. & 33. 18 & 34. 10  of wisdom, as Solomon saith: And the cause of our foolishness is, that we want this fear, whereby we might be truly wise: for it holdeth us under the obedience of the word of God, which is the wisdom of the children of God. Without fear (as hath been said) we are but fools, and we must begin thereby to forsake foolishness, and to come unto wisdom, which is the most honourable degree that we can obtain in this world: and yet there is nothing more vile and contemptible then is this fear, which hath been spoken of, and from whence proceedeth this wisdom so honourable, even as the worldlings themselves do say, though they understand it not. But since that Adam sinned, and that he hath made himself vile and contemptible, we must by humility and lowliness, contempt and shame, come unto honour: for as Solomon saith, Humility goeth before honour. If we will be honoured, let us not be like unto our first parents, who from the beginning would be like unto God: and minding to exalt themselves, have suppressed and overthrown themselves with all their posterity, yea, even unto hell, from whence none could have raised himself, except God of his grace and mercy, had not taken pity upon mankind. In thinking to exalt himself, he hath cast down himself into great shame and reproach. Therefore let us not seek to raise our estate but let us truly confess ourselves to be such as we are indeed, to wit, vile, and of a base condition: let us abase and humble ourselves, not praising ourselves before men to deface others. For to do the same, let us give honour one unto another, and let nothing be done by contention 
Rom. 12. 10. Phi. 2. 3.  or by vain glory, but by humbleness of heart. And let us chief humble ourselves before God, not esteeming ourselves worthy to appear before him, & he shall exalt us. Two men went up into the Temple to pray: the one a Pharisee, & the other a Publican, 
Luke. 18. 10  etc. And S. Peter saith, Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, etc. We 
1. Pet. 5. 6 Luke. 24. 46 Phi. 2. 5.  must not disdain for to follow jesus Christ.    

The xvi. Chapter.  

1 THE preparation of the heart is in man: but the answer of the tongue is of the Lord.  
Forasmuch as from the abundance of the heart the mouth speaketh, it followeth thereof, that he which giveth man leave to speak, is governor of the heart, and doth order it for to make it to utter by the tongue such speech as he pleaseth. Notwithstanding, Solomon saith, that the preparation of the heart is in man. Wherein it seemeth at the first sight, that there are three absurdities or inconveniences. For first of all it seemeth by his saying, that man hath power to prepare or dispose his heart as he will: whereupon it followeth that we have no need of the promises that God maketh unto us touching the 
Deut. 30. 6. jer. 24. 7. & 30. 33. Eze. 11. 19 & 36. 26. Psal. 51. 12.  reforming of our hearts and minds, and also that we have no need to pray unto God for the ordering of our hearts, and that in vain the holy fathers have prayed for it: as David prayed. Secondly, it seemeth that he doth attribute that unto the creature which belongeth unto the Creator only: For sith that the answer of the tongue is of the Lord, it followeth also that it is he which prepareth the heart for to cause the tongue to speak. If he must needs meddle with governing of the tongue, it is very necessary that he have in his power the ruling of the heart, and to dispose it at his pleasure.  
David did so well understand it: and therefore he asketh first 
Psal. 51. 12. 17. & 10. 19  the creation and renewing of the mind, and afterwards he asketh that God would open his lips: Again, Lord, thou dost hear the desire of the humble: thou preparest their heart, and thine ear hearkeneth thereunto, etc. Thirdly, it seemeth that he preferreth the creature unto the Creator, attributing more unto him then unto 
jam. 3. 6.  the Lord. For though the tongue is a member very hardly too be governed: yet is it nothing in comparison of the heart, from whom verily proceedeth the hardness of the tongue. We might allege the fourth inconvenience: that is, that it should seem that Solomon doth attribute free-will unto man, as touching the inward operations, and should deny it him concerning the outward: which are not of so great excellency: as our God doth well show 
1. Sam. 16. 7. Psa. 7. 10. jere. 17. 10.  it us, when he challengeth the knowledge of the inward things. Wherefore let us not think that Solomon hath pronounced the first part of this sentence affirmatively, as though he gave power unto man for to prepare his heart, as he will: but let us understand that he speaketh after a human and carnal sense, in deriding the foolish trust of men, which do boldly think, to consult, to purpose and to take in hand every work of themselves without calling upon God: seeing that without him they cannot pronounce the least word that might be spoken: the which is far much less than to purpose, consult, and take in hand any thing to do. And is as much, as if he did say, man is so proud and arrogant, that he dare of himself take in hand all things, even the highest and the hardest, and yet there is not a little work that is in his power to do. We must then understand how Solomon useth here an ironical kind of speech against the arrogancy of men, which dare take so much in hand. And for as much as the holy Ghost doth deride them, it is an argument and proof that they are near unto destruction. Now to the end that we may not be mocked, nor destroyed with 
Psa. 2. 4. 5.  the arrogant, we must humble ourselves, truly confessing that we have neither spirit nor understanding which can of itself consult upon any good work. Solomon did well understand it, as he doth here closely show it: but it is more plainly expressed in the answer and demand that Solomon maketh unto God, and also in the answer that God made unto him. Let us also confess that we have neither mouths nor tongues which can pronounce any good thing, except God give it. The confusion of tongues doth show it, 
1. King. 3. 6. Gene. 11. 7. Psa. 51. 17.  and in other places also. I have expressly said nothing that good is: for evil answers come of ourselves, and of the Devil, to whom God giveth the reprobate over.  All the ways of a man are clean in his own eyes: but the Lord pondereth the spirits. 
Neither David, job, Esay, nor Daniel did ever think their 
Psa. 19 13. 14. & 51. 3. job. 14. 4. & 15. 15. & 25. 4.  ways to be clean. And if with an unfeigned heart we daily ask pardon of God for our sins, our ways will not seem unto us to be clean. For this cause when Solomon saith, All the ways of a man are clean, &c: let us understand that he speaketh of men which have no knowledge of the truth, nor do follow it, but are guided and ruled by their fantasies, and make themselves believe so much as they utterly can, that whatsoever they think, say and do, is good and just, and that there is nothing in them that may be reproved, but praised and commended. With such kind of people popery is much replenished, and chief the cells and dens of those spiritual thieves, Monks and Nuns. They also which cannot suffer to be told their faults, but what wickedness soever they commit, have their mouths ready open to lie, in reporting themselves to be honest men, do labour so much as they can to make all their ways clean in their own eyes and before their neighbours. But of all these same their iniquities are so stinking, that we may know that there is no cleanness at all in them. If they will not confess it, yet God is not blind: he hath so sharp and piercing a sight, that nothing can be hid from him: as already sometimes hath been showed by the scriptures, and Solomon doth now show it us, when he saith,  
But the Lord pondereth the spirits. Solomon compareth GOD here unto a merchant, who for to discern well and truly between one merchandise & another, useth balances and waits. Now the balances of God are his wisdom, knowledge & understanding. By such balances he trieth the goodness and the frowardness of men's hearts, and thereby judgeth with all equity and uprightness, and truly. The Lord is in his holy temple, The lords seat is in 
Psa. 11. 4. &. 33. 13. & 94. 9 &. 44. 21.  heaven. His eyes consider the poor: and his eye lids trieth the children of men. The Lord looked down from heaven, and beheld all the children of men. He which hath planted the ear, shall he not hear? If we had forgotten the name of our GOD, and held up our hands to any strange God, would not God have sought it out? for he knoweth the secrets of the heart. Albeit then that men do flatter and praise themselves, making themselves believe that there is nothing but all goodness in their ways, yet they win nothing thereby, but do rather lose and hurt themselves: for they have to do with a judge which will not justify the ungodly which delighteth in his wickedness. Thou art not a 
Psal. 5. 5.  God which lovest iniquity.  
Therefore, what fair show of holiness and righteousness soever that is showed forth in our life and conversation, yet let us not esteem all our ways clean: but let us confess that we have marks and blots, uncleannesses and filthinesses which have need to be cleansed and purged. Let us believe, That if we say, we have no sin, we deceive ourselves and there is no truth in us. When we shall 
1. john. 1. 8.  truly confess our filthiness, though we have a judge that looketh narrowly upon us, yet will he have compassion upon 
Heb. 4. 13.  us.   

3 Commit thy works unto the Lord, and thy thoughts shallbe directed.  
Albeit that we find how hard it is, yea almost unpossible to bring many things to pass which we think, of and to finish them as we would (for most often our thoughts and enterprises are made void:) yet are we so wise in our opinion, that we think ourselves sufficient to govern our affairs of ourselves, and to order our thoughts. And herein we show a pride that Solomon laboureth to suppress, when he saith,  
Commit thy works unto the Lord, and thy thoughts, etc. He laboureth also to deliver us from such weakness as hindereth us to work, the which doth seem for to surmount our power and capacity. He laboureth to turn us away from distrust, which doth torment us, although with great boldness we employ and occupy ourselves about our duty: but we think that the labour that we take, shall not bring forth such fruit as we desire, or that it shall come to nothing, and that we shall lose our pains, and our thoughts shall vanish into smoke. Therefore for to remedy these three vices, pride, weakness, and distrust, he would have us to refer ourselves to the pronidence of God. They which have committed themselves thereto, have come to the end of their affairs, whereas other have been made void of their hope. Adam and 
Gen. 3. &. 6.  Eve did not commit their affairs unto the Lord, but to the Devil: and therefore they did not obtain their desire. Noah, contrarily referred himself unto the providence of God, building an Ark at his commandment, for the safeguard of his household, and his thoughts were directed: for as he hoped, so came it to pass. Let them then which feel themselves weak & void of all men's help, not be discouraged nor despair, as though it were unpossible that they could obtain their wish and desire: but in working as God giveth them, let them rest upon the providence of God, and he will give unto them prosperity, as shallbe necessary for them. Solomon is not only a witness hereof, but his father David before him, seeing the worldly prosperity of the wicked, the which was a great temptation unto the faithful and innocent which were in adversity doth admonish them also, saying, Trust thou in the Lord, and be 
Psal. 37. 3 & 55. 23. 1. Pet. 5. 7.  doing good. Cast thy care upon the Lord, and he shall relieve thee. And after them, Saint Peter. And herein we must not scatter with ehe wolves, nor fear if we become sheep that the wolves should tate us: but knowing the providence of God, and the care that he hath over us, let us be patiented and gentle, and let not the wickedness of men provoke us to be like unto wild beasts which revenge themselves with their teeth, feet, nails, and horns, for to keep that which they have, or to spoil other of theirs. Let us then be at peace and quietness in our consciences, and minds, and towards our neighbours let us be soft, modest, gentle, and lowly. Concerning the rest, though we must commit our affairs, and cast our burden upon the Lord, yet is it not to say, that God would have us to be like unto stones, and that we should be void of all judgement Solomon doth signify it, when he saith, Commit thy works: and David, when he saith, And give thyself to do well. They do not preach unto us that God careth for us for too lead us unto idleness, slothfulness, and carelessness: but least that we should be overcome with fear, and that over much thought should drive us unto impatiency: for the knowledge of the providence of god doth not deliver us from all care, so that it is lawful for men to be without care, and to live after the pleasure of their sensuality and lust. We must not for the providence of God suffer our flesh to have his ease: but that our faith should make us quiet and peaceable, and that we should provoke ourselves neither inwardly nor outwardly against our neighbours. When every one of us shallbe careful to follow his vocation in a good conscience, beholding that God doth command us so to do, and hoping that God will bless our labour, as he shall see expedient, committing our works unto the Lord, then shall our thoughts be directed: for we shall not be made void of our hope, but shall obtain our desires: as the scripture doth show in divers places. Therefore let us understand that Solomon would have us to be careful, and that we should diligently employ ourselves unto work, and that we should do our works not thinking that of ourselves, we can finish to make our enterprise prosperous, or that in our work we must trust upon some body, and that one of us should stay himself upon an other, scattering our works here and there, and committing them to many: as do the poor miserable Papists which have their recourse and trust in many patrons and Advocates: but contenting ourselves with one only Advocate, we must make as it were a scroll of our works, bind them up together, and commit all the charge to him, without distrusting him. Thus doing, our thoughts shallbe directed and established, that we shall obtain as we desire. Solomon hath so understood it, when he said, Commit thy works. etc.   

4 The Lord hath made all things for his own sake: yea, even the wicked for the day of evil.  
The names and titles which are attributed unto God in the scripture do show that he is of such virtue, majesty, and might, that he hath no need of any creature for to borrow that, which he wanteth, or to make him more perfect in himself. The scripture doth name him the Almighty, The Lord, The Almighty, the highest, the holy one: not after the manner of men, which for to flatter the great men, and to be welcome towards them, will give them titles which might well agree unto their estate, but they withstand their manners and kind of doings, as some will call the Pope, their holy father: and yet there is neither holiness nor fatherlinesse in him, except he beget bastards, or children to the Devil, by doctrines and men's traditions. Other shallbe called Catholic and most Christian, and yet notwithstanding they shall have neither faith nor Christianity, but shall labour for to abolish the faith and religion: as the interim doth give witness, and the prisons, banishmentes, confiscations and burnings do show it in Popery. But our God is of such nature, that no man can give unto him titles and names too excellent, yea it is altogether unpossible that we should express by words what he is: for he surmounteth infinitely all things both heavenly and earthly, both corporal and spiritual, so that we cannot worthily enough either think or speak of him. Wherefore, let us with all humbleness, fear and reverence, think and speak of our God, knowing that of ourselves we are not fit nor meet thereunto.  
Now for to think or speak well thereof, let us believe & confess that which was said at the beginning, That he is of such virtue, and power, that he hath no need of any creature, to borrow and take of him what he needeth. He hath well showed this same, when 
Gen. 1. Psal. 33. 6. Esay. 40. 12.  of nothing he created all things by his only word. Esay also doth well show it, who is he that hath measured the waters with his fist? & counted heaven with the span, & comprehended the dust of the earth in a measure? and weighed the mountains in a weight, and the hills in a balance? Who hath instructed the spirit of the Lord? or was his counsellor, or taught him? Nevertheless forasmuch as God hath nothing more precious, nor more that he esteemeth then his name, his glory, and his honour, and that he will be known, served, and honoured, for this cause he hath had regard to himself when he created all thingsses and would and will still be glorified in them. Solomon doth declare it us now, when he saith, The Lord hath made all things for his own sake. He speaketh rightly so: for when he purposed to create the heavens, the earth and that which is contained in them, there is nothing which can move him thereunto, but himself. The goodness and excellency of things which he purposed to do, could not stir him up to do it: for there neither is, nor can be in any creature, any goodness or worthiness, that God of his only grace and pure liberality hath not put in them, & for the which he ought not but to be praised, glorified, and thanked. To the end than that we may not have such witnesses against us, let us look to what end God hath created us, and let us follow it, and willingly glorifying our Creator, trusting upon his goodness, and giving ourselves to follow his will: and that we be not like unto the wicked, which do tend to nothing but to dishonour God, and will not serve him, and yet he hath created them for himself: as Solomon doth signify, when he saith, All things. They must therefore serve him against their wills, and to their hurt and destruction. Solomon doth show it when he doth more openly express that GOD hath created the wicked even for himself: For he is not contented to say that God hath made the wicked, but he saith, even the wicked for the day of evil. This is a very strange thing at the first sight, to say that God hath made the wicked to be glorified in their destruction. But the matter well considered, we shall see the goodness and justice of God shine therein. When he stopped the purposes of the wicked, and doth bereave them of their enterprises they take in hand against his people, any man that hath sound judgement will not say but that it is good: & when for their obstinacy and hardness he shall destroy them, men shall know that he is just, as he hath done unto the people of Sodom, and to Pharaoh 
Gen. 19 24.  and to the people of Egypt, unto Saul, and unto divers other wicked men. And if they dare spew out this blasphemy against God, & say, that the fault ought to be imputed unto him, seeing he maketh the wicked to this end, & that it is not possible to resist his ordinance & will: to this we may answer, first of all that Saint james saith, When any man is tempted, let him not say, I am tempted of God, for God tempteth no man. Secondly, that which Paul saith, But what 
jam. 1. 3.  art thou, O man, which disputest with God? We must not be so presumptuous, as to judge of gods works which surmount our capacity, 
Rom. 9 20.  but in humbling ourselves under justice, which is incomprehensible unto us, let us cry, O the depth of the riches both of the wisdom and knowledge of God how incomprehensible are his judgements, and his ways past finding out! In this our cry, let us fear the judgements 
Rom. 11. 33.  of God, as did No: and let us have compassion upon the wicked, as had Abraham. Behold, how we must be have ourselves towards the judgements of God, and not to examine them from 
Hebr. 11. 7 Gene. 18. 24.  point to point, for to judge of them after our sense and reason: for they are unsearchable. And if we can not rightly behold the Sun, which is but a creature, by a more strong reason we must understand, that it is unpossible to see God in his Majesty: whereunto nevertheless we labour when we inquire of his judgements more than that he doth open unto us by his word.   

5 All that are proud of heart, are in abomination to the Lord: though hand join in hand, he shall not be unpunished.  
It is not without cause that David protesteth, Lord, my heart is not haughty, neither are mine eyes lofty, neither have I walked 
Psal. 131. 1  in great matters and hid from me. For he desired to live after the will of the Lord: as he doth show by his desires and prayers that he maketh: let the words of my mouth, and the meditation of mine heart be acceptable in thy sight, O Lord, my strength and 
Psal. 19 14.  my Redeemer. O Lord, I beseech thee, accept the free offerings of my mouth, and teach me thy judgements. Teach me to do thy 
Psal. 119. 108. & 143. 10.  will, for thou art my God, etc. Now he knew that he could not please God, but in submitting himself unto him in all reverence, fear and humility: for as he well understood, the proud doth displease him, and are abominable unto him. The Lord hath well showed it in the overthrow of Sodom, Behold the sin of Sodom thy sister was pride, fullness of bread, and idleness, etc. He hath done the like in the destruction of the enemies of his people: and the 
Eze. 16. 49  Scripture doth witness it in divers places. Amongst other places we have Solomon, who saith now, All that are proud of heart, are in abomination to the Lord. And sith there is none of us, how ignorant soever he be, that would be abhorred of the Lord, but do all from the highest to the lowest desire to please him, we must renounce pride, which chief consisteth in the contempt of the word, and in the boldness or rather overboldness that we have to give ourselves unto wickedness with a set purpose, even when we know well that we do evil, and that therein we be assured, or at leastwise labour to make ourselves so believe that we have no need to fear: but notwithstanding what resistance soever we meet withal, we will go forward with our enterprises. The world destroyed by the flood, was stained with such pride: as we may 
Gen. 6. 2. Pet. 2. 5. 6. 7.  know it, when by the space of six score years they regarded not to hear No the Ambassador of righteousness. Even so were the Zodomites which oppressed just Lot, by their filthy conversation. The people of Israel likewise was blotted therewith: as we may see by the rebukes that Moses and the Prophets have often given 
Deut. 32. 5 isaiah. 28. 14  them. And now when the same wickednesses do reign amongst those which brag of the name of Christendom, they show well that they are defiled with the same pride: whereupon we must look for an horrible destruction: for God changeth not. If in time past, he hath so revenged himself upon the proud, declaring that he abhorred them, although he seem to dissemble, or that he knoweth not at this time the pride of these wicked mockers and contemners, yet after he hath patiently looked for their amendment, he will destroy them in his wrath, the which they daily heap to themselves: for the punishments of times past do declare that the wicked in time present shall not escape the hand of 
Rom. 2. 5. 2. Pet. 2. 5.  the Lord. Let us therefore fly all pride, and not look what credit, authority and power, the proud have in the world, because they are in great number, and are well joined and confederated after the carnal sense. Notwithstanding, these things that the world esteemeth greatly, shall nothing let that God at his appointed time should not destroy them: they shall not be exempted from his wrath, but that it shallbe easy for him to destroy them therein. Solomon doth signify it when he saith, Though hand toucheth hand, he shall not be unpunished. The wicked do give hands one unto another, to do evil, and do maintain themselves as though they did conspire to resist God: but he mocketh their conspiracies. Heretofore Solomon hath uttered the like sentences against the froward and wicked, comforting also the upright and perfect by promises.   

6 By mercy and truth iniquity shallbe forgiven: and by the fear of the Lord they depart from evil.  
When the superstitious and idolaters do think that God is angry against them for their sins, and that they fear to be punished for them, for to avoid the pain, and not sorrow for their sin, they will labour to content God with ceremonies and observations of doctrines and men's traditions, with foolish devotions which they do upon a good intent, & other inventions of their own brains that God never commanded, but do displease him: for he would have us attentive unto his word only, and that we should serve him after his commandments, by the which he doth declare unto us his will, whereunto we must obey, forsaking all wickedness. Thus doing we shall have God merciful unto us: as Solomon doth promise us, saying, By mercy & truth iniquity shallbe forgiven.  
Solomon here would not have us to linger about trifles for to please God, as if he were a little child that might be pleased with an Apple or with a Ball; or some foolish and vain man, which is pleased with worldly pastime: but that we may not be like unto the Scribes & pharisees, & lest we deserve the rebuke that is in Saint Matthew, he setteth before us what is the greatest point 
Mat. 23. 23.  of the law, and that which God most requireth above all things: to wit, mercy and truth: and doth promise us, that if we be true unto our God, not turning from him after strange Gods, but have all our trust in him, being assured of his goodness towards us, and certified that he doth love us, & that in this certainty & assurance we be soft, gentle, loving & merciful towards our neighbours, in helping them with that which they have need of, that God will be merciful, and will not impute our sins unto us. Notwithstanding let us not think that he will lead us to trust in our merits, nor that he intendeth that by our mercy & our truth we should satisfy our faults before God, so that by such satisfaction, God should be pleased, and should forgive us the pain, the which otherwise he had laid upon us for our offences: but after the manner of the scripture, he signifieth that they which by mercy and truth shall convert unto God, forsaking their former vices and sins, that they shall find him merciful: as if he said, If we rest and cease from our misdeeds and wickednesses, so will God appease his wrath, and make his judgement to cease, and will forbear the condemnation and punishment that we had deserved. Now because it is needful for to have constant perseverance in truth, and follow goodness and mercy, let us fly all wickedness. Solomon doth show us how we shall come unto the end, when he saith, And by the fear of the Lord they depart from evil. The which he hath taught us before. Besides this, let us first of all note, that although Solomon 
Pro. 3. 7. & 8. 13. & 14. 16.  nameth mercy before truth: yet we must understand, that by order faith proceedeth, and mercy followeth as the fruit, but unseparably.  
Secondly, let us note, that the justification that we obtain by the remission of our sins, is given to faith, for that it layeth hold upon the free promises of God, from whom come all blessings to us, and nothing from our merits.   

7 When the ways of a man please the Lord, he will make also his enemies at peace with him.  
If we be stirred to anger, or that we have a contentious and troublesome spirit which will suddenly fight, and doth delight in fight, brawls, and dissensions, we should greatly desire peace, and we think that we can have nothing to profit us without it: the worldlings and carnal men, which will counsel their neighbours how they shall take their ease, saying, Buy peace, and an house already made. And indeed peace is a very great blessing, which is much desired, and chief when we have to do with enemies, that we think to be stronger than we be, and whom we fear should hurt us, and with whom we should have mortal war. But oftentimes it happeneth, that willing to avoid one war, we enter into a more dangerous. We seek peace with men, and we make ourselves the enemies of God: for we follow unlawful means: as did the children of Israel for to deliver themselves from their enemies, and to cause war to cease, had their refuge, sometimes to 
Exo. 3. & 34. 12. Deut. 7. 3. Esay. 31. 1.  the Egyptians, sometimes to the Assyrians against the commandment of God, who had forbidden them to make leagues with strange peoples and idolaters. Woe to them which go down into Egypt for to seek for help, and have not inquired of the Lord. The Papists are of that number which seek unlawful means: as is seen in all their devotions in time of war.  
And as touching particular matters between man and man, for to get peace and to stay his enemy, he thinketh there is no way but to suppress him, against that which jesus Christ teacheth us, Resist not evil, etc. But as we commonly feel by experience, by such kind of doings the fire is kindled more strongly, and for one 
Mat. 53. 39 Rom. 12. 17. 1. Peter. 3. 9  enemy we get many, as also we deserve: for in so doing we follow not the ways of peace, which is to please, & to be an acceptable service unto God, who is the author of all peace, and giveth it too them which give themselves to please him: as Solomon doth pronounce it, saying,  
When the ways of a man please the Lord. etc. If then we would have that God should stay our enemies, and that he should quiet them (as there is none but he, that can do it) let us look so honestly to govern ourselves, that we neither think, speak, nor do any thing that should displease him. The which we shall do, if we fear him, and trust in him following his commandments, He delighteth not in the strength of an horse: but the Lord's delight is 
Psa. 147. 1●. 11. & 149. 4.  in them which fear him with lowliness of mind. For the Lord delighteth in his people: and helpeth the meekeharted. Let us then proceed after this sort, trusting in the Lord, that we may protest, Lord, I lift up my soul unto thee: in thee my God do I trust. Thus doing, our ways shall please the Lord, and so much as shallbe expedient, 
Psal. 25. 1. 2.  he will quiet our enemies: as he hath done Laban towards jacob, and Esau towards jacob, Pharaoh towards Moses, Saul towards David: even as we may see by the holy histories. Let us then walk in humbleness of mind, fearing our God, depending upon him, and giving ourselves to obey him, then may we say, The Lord is my light and my salvation: whom then shall I fear? the Lord is 
Psa. 27. 1. &. 118. 6.  the strength of my life: of whom then shall I be afraid? The Lord is on my side, therefore I will not fear what man can do unto me: We must thus think, speak, and work with patience. Cast not away your trust the which hath great recompense of reward. Truly 
Heb. 10. 35. ●6.  ye have need of patience, that after having done the will of God, you may obtain the promise.   

8 Better is a little with quietness, then great revenues without equity.  
Solomon willing to lead us to sobriety, contentation, softness, and goodness, to reverence and obedience towards God, unto peace, unity and amity, towards our neighbours, doth set before us, that, Better is a little with quietness. etc. Wherein he agreeth well with two former sentences. But what care soever he hath to 
Pro. 15. 16. 17.  teach us well and to show us how we shall make our profit of the riches that God giveth us. Nevertheless, those which think and say, that we must turn our back unto God for to become rich, as do the covetous & usurers, they which occupy with wicked trades, & do pill, & extort, thieves & robbers & all kind of people, which have their hearts so much in the world, that they fear the earth shall fail will mock at his doctrine, even so will the gluttons, and drunkards which have unsatiable bellies, and all they which know not the providence of God, and stay not themselves thereupon, but think that fortune which is nothing, doth rule, and that riches do happen to those whom fortune favoureth, or which taketh care and have cunning to get them. All such kind of people will mock at this doctrine as the Pharisees which were covetous, did mock our Saviour jesus Christ, when he said, Make you friends with the riches of iniquity. 
Luk. 16. 14. 9  But what contempt and mockage soever they use, the former sentences cease not to be true, & we have not only Solomon which giveth witness hereof, but before him David also, A small thing that the righteous hath, is better than great riches of the ungodly. And 
Psa. 37. 16.  also experience hath showed it, and doth still show it. Abraham being the land of Canaan as a stranger, was not after outward appearance to be compared in worldly wealth with the Kings & Princes of the earth: but the people that he had in respect of them, was better than their great abundance was: for with this that he was contented & had enough, & possessed in a sound conscience, without doing wrong to any man, that which he had, he had obtained the great heavenvly riches, which he looked for. Contrarily, the great men 
Heb. 11. 10.  of the earth aspiring continually unto greater riches, having neither contentation nor enough, but having committed much wrong and violence, & being at continual strife, in the end perished most miserably. Sodom is a fearful example thereof. Moses' did so understand 
Gene. 18. 20. & 19 24. Eze. 16. 49. Heb. 11. 24. 1. Kings. 17. 10. Luk. 12. & 16.  it, when he denied to be the Son of pharao's daughter. Elie and the widow which nourished him, did prove it true. For the reproving and condemning of wicked riches, we may bring examples out of Saint Luke. And for the time present we may see, if we have eyes, that the poor which are contented with a little, live more at their ease than they which aspire unto greater riches. I say expressly the poor which are contented: for the poor worldlings and carnal minded men which think they serve for nothing but to get, are in a most miserable state: because that first of all they are never contented, but do murmur and grudge, even against God, who seeketh to kill them, as they hold in their fantasy and mind: as by impatience they dare spew out. Secondly, they live in an evil conscience: for being discontented with their poverty, they persuade themselves that riches are common, and that they may take them where they find them: and indeed, where they are not seen, they pill, paul and steal whatsoever they can meet withal.  
Thirdly, as they are in pains & torments in this world, even so after this life they shall remain for ever: for they have been injurious both to God & to their neighbours, in that they have not been contented with the things which God hath given them, though they were small, but murmured & waited not upon his providence, & in this that they have ravished the goods of their neighbours, against the commandment of God, Thou shalt not steal: & against love. Let us then look to follow our Lord, Take heed, & be ware of covetousness: lay 
Luke. 12. 15. Math. 6. 19  not up your treasures on earth, but make you treasures in heaven: And Saint Paul agreeth herewith, teaching us to help the necessity 
2. Cor. 8. 7. & 9 6. Heb. 13. 5.  of the poor. The Apostle likewise, saith. Let your conversation be without covetousness, etc. Thus doing, we shall possess our goods in righteousness, the which, as concerning our present purpose, consisteth in this, that we put our trust in the providence of God, & that we be good & faithful stewards of the riches that he hath committed unto us. In this manner when we shall have but a little after the feeling of the flesh, it shalbetter profit, then if we did otherwise possess great wealth. For they that are rich without righteousness and equity, shall perish with their goods. When Solomon speaketh thus, He condemneth not absolutely great revenues, 
Mar. 10. 22. 23.  but those which are wickedly gotten & possessed, which consisteth, touching the present matter, in distrust of the providence of God, in unsatiable covetousness, and in contempt of the poor. 
1. Timo. 6. 9    

9 The heart of man purposeth his way: but the Lord doth direct his steps.  
As we believe that God hath created the heaven and the earth, the sea, and all the contents in them, even so ought we to hold for certain, that he governeth all, & that all is disposed & governed by his providence, & that all is done by his counsel & ordinance, & this that which we daily confess, when we say, I believe in God the Father almighty, maker of heaven & of earth. For confessing him to be Almighty, we will not only say, that he hath the power without exercising it, but that he hath all creatures in his hand and subjection, that he disposeth all creatures by his providence, governeth the world by his will, & guideth whatsoever is done after, as best pleaseth him: for we must not imagine, that the power of God is idle: but we must understand further: to wit, that he is always at work, and that nothing is done but by him, or with his leave, and with his ordinance. The Scripture doth give it so to understand in divers places. The heavens were made by the word of the 
Psa. 33. 6. & 104. 24. john. 5. 17. A●●. 14. 15.  Lord. O Lord, how wonderful are thy works! My Father worketh hitherto, and I work also. Turn you unto the living GOD, who hath made both heaven and earth, etc. He giveth life and breath unto all, etc. He which planteth, and he which watereth is nothing: but God which giveth increase. There is 
1. Cor. 3. 7. &. 12. 6. Phi. 2. 13.  one God which worketh all things in all men. It is God that worketh in you both the will and the deed, even of his good wil And forasmuch as it is God which exerciseth his power, never ceasing from working, but doing all things as seemeth him good both 
Psa. 135. 6.  in heaven and in earth: as David doth confess it, I know that the Lord is great: The Lord hath done all things according to his will, both in heaven and in earth: let us take heed to attribute any thing to ourselves, as if of ourselves we had some power: but in all humbleness, let us confess and acknowledge, Lord I know, that the way of man is not in himself, neither is it in 
jere. 10. 23.  man to walk and to direct his steps. For we must acknowledge, as the truth is, that we are altogether in the hands of GOD, and that he disposeth of us, against all our human and carnal thoughts, that we should not presume to assure ourselves in our estate, allowing it good of ourselves, for God can change it immediately, and do with it as he hath ordained in his eternal counsel, the which ought necessarily to be fulfilled, and can not be altered.  
Notwithstanding, let us take heed from falling into this false opinion and error, for to think, or to say, that we have nothing to do, & to meddle, to think, to counsel & take advise how we should govern them ourselves, seeing that it is necessary that all must happen as God hath ordained from everlasting. For as it is great foolishness and overboldness to take in hand any work without the Lord, by whose government we are all ruled: even so is it great beastliness and blockishness, for to esteem that the providence of God should stop and hinder us that we should not consult and deliberate upon our affairs, and should not labour to do them with good discretion. And therefore, as here before, in the first verse, he hath mocked at the foolishness and arrogancy of those which enterprise of themselves: even so now he reproveth the beastliness and blockishness of those which think that the providence of God hindereth us to counsel how we should rule ourselves in our business, when he saith, The heart of man purposeth his way, etc. When he thus speaketh, he doth show us that the eternal ordinances of God do not hinder us, but that we should look upon his will to provide for ourselves, and to rule all our actions. Now this is not without some manifest reason: for he which hath bounded and limited our life, hath also therewith given a carefulness, and hath fenced us with helps & means to preserve the same. He hath also made us to foresee dangers: and to the end that they should not oppress us without warning, he hath furnished us with remedies. We may now see what belongeth to our office: to wit, if God hath committed the charge unto us to preserve our life, let us keep it: If he doth offer us helps and succours, let us use them: If he doth show us of the dangers, let us not cast ourselves at adventures, and without consideration: If he furnish us with remedies, let us not despise them. Let us not then follow these dreamers which do not consider how the Lord hath inspired and breathed the knowledge of counseling and taking heed, whereby they serve the providence of God, and unto the conservation of our ownelife: as contrarily, by contempt and blockishness they draw and call upon them the plagues which the Lord God hath ordained for them. For we shall see that a man which is careful to consult and deliberate, shall deliver himself from present and near dangers, and the foolish and negligent for want of consideration and counsel, shall perish. And this because that foolishness and wisdom are instruments of God's providence, aswell for one part as for the other: For this cause God hath hidden from us things to come, that we should withstand them, as in adventures that men look for, not knowing what shallbe the end, and that we should not cease to set against them the remedies prepared, till we become unto the mark, or that our care serveth us to no profit. Then the providence of God ought not to hinder us, but that we should do our office, and provide for ourselves. Behold, Saint Paul saith well, that God worketh both the will, and the deed in us, and yet he ceaseth not to exhort us to work 
Phi. 2. 13. 12.  out our salvation.   

10 A divine sentence shallbe in the lips of the King: his mouth shall not transgress in judgement.  
Divination is a thing very abominable before God, as the scripture doth show us: first of all, when it is commanded that the diviners shallbe put to death. Secondly, when Israel is praised for this, that they had no soothsaying nor divining. Thirdly, when it is 
Levi. 20. 27. Num. 23. Deut. 18. 11. 2. Kin. 17. 17.  forbidden to ask counsel at the soothsayers. Fourthly, when amongst the abominations, for the which the people of Israel provoked the wrath of God, it is said, that they were given to follow soothsayers. Fifthly, when the Prophets are careful to turn the people away from the soothsayers: yet would Solomon have that divination should be in the king's lips. Hear he desireth nothing against the law of the Lord, but he speaketh by a similitude, & would that as the Divines do promise themselves that they are inspired from God, & that they persuade men to believe that they give a true and certain answer, as if God had revealed & spoke by their mouths: even so, that kings and governors of the earth should be so instructed in the law of the Lord, that according thereunto they should consult, purpose and counsel to do justice and judgement, and should give themselves to pronounce righteous and true sentences, and to publish holy decrees & ordinances: in such wise, that for the advancement of the glory and honour of God, and for the profit and salvation of the people, they should be in so great estimation towards the children of God, as were the Diviners amongst the superstitious and idolaters. Solomon doth expound himself, when he addeth, His mouth shall not transgress in judgement. For he declareth that he would have the divination such, that the Kings should never speak but things that are right, and just. Wherein he showeth not, what are the great men of the earth, but what they ought to be in their words, and so consequently in their thoughts and affections of their hearts, from which the words do come. Wherein also he giveth us to understand, that they which can not divine, do stray from equity, and consequently, are not worthy to be in authority and government: yet, it is not to say, that their subjects should not give them honour and obedience in whatsoever they offend not against God, 
Rom. 13. 1. 5. 1. Pet. 2. 13. 1. Tim. 2. 1.  And they must pray for their Superiors. Likewise, let this sentence serve us to exhort us to lead so holy a life, that we may please the Lord, and that we take good heed from provoking him to anger by our wickednesses: otherwise we should be worthy that he should remove and take away from us such Princes & Governors as have divination: as he hath threatened his people of Israel, and hath executed it, when he gave them Kings, Governors, and Priests, under whom all things were corrupted, and when he 
Esa. 3. 2.  made them subject unto idolatrous Kings.   

11 A true weight and balance are of the Lord: all the weights of the bag are his work.  
The Kings, Princes and Lords of the earth, do ordain weights and measures in their countries, and according to their ordinances must the Merchants sell and buy their merchandises, without any deceit or guile. And to the end that the same may be the better observed, the Magistrates, judges and Superiors ought to be watchful that the weights, and measures should be known of all men: they ought also to be vigilant and take diligent heed to this, that they which sell, keep not two kinds of weights, & two kinds of measures. Moses' was as the Prince and Governor of the people, and it is to him that God speaketh that he should cause it to be observed. Ye shall have a just balance, and just weights, etc. Thou shalt not have in thy bag two manner of weights. 
Levi. 19 35. Deut. 25. 13  Now forasmuch as God hath commanded just and true weights, and that he abhorreth the contrary, it followeth well, that they which cause just weights to be kept, and also they which sell them, do the work of God: for he commandeth nothing but that he himself should do. Solomon did so mean, as he showeth when he saith, A true weight and Balance, etc. He showeth also that the false sellers and they which suffer them, do falsify the work of the Lord God, and so much as in them lieth, do make him a false God: and so not only they deceive their neighbours, but also they labour to make God guilty of great enormities: for such sale is abominable, as the places before alleged do show it. And Micheas, Are not the treasures of wickedness 
Mich. 6. 1. 11.  yet in thy house? Shall I purge away the false Balance? etc.  
Such sellers also work the work of the Devil, and do serve him, for GOD must needs be served, otherwise we serve the Devil. Furthermore let us note, that Solomon doth set us down here one kind of Civil ordinances, for to show us that all such as repugn not the word, and are made for to maintain good order in political government, are of God and not of men. Finally, we are here admonished that God loveth the division of goods of the world, which are done without deceit: for if all things were common, we should not need balances nor weights.   

12. It is abomination unto kings to commit wickedness for the throne is established by justice.  
The holy Ghost hath been very careful and diligent to show unto Kings, Princes, & governors of the earth their lesson: as we may see by the Scripture. Moreover, Provide thou among all the 
Exo. 18. 21. Deut. 17. 18. Psa. 2. 10. & 58. 2. & 82. 3. 2. Chro. 19 6  people, men of courage, fearing God, men dealing truly, hating covetousness: and appoint such over them, to be rulers, etc. And when he shall sit upon the throne of his kingdom, then shall he write him this law repeated in a book, by the Priests of the Levites. And now by Solomon he instructeth them, saying, It is an abomination unto Kings, to commit wickedness, etc. For Solomon doth not pronounce that which the Lords of the earth daily do, as experience doth show it from all ages, for the most part they have been & are given to great ungentleness & cruelty: but he showeth them what they must do for to be truly kings, and strongly to 'stablish their kingdom, for to reign and to rule in peace, not only of this world, but in joy and rest of conscience. First of all, he would have the Kings and Rulers of the earth to abhor wickedness: that is, forasmuch as they are Lieutenants of the holy and pure God, which hateth all wickedness, they ought to esteem themselves abominable, and to be displeased with themselves, if they be turned back from pureness and holiness, and if they should be given to think, say or do, any wicked thing: so that they might say with David, I abhor all the ways of falsehood. Again, And I hate all false ways. The Lord would have 
Ps. 119. 104. &. 128. 163. Amos. 5. 15  us do so: I hate falsehood and abhor it, but thy law do I love, that is to hate the evil, and love the good. And because that men refuse to obey him, he useth great threatenings and complaints, and against the Rulers of the world. Now as the Kings 
Psal. 2. 2. & 82. 2. isaiah. 1. 22. 23.  ought to abhor to be given unto wickedness: even so ought they to count their subjects which commit wickedness, and will not cease, but do delight to pass their time therein, and hate them which labour to withdraw them from it, and aught to show forth indeed that they hate and abhor them. The which they shall do, if they rid both their houses and countries of such people, in punishing and rooting them out as they deserve, & as God hath commanded it. The which David hath well understood: for this cause, for to give a lesson unto Kings, he maketh a goodly protestation. Some good Kings (but few in number) have followed David: and so their throne was established for their time: as the histories 
Psal. 101. 2.  do show it: though some of them have born off great storms: as David, josias, Ezechiel. Notwithstanding, because that in the fear of the Lord they have been turned away from wickedness, and so much as they have been able, have rooted it out of their dominion, and have followed righteousness in governing both themselves and their subjects rightly, they have overcome all dangers, and have reigned in peace: and so they have tried that to be true, which Solomon saith, For the Throne is established by justice. The which we must not understand only of Kings, but also of all them which have any authority, rule and government: as of fathers and mothers, of masters and dames. This is yet not to say, that Kings abhorring wickedness, should tend to stablish their throne, for to triumph and prosper after a worldly sort, but for to serve the glory of God which doth exalt them, and for to make their subjects live in peace under the fear of the Lord. And as Kings have here their lesson, even so also have closely the subjects, which desire the prosperity of their Kings: that is, that it sufficeth not to cry, God save the King, but we must abstain from all wickedness, and follow righteousness: otherwise we procure the overthrow of the Throne,   

13 Righteous lips are the delight of Kings, and the King loveth him that speaketh right things.  
He continueth still in giving instruction to Kings, and would have that he should not delight to hear jesters, flatterers, liars, and slanderers, and that they should not suffer under them, corrupt judges and Magistrates, which pronounce either for hatred, or for favour, for love, or for accepting of persons, false judgements, and wicked sentences, and hard ordinances: but that they should have about them, and entertain in their houses and Courts grave men, wise & faithful men, and that they should delight and rejoice in the words of their lips and mouths which are very profitable and necessary: for of such men ye shall hear nothing but just and righteous words, according as their hearts and minds are directed: and that in their countries & dominions & Lordships, they should be careful to place such judges, Magistrates and Officers, not providing officers for men, but offices of fit & sufficient persons, for to exercise rightly the judgements of God, & to pronounce right things and sentences, and to make just and righteous ordinances for to guide and to maintain the people committed unto them, in true religion, in the fear of the Lord, and in the reverence of his word, by the which their subjects do learn to live in peace and love.   

14 The wrath of a King is as messengers of death: but a wise man will pacify it.  
Solomon doth not here teach Kings and Rulers of the earth to be furious and cruel, as was Pharaoh towards the children of Israel: Saul towards David, and towards Abimelech the Priest in 
1. Sam. 22. 16. Dan. 3. 19 & 6. 16. Exo. 2. 12. & 32. 27. Rom. 13. 4. 1. Pet. 2. 14  Nob: Nabuchadnezer towards Sidracke, Misacke, & Abednago, and towards Daniel: Herod towards Saint john Baptist: & as are now the great Lords of the earth towards the faithful: He also doth not reprove their wrath, which they ought to use against the wicked, as did Moses smiting the Egyptian: and against three thousand men: josua against the inhabitants of the land of promise: and as all Rulers ought to do against Rebels: But when he compareth the wrath of Kings unto messengers of death, he showeth first of all, that the Kings ought not to be merciful & gentle towards the wicked, as was Elie towards his children, & as rulers 
1. Sam. 2. 23.  commonly: whereupon is come to pass as it is said, The rend gatherers have spared the Crows & pardoned them: but they afflict and torment the pigeons: and also the great thieves do escape, & the little pick purses are hanged: but they must do justice in wrath, and not let the wicked escape from their hands without punishment for that they have deserved: Let the Kings be careful & diligent to weaken the wicked, & to take from them all resistance, & that they may 
Rom. 13. 4.  have no power to be revenged: as Solomon doth well teach it, when he is not contented to say, the messenger of death singularly: but in the plural number, as Messengers. For a man which hath but a little heart, will not suffer himself to be beaten of a man alone, but if divers do assail him, how valiant soever he is, he can not with stand, neither will he try to revenge himself. Secondly, he showeth to the subjects, that forasmuch as death is naturally fearful, therefore they ought to fear for committing any fault, whereby they should provoke the wrath of their Superiors against them. And not only so: but also that they ought to labour to quiet the wrath of their superiors, though they have not provoked it through their fault. And to do it well, they must be wise: as Solomon doth signify here, when he saith, But a wise man will pacify it. He showeth also to Kings what kind of people they ought to have about them, & to whom they must give ear, for to believe & follow their counsels. Furthermore, forasmuch as the wise do pacify wrath, it followeth, that fools do still maintain it. Now the wisdom which we must use for to pacify wrath and anger of Kings, is to be 
Rom. 13. 1.  given to do well, and to give them the honour and obedience that we own them. I say expressly, that we own them: for we must not seek the favour of Kings by unlawful means, as do flatterers: but we must rather sustain and suffer the wrath of Kings, then to commit any thing that is against wisdom, which is taught us by the word, in following the custom and patience of Sidracke, Misacke and Abednago: for we must rather obey God, and honour and reverence him, than men how great soever they be.   

15 In the light of the King's countenance is life: & his favour is as a cloud of the latter rain.  
As in the first part of the former sentence he hath showed to kings and rulers of the earth, what they ought to be towards the wicked, even so in this sentence he showeth how they should behave themselves towards the good, that is, that they should be so sweet, so gentle, so gracious & favourable, that the good should feel themselves quickened, and restored & preserved from hurt and detriment, from mole station and trouble, from ruin and destruction, and that they should not live in sorrow and languishing, but florishingly & in their prosperity, and to be in peace and rest, in joy and pleasure. Solomon signifieth these things by the light of the kings countenance, whereunto he attributeth life, of the which we make little account, but think to be in death, except we enjoy the former blessings: for as by night in darkness though we live, yet if they should continue, and that we had no day, but were deprived from the brightness of the Sun, we should pine away, and think ourselves miserable, and had muc●●●ther die, and also we call such a life a very death: even so when the good and simple, the righteous, and innocent, have strait and sharp, cruel, and tyrannous rulers, because that under such rulers they are il handled, though they live: yet for the miseries, wrongs and violences which they suffer, they languish and pine away, and are as it were in death. Contrarily, as when the Sun shineth, and that we have the fruition of his brightness, we live in joy and delight: even so when princes do show unto the good, their favour and gentleness, they are at ease, and lead a ioyfullife. He signifieth also these things, by his favour: the which he compareth unto a cloud of latter rain. For as such a rain doth ripen the corn, and refresheth the reapers, and maketh them glad, keeping them from thirst: even so the favour of kings, is very pleasant and profitable unto the good and innocent.   

16 How much better is it to get wisdom then gold? and to get understanding, is more too be desired then silver.  
When we follow our natural inclination, which is corrupted and vicious, we think we proceed rightly, and that we tend to make our profit for to keep us from hurt, and to maintain us in good estate.  
Now our nature doth lead us after covetousness: for when we yield unto it, we praise above all things the worldly and temporal riches, and do nothing esteem whatsoever we think to stop us, from attaining unto the fruition & possession of them, we turn our backs to God, we despise all religion, we forget all charity, we forsake all faithfulness and truth: we make ourselves believe that in this manner we shall greatly profit, and that we shall build a fair house, and that we shall gather riches for to live in honour, and reputation, for to enjoy our ease and worldly pleasures, and to 
Pro. 2. 1. & 3. 13. & 4. 4. & 8. 10.  be in joy, and at rest, and that thus we may live a long time, and in good estate, and great prosperity. But in this opinion we are deceived: as Solomon doth show us. And not content herewith, he reiterateth and repeateth again the same words, when he saith,  
How much better, etc. He useth repetitions, knowing what is the nature of man, and that it cannot but very hardly be changed. And the time is but lost that is bestowed about many: for the covetous where with the world is filled, hearing these words, do nothing but mock thereat, and do prefer the goods of the world, before all spiritual graces, yea even God: and have no other God but their riches: albeit that with mouth and ceremonies of great appearance, they make profession to know God. And as they do, so do they teach their children, to do the like. The covetous are not alone which despise this instruction, but with them, are those which have their hearts more given unto worldly and carnal things, then to GOD: as are the ambitious and voluptuous.   

17 The path of the righteous is to decline from evil: and he keepeth his soul, that keepeth his way.  
There is none but naturally doth think himself righteous: and even the dissolute and wanton, the most wicked and ungodly, are the most hardy to boast themselves that they are honest men. And because they are so arrogant and presumptuous, therefore they are honest men. But because they are so arrogant and presumptuous, they well deserve to be reproved, and to be disproved, and to be said unto, Your wicked life which is given unto evil, and therein doth delight, is a very true argument that there is no righteousness in you. Solomon doth well show this same closely, when he saith, The path, etc. therewith he giveth us a certain proof for to assure us whether we be righteous or no: to wit, if our conversation and manners are such indeed, as that we fly back from all wickedness. To help us herein, we have need of 
Pro. 4. 26. 27 & 8. 13. & 14. 2. 16. Psal. 34. 13.  the fear of the Lord and of wisdom, as Solomon hath showed heretofore. And therefore because it is not enough to walk wisely, in the fear of the Lord, and to desist from evil, as David doth teach it, promising the same, when he addeth, And he that keepeth his soul etc. And showeth that we ought to give ourselves unto goodness, when he speaketh of keeping his way. The which cannot be done but by resisting evil with goodness.   

18 Pride goeth before destruction, and an high mind before the fall.  
There is none which desireth or wisheth his destruction, and overthrow: but we all tend unto the conversation and maintenance of ourselves, and of our goods. And to do the same, we are all blind, and cannot tell how we should proceed therein, except we be guided by their word: for after our human and carnal sense, we are led for to magnify and praise ourselves, and we think that in this manner we shall do our business well, and that we shall prosper. But following such an opinion and fantasy, and holding such trade we deceive ourselves: for in steed of prospering, we go to destruction & decay. Solomon doth so declare it unto us, when he saith, Pride goeth, etc. Adam hath well proved it, when he took upon himself so much that he would be like unto GOD, for to know both good and evil, to the end that he might make his work and business to prosper, in steed of being like unto GOD, he made himself the slave of the Devil: in steed of prospering, he sought his woe, and hath brought both himself and all his posterity to destruction. We might bring innumerable persons which have proved that pride goeth before destruction, as Solomon doth pronounce, not once, but twice: for he addeth, and an high mind, etc. He useth Repetition, the which serveth better to imprint the doctrine in our minds and understanding, and that we should be less excusable, if we do not make our profit of the doctrine, And also we are taught, that the holy Ghost is very diligent and careful to teach us. Therefore let us not despise this diligence and care: and forasmuch as we desire to avoid destruction, let us take heed to fly pride, the which lieth not only in our outward conversation, but chief in the inward affections: as Solomon doth show it, when he calleth it an high mind. An high, brave, and magnifical conversation, is not properly pride, but the fruit thereof. Therefore to fly pride, let us reform our affections, and let us not only become of an humble and lowly behaviour, but chief of an humble mind. Thus doing, we shall not be beaten down, but raised up: for whosoever humbleth himself, shallbe exalted, not 
Mat. 11. 29. Phi. 2. 3. 1. Pet. 5. 5.  of men, but by God, and so the exaltation shallbe eternal. And forasmuch as pride doth go before destruction, if we be constrained to suffer some destruction, let us confess we have not walked in humility, but that pride hath taken & beaten us down. Therefore let us think that they are our own cogitations & affections which destroy us, and not the visible adversaries, nor the accidens which happen without having foreseen them.   

19 Better it is to be of an humble mind with the lowly, then to divide the spoils with the proud.  
It is far better to submit ourselves willingly unto the yoke of the Lord, and to bear the cross, patiently to suffer all afflictions with the people and children of God in acknowledging and confessing our faults and sins, than to possess abundance of temporal riches, and to be partakers with the proud and high minded. In this sort, we shallbe companions and fellows of Abraham and other patriarchs, of Moses, of the Prophets, made like unto jesus Christ, and followers of the Apostles. The Cross and afflictions are signified unto us by an humble mind. And to the end that when they come we may follow this admonition, dearly beloved, think it not strange concerning the fiery trial, which is among you, to prove you, as though some strange thing were come unto 
1. Pet. 4. 12.  you. Solomon doth show us that we are not alone, but that we have some, whose example we may follow and learn, when he saith, with the lowly. And therewith he would have us to have compassion of the afflicted, ready to suffer all kind of affliction with them, in following the Hebrews. To whom the Apostle giveth witness, 
Heb. 10. 32.  Call to mind the days that are past, in the which, after ye had received light, ye endured a great fight in afflictions etc. The possession of great riches, is signified by dividing the spoils with the proud. Wherein is marked the evil conscience and also the violence of the proud, and here is showed us that they are so proud and arrogant, that they permit themselves to live of spoil, and have no pity of the affliction of the humble. Of such presumption followeth destruction: and contrarily, forasmuch as God accepteth an humble mind, there followeth restoring & life for ever. Let us then conclude, that it is better to be of an humble mind with the lowly, then to divide the spoils with the proud.   

20 He that is wise in his business, shall find good: and he that trusteth in the Lord, he is blessed.  
Albeit that we must refer ourselves altogether unto the providence of God, and that we can have nothing but thereby, and that we must have all things of his hand, and that nothing doth come to us but by the pure grace & liberality of our God, without being 
Pro. 10. 22. Psa. 37. 3. & 127. 1.  lawful for us to think or say, that we may obtain some thing by our wisdom and cunning, by our care and labour, for it is the blessing of the Lord which maketh men rich, for this cause also David doth admonish us, Trust thou in the Lord, etc. Except the Lord build the house, their labour is but lost that build it: yet this is not to say, that we must be slothful, and not to do something looking that God should feed us. Even before that man had sinned, God put him into the garden of Eden for to dress it, and to keep it, and after his fall and offence he laid pain upon him, and would that man should eat his bread in the sweat of his face: 
Gen. 2. 15. & 3. 17 Psal. 128. 2.  And David alloweth greatly travel and labour. And we see that men never cease to work in the world, and still to spend the time in working for to feed both men and beasts: and yet, we must confess that God provideth for all, and feedeth them, and maintaineth them. Our Lord doth teach it us, commanding us to ask our daily bread of God, in saying, Give us this day our daily bread: & forasmuch as he forbiddeth us to care for clothes or food: therefore 
Psal. 104. 14. 15. 27. 28 Mat. 6. 11. 25.  let us await upon the providence of God, and let us wholly depend thereupon, and not in sloth, and idleness: for in so doing, we shallbe worthy to want: but let us be occupied in care and diligence every one after his vocation, committing our work unto the Lord, and he will make that our labour shall not be unfruitful, but shall bring profit according as it hath been wont in time 
Pro. 6. 10. 11. & 10. 4. & 13. 4.  past, and as he hath promised to the children of Israel, by Moses and by his Prophets: and also experience teacheth it. For this cause Solomon doubteth not to say, that he which is wise and diligent in his business, shall find good: as he hath said. And when he admonisheth us to wait upon the providence of God, saying, And he 
Pro. 10. 3. 4 5. & 12. 11.  that trusteth in the Lord, he is blessed. And sith that we must work, we must not look unto our cunning and labour, but must assure ourselves of the goodness of the Lord, being certified that he will make our work to prosper enough, for to maintain & feed both us & our family, so much as shallbe necessary for us: he will do this first of all in this world, and finally will cause us to find everlasting riches in the kingdom of heaven: as Solomon doth signify, calling him blessed which trusteth in the Lord: for if God did us but good here in this world, we should be in like degree, either with the beasts or with the wicked: and so we should not be blessed. And also the trust that the faithful have in the Lord, ought not to be stayed upon things of this world, where we have no abiding city, but aught to be lifted up, above all heavens, we must follow the faith of our father Abraham and of other holy patriarchs. Now forasmuch as in working we must trust in the Lord, and 
Heb. 11. 9  we cannot do it, except we give our hearts unto his word, the which doth show us what we have to do, and doth guide and lead us in whatsoever we have to do, therefore it followeth that the word of the Lord is chief part of our work. And also the word that we have expounded, business, signifieth, word: after the which signification, we might give an other sense unto this sentence, and say, he that is attentive unto the word, shall find good. This sense here is divers and not contrary, but true agreeing unto the promises that God hath made to them which shall submit themselves unto his word, by faith and repentance. Moreover, sith that in working we must trust in God, being certified that he will not deceive us, but will fulfil his promise, making us to find good, and blessing us, it followeth that we are taught how we should follow the faithfulness of our God, and in no wise to labour too disguise and counterfeit our business and our work, for to beguile and deceive our neighbours, otherwise we should not have our trust in the Lord, but in deceit, whereby we might draw the substance of our neighbours unto us, and in this manner we should deserve that our labour should perish in smoke, and that we should want all goods. Therefore if we will be partakers of the promises contained in this sentence, let us proceed in doing of our work and business with all fidelity and truth, following the counsel of David; Put not your trust in oppression nor in robbery: be not vain: 
Psal. 62. 10.  If riches increase, set not your heart thereon. Finally, let us note that Solomon doth not attribute riches unto works, but unto faith: though goods do follow works.   

21 The wise in heart shallbe called prudent: and the sweetness of the lips shall increase doctrine.  
We find very few people which delight to be esteemed or called fools, ignorant or blockish, but all desire to be praised and commended as wise, learned, and discrete. Now for to obtain this reputation and praise, we labour to do or say some things which are esteemed of the world, and which do ravish the minds of men into admiration and wonderment for the newness and strangeness thereof, or for the fair show, or temporal profit that is received of it, or is looked of it. In the mean while God is forgotten, and his word despised, the which only is our true wisdom and prudence, when our heart is set thereupon, when we truly love it, and that with a sound and perfect affection, we frame our manners after that which it teacheth us. If we use ourselves thus, God will give us this grace, that for the wisdom of our hearts, we shall obtain reputation and praise of prudence and understanding: Solomon doth signify it, when he saith, The wise in heart shallbe called prudent. And because that some might have asked, whereby shall we know a wise man in heart, that we may truly call him prudent or learned: seeing that man seethe but the face, and there is none but God which knoweth and searcheth the hearts: I answer, that the wisdom of the heart is showed forth in the lips, and sweet and gentle words, by exhorting our neighbours to learn, and giveth them a desire to grow and increase in doctrine, and to become more and more learned. Solomon doth give it us so to understand, when he saith, and the sweetness of the lips shall increase doctrine. Hear he nameth nothing but the lips, because they are the organs & instruments, by the which the word of God is communicated unto us, the which is our wisdom and understanding. And yet under the sweetness of the lips, he leaveth not to comprehend all actions and kinds of doings, whereto we are led by love, for to be a good example unto our neighbours, and to give them instruction, not only by word of mouth, but also by conversation of life. For it is not enough that our lips should preach, but also all our life. Behold, this is the sweetness, whereby we must exhort our neighbours too receive doctrine more and more, showing unto them the wisdom of our hearts, that to the glory of God, and profit of our neighbours, we may be praised and commended as prudent. Notwithstanding we must take heed of the sweetness of false Prophets and lying Teachers, 
Rom. 16. 17. 18.  that we be not deceived and beguiled aswell by their words, as by their works.   

22 Understanding is a well spring of life unto them that have it: and the instruction of fools, is folly.  
When we are greatly a thirst, we desire very earnestly to find some good and clear fountain, that we may drink thereof, and slake our thirst. Now we are all naturally dry with blindness, ignorance, vanity, and with folly, through which we faint, and do miserably die, except we be succoured. And because we desire life, and cannot tell where to find it, and yet we have great need of it: for this cause Solomon wishing our good, hath heretofore 
Pro. 2. 1. & 3. 13. & 4. 1. & 20. & 28. 35. &. 9 11.  exhorted us unto wisdom, knowledge and understanding, and hath promised us that there we shall find it. And not content herewith, now he maketh us the same promise, when he saith, Understanding is a well spring of life, unto them that have it. Wherein he showeth us that we ought to be very careful and diligent to read the scriptures, to follow good and true Doctors, to love their doctrine, and to imprint and grave it in our hearts, that it may there take such deep rooting, that we may be always seasoned, and may never be deprived thereof: thus doing we shall find the spring of life, for to guide us unto immortality. And that this spring may not fail nor dry in us, let us continue still drinking of this water, without drunkenness, and let us not run hither and thither by curiousness, for to hear new things, and which have great appearance of wisdom: for if we turn back from this understanding, we can learn nothing but foolishness: forasmuch as, the heart of fools babbleth out folly: and now he saith, 
Pro. 12. 23.   
And the instruction of fools is folly. And as the fools can teach nothing but folly, even so can they not abide to be instructed, to be exhorted, admonished, corrected, and reproved by the word of the Lord: but for all instruction, they desire to hear of pleasant things to the flesh and lusts of things which have a great outward show of wisdom after the world, of vain and frivolous things, of foul & slanderous things which are nothing else but foolishness, the which doth so change and dry our souls that they perish, and run unto eternal death for them. Solomon doth give us so to understand, when against the spring of life, he setteth folly: for speaking of life, he would not have us to stay about this present life, which is common both to all men and to beasts: but he laboureth for to make us to aspire unto that blessed life, which never shall have end. Now sith that folly is set against this spring of life, it followeth well that it is no light vanity, wherewith also the faithful are stained: but because they are truly displeased therewith, therefore the Lord will not impute it unto them. But folly is a filthiness which greatly defileth the fools, with the which they are not displeased, but do take their pleasure therein, and are so sore changed thereinto, that they perish eternally and as many as do follow them.   

23 The heart of the wise guideth his mouth wisely, and addeth doctrine to his lips.  
For want of having wisdom surely printed in our hearts, we are naturally inclined to speak at adventure, neither do we make any account to take heed for to speak well. For this cause if we be reproved for speaking evil, and that we can not deny it, we excuse ourselves to have spoken it without thinking to speak it. This excuse should be true, if we did add this word well: saying that we have spoken evil, without well thinking of that which we should have said. We cannot speak without thinking: for first of all if we speak joyfully, it is because we delight therein, and that our heart taketh pleasure so to do: And if we speak angrily or sorrowfully, it is because that we are troubled in our hearts, for the matter whereof we speak. Secondly we must not belie the infallible truth, the which saith, that from the abundance of 
Mat. 12. 34.  the heart the mouth speaketh. Solomon hath well showed us, that some do speak at adventure and evil also, through want of wisdom, 
Pro. 10. 8. 13. 14. 20. 21. & 15. 2.  because he hath attributed it to the same. He doth show us the same now also, when he saith, The heart of the wise guideth his mouth wisely. etc. He saith not simply and only the heart, but he addeth of the wise: for the heart alone of itself is nothing worth: whereupon followeth that it can do nothing that is aught worth. It must be reform by wisdom, for to guide our mouths well and prudently. If then we be void of wisdom, we cannot speak as we ought, but where wisdom is, there shallbe a good word: as Solomon doth declare the same, when he addeth,  
And addeth doctrine to his lips. That is to say, that the heart of the wise doth teach his lips how they ought to be opened for to speak well: or that the heart of the wise by his lips teacheth other, and giveth them doctrine. These two senses are divers, but they agree well together: for a wise man also doth them both, and the second is not without the first.   

24 Fair words are as an honey comb: sweetness to the soul, and health to the bones.  
The flesh rejoiceth and is pleased, when a man is praised and flattered: it alloweth well of the words that are uttered: as he thinketh none could speak better to him, nor utter any thing which should please him more, but how long soever it be, they which listen and give their ears unto such praises and, flatterings shall feel that instead they thought to eat honey, they have eatengal: and that in steed of drinking some sweet liquor, they have drunken vinegar: and instead of having health, they have been taken with death: As Adam and Eve which believed the serpent, as Roboam which believed his young counsellors, and as the children of Israel which cleaved unto the false Prophets which preached to them peace, when the Prophets of God did foretell them the great miseries and calamities that were at hand. Solomon also doth 
Pro.. 5. 3. 4.  give it us to understand. The Papists also shall feel what the words and preaching of their Friars are. I have said expressly, that the flesh and sensuality doth well allow of flattering words and not that they are so indeed. Solomon doth well show it, when he doth give unto fair words three titles, which agree with the words of God. The first is, that they are likened unto the honey comb, the second, that they are sweet unto the soul: the third that they are health unto the bones. For that which is proper unto the word of the Lord, cannot agree with the words which come both from the devil & the flesh: and it were a great blasphemy to attribute unto them such fairness. Now that these titles belong unto the words of God, the Scripture doth show us. The law 
Psa. 19 7. & 119. 103. Pro. 4. 20. 21 22.  of the Lord is perfect converting the soul. etc. How sweet are thy promises unto my mouth! yea more than honey unto my mouth. We will not then say with the worldlings, O how well is that spoken, when men talk of matters pleasant to the flesh: albeit that the words seem to be of God and spoken of devotion True it is that the gracious and gentle words of friends are very fair, and are profitable as well to the soul as to the body, when by them we proceed as God teacheth us by his word, and not when some have respect only to please men, and to win their favour and good will.   

25 There is a way that seemeth right unto man: but the issue thereof are the ways of death.  
As it is not without cause, nor unprofitable, that Solomon repeateth the sentence word for word, that he set in the fourteenth chapter and twelfth verse: Even so ought we to be careful to meditate the same, and therein to behold our corrupt nature, which followeth his fantasy and good intent, turning away from the path that GOD teacheth us by his word, also to behold therein our destruction, that we may labour to avoid it.   

26 The person that traveleth, traveleth for himself, for his mouth craveth it of him.  
There is none except he be impudent, or blockish, which doth deny that we must bear the yoke of the Lord willingly, yet do we all naturally deny it not by word, but indeed. For God hath laid pain, labour, and travel upon our backs, and yet we love rest, idleness, & slothfulness: as we are convinced by our conscience, and the rich worldlings do show it, when they live after the pleasure of their flesh, making themselves believe that it is lawful for them to take their ease, delights and pleasures without applying themselves too some honest and profitable vocation: for because that they have abundance of goods, for to live without doing aught, they would think it too vile and base a thing for their mastership and worship, to set hand to work, or to give themselves to some vocation, wherein they might get some money, or serve their neighbours. All that serve, and are hired either for a year, or from day to day, and do not their work so carefully and faithfully in the absence of their Masters, as in their presence, either be it in presence or in absence do make no account to do their work well, do also show it. And albeit that divers, even of those which are not taught in the word of God, be very earnest and stout at their work, yet is it not to say that they work willingly, but it is because they love themselves, and desire to gain something for their profit. Solomon doth signify it, saying, The person or soul that travaileth, etc. Or, that most commonly, they fear to have nothing put in their mouths and to eat. The reason that Solomon giveth, doth show it, when he sayeth, for his mouth craveth it. He showeth that it cometh not of a frank and free heart, nor by charity, that they are given to work: but that they have regard to themselves, and fear to want. And thus Solomon doth not teach us expressly what we have to do: but he doth show us what our nature is, and with what desire it is led, and what we do commonly. And yet we must not think that he alloweth us to do that which he pronounceth here, except that in labouring for ourselves we do also take care of our households, and show compassion on 
Ephe. 4. 28.  the needy and on the necessity of the poor: and that following the admonition: let him that stole, steal no more, but let him rather labour, with his hands the thing that is good, that he may have to give unto him that needeth. He therefore rebuketh the slothfulness of our nature, and therewith doth somewhat show us that he which laboureth not, is worthy to die for hunger: as Saint Paul declareth, for if any man will not work, let him also not eat. Some 
2. Thes. 3. 10.  do take here travail for molestation, trouble and punishment: and do interpret this sentence, as if Solomon did say, The foul of man doth forsake molestation: for his mouth giveth him occasion: that 
Mat. 12. 36. 37.  is to say, That there happeneth great troubles unto a man that speaketh rashly and without cause. This sense is true, and very agreeable 
jam. 1. 26. & 3. 6.  to the scriptures: it agreeth also with experience: notwithstanding it is much constrained: and therefore we will receive the first sense the which doth teach us that we must not be slothful, but at the lest we should travail for to avoid poverty, I say, at the least: for that which ought chief to induce us to travail is obedience that we own unto our Lord, and consequently the duty that we own unto our family, and to our poor neighbours: For God hath no need of our travail, nor of the profit that cometh thereof.   

27 A wicked man diggeth up evil, and in his lips is like burning fire.  
When a man imagineth evil against his neighbour, that his wicked enterprise should not be known, and that he should not be let to achieve the same, he hideth himself so much as he can, counterfeiting an honest man, or at the very lest dissembling that he would evil to him whom he watcheth: and yet in the most deepest and most secret corner of his heart, he looketh and deviseth by what means he may overthrow and destroy the simple and innocent, which do think nothing of his traps that the wicked hath prepared, no more than doth the wild beasts think and know that hunters have digged pits for to make them to fall into them. Solomon doth signify this same, saying,  
A wicked man diggeth up evil. He attributeth wickedness and ungodliness, or, as some have, no worthiness to those which devise evil, and conspire to overthrow the simple and innocent, even God, if it were possible for them: as are they which brag themselves to be reform after the Gospel, and say that they will maintain it: and yet have no religion, and would gladly overthrow and put down the holy doctrine, and so consequently God, through hatred that they have conceived against his servants. And whiles that these wicked and perverse men, dig up evil, labouring to destroy the holy doctrine, and all order and policy, and to bring all to confusion, if we rebuke them, than they cry that they are honest men, and are ready to make them repent which say the contrary, in miscalling and reviling them, or under colour of justice causing them to make amends by restoring their good name. In these cryings and manner of doings they belly the holy Ghost, who by the mouth of Solomon calleth them men of no estimation, and perverse. But finally they shallbe proved liars with effect, which they shall not help: for they shall receive their reward with their father & their God the Devil, who is the father of lies, & a murderer from the beginning, whom they follow: for no thank to them that the children of God be not murdered. Now albeit that sometimes, and for a while such kind of people of no valour and wicked do secretly devise in their hearts, or with their like in their dens of thieves, or on their alebenche: yet they cannot always hold out, but that at the last, by gestures, countenances, manners of doings and words, they will declare their cruelty, and show that they ask nothing but all destruction and desolation. Solomon doth signify it, when he saith, That in his lips is like burning fire. Their hearts are so full of wicked imaginations and enterprises, that they must needs spew out as drunkards which have drunk too much wine, even till they burst. They cannot keep themselves back from committing of heinous and cruel acts against those which cannot revenge themselves, and to blow out threatenings against them which desire nothing but their good, and tell lies, and utter slanderings, revilings and shameful things against them which follow truth and are unreprehensible before men. Solomon compareth these acts and words unto a burning fire: for as the fire consumeth all that it meeteth with, except it be quenched: even so men of no account, wicked and perverse, would spoil and destroy by their power and violences, by their lies and slanderings, by their injuries and revilings, the good and innocent, if God did not bridle them: so that they work not such desolation as they would, but such as GOD suffereth them. The wicked do vex and torment themselves greatly for to hurt other: as they well know, and as also the worldlings do confess it: for they say they take more pain to do evil then to do well. Solomon also signifieth their great travail, when he saith,  
That they dig, up, and that there is a burning fire in their mouths. And thus they are very miserable and woeful, when they devise evil for their neighbours. But if they remain hardened and obstinate, and that they will not convert from their wicked ways, they shallbe yet much more woeful: for they shall be made void of their intentes, and the evil that they devise to do unto others shall fall upon themselves: as Cain, Pharaoh, Saul, Absalon, judas and other wicked do now feel it: and the scripture doth witness it, Behold, he travaileth with mischief, he hath conceived sorrow, and brought forth ungodliness: he hath graven and digged up a pit and is fallen himself into the destruction that he made for other. For his travail shall come upon his own 
Psal. 7. 15. & 9 16.  head, etc. If we see this daily come to pass in the world, God is righteous, and though he be slow, yet the wicked, obstinate & hard-hearted shall not escape his hands.   

28 A froward person soweth strife: and a taleteller maketh division among Princes.  
If we be not mad & furious, we do rather love peace & unity, than dissension and war: wherefore we have need to seek the means of peace, and to maintain it and to fly those of war, and to abhor them. But there are some people so evil complexioned, and so filled with malice, that they would have men to think of them that they desire nothing but peace, whereas they tend to fill the world with brawls and dissensions: for wheresoever they become, they labour to overthrow all good order, all good counsel, and lawful deliberations and ordinances, all good agreements, & loving pactions. Solomon calleth such malicious men, froward persons: or persons of perversities: & not of perversity alone in the singular number: for they are not content to have once brought some disorder, trouble or confusion, but they persever in exercising their perversities, by the which they stir up dissensions, not in one place only, but as he which soweth, doth not only sow one or two grains, but doth cast all over the ground that he hath ploughed, & doth cover it throughout from one end to the other, even so the froward do raise up divers dissensions, and no thank to them, that they fill not the world. Solomon doth signify this same, when he saith, That a person of frowardnesses, soweth strife. And for to declare unto us, of what perversities, and of what strifes he chief meaneth to speak, he addeth, And a taleteller maketh division among Princes. By a froward person, or man of perverseness, he meaneth liars, flatterers, slanderers, and house burners, which cease not to blow into the ears of princes, for to encourage them against other princes, their neighbours, and to make wars against them, whereas before they were quiet, and united together: and by strife he meaneth, the enmities, the hatreds, the troubles, & the wars which are stirred up by the false tales of such perverse men. Wherein he teacheth unto princes of the earth, not to have itching ears, and that they should not be easy nor inclined to hear tale tellers, but that rather they should hunt them away, yea root them out as seditious and rebels, and disturbers of the common wealth, and of common peace. Therefore let princes take heed to follow the wisdom that David doth show them saying, I will set no wicked thing before mine eyes, I hate the work of them that 
Psal. 101. ●.  fall away. etc. Secondly, he teacheth us that we should be careful too bridle our tongues, as also Saint james doth admonish us, saying, Let every man be swift to hear, and slow to speak. etc. Again, if any man think himself religious among you, and refraineth not 
jam. 1. 19 2●.  his tongue, but deceiveth his own heart, this man's religion is vain. Thirdly forasmuch as we love, or should love peace, therefore so much as in us lieth we should be at peace with all men. Further Solomon doth admonish us that we should not be froward nor tale tellers, according to the defence. Thou shalt not go about 
Levi. 19 2●.  amongst thy people as a backbiter.   

29 A wicked man deceiveth his neighbour, and leadeth him into the way that is not good.  
If we will keep ourselves from being deceived and seduced, let us not indifferently follow all companies: let us take heed of sinners. And to do this well, let us apply our ears unto wisdom, 
Pro. 1. 10. & 2. 2. 10. & 5. 1.  for when wisdom shallbe entered into thy heart, then shall discretion preserve thee. etc. Also he hath admonished us to hearken unto wisdom, for to keep us from the strange woman. etc. Now him that Solomon hath before called, sinner, wicked, a stranger, now he calleth him man of iniquity, or man of violence: that is too say, which without doubt of conscience doth hurt unto his neighbours, and maketh as it were profession thereof, for to induce others to do the like. Solomon saith, that such a man, seduceth or deceiveth his neighbour: and afterwards he showeth what the deceit is, when he saith, and leadeth him into the way which is not good. Wherein we see that he speaketh not of any light deceit, as to deceive his neighbour in drawing subtly his goods unto him, his labour & his pain, even as they are wont to do which desire to make their particular profit by the hurt of other: & for to do this, they use craftiness & subtlety, that we may take heed of them: but he speaketh of a deceit greatly hurtful, seeing it draweth souls unto perdition: for they must needs perish which walk not in a good and safe way. The other deceit in comparison of this same is but light for those which suffer it: for it is nothing but a temporal matter, which is nothing to the soul: albeit that they which use it, shall not find it light: for they do it with the loss of their souls, seeing they are covetous, usurers, thieves and robbers: but they which lead men into the way which is not good, are murderers not only of the bodies, but also of souls: whereupon doth follow that the deceit that they use shallbe very hurtful unto them: for no murderer hath eternal life dwelling in him. Wherefore we may understand 
1. john. 3. 15  that almost all the world goeth unto damnation: for it is full of men of iniquity, which deceive some after one sort, and some after another, in example of life and conversation, and in words & doctrine.   

30 He shutteth his eyes to devise wickedness, he moveth his lips, and bringeth evil to pass.  
He continueth still in speaking of the wicked, ungodly, and froward, of whom he hath spoken in the three last sentences: and that we should be more careful & watchful to take heed and beware of them, he doth attribute unto them certain disguisings, which they use when they imagine evil, & that they labour to accomplish it. Solomon doth signify it, By shutting his eyes, and moving of the lips. And this is very fitly, for when the wicked do imagine evil, they will make as though they saw them not against whom they intent mischief: or for better to betray them, they will not look upon them with open eyes, showing them that they are their open enemies, but will show them a smiling countenance, with lyering eyes. Even so the wicked which would take their neighbour's a● unwares, for to hurt them, without being able to keep and save themselves, they will not cry out with a loud voice, saying, It is you whom we malice: but for to deceive better, they will speak sweetly, as it were with a feigned voice, and will not but half open their mouths. Likewise Solomon hath not said, he openeth: but he moveth his lips. Let us also understand that under these two signs Solomon comprehendeth all gestures and manner of doings which the wicked use for to counterfeit, that they may deceive & hurt more easily: for he hath studied to give us short sentences in words, but yet great in understanding. They which have any doings with the wicked, which feign and counterfeit, do feel that they do not only close & shut their eyes, and that they do not only move their lips, but that they have as it were an innumerable ways of doing by the which they feign for to hurt openly. The Devil is a subtle Doctor: and as he hath divers knacks in his budget, even so doth he teach them unto his disciples for to make them masters of art. Among the which they are not the worst which seek our goods, and take away our good name, and hurt our bodies: but they are the worst which lie in wait to destroy our souls.   

31 Age is a crown of glory, when it is found in the way of righteousness.  
Albeit that men naturally desire to live long in a flourishing state, of mean age, and to continue still in the same power & strength, as we may know by old men, who lament their youth past, & gladly would that the youth had ten or twenty of their years: and have no pleasure to think nor to hear speaking that they are old, except it be that for their age they think that they shall obtain some office, above and before the youth: yet for all this there is none but doth desire to attain unto a very old age: the which desire is not to be blamed, so that it is not for fear of death, nor for doubt of what shalbecome of us after this life, as do the infidels and faithless: but let our desire behold the promise that GOD 
Deut. 4. 4●. & 5. 33. & 30. 16.  hath made unto them which shall obey his word: to wit, of prolonging their days upon earth. Likewise when a man hath lived past seventy or four score years, he boasteth often of his old age, and doth rejoice therein, and he looketh that some should reverence him, as a thing very honourable: even as at all times, and amongst all people's, it hath been, except towards wanton and shameless youths. For it is a natural and very reasonable thing, that folks should honour their elders: and also God doth command 
Levi. 19 32.  it. Now well to obey this commandment, the youths must behave themselves towards their elders, as children ought to behave themselves towards their fathers and mothers, and chief to follow their counsel, so far as they labour to lead us according as GOD teacheth them by his word: otherwise age is no crown of honour: even as Solomon doth signify, when he addeth, When it is found in the way of righteousness. It is not age then which maketh the old man to be crowned with glory: as they which were destroyed by the flood, have well showed, and they of Sodom and Gomor, and other old doaters filled with foolishness, ignorance and iniquity: but it is wisdom which maketh the crown glorious. Therefore if we will be honourably crowned for our age, let us not ask to be praised for our great age, but let us follow that rightly which God requireth of us, every one of us according to the state wherein God hath called us. Thus doing, though we be no old men, yet shall we have age which shallbe a crown of glory unto us. The scripture also speaking of the Elders, hath not respect to the age, but to their duty & office, neither is it required that a man should be old in years for to bear office, but in manners. And forasmuch as the aged aught to be of more experience and more wise, that rightly they may govern others, therefore for this they which bear office either in the common wealth or in the Church, are called Elders: and although they be young, yet if they behave themselves as they ought, they have age which is to them a crown of glory. Thus age doth not make men honourable and glorious, but righteousness.   

32 He that is slow to anger, is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a City.  
The mighty, or rather the hasty & furious, are esteemed very excellent, & win great fame in the world: as we see, & also the holy scripture doth give us examples thereof. At this time were the giants 
Gene. 6. 4. & 10. 8. 91.  dwelling on earth, Those were the mighty ones which in all ages have been men of fame, Nemrod became mighty on earth, etc. And as such mighty men are esteemed, even so do they also make account of themselves, & think they do profit, & that they are not cowards, but have a courageous heart, because they suffer none to devour them, but can soon devour others. Notwithstanding they which proceed with all gentleness, humanity, lenity, modesty & clemency, & which suffer with all patience that rather other should do them injury, wrong & violence then to hurt any person, are counted dizzards, cowards, & nothing worth, unworthy once to talk with men of honesty, & worthy to be despised & rejected of all honest men, which will suffer at no man's hand any molestation. This is the judgement of the world: that is to say, of all those which are not made new creatures by the regeneration and sanctification of the holy Ghost. But they which are lightened, sanctified & regenerated, do judge otherwise, & pronounce with Solomon, he that is slow to anger, is better than the mighty. Here Solomon doth first set and prefer the slow to anger, before him that is mighty: not for to condemn the strong & mighty, except that through their force they take leave to do injury & outrage to their neighbours without cause: the which cannot be done without anger, hatred, wrath & fury. And it is in this only point that the mighty aught to be condemned, for strength is the gift of God, wherewith divers of the elect & children of God have been endued, & have used the same in anger & wrath against the enemies of God, & his people: as Moses, josua, and other governors of the people of Israel: & as all the judges & mighty rulers ought to use against them which do evil. We will then with Solomon prefer the slow to anger, before him that is mighty, because that he is of great wisdom, whereby he can temperate his passions, and patiently bear the injuries & outrages that are done to him, as he knoweth to be expedient: the which is no small virtue: seeing that 
Exo. 34. 6. Psa. 103. ●. Esa. 55. 7. Rom. 2. 4.  in the same he is a follower of his God, of whom the scripture witnesseth that he is a God of pity, of clemency, and slow to wrath, etc. And as it is not for want of might that God is thus patiented, as he can and could well show taking vengeance of his enemies in convenient time: even so God doth not take force for him that is slow to wrath, but that he may overcome his enemies, when the time is come: whereas the mighty for his arrogancy is often deprived of his enterprises, and his violence lighteth upon himself by the just punishment of God. Lo this is the first cause why we esteem the slow to anger better than the mighty. Secondly, as the mighty which presumeth on his strength, doth greatly hurt his neighbours by moving strife: even so contrarily, the slow to anger doth profit his neighbours, setting them at peace. Consequently, 
Prou. 15. 18.  Solomon opposing and preferring him that ruleth his own mind unto him that winneth a city. He doth somewhat expound what he meaneth by the slow to anger and by the mighty: that is to say, that he is slow to anger that suffereth not himself to be transported of his carnal affections, and human and natural passions which provoke him to anger and wrath, unto indignation and fury, to violence outrage and vengeance, but doth rather subdue, tame and hold in subjection, and mortify them. It is not without cause that Solomon setteth such a parsonage against him which conquereth towns: For he doth no outrage, violence nor hurt, but only to his vicious and corrupted nature, he maketh no war but with himself, that is, that his flesh or sensuality, which lusteth against the Spirit, should not obtain his desires and affections: But he that taketh towns, doth oftentimes make great destruction and desolation. He that ruleth his mind quencheth a great fire: For naturally we are all kindled, with wrath, with anger, and with desire of vengeance: but he that winneth cities, maintaineth his fire and kindleth it more and more, and by it he lighteth another, burning castles and villages, yea cities and towns also. He that ruleth his mind is ready to do good unto them which trouble him without cause: But he that winneth towns, doth wrong, and injury, outrage and violence, unto innocentes.  
Now in these causes of comparison, we see plainly that Solomon doth rightly more commend him that ruleth his courage, them him that taketh and winneth towns and cities. But besides these same we may add, that he which winneth cities, doth suffer himself to be carried away of his passions and carnal affections, the which rule in him, and is not master over them. The contrary is in him which ruleth his courage, as hath been declared. Furthermore 
jam. 3. 6.  in the tongue is a fire, yea even a world of wickedness: and in the tongue there is no evil, but that it cometh of the mind: therefore it followeth, that he which ruleth his mind, is more valiant than he which winneth cities and towns: for he ruleth and conquereth a world.   

33 The lot is cast into the lap, but the whole disposition thereof is of the Lord.  
For to part or to make choice of any thing, is when men use too cast the chance or lot, for to know what part they shall have, or who shallbe chosen. And it is not come up of late, that this manner of doing is used, but from all antiquity, and even by the commandment of God among the children of Israel: the which commandment they followed. And the Apostles also used too cast lots, 
levit. 16. 8. Num. 33. 54 josu. 14. & 15 Acts. 1. 26. Levi. 19 31. & 20. 6. Deut. 18. 10  Whereupon followeth, that it is lawful to use lottery, so that there be no enchantments, forceries and art magic and devilish practices, mingled therewith: which are abominable before the Lord. And in using of lots for the partition or election, we must take heed of the false & wicked opinion of infidels, which attribute unto fortune and chance, that which happeneth, and cometh to them by lot. For contrarily we must attribute to the counsel and providence of GOD, whatsoever we obtain by lot, be it much be it little, be it good, be it evil, be it that it pleaseth or displeaseth us. Solomon doth teach us this same, when he saith, But the whole disposition thereof, is of the Lord. Wherefore let us be ready to give thanks unto the Lord for all things that we obtain, even those things which seem well to be very casual & set forth to fortune & chance: as are those which happen by lot, for the worldlings casting into the lottery, are wont to say, come what may come. Likewise shall the children of God, if they take not heed and beware. We must be assured that howsoever the lot be cast, that nothing can happen but by the providence of God, and that that must needs come to pass without changing, which God hath purposed and ordained in his eternal counsel. It is therefore good reason that we commit all our affairs unto him, beseeching him to guide them according to his good will, and that we content ourselves with that which shall happen to us, and give him thanks and praises therefore. Let us then acknowledge and confess that whatsoever cometh to us by lot, the same is the gift of God, upon such condition that we should be faithful stewards thereof. And though the lotteries be lawful in hard matters, yet the lesse that they are used the better it is.    

The xvii. Chapter.  

1 BEtter is a dry morsel, if peace be with it, than an house full of sacrifices with strife.  
WHen according to the law that God ordained by Moses, they did sacrifice, & offered their oblations, the people did eat of the sacrifice, and therein neither the Levite, stranger, 
Levi. 23. 40. Deut. 12. 7. & 14. 23.  fatherless child, nor widow ought to be put by and left out. In such assemblies they made good cheer, they eat and drank enough and were filled: yet is it not to say, that such feasts were the best refreshing that they could enjoy: for the goodness of the banquet or feast did not stand in the abundance of meats, neither in the delicate and fine dressing thereof. Solomon doth so show it. Therefore if we will feed at a good banquet, let the meats be seasoned with friendship and love: let both the host or 
Pro. 15. 17.  master of the feast & the guest or friend, be good friends & lovers together, let there be peace between them without any strife. Solomon doth signify it now again, when he saith, Better is a dry morsel, if peace be with it, than an housefull of sacrifices. by the dry morsel, he meaneth a dinner that asketh not much cost for to dress, and in the which we live soberly without excess: If they which together at such a banquet are friends and lovers together, their meal is better than are those banquets, wherein is strife and debate, yea though that GOD hath ordained such banquets: as Solomon doth well signify, when he doth call them Sacrifices, wherewith the temple was filled, the which is signified by the house full of Sacrifices with strife. Strife and debate do then defile that which God hath ordained for his service, and for the use and joy of men, and for to lead them to sing him praises, and to give him thanks. Wherefore let us understand that Solomon doth commend peace unto us, and would have us to fly strife, for to live easily, quietly, and pleasantly, and chief according too our mind. The fine mouths, gluttons and drunkards cannot easily agree with Solomon, but rather will mock him.   

2 A discrete servant shall have rule over a lewd son, and he shall divide the beritage among the brethren.  
The greatest part of the youth do think that they ought to do nothing else but play, and take their ease and pleasures, and chief when they have rich fathers, and are served and obeyed by their servants and household folks, and also they think that they should be served aswell as the master of the house, and are not long in wasting the goods that their fathers and mothers, the servants and household folks have gathered with pain and labour, with great care and diligence, and labour to rule and govern, and to be feared and reverenced.  
Now in this manner they magnify them, and extol themselves, and do promise to themselves great riches: but very often they fall very low, and are suppressed and humbled, and also are deprived of their hope: for they do not obtain the goods that they promise themselves, but others do take them, at the least a good part of them. Solomon doth show it us, saying, A discrete servant shall have rule over a lewd son: and he shall divide the inheritance among the brethren. Hear Solomon doth well show that God suppresseth and humbleth the proud younglings even to make them subject unto the most miserable after the world, and to those which should be their servants and slaves: for these servants of whom Solomon speaketh, were of such condition, that they were bought & sold as beasts, & were so compelled to labour for those which had bought them, that they & their children, & whatsoever they did get, did appertain and belong unto their masters, & unto their posterity & lineage. Solomon doth not speak this without experience: as he doth witness, I have seen servants on horses, and princes walking as servants on the ground. This 
Eccle. 10. 7. Gen. 14.  was seen in joseph the son of jacob.  
Now although that such servants, before the world, were miserable, vile and abject, yet there were some of them which were not discouraged, but with good will and right affection endeavoured what they could to please their masters: as they are exhorted chief. And even so must all they which serve for wages & reward do the like for the time that they serve and are hired: for they are, after a manner of saying, as it were bought for a time, and are bound to yield subjection and obedience. Whereunto if they be given 
Ephe. 6. 5 Col. 3. 22. 1. Tim. 6. 1 Titus. 2. 9 1. Pet. 2. 18.  carefully and faithfully, they are wise and discrete servants, and by their prudence they shallbe exalted, as out of the mire and dust unto honour and glory, even above the children of the house, which bring confusion: that is to say, which by their folly, falling away, & dissolution, do set all in disorder, in making superfluous and excessive expenses. We may see this government and ruling even in this world: but it shallbe seen plainly in the last resurrection, when the sheep shallbe received before the goats: for let us not think that Solomon would have us only to seek worldly and temporal honour. True it is, that he speaketh of a temporal ruling whereat the children of God ought not to be stayed, but hope for the eternal, wherein they shall truly govern over the lewd children. For they shall as it were tread them under their feet, when they shallbe exalted unto the heavenly kingdom, & the lewd children shall descend down into hell and death eternal. And when Solomon saith, that the discrete servant shall divide the heritage, etc. He showeth that God can well tell how to deprive the lewd children of their hope, & to work that they shall not enjoy the heritage. And therewith he also promiseth temporal wealth unto slaves: and in this, he would assure us, that although we be the most miserable in the world to the sense of the flesh and outward fight, yet shall we not want riches: but if need be, GOD shall make us equal in wealth, with the most richest. This same is well signified by dividing the heritage with the brethren: for after the Hebrew expositors, to divide the heritage among brethren, is to take a portion of goods with those which are brethren, and to whom after the world goods do appertain. But when we hearesuch temporal promises, let us understand that God will not satisfy his discrete and wise servants, with riches which are common to fools: and therefore, let them be assured that the heavenly and eternal riches are theirs, and that they shall have the possession of them by continuing in prudence & wisdom. Solomon hath showed us the same plainly. Contrarily, if God threaten the foolish and lewd, 
Pro. 3. 13. & 4. 5.  to deprive them of their worldly wealth and honour: and make no account to amend themselves, we must understand that he counteth them not worthy of the heavenly glory, and eternal blessedness.   

3 As is the fining pot for silver, and the furnace for gold: so the Lord trieth the hearts.  
Saint Peter doth admonish us, saying, dearly beloved, think it not strange concerning the fiery trial, which is among you, 
1. Pet. 4. 12.  to prove you, as though some strange thing thing were come unto you. This trial ought in no wise to be given unto fortune. And though the Devils and men be organs and instruments for too trouble and torment us, yet they do not prove us, but it is God 
job. 1. Exo. 20. 20. job. 7. 18. Psal. 26. 2. & 66. 10 & 139. 1  that doth it: As the Scripture showeth it. Solomon following the same, saith,  
As is the fining pot for silver, & the furnace for gold: etc. Wherein we have to note, forasmuch as the trial of God is compared unto the fining pot & furnace, that therefore it followeth, that god trieth our hearts by tribulation and afflictions, by miseries and calamities: and that sometimes for one cause, and sometimes for another. For as by the Furnace, sometimes gold is purged and purified from his scum, and from his filthiness, and sometimes we try whether it be good, fine & lawful: even so God also doth try our hearts in sending to us afflictions, for to purify them: for by temptations we are admonished to confess our faults, and to ask pardon: and thus we are purged from our scum and filthiness. The Scripture doth show us that divers saints being under affliction, have confessed their faults, and have asked forgiveness, 
Num. 21. 7 1. Sam. 7. 5 & 12. 10. Psal. 106. 6 Esay. 59 12. & 64. 5 Dan. 9 5. Gen. 22. 1 Deut. 8. 2. Psal. 26. 2. &. 66. 9 & 139. 23.  and also for those of their neighbours. Otherwise by afflictions and adversities, GOD trieth our hearts, for too prove their righteousness and perfectness, or to show forth their wickedness and ungodliness. After this sort GOD tried Abraham, commanding him to sacrifice his son. He hath also proved the children of Israel. Wherefore this sentence may serve to teach us patiently to bear the afflictions that we may suffer, knowing that it is God which layeth them upon us, for to purge and too cleanse us, & to make us wise and very discrete to walk uprightly: the which are two blessings greatly to be desired. As also David doth well show it when he requireth to be tried, and when he would have men to praise the Lord. And adding the reason, he saith, O God thou hast proved: thou hast also tried us, like as silver is tried. Try me, O God, and seek the ground of my heart: Prove me, and examine my thoughts. Saint james also saith, Blessed is the man which endureth temptation: for when he hath been tried, he shall receive the crown of life, 
jam. 1. 2.  which GOD hath promised unto those which love him. And when the Apostle Saint Peter saith, That the proving of your faith, being much more precious than gold that perisheth (though it be tried with fire) might be found unto your praise, and honour and glory, at the appearing of jesus Christ. Therefore let us willingly receive the admonition of the Apostle: My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth, he 
Heb. 12. 5. 6.  chasteneth: and he scourgeth every son which he receiveth. We may learn this out thereof also, that we can neither do, say, nor think any thing that GOD seethe not better than we ourselves: as hath been showed by the scripture.   

4 The wicked giveth heed to false lips: and a liar hearkeneth to the naughty tongue.  
All men are ready and inclined naturally to hearken unto them which speak wickedly of other. Some are so delighted therewith, that they think that they are well thought of therefore, and persuade themselves that they are such, and do turn the rebuke that is given to their neighbours unto their own praise and good commendation. Wherein they are deceived: as Solomon doth show, attributing unto them wickedness,, the which in this place is very fit and meet, chief to Princes & Lords of the earth who worship themselves in their lordships, power and authority, and require for to be worshipped. And as they delight to hear wickedness spoken, as lying, slandering, and false witness bearing for to help forwards the destruction of their neighbours: even so they themselves are liars: as Solomon doth pronounce, saying, And a liar hearkeneth to the naughty tongue, or tongue of destruction. Hear he calleth him a liar, whom before he hath called wicked or naughty. Wherein he showeth of what naughtiness or wickedness he speaketh: that is to say, of lying. And thus he accuseth the wicked not only to give ear unto them which lie wickedly, but also that he himself lieth: the which is no wonder: for every man gladly reverencech his like. We may see that the princes of the world do love well to lie, they are no niggards of their promises: but they perform little or put nothing in execution, and do delight in making them fair & goodly (as is said) not only in light things: but where by their leasings men suffer most, there do they laugh most of all. We do also often see come to pass that the strifes of Princes do bring great destruction. There are some which are no Princes, and yet labour to do the like: so that on what side soever we turn us, we meet with none but liars: so full is the world of them. And therefore it is not without cause that David lamenteth. And even of the people of God, it is said, It is a people provoking to wrath. Lying children, 
Psa. 5. 10. & 12. 2. 3. Esay. 30. 9 & 57 4.  children which will not hear the Law of their God. On whom have ye jested? Upon whom have ye gaped, and thrust out your tongues? Are not ye rebellious children, and a false seed? And they bend their tongues like their bows for lies, etc. He also calleth destruction or naughty, that which before 
jere. 8. 6. & 9 2.  he had called wicked. Wherein he showeth that the liars, false witnesses, slanderers and flatterers, are dangerous, and greatly hurtful: as also experience teacheth: for by their tales they do stir up anger, malice, striefes, seditions, wars, whereby divers houses and families, even towns and regions do come unto destruction.  
But the worst destroyers, are those which set forth devilish doctrine and men's traditions, in steed of the pure doctrine, or else do mingle them one with another, colouring the truth: for the destruction that they make is not of any temporal goods and bodies, but they lose the souls and bodies for ever. And albeit that it is by deceit, traps and under colour of religion, yet they which are deceived: cease not to be guilty: as Solomon doth signify, when he calleth them liars which hearken unto the naughty tongue, or tongue of destruction: and the Apostle S, Paul doth 
2. Thess. 2. 9 10  show it.  
Furthermore let us note, that in this place to hearken and to give ear, is not to hear as passing by: for otherwise we must attribute wickedness and lying, unto those which are regenerate and sanctified by the Spirit of GOD: seeing they often hear lips which speak iniquity, and tongues which work destruction, for the which cause they are afflicted, seeing that GOD is therein offended, and that their neighbours have hurt thereby also: and therefore they do reprove them sharply: but to hearken and to give earo, is to hearken with the heart and mind, and therein to delight. If then we will not be called neither wicked, nor liars, let us delight to hear the truth, the which is exempted from all wickedness, and tendeth not to destruction, but to conservation and righteousness.   

5 He that mocketh the poor, reproacheth him that made him: and he that reioyeeth at destruction, shall not be unpunished.  
All the world boasteth to honour God, and persuade themselves that they would in no wise displease him: for there is no motion so barbarous, nor so superstitious, and idolatrous, yea so corrupted and dissolute, so passing measure and untemperate, which hath not some kind of doing, by the which men think to serve God, yea every man particularly laboureth to govern himself in such sort that none may think of him but that he seeketh the honour of God, at the least wise, he laboureth to persuade himself he doth so. And yet we despise the stranger, the fatherless, the widow and other needy and poor, yea, they are wronged and oppressed against the express ordinance of God, who hath commanded, Thou shalt not do injury to a stranger, neither oppress him, 
Exo. 22. 21. 22. Levi. 19 33. 35.  for ye were strangers in the land of Egypt. Ye shall not trouble any widow, nor fatherless child. Thus doing we do mock the poor, with a mockage that is not light for to offend a man smally, but to do God great dishonour. Solomon doth signify it, saying, He that mocketh the poor, reproacheth him that made him, etc. Forasmuch as there is none but God that enricheth and maketh men poor, it followeth, that we do reproach him when we mock the poor, in not helping him as they ought, & in doing him wrong, and in persecuting him, for he is despised for his poverty, & troubled therefore: and therefore it is even as much as if we did reproach God for setting such a man to be mocked, troubled, and molested, and that if they do him injury out of the which he can not deliver himself, that he is the cause thereof. This same is but to too common in popery: albeit that they persuade themselves that they would do no such injury unto God: but the effect doth show the contrary, when we make no account of the poor, in comparison of Images and ceremonies: even when for to maintain them we will poll the poor: and would to GOD that they which boast themselves to be reform after the Gospel were not given unto such mockery, or rather worse. But what? For to maintain themselves at their ease and pleasure, to win credit and authority, they will use cruelty towards the poor, or at the least will make themselves companions of those which do oppress them, & will as it were hold up their chin, and make them more bold. All such kind of people do take their pastime and joy, so to handle the poor, for to destroy them: for the which they shall not escape unpunished. Solomon doth declare it, saying,  
And he that rejoiceth, etc. He calleth the trouble, vexation, damage and detriment, the spoiling and desolation which the poor do suffer, destruction, because they are void of human help, and are tormented and molested, and no man helping nor succouring them as they ought, but contrarily, they have not so little but they will have it. This violence may well be called destruction, when they which do it, care not what misery and desolation they bring upon the poor, and would rather put them to death, then to fail of eating them, even to make them to beg their bread. And therefore the Scripture calleth them murderers and menslears. And so they well deserve punishment: as also the threatenings are contained in divers places, as we may 
isaiah. 1. 21. Osee. 4. 1. 2 Psal. 94. 3. Zach. 11. 4. 5 1. joh. 3. 15. Rom. 12. 15 1. Cor. 12. 26. Mat. 9 13. Pro. 14. 31. Mat. 25. 40.  see by the Scriptures, God hath executed them also. And forasmuch as there is none of sound judgement which would be counted a mocker, nor contemner of God, nor destroyer of the poor, nor that would have God to punish him, we must weep with those which weep, that we may have compassion of our poor members which suffer, showing mercy by unfeigned charity to the needy: I will have mercy and not sacrifice. Thus doing we honour God. For the good that we do towards the poor, is counted to be done unto God.   

6 children's children are the crown of the elders: and the glory of the children are their fathers.  
Forasmuch as God blessing man, said unto him, grow and increase, 
Gene. 1. 28. & 19 1. 7. & 13. 16. & 17. 2.  and replenish the earth: and to Noah, and to Abraham, and to other holy patriarchs: Therefore old men ought well to rejoice, and count themselves happy, and to count it for a great honour and beautifying, when they have a great stock and lineage, and that they may see themselves to be Grandfathers. David 
Psal. 128. 1  showeth well this same: and Solomon having regard unto such promises, sayeth, children's, children, etc. If we have then a multitude of children and cousins, let us confess it with joy and gladness that God hath blessed us, and honoured us: and let us not resemble the worldly and covetous infidels, which complain to be charged with too many children, when they have more than they do desire, where they ought to rejoice, and thank God, who doth communicate unto them the title of Father, the which belongeth 
Mat. 13. 9  unto him only. Let us not also be like unto them which do so dote over their children, that they suffer them to run at random, and where they list, and do not teach them the fear of the Lord, and neither do correct and rebuke them for fear that they should trouble them. Such kind of people, so much as in them lieth, do despise their Crown: for they take the way for to be troubled and dishonoured for their children: seeing it is a daily & common thing that the children which are not corrected, wax corrupted, and give themselves unto dishonest and wicked living. Therefore for to 
Ephe. 6. 4. Collo. 3. 21. Gen. 18. 19  be crowned honestly with our children, let us follow Saint Paul's teaching: Fathers, provoke not your children unto anger: but bring them up in instruction, etc. Be ye the followers of Abraham, to whom God giveth witness that he would command his sons and his household after him, that they keep the way of the Lord, and to do righteousness and judgement. And although it is a common matter aswell unto the children and elect of God, as also to the children of the Devil and reprobate, to have great posterity, and that ordinarily the infidels have more children than the faithful, & that God suffereth them to increase: yet the mind of Solomon is not to give the Crown unto the faithful, but only to the believers: for what he saith, is spoken according to the former promises, the which are not sure and steadfast but unto the faithful, who do acknowledge the honour that God doth unto them, when he giveth them children abundantly. And because they are not unthankful towards God, he doth give them a continual joy, the which shall never be taken from them: but it shall rather grow unto an eternal blessing, wherein they shall obtain the crown of immortal glory: for God doth not corporally crown his, for afterwards to make no account of them: otherwise their state should be no better than the same of the infidels: for they rejoice and are glad, and count themselves blessed to see themselves fathers of a great stock and kindred: but such joy is not of any continuance, considering the tears, and gnashing of teeth, which shall follow it. Now that it is the intent of Solomon to give the Crown unto the elect of God, he doth somewhat show it, when he addeth, And the glory of the children are their Fathers. For sith he conferreth the glory and honour of the children with the crown of the Elders, it followeth well, that his mind is to attribute the crown unto the faithful Fathers: for the children are not honoured by infidels fathers, but 
Psa. 95. & 106. 6. 7. Esay. 43. 27. &. 65. 7. jere. 2. 5. 6. Exe. 2. 3. & 16. 3. Mat. 23. 30.  rather dishonoured: and chief when they follow the way of their fathers: for their father's faults & iniquities are laid to their charge by the Prophets, saying, they are like their fathers. The Scripture is full of such reproaches. And if the children have had good fathers, and that they be wicked, their fathers also are not honoured by them, john the 8 Chapter, 37. verse.   

7 High talk becometh not a fool, much less a lying talk a Prince.  
There is none so foolish in the world, but persuadeth himself that when he speaketh, none could speak any thing better: and the most foolish do think they speak goldenly (after a kind of speaking,) and yet they neither say, neither can, or they will not speak any thing worth, nor wherein they which are truly wise, may be delighted therewith. Solomon doth signify this same, saying,  
High talk, or the lip of excellency, etc. The fool can not have the lip of excellency: and therefore let us understand that Solomon doth not speak of that which the fool hath, but of that which he thinketh to have, or that would that other should give it him. Now forasmuch as there is no word of excellency, but the pure truth, it followeth therefore, that by the lip of excellency, Solomon understandeth the mouth which speaketh agreeably & accordingly unto the word of God. He shewerh this same, when against the lip of excellency, he setteth a lying lip, or lying talk: saying,  
Much less, etc. For the contrary of lying, is truth. Herein he showeth that the fool hath nothing more proper to him then lying, and that he is so filled therewith, that truth cannot agree with him, neither can he delight in it, but doth hate it. For the foolish whereof Solomon speaketh are the children of the Devil, 
john. 8. 44.  who is the father of lying. They are like unto him of whom David speaketh in his 52. Psalm and 4. verse. He showeth also unto kings and Princes of the earth that they ought not to be fools to speak leasing, in perverting of judgement, in making wicked laws, and pronounce unrighteous sentences against the truth, right and equity: for seeing that they do not exercise the judgement of men, but of God, and that the scripture calleth them Gods, God is truth, therefore they ought to understand that it is more undecent for 
2. Chro. 10. 6 Psal. 82. 16.  them to pronounce and to do any false matter, than it is for the foolish and wicked to counterfeit honest and wise men. Notwithstanding if the world be replenished with those which sit in the thrones of Kings, and judicial seats, which commit either indeed or in word great falseness: in such wise that we may almost 
Psal. 82. 2. Esay. 1. 23. jere. 5. 26. Za. 7. 9  complain of all superiors and governors, and say to them, how long will ye give wrong judgement: and accept the persons of the ungodly? And so there are but a few which are worthy of such seats, but rather to be placed in the order of fools. Wherefore they ought to look for an horrible and fearful vengeance. If they 
Psa. 2. 4. 5. Esay. 1. 24. Deut. 17. 18 Psal. 2. 10.  which have any knowledge of God, will avoid it, let them daily grow and go forward in the same knowledge by the continual study of the divine doctrine.   

8 A reward is as a stone pleasant in the eyes of them that have it: it prospereth, whither soever it turneth.  
We do naturally judge that it is a foul and wicked thing for magistrates & superiors of the earth, which have the administration of justice, to love gifts & rewards, and to take them: and even they also which receive them could well condemn others which should do as they do: but covetousness hath corrupted and doth so corrupt the nature and blind the wits, and pervert judgement, in such wise that men delight to forget natural honesty, and find nothing more fair, nor more delectable then to enrich themselves by the cost of other: they love well to receive and take that which doth cost them nothing, but only to do them pleasure which have rewarded them, for to do wrong and injury unto other. Solomon doth discover this corruption and wickedness, saying, A reward, etc. He doth first compare the gifts and rewards that are given unto judges, unto precious stones, the which we gladly behold, because we esteem them and find them fair: and thus he expresseth the great affection that the wicked judges have to take rewards and gifts. Wherein let us note that he saith not what they ought to do, but he toucheth the great activity & wicked covetousness of the judges of the earth, which are very glad and joyful that men will blind their understanding by force of gifts and rewards. And thus he showeth that the worldly and carnal wisdom, which we commonly desire to be in judges and governors of countries, (for oftentimes, for the government of the policy and justice, we ordain worldly wise men) doth hold us back to forget natural honesty, and to be foully corrupted.  
Wherefore we ought to know that the rulers of the earth have need of another wisdom: the which is mentioned before in the 
Pro. 3. 13. & 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19 5. Exo. 23. 8. Levi. 19 15. Deut. 1. 16. & 16. 18. Esay. 1. 21. & 5. 23. jere. 5. 26. Eze. 22. 27. Miche. 3. 9 Sopho. 3. 3.  8. chapter and 14. verse. jethro (the father in law of Moses) did know that this wisdom was fit and meet for judges: and therefore he said unto Moses, Do thou seek out amongst all the people, men of courage, fearing God, men dealing truly, hating covetousness: and appoint such over them, to be rulers over thousands, etc. Samuel was endued with this wisdom: josua requireth the like of judges. These two personages and such like had respect unto the law of the Lord. And because that GOD hath given this lesson unto judges, the Prophets do cry out sharply against those which do the contrary, calling them thieves and murderers. Secondly, when he saith, Whither soever he turneth, etc. He compareth the gifts and rewards unto men, to whom all things come as they would and wish, of what side soever they turn them, they obtain whatsoever they desire. Wherein he showeth that they which take rewards, do neither regard right nor equity, but pervert judgement, and follow the end for the which they have received the rewards. And as it is not lawful to take rewards for judgement, so also ought no man to give them, how good right soever they be assured to have. For in thus doing they should be an instrument of Satan, for to accustom the judges unto theft and polling: and they were far better to lose their cause, how good soever their matter be, then to induce the judges by gifts to give sentence: forsomuch as in us lieth, we make them to break the law of God, and to forget honesty and natural equity, and are cause of their destruction and perdition. They then which have an evil cause do most wickedly, to give rewards. They therefore which have an evil matter, let them forbear and cease to do so, and they whose cause is good, let them commit it to God, staying themselves upon his providence.   

9 He that covereth a transgression, seeketh love: but he that repeateth a matter, separateth the Prince.  
The Princes of the world do desire neither Esays, nor Jeremies, nor ezechiel's, nor john Baptists, nor Pastors, nor Doctors, which will rebuke them to their faces, for their evil doings: but rather they say unto the seers, See not, and to the Prophet, prophecy not the truth unto us: but preach unto us pleasant things, etc. 
isaiah. 30. 10. 11.  And they do abhor those which tell and show unto them their transgressions. They think all things are lawful for them: they flatter themselves, and also would be flattered by other: and therefore such as can dissemble not to see their wickedness, are the best welcome towards them, they win their favour and friendship, as they do wish and desire the same. Solomon doth signify this same, when he sayeth,  
He that covereth a transgression, etc. Though it be an ordinary thing to hide the evil that they do, whose favour and friendship according to the world we desire, of what quality soever they be, yet do we chief expound this sentence of those which labour to insinuate and creep into the favour of Princes: partly for to join this sentence unto the two former: and partly for that, that Solomon doth show it, when he addeth, But he that repeateth, etc. That is to say, that he which is not satisfied to have once admonished the Prince of his evil doing, but, seeing that the Prince persevereth and continueth in evil, or, again doth worse, doth continue still also to reprove him, he separateth the Prince from him, so that he is hated of him, and is persecuted unto death, if the Prince can apprehend and take him. The Prophets and Apostles have truly proved this same. So also do they which reprove any people which persuade themselves that they are Princes, and would be esteemed for such: but what separation soever is made, we must not cease to repeat the thing, and we ought well to take heed from hiding their faults, labouring to hold worldly and carnal friendship with the wicked. It is all our duties: but chief it doth belong unto the Ministers of the word. And our Lord would 
isaiah. 58. 1. jer. 1. 7. 8. 18. 19 Mat. 18. 15.  have us to preach repentance: the which is not done as it requireth, except that the faults be discovered. And he would have every man to rebuke his brother. We ought then to understand that Solomon doth not here pronounce what we ought to do: but he showeth what the nature of flatterers is: to wit, that they will not rebuke the transgressions, not because they love their neighbours, but because that they love themselves, and would also be beloved of other. Such were the false Prophets amongst the people of Israel, who in steed of rebuking and threatening the people, and the Princes of their misdoings, made them believe that all 
jer. 23. 16. Eze. 13. 6.  should go well on their side: and so they loved them not: for they did deceive and destroy them. Such are those now which become the fellows of the wicked, or that flatter the Nicodemites. He showeth also what the hardiness & arrogancy of those is, which think themselves great, and mighty: to wit, that it seemeth to them that they have licence to do whatsoever they will, and that no man 
Rom. 12. 18. Hebr. 12. 14  ought to rebuke them. But because that we ought to have peace with all, some expound to cover the transgression, as (Chapter, 10. verse 12.) we have expounded covereth all trespasses: and to separate the Prince, as Chapter 16. verse 28. If we will follow this sense which is true, and containeth good doctrine, as we have seen, we must say that this sentence is a repetition of the two former sentences, the which is not undecent nor unmeet. Nevertheless, because that Solomon by these sentences hath laboured to advertise us of divers and many things, there is no inconvenience to say, how Solomon doth give us here a new advertisement. And therefore, I have taken this sentence in the first sense, leaving the readers in their liberty to choose which of the two senses they shall like best, and most meetest.   

10 A reproof entereth more into him that hath understanding, than an hundredth stripes into a fool.  
Forasmuch as we all do offend in many things, it followeth that what wisdom soever we have, yet is it not so perfect but 
jam. 3. 2.  that we have great need to be advised and admonished, to be corrected and reproved, that we may become more wise and better advised. Solomon would give us the same here to understand. Also 
Pro. 9 8. 9  they which are truly wise and learned, are not arrogant and presumptuous, so far as to think that they have no need to be admonished and rebuked: but with all humbleness do hear instruction, and think well of them that rebuke them. They look not to be handled sharply, but by the only word of the messengers of God, they do truly confess their faults: as David at the Preaching 
2. Sam. 12. 1● Luk. 22. 61 62.  of Nathan the Prophet, and as Saint Peter at the only look of jesus Christ. Contrarily, the foolish are so proud, arrogant, and so hardened, that not only they disdain the rebukes by words, and do jest thereat, but also they kick against the spur, despighting and murmuring against the rods & corrections of God: and so much it wanteth that they humbly and with patience receive them to amendment, that rather they wax obstinate and indurate, and become worse. Pharaoh King of Egypt is a glass thereof: as we may see from the beginning of the seventh Chapter of Exodus, unto the end of the 14. Even so are the jews also which were chastened so far as that they forsook GOD, as a man might say, as it appeareth by the Scripture.   

11 A seditious person seeketh only evil, and a cruel messenger shallbe sent against him.  
The beginning of this present sentence may be taken after two senses. The first is, That he which is a rebel to God and his word, and to them which have charge from him, doth show by his rebellion and resistance that he beareth hatred and malice, whereby he deviseth nothing but to despite God, to tread his word under foot, and to hurt those which exhort him in the name of God. The children of Israel have thus done in all times: as the Scripture witnesseth. They began even at the departing out of Egypt, and so continued in the wilderness, and in the land of Canaan. Our Lord jesus Christ doth rebuke them for it. When we were under 
Mat. 23. 34.  Popery, living in infidelity and ignorance, we were never a whit better. Let us now take heed that we become not worse, when the light of life doth shine unto us. This first sense agreeth well: for the rebellion of such, cometh because they love not God, nor their neighbours. Now they which have no love, can not but imagine evil. The second sense is, That he which thus rebelleth, doth tend to nothing but his destruction and overthrow, seeing he hath to do with a strong enemy: for albeit that he dealeth as he thinketh good, with weak and frail men: yet he riseth up against God.  
Behold, this is for the second sense, the which dependeth upon 
Exo. 16. 7. Num. 14. 11.  the first: and followeth it: for it followeth well, that if a seditious person seeketh only evil to his neighbour, that evil again must happen to him: as hath been showed here before. The wicked man must needs fall into the pit that he hath digged for other. Now after what sort soever the seditious seeketh the evil, he is well worthy that evil should light upon him: and therefore, that he might be punished, A cruel messenger, shallbe sent. By the cruel messenger, he meaneth all means by the which God afflicteth and punisheth the seditious, for to destroy them, without any remedy, be they men or Devils, yea Angels of heaven: be it by pestilence, famine, poverty, war or other sickness. To be short, all things that are sent unto the seditious for to destroy him, how good so ever they be of themselves, yet are they cruel messengers unto the rebel: though by nature they are not such. In this sense the 
isaiah. 13. 9 jer. 6. 23. & 50. 42. & 30. 14. isaiah. 37. 36  day of the Lord is called a cruel day, and the Assyrians and Chaldeans cruel, and the Medes and Persians, and the chastisements of the Lord cruel: The Angel of the Lord was a cruel messenger unto the Assyrians.   

12 It is better for a man to meet a Bear rob of her whelps, than a fool in his folly.  
Man by his first creation was made very excellent, but by his sin he became so vile and abject, so cursed and wicked, that he 
Gen. 1. 26. 27 Eccle. 3. 18 & 7. 30.  is not worthy of himself, to be placed amongst beasts, but aught to be set more low. The holy Scripture doth compare him often unto cruel beasts, as to Foxes, Wolves, Lions and Leopards. Herein it showeth after a sort, that man is worse than they: considering that these beasts do follow the nature that God hath given them: and man of his own malice hath corrupted his first nature, wherein he was created, for to give himself unto all wickedness, making himself like the Devil, which is the most dangerous, the strongest and the most cruel beast to meet with all that is on the earth, for there is no force nor wickedness to be compared unto the same of the Devil, as Saint Paul doth well show. Now seeing it is thus, it is upon good cause that Solomon saith, That it is not so dangerous 
Ephe. 6. 10  to meet with a Bear, which hath newly lost her whelps, then to have to do with a fool, that followeth his foolishness with a lose bridle: and as touching our nature, corrupted and malicious, we are all fools and led by folly, from the which we can not neither will be exempted, but do follow it most hastily, it followeth therefore, that we are very fierce and cruel, except that God by often admonitions, rebukes, threatenings and chastisements, do make us soft and gentle. And thus, it is a very dangerous thing to have to do with a man, before that God hath regenerated and renewed him by his holy Spirit, and hath mortified his members which are on earth. If then we be not so ungentle, nor so cruel as others, it cometh not of our goodness, but of the only mercy 
Coll. 3. 50.  of God, whereby he hath changed and softened us.  
Furthermore, let us learn that folly is no small vice, but a wickedness greatly furious, by reason whereof the foolish are unequally yoked with other: and thus they are forsaken of all, the which is a great misery, for no man can dwell with them. And as by 
Psal. 5. 6. & 18. 26. Collo. 3. 12.  their violence and cruelty, they drive away other, even so, God can not abide them in his presence. And such as they show themselves towards or against their neighbours, even so will God show himself towards them again.  
Let us then take heed to follow Saint Paul, which doth admonish us thus, Now therefore as the elect of GOD holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering: forbearing one an other, and forgiving one an other, if any man have a quarrel to an other: even as Christ forgave you, even so do ye, etc.  
And in this sort shallbe accomplished in us, The Wolf shall dwell with the Lamb, and the leopard shall lie with the Kid and 
isaiah. 11. 6. 7.  the Calf, and the Lion and the fat beast together, and a little child shall lead them.   

13 He that rewardeth evil for good, evil shall not depart from his house.  
The worldlings and carnally minded, do esteem and pronounce a man to be of a faint courage, when he steps not 
Exo. 23. 4. 5. Mat. 5. 44. Rom. 12. 17 1. Pet. 2. 9  forth to be revenged of his enemies, and to yield them the like, or worse: but God judgeth clean contrary, when he commandeth us to do good for evil unto our enemies.  
Whereupon it followeth, that they are worthy and valiant, which do bear the injuries and do not render evil for evil, but rather good for evil.  
It followeth also, seeing that God hath commanded to do good unto our enemy, that he which yieldeth evil for evil, shall not go unpunished, as a transgressor of the law: although that in revenging he seemeth not to offend against natural light. I say expressly, he seemeth: for in this place, that which is called natural light are devilish darknesses, with which the sensual man hath his mind darkened, and can not know how patiented he should be, and bear with his neighbours which fail. Now if God punish them which yield evil for evil, by a stronger reason the unthankful, ungentle and cruel which oppress those which have done them good, aught to look for sharp punishment. Solomon doth plainly show this same, when he sayeth,  
Evil shall not departed from his house. This is not always seen with the eye: for the Lord doth suffer the unthankful and cruel to prosper in this world, that they dispose and order their houses at their desires, yea, even a long time, in outward appearance: but his vengeance ceaseth not for all that to be ready, for to be executed at time convenient openly: the which he doth upon some later, and upon the other sooner sending them great troubles. And yet he that suffereth not that they should be without evil: for by reason of their ingratitude and cruelty which they know to be against nature, their consciences doth reprove them, and have their minds in continual fear, and are terrified with the judgement of God. For albeit they labour by all means to take their pleasure and be merry, for to forget the evil they do, or persuade themselves to believe that they do none: yet seeing that they yield evil for good, they resist against nature, and fight against it, they cannot avoid but that their wickedness will appear before them, and convince them in their conscience that they are wicked: and therefore they are in a continual trembling and fearfulness, although they labour sore to assure themselves and to be glad: For there is no peace to the wicked. And so they begin their hell even here both they and their households which follow their steps and ways.  
Now forasmuch as by our corrupted nature we are all inclined and given to yield evil for good, we ought well to fear this threatening, seeing we desire that all should be well and prosper in our houses and families, both in our time, and after our decease from generation to generation.  
Let us take heed, that we follow not our corruption lest we he of the number of those against whom the Prophet jeremy doth both prey and prophesy. Therefore to be exempted from such evil, 
jer. 18. 19  we must be governed by the holy Ghost, which may make us to yield that duty which we own unto our neighbours.   

14 The beginning of strife is as one that openeth the waters: therefore ere the contention be meddled with, leave off.  
It is a very dangerous thing to break how little soever it be, a brow or bank which keepeth in a river in his course, lest it should spread over the arable land or meadows, or through towns or villages: for so soon as there is but never so little a breach begun, if the river begin once to grow and to swell, the violence & rage of the water will easily enlarge the breach: & then there is an inundation & flood made, which bringeth great temporal hurt whereas the overflowing happeneth.  
Now if we fear such an opening for the danger or hurt that followeth, we must needs fear to begin a strife, and to stir up any debate amongst our neighhours of what quality or condition soever they be, but chief between kings and Princes, and lords of the earth. For look by how much as the river is the greater, by so much shall the breach of the bank be more dangerous: even so also by how much as men are of greater strength and power, by so much is the strife more dangerous which is begun to be raised between them. We ought then to fear to begin any strife: for as by a breach and opening of the bank, the waters break in, which bring great hurt to the goods on the land: even so also the beginning of a strife, bringeth great hurt both to the bodies and souls of men: for hatreds, spites and desires of vengeance are kindled, 
1. joh. 2. 3. 14.  which kill the souls. Also by the beginning of strife are raised seditions, insurrections, frays and cruel wars, and much blood is spilled, besides thefts and spoilings, besides whoredoms, and adulteries, and besides other oppressions. Solomon maketh this comparison, when he saith,  
The beginning of strife is as one that openeth the waters, etc. Not that all things are like and equal, as hath been already showed, and also may be seen by experience, but Solomon maketh this comparison, for to show that it is very hard to let and stop, that many evils should not follow upon the beginning of strife. And therefore he admonisheth that we should take heed from beginning of debate, saying, Therefore ere the contention, etc. He doth here teach us, that if we see our neighbours to be encouraged to make debate with us, let us be ready to seek peace and reconciliation with them, and let us be so gentle, gracious and patiented, that we may lead our neighbours unto quietness, and to desist and leave off the evil that they devise. And for to do this well, we must take heed from nourishing of hatred in our hearts: for hatred stirreth up strifes. And so to leave off well, before the 
Pro. 10. 12  contention be meddled with, we must be inclined to brotherly love.   

15 He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.  
We all do naturally know that God loveth the righteous and keepeth them: & contrarily, that he hateth the wicked, & letteth them perish, yea, doth punish and destroy them. We know also naturally that we must be followers of God, hating evil, and persecuting it, & to be lovers of goodness, & followers of it, and we would be accounted to be thus affectioned: and are ready to think and pronounce of others which do the contrary, that they be no honest men. We also judge naturally, that the righteous aught to be maintained and conserved, and the wicked rejected and cast off. Now for to help this natural judgement, and for to make them which shall stand against it more unexcusable, God hath given us his law by writing, by the which he commandeth us the good, and forbiddeth us the evil, not only giving unto us the two tables of stone, but also divers other commandments and forbiddinges, for the exposition of the said tables: as we may see it in the Books of Moses: whose doctrine Solomon following, sayeth,  
He that justifieth the wicked, etc. When he speaketh thus, he hath regard unto that which is said: for to declare this same 
Exo. 23. 6. Levi. 19 15. Deut. 1. 17 & 16. 19 isaiah. 5. 23. & 59 14. jer. 21. 12. & 223. Amos. 5. 6.  well, the Lord hath added unto his law, the Prophets, which have often cried out upon the wicked judges. And forasmuch as in justifying the wicked, we go against the right and natural writing, we worthily deserve to be abhorred of the Lord, which is author not only of the law written, but also of natural knowledge: for we have no knowledge, nor natural light, but that which he hath given us. Against the which if we stand, we are worse than bruit beasts which follow their nature: and in going against the law written, we are like unto servants and maids which despise that which they be ordained and commanded to do about their masters work, and labour to mar all for to vex and to despite them whom they should please and obey. Now if such, servants and maids are hated of us, if we have any such, it followeth rightly that we must be in abomination to the Lord, whom we ought to obey and please, if we stand against the Law that he hath given us by writing. Whereupon followeth eternal death: for none can obtain salvation except he please the Lord God. Wherefore the wicked judges ought well to tremble: for this sentence is chiefly directed to them, and also the threatenings which are in the places before alleged.   

16 Wherefore is there a price in the hand of the fool to get wisdom, and he hath no heart?  
The flatterers which desire to make their particular profit with the rich, how wicked soever the rich be, cease not to labour to persuade them to believe that they are good men, and that they do very wisely whatsoever they take in hand: and chiefly when they are given to gather together: and contrarily, the poor are despised, and are counted fools, except they labour to become rich: and thus it seemeth unto the worldlings that wisdom cometh from riches. But let the wicked man which is here named a fool, have in his hand ready for to give so great a price as he can: or that he hath for to hold it and to keep it, yet shall he not be wise. For first of all such fools despise and reject all means fit and meet to come by wisdom, and also refuse the thing itself. Secondly, blessed is the man which findeth wisdom. Whereupon followeth that no sufficient price that may be given, can get it. 
Pro. 1. 7. 22. & 3. 13.  But the means fit and meet to come by wisdom, is to apply our hearts thereto: the which the fool can not, nor will do: as Solomon here showeth, when he saith, The fool hath no heart. Leaving then the fools, let us set our minds, our hearts and understandings, upon the pure word of God: and we shall obtain wisdom by the grace and gift of God. Sith then it is the Lord who giveth wisdom, the which we must seek with all our heart 
Pro. 2. 1.  and we have no heart that is aught worth: Therefore it followeth we must demand a clean heart as David did. 
Psal. 51. 12    

17 A friend loveth at all times, and a brother is borne for adversity.  
They that are rich or mighty, which have credit and authority, they whose matters happen as they would have them, and are in great prosperity, do find many which do honour and reverence them, which declare themselves to be at their commandment and show them great tokens of love, labouring to make them believe that they are their singular friends, but if fortune change and grow to worse, they which before showed themselves their friends, do mock at them, turn their backs upon them, or persecute them, where they ought to be more ready and careful to help them, if they were truly friends: for in necessity a friend is known.  
Whereupon followeth rightly, that they which show themselves friends in prosperity, were not friends indeed. For, as saith Solomon, A friend loveth at all times. He regardeth not whither it be day or night, whether they be in adversity or prosperity, in a storm or fair weather, in peace or in war in power or in weakness, in honour or shame, in riches or poverty, but the true friend loveth & declareth chief his love, when his neighbour is in trouble, grief and vexation, in sorrow, affliction, and necessity: yea, though he were hated and persecuted of all the world.  
Solomon showeth well this same, when he addeth, And a brother is borne for adversity. Forasmuch as the friend is borne as a brother to tribulation (seeing that the brother never ought to forsake his brother for any misery that he suffereth, but aught to have care of him, chief in his afflictions: for then have we also most need of true friends) he showeth well, that we must be friends unto the needy and painful, and to them which suffer calamity and misery, and brotherly to help them with all our power: for the true brother employeth and bestoweth himself gladly altogether for his brother, sparing nothing that he hath, or may have, till he hath delivered his brother out of affliction. And when he speaketh of birth, in the which the creature is all new, and beginneth to be, he showeth that he which hath showed himself to be a true friend to his neighbour in prosperity, that in time of misery he will begin to declare unto him more abundantly his love, not by words only, but indeed: as we are admonished by the Scripture in express examples and testimonies. Abraham may be an example, in the deliverance of Lot: and also Moses 
Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Levi. 19 9 10. 18. Deu. 15. 7. jam. 2. 15. 16 1. joh. 3. 17.  when he smote the Egyptian, and in the labour that he took to deliver the children of Israel: joseph likewise.  
As touching the witnesses, they are many in number. He showeth us also by this birth, that if we have not showed some sign of friendship unto our neighbour, when he was in prosperity, that yet we should begin to love him in his necessity, in helping him after our ability and power. By these things we may know, and also by experience, that the poor, the fatherless, the widows, and the strangers, have not many friends.   

18 A man destitute of understanding, toucheth the hand, and becometh surety for his neighbour.  
Albeit that Solomon doth attribute want of understanding, or faintness of heart unto a man which becometh pledge for his neighbour, yet he pretendeth not to turn us away from answering for our neighbours, when necessity requireth, and so that we may do it without bringing ourselves and our family into danger of begging our bread miserably, and not that strangers should be set at ease at our cost: as hath been handled, Chapter 6. verse 1. 2. 3. 4. 5.   

19 He loveth transgression, that loveth strife: and he that exalteth his gate, seeketh destruction.  
Forasmuch as there is none of us that would be esteemed a transgressor, neither is there any man that desireth (as he thinketh) his destruction, let us understand, that when Solomon doth show us that from strife we come to delight for to transgress, & that from pride or exaltation, which is signified by him that exalteth his gate, proceedeth death and destruction, let us understand, I say, that he doth exhort us that we should turn away from all striefes, which come of enmity, hatred, malice, and appetite of vengeance.  
Now he saith, that he which delighteth to have such strifes, delighteth to do evil, giving himself unto all sin and vices, in committing the which he thinketh to overcome his enemy with whom he is at strife: and so strife is the root of much mischief, when we are led to strife through hatred and envy: contrarily, the strife should be maintained, when it requireth the maintenance of the honour and glory of God, his pure truth, and the edification of his Church, against the Heretics, and to defend the righteous & innocent against the violence of the wicked. He that loveth such debates, loveth not transgression, but doth abhor it, and loveth truth: for he followeth that which God desireth and 
jere. 17. 17. 18. 19 Gen. 11 Esa. 36. & 37. Dan. 4. 2. Sam. 15.  commandeth. Let us also understand that he doth admonish us to put of all pride and highness of mind, when he threateneth him with destruction which exalteth his gate. Wherefore, let us not be like unto them which builded Babel: nor like unto Zennacherib, Nabuchadnezer, nor Absolom. We are also exhorted after a sort that we should be careful to build the Church and house of God, and to make ourselves friends in communicating of our goods unto the needy: and in so doing, we shall have not only gates made of corruptible stones, but also eternal tabernacles in the heavens.   

20 The froward heart findeth no good: and he that hath a naughty tongue, shall fall into evil.  
We may see before our eyes that the wicked and froward have temporal felicity and joy, that they are at their ease, and do greatly flourish: and therefore, it seemeth at the first sight that Solomon standeth against experience, when he saith,  
The froward heart findeth no good, etc. But if we consider the nature of the froward heart, which is to devise evil continually, and to give no rest unto his mind, we shall know that the froward heart how flourishing soever he be, shall not find the good that is spoken of in this place: for Solomon speaketh not here of temporal goods which are common both to good and to bad: but of those goods whereof david speaketh in his Psalm. 34. ver. 13. If such goods are not found by the froward heart, it is no wonder, for he neither asketh nor seeketh it: the which is required in the finding thereof, and also he is in abomination too the Lord.  
Now the Lord doth not give unto the froward whom he hateth and abhorreth, that which he hath ordained properly for his children, whom he loveth, and in whom he taketh his delight, 
Mat. 7. 7. Pro. 11. 20.  but sendeth them evil, whereinto they fall and perish. Solomon pronounceth this fall and perdition, saying, And he that hath a naughty tongue, shall fall into evil. For although he speaketh here of the tongue, yet doth he not say any thing which is not joined to the former part, and which followeth not also: for sith there can come nothing out of the poke and sack, but that which is within, even so it followeth, that it is necessary for the froward heart to have also a lewd & naughty tongue, the which speaketh from the abundance thereof. And so, they which speak evil, cannot be said to be good and honest men, if they will not lie, and falsify the unfallible 
Mat. 12. 34.  truth, which calleth the Pharisees which spoke evil, Generarion of vipers. And also forasmuch as the froward heart doth find no good, he must then needs find evil, that if it be in this world openly, yet hell shall find him. And therefore, let us not be envious to be of a froward heart, nor naughty in our tongues, but let us follow Solomon. And because it is the gift of God, we must 
Pro. 4. 23.  ask it of him.   

21 He that begetteth a fool, getteth himself sorrow: and the father of a fool can have no joy.  
Forasmuch as it is a blessing of God to beget children, and to have kindred, it is no reason that we should be grieved when we have a multitude of children, but confessing truly that it is the gift of God, we must therefore give him thanks and praises, in following the good old fathers, which rejoiced when the Lord gave them lineage. And for to continue in this joy, the fathers and mothers must be careful and diligent for to instruct their children in the 
Gen. 4. 1. 25. & 21. 6. 1. Sam. 2. Luke. 68 Ephe. 6. 1. Collo. 3. 20. Ephe. 6. 4  fear of the Lord, admonishing, correcting, and chastening them, for to make them obedient unto God, which commandeth them, to honour their father and mother. And for to obey them well, let them follow what S. Paul saith, Children, obey your father and mother in the Lord: for that is righteous.  
Now for to lead them rightly thereto, let the fathers and mothers be careful, of that which Saint Paul doth admonish them, And ye fathers, provoke not your children to wrath: but bring them up in instruction, and information of the Lord: And this they must not do only with word, but chief with holy conversation, giving them good example: let them follow also that which Saint Paul teacheth. Let the elder men be sober, honest discrete, sound in the faith, in love, and in patience. Otherwise the children in 
Titus. 2. 2.  steed to stand in fear, to be obedient, humble and modest will be proud, rebellious, arrogant and dissolute: and thus in steed too be wise, they shallbe fools: and in steed of giving joy to their parents, they shall bring them sorrow: For he that begetteth a fool etc. Solomon hath already heretofore foretaught us this same. And forasmuch as parents do not conceive any sorrow for their children, except folly appear, the which cannot 
Pro. 10. 1. & 15. 20  be seen till they are passed their infancy, therefore it followeth that to beget, is not taken for the first generation, wherein the children have no knowledge nor discretion, but for the disposition that the children do get, either by the negligence and wickedness of their parents, or else by the wilfulness, and obstinacy of the children themselves, or else by them both. If the disposition come by the fault of the parents, then can they not of themselves be sorry, for the folly of their children, but do rather delight therein, take pleasure and rejoice thereat. But we must not think for all this but that Solomon saith true: for God can tell how to find out such parents, & convert their joy into sorrow, in raising up their children against them, or giving up their children unto such wickedness that they shall come to the gallows, or else by destroying both themselves and their children by divers miseries and afflictions. But if having done their duty, by admonitions, corrections, and chastisinges, they could beget none but fools, they shallbe sorrowful, but yet it shallbe to the hurt of their children. We may apply this same unto Superiors and subjects, to Ministers and their people.   

22 A joyful heart causeth good health: but a sorrowful mind drieth the bones.  
There is no man but understandeth and confesseth, that if a sick man do willingly and gladly take Physic, but that it may be profitable for to restore strength to the members weakened, and good colour unto the face again, which was decayed by sickness: contrarily, if a man be vexed and troubled, and that he delighteth in nothing, nor in any good medicine that is prescribed him, it shall not profit his body, but will come to nothing, and vanish away without restoring him. Solomon doth plainly pronounce it, when he faith,  
A joyful heart causeth good health: but a sorrowful mind drieth the bones. And in this he teacheth us, that we may not give over rejoicing, though that God doth smite us and send us sickness: but that with joy we should use the means ordained of God for the recovering of health, strength, and force, that we may not be unprofitable, as dry bones, but may be fit and apt to serve God and our neighbours in the vocation whereto we are called. And so he teacheth us how we must use the things that God giveth us for this body, that we make them not unprofitable and unfruitful: and he showeth us that we must not despise our bodies: for God also hath not disdained them, when he created all things for them, and that he would administer unto them all things necessary for them: as our Lord jesus Christ doth teach us, when he saith unto us, That we should ask of our heavenly father, that he would give us this day our daily bread. Also he hath created both the Physician and Physic, retaining nevertheless to himself the healing. Therefore in using joyfully the help of Physicians, 
Eccl. 38. 2. Chro. 16. 1●  and of medicines, let us not put our trust therein, but in God: not doing as Asa did.  
Now albeit that in this sentence we may learn that which hath been said, yet we must understand that Solomon pretendeth by corporal things to bring us unto spiritual. And therefore that our bones may not dry away, lest we perish without remedy, let us take heed that when we are sick, yea dead by our sins, that we be not grieved that the chief Physician jesus Christ should come unto us, and exhort us unto repentance, whereunto 
Luke. 15. ●  let us be given with joy: as also there is joy in it. etc.,   

23 A wicked man taketh a gift out of the bosom to wrest the ways of judgement.  
There are many which persuade themselves to believe that they do no evil in taking gifts, provided that they have not exacted nor required them, and that no man seethe any thing, for it is the custom of wicked judges, which would be in estimation, more to fear men then God, or to labour to set God wholly in contempt and forgetfulness, and have their respect unto men. But what wisdom soever they challenge, yet are they wicked: as they should well understand, when God forbiddeth judges expressly too take gifts, and that he calleth them which receive gifts, thieves and murderers. Solomon also doth give them it to understand, when he saith,  
A wicked man taketh a gift, etc. He discovereth and openeth the wickedness of such judges: first of all when he saith that they take it out of the bosom: for he showeth that in taking the gift secretly, they do against their conscience, and that they have more reverence to men then to God, or that they be of the number of those of whom the Psalmist complaineth. Secondly when he saith,  
To wrest the ways of judgement. For he showeth that he violently pulleth the right from him to whom it belongeth, as he knoweth well, but his covetousness doth compel him to countervail 
Psal. 94. 3.  the gift to him which hath given it him, as Solomon hath showed heretofore, saying, that wheresoever the gift is given, it prospereth. And thus Solomon doth show us that the judges, which receive gifts, neither can, nor will administer justice, and therefore they rightly deserve to be called wicked. Let judges and magistrates understand that they are here admonished, that if they will rightly administer justice, they must wholly abstain from taking of gifts. Also they ought to shun flatteries and worldly honours, and to have no respect of persons, for by these things they wrist judgement, aswell as by the receipt of gifts, but the holy Scripture doth more often make mention of gifts, because that gifts are of greater power, so that they which love them, will be ready for to betray their fathers and mothers.   

24 Wisdom is in the face of him that hath understanding: but the eyes of a fool are in the corners of the world.  
There are many men which think that they cannot be wise, except they visit and see far countries, and except they can understand divers languages, and except they give their eyes to behold, and their minds to consider the fashions and manners of divers peoples and nations, and except they had proved many things: but the true wisdom requireth no man to troth hither nor run thither, for to be talked with, but she doth offer herself unto those which give their minds and understanding unto 
Pro. 2. 1.  the word of the Lord, for to believe it and obey it. Such men so attentive and learned in the word, which is our only wisdom and prudence, never want wisdom, as Solomon doth show it, saying,  
Wisdom is in the face, or in the presence of the wise: but he that wandereth hither and thither for to make himself wise, is destitute of wisdom and prudence: for he is a fool: as Solomon doth pronounce, saying, But the eyes of a fool, etc. Notwithstanding we will not condemn the Queen of Saba of foolishness, for the voyage that she made unto jerusalem. For then there was wisdom but in jewrie, where the word of God and his servant 
1. Kings. 10  were, and that time there was no such wisdom in all the world as was the same of Solomon. Our Lord jesus Christ also 
1. Kin. 11. 12. Mat. 12. 42.  hath allowed the voyage of the same Queen. We will not condemn the Apostles of our Lord, which wandered up and down through the world: for it was done at the commandment of jesus Christ, and was not taken in hand for to learn wisdom: for before that they departed from jerusalem they were filled with the holy Ghost, which is the spirit of wisdom: but they went 
Acts. 2. 4. Esay. 11. 2.  to win wise men unto our Lord, by the preaching of the same wisdom wherewith they were endued. We will not also condemn those of folly which wanting this wisdom in their country, seek out the places, where God hath planted his pure word, which is the true wisdom.   

25 A foolish son is a grief unto his father, and a heaviness unto her that bore him.  
When Solomon hath already so often reproved the foolish son, and praised the wise child: and not contented therewith 
Pro. 10. 1. & 13. 1. & 15. 5. 2●.  doth still rebuke the foolish child, he showeth well that it is very needful that fathers and mothers, and all superiors and governors, should be very wise, that they may teach wisdom unto their children, unto their subjects, & to those which they have in charge and government. He showeth also that it is a very detestable thing both before God and men, which have any good feeling, that A foolish son, which by contempt of holy and honest, modest, and humble conversation doth vex and torment his parents, to whom he oweth all honour and reverence, all obedience and submission, all pleasure and service. He showeth further by so many reprehensions that the foolish children will not gladly be amended, but do delight in folly, and be hardened therein by custom, and perseverance in wickedness. And thus folly is so familiar and acquainted with them that it is almost unpossible for to heal them of it. Wherefore let the fathers and mothers, and also all governors of youth, not be slothful and negligent. And when for to signify the mother he saith,  
Her that bare him, he doth give us to understand that there is great ingratitude and unthankfulness, yea cruelty in the foolish son, when in vexing his mother, he will not confess the great blessing that he hath received by her, when she did bear him, nine mouths in her womb with great pain and many sorrows, and that with extreme travail she brought him forth into the world, and with great care she did nurse and bring him up tenderly in his infancy and youth.   

26 Surely it is not good to condemn the just, nor that the Princes should smite such for equity.  
We might marvel why Solomon setteth down that which the most idiot and ignorant doth know and confess, for a notable sentence and proverb. It might well seem that it were for nothing that he hath pronounced such a sentence, seeing also that the most wicked do agree thereto. But the scripture requireth not only confession of mouth, but true consent of heart. Now though the wicked have goodly shows for to counterfeit themselves to be honest and good men, and make us believe that they would not consent that any righteous and faithful, little or great, should be in any wise troubled, because they know naturally that it is not well done: nevertheless they cease not to be fleshed, to do hurt and violence unto the innocent, just, and faithful man, they are of so froward and wicked a mind, and conscience corrupted. And therefore, when Solomon saith,  
Surely it is not good to condemn the just: It is not chief to teach us that we should not condemn the just: for the same is so well known, that it may make those which do contrary unexcusable. But it is to reprove the tyranny and violence of the wicked which have authority and power, and to make them feel that they do against their conscience. And this is chief directed unto kings and lords of the earth, because that without regard to right and equity, they would have all things to be done after their will and fantasy. We may thus understand it, by that that he maketh mention here of smiting princes for equity, by which are signified all good governors, which are often molested and pressed to pronounce wicked sentences, for the pleasure of their superiors. This serveth also for to admonish kings and superiors of the earth, not to do wrong unto the righteous, but that they should maintain them, and conserve them: and that if they have good governors and magistrates in their country and lordships, that they should admonish and stir them up to justice and judgement, rather than to trouble and torment them for judging rightly. And herein we have almost a repetition of the 15. verse, the which repetition is very necessary, for to rebuke the tyranny & cruelty of the great, the which is so deeply rooted in their hearts, that their will standeth for a law. And when they which commit evil, should be abhorred, chastised and rooted out, he showeth that we should not suffer tyrants to bear rule.   

27 He that hath knowledge, spareth his words: and a man of understanding is of an excellent spirit.  
There is neither man nor woman but doth praise himself in his heart, & we all do desire naturally to appear learned, though we be ignorant, and feel and judge it in our consciences: and even the most ignorant do strive by many words to win estimation and reputation. This is proved by experience after divers sorts: and amongst other we shall see the sophistical doctors and disputers, 
1. Ttm. 1. 4 & 6. 3 2. Tim. 2. 15 16. 17. 23  which would show themselves by long and divers disputations to be good divines, whereas they understand nothing of that which belongeth to God. We may thus speak of them after Saint Paul. And as touching human arts, they which know least of them, will speak of them most boldly. Solomon doth show us well, that we must make no account of such people, when he saith,  
He that hath knowledge, spareth his words, etc. Wherein we must learn, that he which hath true knowledge of any thing, speaketh not thereof at adventure and unconsiderately, but he markerh fit opportunity, he considereth how, when and before that need requireth him to open his mouth. And herein he showeth that he hath not a flying spirit nor senseless mind but a stayed and settled mind, which is not tossed above measure to thrust out words, but weigheth what he hath to say. The same cometh of great excellency, whereof they are partakers which are not delighted with folly nor with ignorance, but are careful to know and understand profitable and necessary things: and chief by the word, which is our wisdom and knowledge. Solomon doth affirm it when he saith,  
And a man of understanding is of an excellent spirit.  
Now forasmuch as the excellency of the spirit is not given us that we should hide it (for a candle is not lighted for to be put under a bushel, but upon a candlestick: and it lighteth all that are in the house) let us not think that when Solomon praiseth him which spareth his words, that he would have us dumb, nor that we should fear, as grieved to make our neighbour's partakers of our knowledge, and understanding: seeing also that it is the nature and property of wisdom and understanding for to communicate 
Pro. 1. 21  themselves: but he would have us to speak wisely, the which dwelleth and abideth with discretion.   

28 Even a fool when he holdeth his peace, is counted wise: and he that stoppeth his lips, is prudent.  
Commonly fools do talk very much, uttering not only vain, frivolous, and pleasant things to the flesh, but most often ungodly and wicked things, abominable and detestable things: as flattering words, lies, false witnessings, slanders, oaths, perjuries, cursings, blasphemies, and deniynges of God. This is the common trade of wicked fools to use such filthiness and infections, and to spew them out of their stinking mouths, because that their inward parts overfloweth: but the wise, which have no desire but to please God, & to profit their neighbours, do diligently hear and are sober in words. They love better to be scholars and disciples, then to be masters and doctors: except they know that 
Psal. 5. 1●  their duty requireth to speak, for to stop the mouths of the wicked, and to instruct the ignorant, and to arm them, that afterwards they may resist the evil speaker, as need and opportunity shall require.  
Now because that in sobriety of words their wisdom shineth, when the fools dissemblingly do hold their peace, they are counted wise and learned: it is not therefore to say that they are such: but if we desire to show ourselves wise and prudent, as behoveth, we must keep back things which are hurtful and bring damage, and which serve for nothing but to dishonour God, and to offend our neighbours. Solomon hath showed us the same.  
Now let us note, that to show ourselves wise and prudent in holding our peace it is not enough too utter nothing 
Pro. 10. 19 20. 21.  that is evil: but we must abstain from all hurt, or rather to suffer with patience the injuries and wrongs, then to do the same unto our enemies and adversaries, being assured that God will not forsake us, but will deliver us at the time appointed: for the silence that pleaseth God consisteth chief in patience, in faith and repentance.    

The xviii. Chapter.  

1 HE that is at liberty, seeketh freely, and studieth every doctrine, for the desire thereof he will separate himself to seek it, and occupy himself in all wisdom.  
IT is a common saying, whosoever hath a fellow hath also a master: for he cannot do whatsoever he would, but must sometimes dissemble, and suffer things which please him not, and to leave many works that he would gladly take in hand, because he thinketh them either profitable or necessary, and must subject himself and agree with his fellow, for to maintain familiarity and friendship, and to have peace, and to avoid and shun greater hurt.  
Now if between fellows and companions the matter thus standeth bound, it followeth well that he which is bond and slave, cannot follow his desires, but must yield himself subject and obedient to the will and commandment of his master and lord, and cannot meddle with such works as come in his mind, but is bound and tied to the will of his master. Wherefore it seemeth right, that there is nothing better than to be at liberty that we may do according to our will, and follow our counsels. And if we do make this account of corporal liberty amongst the worldlings, the children of GOD ought much more to set by their spiritual liberty, of the which we are deprived through the corruption of our nature, and are the slaves of sin, our flesh 
joh. 8. 34. Rom. 6. 16 & 7. 14. Gala. 5. 17.  consenting thereto, & which to obey, it fighteth against the spirit: in such wise as we do not that which we would before God. But if we will be set free, & to do our will at liberty, let us take heed for to separate us from sin, in not suffering it to rule in our mortal bodies: as we are admonished. In this sort we shallbe delivered, 
Rom. 6. 12. &. 13. 13. 14 Gal. 5. 16. 1. Pet. 2. 11.  separated and made free for to follow our desires, which shall not be to obey the flesh and his lusts, but for to serve God willingly and gladly, according to his word: which is all our doctrine: for in seeking it after our desire, and thrusting ourselves into the same by faith and good works, we shall be furnished with necessary doctrine to get wisdom, knowledge and understanding withal. And there is nothing that we can desire further, except that we should persever and profit more and more in the same. But we cannot attain the end thereof, unless we fight valiantly against the Devil and the world, yea even against ourselves. Saint Paul doth well give us this same to understand, when he would have us armed with all the armour of God, and when he showeth us the 
Ephe. 6. 10. Rom. 6. 13. & 7. 14 Gala. 5. 17.  contrariety which is between the flesh & the spirit. Therefore when by the word of the Lord we labour to reduce the corrupted and dissolute, they must not complain that we will take away their liberty, and make them subjects.   

2 A fool hath no delight in understanding: but that his heart may be discovered.  
The foolish, the number whereof is infinite, do not delight, but to think wickedly, to speak ungodly, and to do works abominable. 
Pro. 12. 13. & 13. 16 & 15. 2.  Solomon doth signify this same, saying, But that his heart may be discovered, which is filled so full of uncleanness, that he must needs spew it up, and publish his folly.   

3 When the wicked cometh, then cometh contempt, and with the vile man, reproach.  
When David saith, The wicked hath made boast of his own 
Psal. 10. ●  hearts desire, and the covetous blesseth himself: he contemneth the Lord, etc. he declareth the nature of the wicked, and his manners, and kinds of doing, which are much unreasonable, and ought not to be borne withal. For it is not against man that he standeth up by contempt, but also against God: and is so vile, filthy and unshamefast, that he hath no shame at all, and careth not to spoil God of his honour, to whom only we own all honour and glory, neither maketh he any account to give that which he ought unto his neighbours, but without conscience giveth himself to do them injury wrong and violence, which is to dishonour them. For as the honour lieth not in gesture of body, or words which have some civility and fair show, but in readiness and diligence of doing our office and duty towards them: even so the dishonour standeth chief when we pass not to do that we ought. The Apostle Saint Paul very largely describeth this nature and manner 
Rom. 1  of doing. And Solomon doth expound it in few words, saying,  
When the wicked cometh, then cometh contempt, and with the vile man reproach. Now as the wicked disdaineth even so is he disdained of GOD: and as he doth dishonour, so shall he be dishonoured. This is showed us, when the wicked are compared unto hay, and to the smoke, and to dung, and to goats. 
1. Sam. 2. 30 Psal. 1. 4. Mat. 3. 12 Psal. 2. 4 Prou. 1. 25 Psal. 37. 2. 20. & 68 3 Esay. 65. 5. Psal. 83. 11 jere. 16. 4. & 25. 33. Math. 25. 32  And thus contempt and dishonour cometh with the wicked and vile man in two sorts: that is, that he contemneth and is contemned: he dishonoureth and is dishonoured. But the two sorts are not like. For although that by contempt and dishonour he laboureth what he can to set GOD and his neighbours at nought, and at perdition, yet his pains bringeth not forth his effect, as he pretendeth, but fall upon himself, as he shall one day feel.  
Moreover, let us note that the lords of the world are here chief accused to be wicked, albeit that for their authority and power they are declared honest and good men; and to be villains, though now they be named noble, magnificent, worshipful, right honourable, high and mighty: for in their hearts they worship themselves, and think not that they are subject unto God, nor that they ought to honour any man: but God can tell well enough how to beat down their loftiness and pride: as hath been heretofore alleged. Wherefore let us take good 
Deut. 6. 13. Esay. 58. 7  heed from making ourselves believe that we be great and noble, but let us walk in all fear, carefulness, and reverence, and let us follow the commandments and admonitions of our God 
Rom. 12. 10 & 13. 7 Phil. 2. 2.  and of his servants.   

4 The words of a man's mouth are like deep waters: and the well spring of wisdom is like a flowing river.  
If we have never so little good feeling with good affection, we desire to know and to understand how we should rule ourselves for to please God, and be fruitful and profitable unto our neighbours: and would be very sorry if our understanding failed us: but we need not to fear the same, if willingly we yield us Disciples and scholars of our Lord, hearing them, whose mouths he hath endued with wisdom for too instruct us: for as we find always something to draw out off hollow and deep waters and rivers abounding with waters: even so in resorting to wise men, and diligently hearing them, we shall never want doctrine, but shall have abundance and grow in wisdom, and in all spiritual and necessary blessings.  
Now also Solomon useth the foresaid similitude, for to 
Prou. 1. 5.  show us the same, when he saith, The words of a man's mouth are like deep waters, and the wellspring of wisdom is like a flowing river.  
Whereupon let us first note, that when the doctrine, the graces and gifts of the holy Ghost, which are communicated unto us by the mouth of the wise, are compared unto hollow and deep waters, unto great and flowing rivers, out of the which it is lawful, for every man to draw freely, the said spiritual blessings are freely given unto us: as it is plainly and openly declared, when 
Esay. 55. 1. joh. 4. 10. 14  the Scripture speaketh of gift and of giving. And thus, must not they which have wisdom, and chief the Ministers of the word of God, be niggards of this water, when they have it in all abundance, and that they labour not to enrich 
john. 7. 38. Mat. 10. 8.  themselves by the communication of their own wisdom, but let them be contented to live by their work. Secondly let us note, that though the sluice be set open, & that we make no account of the water that runneth through for the abundance thereof, yet it is very necessary. Even so, though that the worldlings and carnal men do despise the graces and gifts of the holy Ghost, yet without them they shall perish. Albeit then that the holy Ghost doth display and unfold his graces in divers sorts and abundantly, yet it is not to say that we must contemn them or loathe them.  
Thirdly let us note, albeit that Solomon saith simply of a man's mouth, without adding either good or wise, or righteous or learned: yet ought it to be so understood: as he himself doth show it, when he addeth, and the wellspring of wisdom is like a flowing river. For out of the mouth of fools, unrighteous and wicked, cometh nothing but mire and dirt, and not water. And also none is worthy to be called a man, except that in his speech he showeth that the image of God, where after he was created, is not altogether blotted out in him. The which the wicked will not, nor cannot do, but by their words they show that they have the mark of the devil their father. Let us understand therefore, that for to show ourselves men indeed, our words must be as clear and clean water. And for to do this, let us obey Saint Paul. Fourthly, let us note that the use of the doctrine and of the Sacraments ought to be continually in the church, and those that are placed doctors and pastors in the same, aught to do their office so 
Ephe. 4. 25 & 5. 3  carefully, that they should content and satisfy the thirsty people with the word. For if we must quench bodily thirst through charity, by a more strong reason ought we to refresh the thirsty souls: and that that, which the Prophet saith may be fulfilled, In the wilderness shall waters break out, and rivers in the desert: and the dry 
●say. 35. 6. 7. & 44. 3.  ground shallbe as a pool, and the thirsty as springs of water in the habitation of Dragons. etc.  
Fifthly let us note, that we must diligently think upon that which we must speak: for if we speak at adventure, instead of drawing of clear water, we shall draw puddle. And therefore it is not without cause that Saint james, would have a man to be slow in 
jam. 1. 19  speaking, and hasty in hearing.   

5 It is not good to accept the person of the wicked, to cause the righteous too fall in judgement.  
Man loveth himself so much, that he is naturally inclined to seek his profit: and for to do the same, he laboureth sometimes to be at the commandment of those whose displeasure he feareth: sometimes he favoureth those whom he thinketh will be profitable unto him: and sometimes he beareth with those to whom he thinketh he is beholding & standeth bound: & albeit that he is convinced in his conscience, that they are wicked, and that he cannot be maintained of them except he do wrong to other: yet he ceaseth not to have this affection and to do wrong unto his neighbour against his conscience. Amongst such people, the most pernicious are the judges and governors of the land which are led with flattering words, and desire to be commended and praised, which are led with ambition and vainglory, and which are covetous, coveting to get riches for to have credit, and to be mighty. For this cause Solomon hath already rebuked them, and now again he reproveth and accuseth them, when he saith, It is not good. etc. Wherein he speaketh like unto Moses, and unto other 
Pro. 17. 15. 23. 26. Exo. 23. 1. 2. 6.  Scriptures alleged already here before, which serve unto the greater condemnation of the wicked, which bear favour and regard, their like, for to deprive the just of his right. For though the Scripture did make no mention that such kind of dealings are wicked, yet is there not so wicked a man that is not convinced naturally: seeing that all judges would be esteemed that they do justice and judgement: and if they had any just cause or quarrel, they could tell well how too condemn those which should make them too lose it.   

6 A fools lips come with strife, and his mouth calleth for stripes.  
Seeing that iniquity doth cover and close the mouth of the 
Pro. 10. 11. 32. & 11. 9 & 12. 6.  wicked, and the mouth of the wicked speaketh froward things: and the hypocrite hurteth his neighbour with his mouth: The talking of the wicked is to lie in wait for blood: and a fool spreadeth 
& 13. 16. & 14. 3. & 15. 2. 28. & 16. 27.  abroad folly: and in the mouth of the foolish is the rod of pride. And the mouth of fools babbleth out foolishness: and the wicked man's mouth babbleth evil things: and a wicked man diggeth up evil, and in his lips is like burning fire: and seeing also that they which have not their affections well ruled and ordered, nor their passions well tamed, but are unpatient, can not suffer to be contraried, and will not dissemble that which displeaseth them, it is not without cause that Solomon saith now.  A fools lips come with strife, and his mouth calleth for stripes. 
Therefore if we desire to do as Saint Paul doth teach us, that is, to have friendship and peace with all men, we must fly back from folly, lest it take root in our hearts, and fill them therewith, so that from the abundance thereof, our mouths speak flattering words, leasings, slanderinges, false witnessings, cursings, and other injurious and outrageous words. For if such things come out of our mouths, and that we should have to do with men that would be suddenly moved to anger, impatient and brainsick, we should not be without strifes and dissensions, without wars and battles.  
Notwithstanding, this is not to say, that we must not continue still to rebuke vices and wickedness with anger, sharpness and rigour: and chief when they are committed with obstinacy, arrogancy and offence. Neither ought we to care though some take such reprehension injuriously, call us fools, and start up against us: for the Saints which are gone before us, have sustained such combattes, and we must follow them. And if we must take heed for speaking foolishly, for to avoid strife and blows, and to be at discord and hatred with our neighbours, by a stronger reason must we beware of speaking foolishly before God.   

7 A fools mouth is his own destruction, his lips are a snare for his soul.  
For to show that the vanity and folly, that the malice and wickedness of the fools words hurt him: and that the evil he seeketh to do to another by his mouth and his lips, wherewith he uttereth flatteries, slaunderinges, lies, false witnessings, wanton and lascivious words, vain oaths and blasphemies, shall fall upon his head, and that he shalbeare the punishment, Solomon useth two similitudes. The first is taken from a thing, which may be diminished and broken, and can by no means be repaired and set up again.  
And thus the fools, are deceived in their speaking: For albeit they know well that they flatter and lie, yet they say, We will prevail with our tongues, our lips are our own: who is 
Psa. 12. 4. 5. Gene. 9 22. & 11. 4. 21. 9 Psa. 31. 18. 19 & 35. 19 & 50. 17. &. 52. 3.  Lord over us? But the holy Ghost demandeth that the Lord would cut off all flattering lips: as hath been done towards many: amongst the which we may set Cham, the builders of Babel Tower, Ishmael, Roboham, Sennacherib, Nabuchadnezer. And with these examples, we have also divers threatenings.  
The second similitude is taken from beasts, which run into the netes and snares, out of the which they cannot escape, and so must die. Even so the fool is taken by his words, and is condemned: Whereupon followeth his destruction. But the things are not altogether like: For the beasts are simple, and think on none evil when they run into the cords, nets, and snares. And so they perish without their fault. And the fool by the vanity and folly, by the wickedness and abomination 
Pro. 1. 17.  which proceedeth and cometh out of his mouth, and his lips doth set cords and nets for his neighbours, which have done him none evil: and therefore his iniquity shall fall upon himself, and shall perish therein. The preachers of the popish Church and the singers or quire men do set snares for the poor simple and unlearned: But at the last they shallbe taken therein themselves, with all those which seek by their talebearing the 
Psa. 9 16. Mich. 3. 5.  destruction of their neighbours. After this sense we may say that this present sentence doth follow the former: for of strife and blows do come and proceed great overthrows and destructions: and because we fear them, we must be careful to speak wisely: to the which let us understand that Solomon doth exhort us: but after the opinion of some, we are exhorted unto fasting, abstinence, sobriety and temperancy: for as they take it, Solomon doth show the hurt that cometh of gluttony & drunkenness, of the abundance and superfluity of meats and drinks, which pass through the mouth and between the lips. True it is, that the gluttons and drunkards do kill themselves, and send their bodies and their souls unto perdition. Notwithstanding the first sense seemeth unto me to agree best.   

8 The words of a talebearer are as flatterings, and they go down into the bowels of the belly.  
Solomon here showeth us, that the fool which meddleth with slandering, and to bear false witness, and to carry about wicked tales, doth not only seek his own destruction, but theirs also of whom he speaketh sinisterly: and it is chief his purpose to hurt his neighbours by his mouth and to destroy them. And for to show the same, he useth a similitude taken of a spear or lance which hurteth a man, and is so sharp and pricking, that not only it pierceth unto the bones, but unto the deepest part of a man, and woundeth him to death. And herein he speaketh according to the Psalm. The similitude may be taken from the poison which hurteth the 
Psal. 52. 4. & 57 5. & 59 7. & 64. 3. & 140. 2.  man, and pierceth to the bowels. We have seen heretofore divers times, that tale carriers and slanderers, liars, and false witnesses, do bring great hurt, and work great destruction: as we may see it here again, when Solomon doth compare them unto murderers and poisoners, which spare not the lives of their neighbours. Now if we must labour to fly such kind of people, which desire the destruction, either of our goods, or of our good name, or of our bodies, much more them which labour to destroy our souls by false doctrine. And let us learn, that as we would have none to hurt us either with tongue or with weapon, even so also let us not hurt any other man.   

9 He also that is slothful in his work, is even the brother of him that is a great waster.  
Many through the world do take their pastime after the flesh, permitting to themselves whatsoever they desire, in play, in gluttony and drunkenness, in sloth and carelessness, in pleasures & voluptuousness: and care not at all to set their hand to work, and to do their office, after the state whereunto they are called: and yet they would have us believe that they spoil nothing, because their intent (as they think) is not such, and that they commit no evil of set purpose. But if we believe Solomon (as we ought) we will hold them for great wasters: for he calleth him which is slothful in his work, Brother of him that is a great waster. Where in he showeth that he would have us to count the slothful & careless for wicked wasters. And so he privily accuseth them to be thieves & murderers, and that rightly: for they steal that whereby they live, seeing that they win it not lawfully: and so much as in them lieth, they kill the poor, for whom they should be careful, and diligently to work. And so slothfulness or slackness, is no small vice: seeing that he which is given thereto, is not hurtful only to himself, but also to his neighbours: though he will not know it. For if we tell him which is slothful at his work, that he doth not his duty: he will answer, he doth wrong to none but to himself: wherein he belieth Solomon, yea the holy Ghost which calleth him brother to the master of wasting. Let us then understand that almen are admonished to be watchful and diligent in their vocation, and carefully to do their office: & chief the fathers of household, Magistrates, & the Pastors of the Church: for the negligence of the masters of the house, doth so much or more hurt in the household, than the superfluous and excessive spending. The carelessness of Magistrates, hurteth as much or more the common wealth at home, than the enemies do with wars abroad. The slothfulness of Ministers and their ignorance together doth no less hurt to the Church, than the cruelty of tyrants, which strive to oppress it by war and violence. And as the negligent and slothful is like unto a great spender and waster, even so shall he be punished likewise: as it is showed us, in 
Mat. 25.  the parable of the virgins and talents. That we may not be of the number of such, let us watch carefully to do our work with prudence and faithfulness: as we are taught in the said parables. 
Mat. 24. 42.    

10 The name of the Lord is a strong Tower: the righteous runneth unto it, and is exalted.  
There is no man but desireth to live in peace, and to be out of danger of his adversaries. And for to obtain the same, every man according to the power he hath, doth arm himself with leagues of friendship, and retyereth into strong places, and if he can, he will remain in places which seemeth him invincible. In old time it was thought that the highest places were the surest, for that the enemies had not easy access to the same. We may see the same in the building of the Tower of Babel.  
Likewise David signifying the safety either that he had had before, or that he desired presently to have, speaketh of the high 
Gen. 11. 4. Psa. 18. 3. 34 & 27. 5. 40. 3 & 16. 3.  places and of high rocks, and herein he showeth us, that all our trust is and aught to be set in one only GOD, and when he keepeth us, that we are strongly armed, and defended against all contrary power, and that there is no violence either earthly or hellish that can hurt us. Solomon doth signify the same, when he saith,  
The name of the Lord is a strong Tower, etc. Wherein we have to note, that the name of the Lord, is not this word, God or Lord, or any other word that we speak of, for to signify that we speak of God: neither is it also this writing of four Hebrew letters, jehovah, which the jews do say, is the name of God, and that it is ineffable: And not knowing what this name of God ineffable is to say. (The which is none other thing then that there is nothing either in heaven, earth, hell, depths under the earth, nor tongue, nor voice that is able to express the least praise which belongeth to God, because of his great glory and excellency) they observe a foolish & foul superstition, and dare not pronounce these four letters above said, and in their place they say, Adonaie But the name of the Lord, is himself, as he is named the Everlasting, Creator, Governor, and disposer of all things: according as he is called wise, just, holy, mighty, merciful Father and Saviour: 
Gen. 4. 26. Exo. 3. 13. 14. 15. & 34. 6. 7. Deut. 6. 13  and according to the fame of these virtues & blessings which are without number, incomprehensible, and can not be expressed. The holy Scripture doth show it us. For this word of God ought not to be called upon. He expresseth well this name. And when he would have us to swear in his name, he meaneth not this word, God, or Lord, in witness of truth. His name therefore is himself, which is compared unto a strong Tower: not as touching himself, that he can or aught to be compared unto any corruptible thing, how excellent soever it can be: but the Lord for to humble himself unto our rudeness and weakness, doth compare himself unto earthly things. As here by Solomon he is compared unto a strong Tower, for to teach us that as the worldlings do think themselves out of the danger of their enemies, when they are enclosed in a strong Tower: even so, if he keep us, we shall not perish. Now for to obtain such safety, we must fly all wickedness, infidelity and incredulity, all slothfulness, and carelessness, and give ourselves unto all goodness, and with care & diligence commend ourselves unto the keeping and protection of our God. Solomon doth teach us this same, when he saith,  
The righteous runneth unto it, and are exalted. For the wicked, unbelieving, negligent and contemners of the grace and help of God, are cast off from him: and thus they are not exalted out of the dangers of their enemies, but are given unto them to do with them as they will: as divers wicked men have felt, and do feel. For if they be not at the will of their carnal enemies, yet are they at their spiritual, to wit, the Devils: as finally, they shall feel it in eternal torments, being thrust down into the infernal gulfs.  
Let us therefore understand, that Solomon doth exhort us ●o love righteousness, and to delight therein, and that in following 
Psal. 9 16.  carefully our vocation, and walking strait in our ways, iwee should depend wholly upon the protection of our God, and he shall exalt us high, and set us in so strong a Castle, that our enemies shall not be able to do any thing against us: and also we shall not fear them, but holding fast the promises of our God, we shall say, The Lord is my light and my salvation, whom shall I fear? Be 
Psal. 9 10. & 12. 6. & 33. 18. 19 & 34. 8. & 18. & 37. 39 & 27. 1. & 31. 2.  unto me a strong Tower, and as an house well fenced, for to save me. Let us also understand that he teacheth us to know who they are that are righteous, what their reward is. Whereupon we may gather who they are that are wicked, and what their destruction is. And when he saith not, He shall exalt himself: But he is exalted, he doth teach us to renounce our merits and free wil   

11 The rich man's riches are his strong City: and as an high wall in his imagination.  
Albeit that Saint Peter doth teach us, that all our strength and safety standeth in the name of the Lord: and that it is also the 
Act. 4. 11. 12  truth, as divers holy men have proved, and amongst other the people of Israel, as they do acknowledge it with Moses, yet the worldlings can not receive it into their minds, but despising whatsoever is said of the providence of God, and of the care that God 
Exo. 15. 1 Psal. 48. 2.  hath over us, do occupy themselves about that which they think, and look for, and stay upon that which they see, and think they can lay hold on, or upon that which already they have possession of as they think. The ambitious will think themselves to be very strong, and to be in safety, if many do commend and praise them, and bow unto them, if they have credit, and that they think they are esteemed and had in admiration. We might here make a discourse of all the vices, and of all the vanities whereby men are so deceived, that they make their fortress of them: not so that they be truly assured: for if there cometh to them never so little affliction, but that they tremble as an Aspen leaf, though they show a great brag: for the infallible truth hath pronounced, that there is no peace to the wicked.  
Now leaving such discourse, let us come to consider the riches 
isaiah. 48. 22.  of this world, the which of themselves are good, after the use wheretoo GOD hath created them, and it is lawful to possess them, and to use them with thanksgiving. If we look narrowly how they are used, how they are esteemed, we shall see that they which are without them, or which have not enough, do tremble and quake oftentimes, with fear they have, either that the earth (as it is said) should fail them: or that if strife, dissensions and wars should arise and be moved against them, that they should not have wherewith to defend them: on the other side, that they which have abundance of them, wherewith they are contented as they seem, except they have the fear of God, and that they know how they must use the abundance of riches that God giveth: we shall see that such kind of people will so abuse themselves, that they will make of their riches their God, or themselves to be gods: and will persuade themselves to believe, that none evil, how great soever it be, shall light upon them, but that they shall overcome it well enough: for they have this Devilish opinion, that all things obey unto money. And therefore, Solomon speaking upon their opinion, saith,  
The rich man's riches are his strong city, etc. Wherein Solomon doth closely reprove the opinion of the worldlings and carnal minded, which think and say, that the rich of the world are happy and good men: for when he discovereth the imagination and fantasy of the rich, which is, to have no trust nor assurance but only in his riches: In that he saith that the riches of the rich are his strong city: he showeth well that the worldly riches are not righteous: and so they are not good men, otherwise they would hold the name of God for a strong tower, and would thereto have recourse and would not imagine their riches to be their strong city, nor their high wall. In such imaginations there is no righteousness, but all iniquity, wrong, extortion, and violence: for sith that they have such imagination, and such estimation, of their riches, no thank to them though they do not spoil and ravish away the substance of other. And therefore it is not without cause that riches have and bear the title of iniquity, and that our Lord jesus Christ 
Luke. 16. 9 13 Mat. 19 23.  doth set them against God, and that he doth deprive them of the kingdom of heaven. Solomon then speaketh not of all rich men: for many have been rich, which have trusted in God, and have served him according to his word: but he speaketh of those which contemn God and his word, and have all their affection set and given to the riches of the world, of whose number Saint Paul would not have us to be. Saint james also laboureth earnestly to 
1. Tim. 6. 6. 17. 18. jam. 1. 9 & 2. 5. & 5. 1. P●o. 10. 22. &. 11. 28.  turn us away from them. Solomon also hath travailed to pull us away from them. If we will follow and obey them, let us take heed to challenge to ourselves any force, as do the rich worldly men: even as Solomon doth signify it, when he saith, not simply, a strong cite: but his strong City. Let us not also follow our imagination, for by it we could not give ourselves unto goodness. As touching the rest, let us note that Solomon doth not here pronounce what the rich aught to think or to say: as hath been handled. It shall not be also unfruitful to note that Solomon hath compared the name of God only to a tower: and here he compareth riches unto a City, which is much greater than a tower. It cometh not because that he esteemeth riches more than the name of the Lord: but we may say that it is because that the worldlings and carnal minded esteem more the temporal goods, and are more in love with them, then are the righteous with the graces and gifts of God: and also that they which desire and love riches, and thereupon set their hearts, and trust in them, are much more in number, then are they that have their refuge unto God. And therefore, the rich have need of a city, where the righteous have enough of a tower. Moreover, a city which is often more fair to see too, & of greater show than a tower, aught to be attributed unto worldly rich men, for they will be greatly seen.   

12 Before destruction the heart of man is haughty, & before glory goeth lowliness.  
The first creation of man was very excellent, but he remained not in this excellency, because that he contented not himself therewith. 
Ge●. 1. 26. 27. Eccle. 3. 18. &. 7. 30.  Now although that his posterity did well know that for haughtiness of his heart he had destroyed himself, and all mankind, yet did they make no count to humble themselves, and to yield obedience unto their Creator: and therefore a great destruction fell upon the world: as we have seen in all ages, from the beginning of the world: the which is yet seen to this day: but the world doth judge such destructions and overthrows to come by fortune, or through the desire and violence of men: and no man knoweth and seethe that it is God, who smiteth, to beat down the arrogancy and haughtiness of man's heart. For this cause, Solomon doth admonish us, & would have us to know that the ruins which happen unto us, come for the pride of our hearts, when he saith, Before destruction the heart of man is haughty. etc. When he pronounceth this sentence, he showeth us that we should abhor pride and arrogancy, not only that we should show ourselves so by words, by works, by gestures, and behaviour, but chief that the root should be such from whence such fruits do come, the which lieth in the heart possessed with haughty & high thoughts, deliberations inventions, & desires: but we persuade ourselves that we are something. Seeing that for such haughtiness, he pronounceth that destruction shall follow, the which we in no case desire, but do shun and fear it, he doth show it (as is said) that we should detest pride so that we might truly say, Lord, I am not high minded, I have no proud looks. Thus doing we shall abase ourselves, & walk in humility of mind, the which shall make us honourable, & shall exhalt 
Psa. 131. 1.  us up to glory: for the which to attain and come too, we must not labour to show ourselves, & to put forth ourselves after the manner and custom of the worldlings, who counterfeiting the humble minded, do praise themselves, and also would be praised of other, either for their riches, or for their knowledge, or for their race and kindred, or for their credit and authority: but we must pull down our hearts, nothing esteeming ourselves: and it is necessary that we should suffer the world to count and hold us as vile and abjects. For Solomon saith,  
Before glory goeth lowliness. Albeit that many, as Abraham, joseph, Moses, David, & others, after having been despised, yea & persecuted, have been raised unto temporal glory: yet by our lowliness and humbleness, let us take diligent heed not to look for and desire the same: but if walking in true humility of mind, and being cast of & persecuted, it shall please God to raise us up unto temporal glory, and to make us honourable before men, as he hath done these good men, let us use it as though we had it not. The which we shall do, if being raised we shall procure and seek the honour and glory of God, the profit and salvation of our neighbours, and if we have not set our affection upon this worldly glory, we shall aspire and mount up to the heavenly and eternal: for also it is the same which doth chief follow lowliness. And also the holy Scripture doth not teach us how to come unto glory, by seeking honours and high rooms of this world, the which are good: provided that we obtain them without desiring them: and being placed, do behave ourselves therein rightly: but by teaching us to have patience when we are despised, hated and persecuted in the world, knowing that such lowliness shall not long continue, and that after the same we shall enjoy inestimable and eternal glory. As touching the rest, we might here allege that which was said, Chap. 16. verse. 18. 19   

13 He that answereth a matter before he hear it, it is folly and shame unto him.  
They that have nimble and light tongues, and can readily say, whatsoever cometh into their mind, do greatly delight to babble & to reason, to pronounce vain, frivolous, foul, filthy, infamous, ungodly and wicked things: and are so swift and ready to speak, that they cannot suffer another to end his matter, yea hardly to begin: and yet they would be counted wise, and labour to cast of all shame from them: as though they did well deserve to be praised and honoured, for their readiness or rather hastiness, of their undiscrete babbling. And indeed they which are like unto them: or which affect such babbling, do praise them, and wonder at them, as though they were very eloquent, and were an honourable thing, and worthy of praise to have such nimbleness in tongue. But the holy Ghost by Solomon doth pronounce that they are but fools and unshamefast, when he saith. He that answereth a matter before he hear it, it is folly and shame to him. If they will not or cannot confess themselves to be such in this life, and learn to hear, and to hold their peace, till need requireth them to speak, and that they know what and how they ought to speak, they shall at last be confounded, and be silent before the great judge, whom they ought to honour by their tongues, in pronouncing with discretion and modesty things worthy of subjects and servants of God. And then they shall know that they were fools and unshamefast, but it shallbe too late: such knowledge shall nothing profit them, but for greater torment. Wherefore, forasmuch as it is needful to fly folly, and unshamefastness, and that we should fear to be counted fools and unshamefast, let us not offer to speak, before we have diligently heard: let us look first to be disciples, before we take in hand to teach. Let us mark the Psalm saying not, Come children and speak: but Come, hearken unto me, I will teach you the fear of 
Psal. 34. 11.  the Lord. Wherein he declareth that they which offer themselves to speak before they be taught, have not the fear of God, and that it is not possible that there should come out of their mouths any thing but evil. Let us then take heed that we offend not 
Psal. 39 2. jam. 1. 19 & 3. 2.  with our tongues, etc. And because that it is a great perfection in man, to rule his tongue well, and that we cannot of ourselves attain thereto, we ought therefore to pray unto the Lord, Set a watch O Lord before my mouth: and keep the door of my lips. 
Psal. 141. 3.  It is the duty of subjects and of ignorant persons chief to hear. Therefore let children, servants, and maids learn here to be silent, and to hearken: but principally for to give obedience unto them which may command them. As concerning the rest, we might here apply that which hath been said before, chapter 17. ver. 27. & 28.   

14 The spirit of a man will sustain his infirmity: but a wounded spirit, who can bear it?  
The afflictions are not only troublesome to them which know not God, but also to the elect and faithful: as we may see it by the fearfulness and trembling that they have had, and by the complaints they have made, and by the admonitions which are made to them: amongst other we may allege Abraham, jacob, and Danid, who were excellent men. But albeit that the flesh is troubled and grieved and mourneth underneath his burden, yet nevertheless a man of a good spirit knowing indeed that all cometh to him from the hand of God taketh a good heart, and beareth patiently and joyfully the evil he suffereth. Solomon doth thus pronounce it, when he saith,  
The spirit of a man, etc. Hear the spirit, can not be taken for the soul: for all men have souls, and for the greatest part of them, they do not patiently bear the evil that God doth send them: but we will take the spirit for that which is contrary unto the outward man: that is say, for the inward man. This spirit we cannot have of ourselves: and therefore, let us ask, Make me a clean heart, O God: and renew a right spirit within me. This spirit is the means, the strength and power which causeth our spirit strongly and manfully to bear all afflictions and adversities, which happen in this life, and do weaken and corrupt it, and causeth that we be not grieved for any default that we have of necessary things appertaining to the state of this life. It is the spirit that maketh us not to be effeminate, to be afraid of our own shadow, for to make us sorrowful and to trouble us with the least hurt that might happen: but giveth us a man's heart for to resist the temptations strongly, to suffer patiently the miseries, & joyfully to bear the burdens that our outward man refuseth and rejecteth for his weakness. Behold, how we must understand the spirit of a man will sustain his infirmity, to wit of man. And also Solomon doth give it so to be understood, when he asketh, But a wounded spirit, who can bear it? For against the spirit of man, he setteth a wounded, sorrowful, and grieved, and which hath no might, the which is the spirit or courage of effeminate persons, which are immediately feared, and quake at the shaking of every leaf, and weep for the least grief, and faint and fall under the least burden that can be laid upon them. It is unpossible for man that hath such a spirit or courage so weak, that he should be able to bear any thing: seeing that his heart faileth him: neither is it possible for the outward man ever to be able to resist. Let us then understand how Solomon doth here admonish us, that we should not be afraid for the greatness and heaviness of afflictions which happen unto us in this world: but that putting our trust in God, we should rejoice even in the most hardest and troublesome time, being certain that the Lord will give us a good end.   

15 A wise heart getteth knowledge, and the ear of the wise seeketh learning.  
It is commonly said, that knowledge is a fair possession: and therefore many do aspire unto it and look after it, as they think: but yet few people do attain it: for many in stead of following knowledge to be endued therewith and to obtain it, go backward, flying from it as from the pestilence, even as do the simple and idiots in Popery, when they dare, or will not read the holy scriptures, nor hear the pure truth, lest they should be poisoned there with: and as do the mockers and contemners, which will not learn so much goodness, lest they should be too wise, and break their wits. These fellows, what worldly knowledge soever they have, yet are they ignorant: what carnal wisdom soever they have, yet are they fools. And thus they get not knowledge: and so long as they remain in such fantasies, neither can they nor will they obtain her: for she entereth not but into the heart of the wise, as Solomon doth pronounce it, saying,  
A wise heart getteth knowledge. We expound this same of the pure truth of the word of God, the which only is worthy to be named knowledge. Notwithstanding we do not refuse the knowledge of men and liberal arts, which are gifts of God & serve this present life: but when we have learned them perfectly, yet are we blind and ignorant still, except we have the pure truth, and that we submit and subject all other sciences, unto the same. And therefore for to be partakers of this getting, we must not be like unto brute beasts which have no understanding, but we must have an heart of understanding and knowledge. Solomon doth teach us what we shall do for to obtain this wisdom and learning, when he saith,  
And the ear of the wise seeketh learning. This is, that we should have a true affection to know the will of God by his word, and that for to attain this knowledge we should become the scholars and disciples of God, and of our Lord jesus Christ, reading the scriptures, and hearing them diligently which purely preach the truth. And let us note that he calleth not them wise, which need not to be taught, but those which have a right affection to learn & to be taught, otherwise they should not need to seek for learning. Let us also note that forasmuch as Solomon calleth knowledge a getting, he teacheth us that in the same is great profit: seeing also that it is gotten by the wise, and that he hath his desire thereupon: the which is signified by the heart. And also that we must not think a wise man will set his heart upon a thing of nothing and unprofitable. And as touching the utility and profit of this getting, we have seen it handled here before in divers places.   

16 A man's gift enlargeth him, and leadeth him before great men.  
Solomon hath heretofore rebuked the covetousness and unjustice of Magistrates, judges, and governors of the earth. And because 
Pro. 17. 8. 23.  that such wickednesses do reign and abound in the world, and are rooted so deep in men's hearts, that at all times and in all countries they have spread forth their branches, and brought forth their wicked fruits: he is not satisfied with the foresaid reprehensions: but to make these covetous, ungodly & wicked thieves, which occupy the seat of God, the more unexcusable, he doth touch and reprove them for this, that the poor which bring them no gifts, are trodden down and oppressed, and as compelled, and not of free access, but only they which bring gifts are best welcome, when he saith, A man's gift, etc. Hear he compareth the presenter of gifts unto a messenger that is thought to bring some good news, or that cometh from some great Lord: they will make those stand back which hinder him to pass and come near, to do his message: they will give place unto him, and bring him to the king's chamber, and shallbe well received, not only of the mean sort, but of the king himself and of the greatest nobles of his court. Even so is it with him that bringeth gifts: he is will come towards wicked judges, they will not let him tarry and wait at the gate to catch cold, or for to be preassed and thrust of with one & then with another, which come and wait at the gate: but the gate is opened so soon as he cometh, and is brought in. He calleth here the wicked judges and magistrates great men, because that God hath raised them up into authority, and that they are in so excellent an estate, that others are subject unto them: or that themselves 
Rom. 13. 1.  do praise themselves, and esteem themselves so much, that they think none aught to come near unto them, except they please. Now after what sort soever he calleth them great, yet doth he put them in mind of their office, teaching them that they ought not to humble and abase themselves so low, as to become slaves & bondmen to gifts and presents: the which they be, when they receive them: for they do bind themselves to do that wherefore the gift was given them, and cannot do otherwise.   

17 He that is first in his own cause, is just: then cometh his neighbour, and maketh inquiry of him.  
It is a very dangerous matter to have to do with an ignorant judge, and such an one as either knoweth not his office, or is given lightly to believe one party, and then careth not for that which may be alleged on the other side, but will condemn him how good right soever he hath: and he that can get first to declare his matter, shall win the day, though his right be not so good, & what complaint or request soever the other party can make, and that he declare how he ought to confer the sayings and the allegations of both parties together, for to know who hath the wrong case & who the right: yet shall it not be heard by a judge that is light of belief and credit, or ignorant, or that will be corrupted by gifts, or by favour of persons: and after this sort, judgement is violated and perverted. Whereof Solomon complaineth, saying, He that is first in his own cause, is just, etc. It is not without cause that he maketh this complaint: for the office of judges requireth aswell to hear the poor as the rich, the stranger as his own father, and the last aswell as the first: and to judge every man rightfully, and to have an equal balance for all men: for they are in the seat of God: & as King josaphat saith, Take heed what ye do: for ye execute not 
2. Chro. 19 6  the judgements of man, but of the Lord, etc. And this is according to that which is written in the law. But what commandment soever 
Deut. 1. 16  there is in the law, yet the judges have made no count thereof: as we have proved. Whereupon also with Solomon have proceeded many complaints & threatenings that God made by his Prophets, against the iniquity & wickedness of judges: as hath been alleged already. Following this sense then, we will take the just, not for him which is so indeed, but for him that is justified, & to whom right is given, & hath won his suit. Moreover we will take to make inquiry, for to complain and make a declaration, in inquiring how his adversary hath gained his suit, and how the judge hath not been more careful to examine rightly their cause: or how it is possible for them which sit in the seat of God to judge wickedly. Or, to make request, may be taken, for to make pursuit, that his matters may be heard and looked over again, and that it may be taken in hand again upon a new sentence, for to examine witnesses and to bring forth letters and contracts, for to show that he hath good cause. But Solomon showeth that such inquisitions shall nothing prevail nor profit, when he saith, He that is first in his own cause, is just, etc. As some do take it, Solomon would say, That he which beginneth to plead against his neighbour, thinketh he hath a good cause, and that he is just, & therefore, that the judge should give sentence on his side: but when his adversary is come, and the matter thoroughly examined, it shallbe found otherwise. According to this sense, Solomon doth show us that we are to much affectionate to have our cause found good, and are blinded therewith. After the judgement of others, this present sentence signifieth. That the just doth first accuse himself, and then is judged of others: as jesus Christ teacheth him. And after this opinion we must add, That 
Mat. 7. 1.  the just suffereth his neighbour to teach, to admonish, & to correct him: because he saith,  
His neighbour cometh, & maketh inquiry of him. So we are admonished not to take in hand to be masters, but rather to suffer as little disciples and scholars to be corrected, as james doth exhort 
jam. 3. 1. Mat. 18. 15.  us. Notwithstanding it is not to say, that we must not correct those which err, as jesus Christ commandeth.   

18 The lot causeth contentions to cease, and maketh apartition among the mighty.  
Solomon hath taught us before that the lot is governed by the 
Prou. 16. 33.  Lord: the which is a very necessary doctrine, that we should not attribute any thing unto fortune, but that we should know how things which seem never so much casual, or chanceable, do come to pass as God hath ordained, and that we should be contented with whatsoever happeneth, knowing that it is the portion that God giveth us, and which is profitable for us: and that we should be certain that if God did know any thing more profitable for us, he would surely give it us, as a good father doth unto his children. Now when he saith, The lot causeth contentions to cease, etc. He doth teach us that if there be any thing to be parted among us, and for the which we are in danger to go to law, that rather we should cast lots who should have it, then to fight one against another with anger & malice, with hatred & enmity. And herein he something showeth that it was not without cause that God did ordain that the land of Canaan should be parted & divided by lot among the children of Israel: it was a very seditious people, & hard to be ruled and contented: as Moses and the other governors did feel. But because we have not lottery much used now, let us learn by this sentence how Solomon would not have us to be at discord together, but that we should use the means which God giveth us, for to avoid all strife, and that we should not follow our fantasy, but should submit ourselves by agreement unto the judge, or other loving and friendly arbitrators: and that we should stand unto their judgement, without nourishing hatred and rancour between us. Behold what we have here to learn. As touching the rest, Solomon maketh mention of making partition among the mighty, to pacify those which are obstinate and hardened to the law, or to fight one with another, by lot. And herein he teacheth us that the word of the Lord ought to have more authority among us to set us at unity and concord, than the lottery: and also that it is far better that the mighty of the earth should agree by lot, then by violence and strife to obtain what they demand.   

19 A brother offended is harder to win then a strong city: and their contentions are like the bar of a palace.  
If all men, how strange soever they be one to the other, either in country, language, or lineage ought to be united in concord, peace and friendship by law of nature, and by how much as they are one like to the other, having been created one like unto the other, and having like affections: and albeit they have divers fathers & divers mothers, yet are they all of one blood: by a stronger reason, 
Acts. 17. 26  brethren which are of one flesh, of one father and of one mother, aught to be careful to keep & hold together. The which juda considering, 
Gen. 37. 26. 27  said, What shall this profit us to kill our brother, and to hide his blood? for he is our brother and our flesh. And ought rightly to fear to be divided and separated through hatred and enmity: for if between strangers, which agree not, there are discords and combats very hardly to be pacified, yet are they much more harder to be appeased between brethren. Solomon doth signify the same, saying, a brother offended is harder to win than a strong city, etc. For speaking thus, he showeth that if a brother feeling himself or thinking to be offended with his brother, doth revolt from him, and proclaimeth to be his enemy, that there is no less, but more hardness to win and quiet him, then for an army to take a strong town and well fenced city by assault, or to break open the gates of a palace, etc. And thus the brethren are admonished here to be very careful to keep brotherly unity together, and diligently to fly all occasions of strife: and chief not to be like unto Cain, who without any injury offered by Abel, conceived a deadly hatred, not 
Gene. 4. 8. & 37. 4.  to follow the children of jacob, which could not suffer that their malice should be discovered by joseph. Therefore let us fly all hatred, anger, and rancour: for they that are entangled therewith, are of the number of murderers. There are other literal expositions, 
Mat. 5. 22. 1. john. 3. 15.  but they all serve to show unto the brethren how profitable and necessary it is for thm to agree together, if they will continue: for if they be well joined together, they shallbe as it were ivincible. If it be thus amongst carnal brethren, by a stronger reason, they that are brethren in jesus Christ, and hold spiritual unity, shallbe fortified against all worldly and hellish power.   

20 With the fruit of a man's mouth shall his belly be satisfied: and with the increase of his lips shall he be filled.  
Not only man in the Scripture is compared unto a tree, but also almost every member of his body, as now Solomon maketh the mouth and the lips like unto a tree, or to his branches, or also unto a piece of land, whose fruits and revenues we gather. For he saith, With the fruit of a man's mouth, etc. In the which comparison he useth Repetition, saying twice all one thing, after the manner of the Scripture, for a greater confirmation, and to show, that that which is said is very certain, and shall out of all doubt come to pass. Whereupon the faithful, which are well instrcted to speak wisely and purely, aught to be rightly comforted, and the wicked which talk vanity and lying, aught to be sore afraid, if they understood what Solomon pronounceth against them: for as touching the faithful which speak holy and honest things, as prayers, Psalms, and spirtual songs, and all other words which serve too the glory and honour of God, and to the edifying of their neighbours, they have a promise that their word shallbe profitable, and shallbe rewarded so abundantly, that they shall not want any thing, and shall not need to desire any more. Solomon signifieth this same when he saith,  
His belly shallbe satisfied. For as when the belly is filled with meats and with drinks abundantly, he is full and desireth no more: even so the reward of the good speaker, shallbe so liberal, that his desire shallbe accomplished for ever. For as in speaking truth with his mouth, he hath confessed God: even so also he shallbe confessed and known of God in the heavenly glory, wherein 
Psal. 16. 11. & 17. 15.  there is fullness of joy, etc. Contrarily, the wicked which have evil mouths, and venomous lips, have an horrible and fearful threatening, which is, that as they do give their mouths and lips unto evil, both against God and their neighbours: even so also they shall have all their fill of plagues for ever. By this same let us know that it is no small goodness for a man to govern his mouth rightly, 
Psal. 5. 7. 11.  and also to talk wickedly is no small evil.   

21 Death and life are in the power of the tongue, and they that love it, shall eat the fruit thereof.  
Even as by violent smyting of the hands, we kill, even so contrarily, in helping with them we labour to preserve a man in life: and as it seemeth right that the evil we suffer, and also the good which we possess, do proceed from the hands, and that they are the instruments serving either to well doing or evil, even so we transfer it from the arm, attributing it unto the profitable or hurtful member, of the hands: as when Solomon saith,  
Death and life, etc. He giveth an hand to the tongue, because it is a member that hurteth very much if it be applied unto evil: & contrarily it helpeth much, when it is well used. This same is known, and is seen by experience: for in lying, flattering, slandering and false witness bearing against our neighbour, we go about to destroy him, and no thank to us which have so venomous tongues that our neighbours of whom we have spoken evil, be not slain. Contrarily, in speaking truth, and by the same excusing our neighbours, which otherways were in danger of their persons, we have preserved their life: as joseph, David, & Susanna, and others have proved it. Also in having words of edification and wholesome doctrine in our mouths, we lead our neighbours, who are well edified, unto eternal life. But though Solomon doth attribute unto the tongue, that it applieth his hand unto contrary uses, the same is not to say that he alloweth that the tongue should be a murderer, except it be by accident, & against the mind and will of him that ruleth his tongue: for there is no tongue so wholesome nor healthful that bringeth not death unto the wicked, unbelieving, obstinate and indurate, mockers and contemners of truth. And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. S. 
Esay. 11. 4. 2. Thes. 2. 8. 2. Cor. 2. 14. ja. 3. 3. 9  james agreeing with Solomon would have us to apply our tongues, to nothing but to goodness: for having made a complaint against the malice of the tongue, he doth admonish us not to use it as the common sort of men do. If we will believe Saint james, we shall have a good reward: otherwise we shall have plagues our belly full: as hath been handled in this present sentence: and as now Solomon doth signify it, when he saith.  
And they that love it, etc. For we love the tongue according as the affections are ordered. He that hath an evil mind, will delight to have a venomous tongue: he himself also shallbe poisoned with his own tale. Contrarily, he that hath a good heart will delight in well governing his tongue, for the which, good shall come unto him.   

22 He that findeth a wife, findeth a good thing, and draweth favour from the Lord.  
We ought to have the estate of marriage in great reverence, for divers reasons. First of all, it is honourable. Secondly, it is not the device 
Heb. 13. 4. Gene. 1. 27. & 2. 24. Mat. 19 4. Gene. 2. 18. 1. Cor. 7. 2.  of man, but a work and an ordinance of God. Thirdly, it is profitable. Solomon doth express this same in one word, when he saith, He that findeth a wife, etc. For there is nothing good which doth not proceed from God, and whatsoever God doth & ordaineth by his word, for to be observed amongst men, is honourable. But he expresseth, yet more plainly that marriage is profitable, and that it is the work of God; when he doth attribute is unto divine grace, saying, He that findeth a wife, findeth a good thing, and draweth favour from the Lord. Wherein he compareth the grace of God unto a fountain, pit or river, out of the which we may draw abundantly. And this is for to show how God greatly favoureth them which are joined together by lawful marriage: for seeing that it is so, that he which findeth a wife, findeth a good thing, it followeth thereof also, that the woman which findeth an husband, findeth also a good thing: considering 
1. Cor. 12. 3. 8 Gene. 2. 18.  that the man is the woman's head, and the woman by the man. But Solomon calleth the wife the good thing of the husband, respecting the end wherefore she was created. And in this he admonisheth wives privily, of their duty that they have to give unto their husbands, the which is, to be altogether at their commandment, and that they might use them with all holiness and honesty at their pleasure, as the good that properly belongeth unto them. Let the wives therefore obey perfectly unto their husbands. 
Ephe. 5. 22. 1. Pet. 3. 1.  And also Solomon admonisheth here the wives to be fruitful and profitable unto their husbands, to be of a sweet and loving conversation. Wherefore the wives must not here be delighted, as though Solomon sang forth their praises, and would give them to understand, that their husbands were bound to them: but we must understand that in praising good wives, he reproveth, rebuketh and blameth those wives which do not give their duty unto their husbands, and showeth that they are not worthy to be called wives, except their husbands do find in them the goodness that ought to be in them. The husbands also are here admonished not to despise their wives, but to have them in good estimation, and to love them: seeing that no man despiseth gladly the good thing that he hath found: and chief, when they which favour and love us, do offer and give it us. Let the husbands therefore love their wives as their good thing, and not only so, but much more effectuously, as they are taught. As touching the rest, let them 
Ephe. 5. 25. 1. Pet. 3. 7.  that are well married, not think that they have gotten this benefit through their diligence: but let them confess how it was the only grace of God that brought them unto it, and caused them to find that good gift. And let those which find themselves not well married, take heed that they blame not marriage, but acknowledging their faults, pray unto God to remedy the evil that is between them.   

23 The poor speaketh with prayers: but the rich answereth roughly.  
When we think we have need of any thing that our neighbour can give us, and that we hope he will grant it unto us, we speak fair and gently unto him, and beseech him with all humbleness, declaring ourselves to be his lowly and humble servants, ready to obey him in all things. Solomon doth express this humble manner, saying, The poor: he saith expressly, the poor, signifying first of all, that when man hath need of any thing, and can not come by it, except it be given him, in this respect he is poor, how rich soever he be in other things. Solomon then doth show us, that poverty doth outwardly beat down the horns of pride, the which is a vice naturally rooted in us. He doth also show us, that we all aught to speak graciously one unto an other: for by our creation we are poor. And if we be raised 
job. 1. 21. 1. Tim. 6. 7. Psa. 24. 1. & 50. 12. 1. Sam. 2. 7. 8 Pro. 10. 22.  to have credit and authority, to have power and riches, this cometh not of ourselves: all cometh from God. And he enricheth whom he will: and the blessing of the Lord maketh men rich. And therefore let us understand, that Solomon reproveth the pride of worldly rich men, when he saith,  
But the rich answereth roughly. I say expressly of worldly rich men, whose number hath always been very great: and amongst other, we may set Pharaoh, Nabal, Roboam, Sennacherib and Nabuchadnezer. The rich which have the fear of God, are not puffed up with their greatness, neither do they esteem themselves for their riches sake: and therefore they answer not roughly, but are sweet and gentle in their words: as were Abraham, and the holy patriarchs, and the good Kings of Israel, and others, which have been never the more puffed up for the abundance of worldly wealth: but truly knowing that all cometh from the gift and grace of God, have humbled themselves, following that which Saint Paul teacheth us. They are then the rich men of this world, which answer roughly, not only in words, but 
1. Tim. 6. 17.  also indeed and fact: as we may see by the oppressions, violences and wrongs they do. Now that we may not be of the number of such rich men, which answer roughly because of their 
jam. 2. 6. 7. & 5. 4. 5. 6. Rom. 12. 16. Phi. 2. 2.  greatness and riches, according to that which Saint Paul teacheth us. And if we must thus poorly behave ourselves towards men, by a more strong reason must we earnestly beseech God, as poor-men, destitute of all riches, but chief of such as are spiritual, and not to be puffed up with bragging of our merits in the presence of the Lord. Let us truly make the confession that 
Luk. 1●. ●0 2. Cor. 8. 9  the Publican did, and let us detest the boasting of the Pharesee. Thus doing, we shall not long remain poor, for jesus Christ will enrich us: As Saint Paul sayeth, Ye know the grace of our Lord jesus Christ, that he being rich, for your sakes became poor, that we through his poverty might be made rich.   

24 A man that hath friends, aught to show himself friendly: for a friend is nearer than a brother.  
We commonly say, it is a good thing to have friends, and that one ought to prefer them before all worldly treasure: for it is an easy thing, to recover goods, but not so easy to obtain friends. And therefore if one be careful to keep his temporal riches, and to maintain himself thereby, by a far greater reason ought he (when he hath friends) to keep them well, and maintain himself with them in amity, being at their commandment, not in words only, but indeedes also, and truth. Solomon speaketh so when he saith, The man that hath friends, etc. Herein he regardeth, that God in his law, hath not given his commandments for a small time, by the which he teacheth us that which we ought to do to our neighbours, and how we should maintain ourselves in amity with them. Wherefore let us not think, that Solomon speaketh here of table friends, of play fellows, or other dissolutions, and wicked conspiracies. But he speaketh of the friends which have learned by the word of God to love, and for his love do love. He showeth it when he yieldeth a reason why one should maintain himself in friendship, and that he saith,  
There is a friend, etc. Table friends are not so surely conjoined, but they may be easily separated, by the least occasion that can be. But it is a hard thing to make those friends which love together in God, and by his word, to leave one an other: for they are brought to love together by the holy Ghost, which is a band indissoluble. And so, although carnal brothers fall out, and forsake one an other, yea, although they lift themselves up one against an other even to the death: notwithstanding, they that love in the truth, although they be not natural brethren, yet they have a sure and steadfast conjunction. Insomuch that they love as much, or more in adversity, then in prosperity. And so it is said, that in a matter of need, one knoweth his friend. Our Lord jesus Christ hath showed us by proof, that thus we ought to love.    

The nineteen. Chapter.  

1 BEtter is the poor man walking in his integrity of life, than he that abuseth his lips, and is a fool.  
Here Solomon hath no regard to speech, which is an easy thing, and wheretoo the wickedest will accord in word, to the end to get credit, and to be accounted wise: but if we weigh more nearly the affections, thoughts, opinions, and fantasies of men, which are very hard to rule and govern, we shall know that Solomon saith not so without great cause: for as it is daily seen, the poor man is in contempt, and out of favour with all men: and be there never so much wisdom, prudence or foresight in him, yea, although it plainly appeareth, yet is he rejected as unprofitable, and persecuted as a wicked person. And they which do this, will persuade themselves they do well, although the ordinary talk go quite contrary. But men for the most part, speak as birds in a cage, not understanding what they say, nor receiving fruit or benefit thereof. And thus while the liars, deceivers, flatterers, backbiters, sowers of false doctrine, and false opinions, shall have the upper hand, and be reputed honest, each one shall desire to resemble them, because they are welcome, and much accounted of. So see we well, that not without great cause Solomon saith, The poor man in his, etc. He knew well that we had need of such advertisement, because there are very few which make account of poverty, and much less of simplicity, and pureness. poverty also is a thing which of itself ought not to be esteemed: it ought (to the end it may be of some value) to be joined with a good conscience. For this cause Solomon hath well foreseen, not to say simply, The poor man is better, etc. but he addeth, Walking in his integrity and pureness: for it is that which maketh the poor man, being nothing worth of himself, to be found profitable and good, without the which he that is poor, can not but annoy and hurt, offend and endamage: but when he is accompanied with integrity, he contenteth himself with his estate and calling, and will be right sorry to offend any man, either in word or deed, still desiring to do profit and pleasure to his neighbours. And thus, He is better than he that abuseth his lips, etc. For he that is such a one, not only is unprofitable, but also noisome and hurtful. As Solomon expresseth it, saying, He is a fool. For (as often it hath been said) he calleth him fool, which is given to do hurt, and delighteth therein. And herein he showeth, that the perversity of the lips proceedeth from the folly or wickedness of the heart. And therefore should we lay away our wickedness, and walk in integrity: the which is ours only, because it is given us from God, and therein let us delight. Let no man build upon his own goodness, although Solomon say, Walking in integrity.  
Besides this let us note, that when Solomon setteth the fool abusing his lips, a contrary, to the poor man walking in his integrity: he tasketh the rich worldlings of folly, which is the wickedness of the heart, whereby they deprave and abuse their lips, wherewith they speak in pride and malice, and give licence to their own appetite to speak against God and their neighbours. Then to the end we merit not to be tasked with such wicked and foolish persons, let us love integrity, and walk in the same, procuring in all our words and actions the honour and glory of God, and doing truly to our neighbours every thing, as we would they should do unto us: so that we may say, I have been uncorrupt before God, and have kept myself from offending him. I have lifted up my heart to thee, In thee, my God, have I trusted. If we walk thus, what poverty, or affliction soever we 
Psal. 18. 24 & 26. 1.  have, we shall want nothing: for the Lord God is our Sun and Buckler. The Lord spareth no good from them which walk in innocency. Not because our own righteousness deserveth 
Psal. 84. 12.  it. For although David (after recital how God assisted him) saith, The Lord hath rewarded me according to mine own righteousness, etc. 
Psal. 18. 17 21.   
Notwithstanding, he trusted not in his own integrity, but in God only, as he showeth it. Note we also that according to the foresaid exposition: when Solomon saith, That the poor man is better, etc. he speaketh of the goodness of the conscience, of manners, 
Psal. 18. 3. 31. 13.  and behaviour, as well in word as indeed, and will, that for this goodness the poor man be esteemed, and preferred before the fool, be he never so rich and mighty: As also God preferreth him. But the opinion of some men is, that Solomon praiseth more 
Psal. 34. 11 Luk. 1. 51. & 6. 20. jam. 2. 5.  the condition of the poor man, then of the fool, and that he esteemeth the poor man walking in his integrity of life, to be more happy than the fool which abuseth his lips. This exposition containeth truth, and dependeth of the former: for if the poor man be preferred by God, it followeth, that he is in good estate, and more happy than the fool.   

2 Desire without discretion is not good: and he that hasteth with his feet, offendeth.  
Those which are not instructed in the word of God, but led by the sense of their own corrupt nature, and according to the appetite of the flesh, have divers and sundry desires, and haste, (as much as in them lieth) to attain to the end of them, and to enjoy them. They think still, it is no hurt to desire that, which they have in their fantasy, although they know not what the end will be, neither if it be profitable for them to obtain it, according to their desire. If the world reprove and condemn not such desires, the holy Ghost ceaseth not to blame and reject them as unprofitable and wicked, saying by Solomon, Desire is nought, etc. And it is in following that which God forbiddeth.  
Therefore seeing God hath given such commandment: it is 
Exo. 20. 17  not without cause that Solomon blameth it. For it is not lawful to make that good, approoveable, which God forbiddeth, whose only will should suffice us, for the perfect rule of all justice and equity. Likewise naturally we perceive, that in desiring we are provoked to strife and debate, if we obtain not our desires, and enjoy them at our pleasure. And therefore Saint james doth worthily rebuke the covetous. But when we see, that the ancient holy Fathers 
jam. 4. 1.  (as Abraham) have had desires, which have not been reproved, nay rather have obtained according unto them, yea more than 
Gen. 15. 2. & 12. 2. & 13. 14. & 21. 1. & 28. 20. 13. Psal. 50. 14. Mat. 6. 9 Psal. 145. 18. Rom. 3. 9  they could themselves desire: He desireth it according to discretion, as appeareth by the promises, and so he obtaineth it, jacob desireth that the Lord God will assist him, following herein the promise made. David desireth often to be delivered from his enemies, for he knew that God would that he should reign in Israel. Also seeing it is God's will that we should call upon him, and that our Lord God hath taught us to pray, and that we have the promise to be heard, we should and ought to understand that Solomon blameth not all desires: for he himself hath wished and obtained. And in this place he showeth it also, when he saith not absolutely, Desire is not good: but he addeth to it, Without discretion: as if he should say, That when we wish for any thing, whereof we have not certain testimony in our consciences, that the word of God alloweth it, such wish is not good. It is without faith, which is the foundation of all goodness, yea the goodness of our desires, and without the same, it is impossible to please God. And by consequence he imputeth it a sin. And for this cause the infidels are frustrate of their desires: as many have 
Hebr. 11. 6 Rom. 14. 24.  proved it, and principally the enemies of God, and his people, And the holy scripture yieldeth testimony thereof. The desire of the wicked shall perish. Likewise, that it is not good to desire 
Psal. 112. 10  without discretion. Solomon showeth it, when he calleth it sin, saying,  
And he that hasteth. He saith the same that we have expounded, but under other words, wherein he speaketh by similitude. For even as he that runneth with his feet, without any other consideration, but that he come to the end of his race, and achieve his journey, falleth and stumbleth against them that he meeteth, and so doth them hurt: so he that is ardent in his desires, and boiling in his affections to do a thing, not knowing whether it be lawful for him or no, is not clear without damage, principally of his soul, & he troubleth & hurteth others, and so sinneth. And to accomplish his desires he doth that wrong to his neighbours, which he would should not be done unto himself, and he doth them not that good which he is bound to do, and which he would should be done unto him, if he were in the place and estate of his neighbours. And (which worse is) he giveth not the honour to God's providence: which is due thereto, for he distrusteth thereof, and hath all his whole endeavour on his enterprise and affections. He leaveth God behind, and puts him back, to the end he be not letted to run after his desires, which he would 
Psal. 38. 10. & 42. 2. & 119. 20. 131 Esa. 26. 8. 9  renounce, and be coy to achieve, if he had God in his thought, and desired like the Psalmist, and Esay.   

3 The foolishness of man shall pervert his way: And his heart shall fret against the Lord.  
It seemeth that the wicked prosper and do their business well in this world: and therefore they are accounted honest, sage, & wise, which thing they desire and covet, and enforce themselves to appear so. Notwithstanding in their business, they never come to the full end of that they desire. And therefore they strain themselves, be it right or wrong to obtain their own will, and by this means they mar al. First, for them for they have thoughts and deliberations, which proceed from the malice of their consciences, the which Solomon calleth folly: Eliphas, guile and subtlety: and David, vanity. Whereupon ensueth, that they can profit nothing, 
job. 4. 12. 13 Psal. 94. 11.  but must of necessity be frustrate of their enterprises, & attempts as one may see by the places afore alleged, and as Solomon pronounceth it saying, The folly of man shall pervert his ways: etc. Secondarily, as much as in them lieth, by their folly and wickedness, they do all manner evil, to their neighbours whereas they should do good and be sage to profit and help them. And so they pervert their way, practising and doing clean contrary to their office and duty. Then as they are perverse, so God is to them perverse, not permitting them to come to the end of their enterprise 
Psal. 18. 27.  as they would: And when they think sure to have an end of the same, God overturneth all, and maketh the wicked feel, that it is he that is troubled: & disturbeth them to dispose their ways, according to the appetite of their folly. Yea for that cause, he handleth them so rudely, that they know not in what taking they are, but they feel great resistance, whereat they are angry, aggrieved, and despited. And although it seem to be against men only that they would deal: notwithstanding insomuch as they cast their rage against innocents, whose defender God is: they fret and fume against him, not in words only, but they bear him a grudge also in heart. Solomon speaketh so when he saith,  
And his heart, etc. One may well say also that foolish men feeling the judgement of God to persecute them (because they cannot shun it) in their hearts, do accuse God of overmuch rigour, cruelty, and injustice: and would that there were no God. And thus they chafe, & fret directly against the Lord. One may see these two kind of frettings in Cain, he grudgeth against his just brother Abel, and kills him: and then he accuseth God of injustice, and despaireth. 
Gen. 4. 5. 1. Sam. 18. 8  And Saul beareth hatred against David, whom he knew and confess, to be innocent, and persecuted him to the death: and finally feeling that God had forsaken him, waxeth spiteful, and seeketh counsel at the Devil. judas waxed spiteful against jesus Christ, the Lamb immaculate, and sold him to be put to death. And afterwards through despair waxed frantic, and hanged himself. Solomon therefore showeth us that folly is a great wickedness, & that we ought to be careful to root it out of our hearts: otherwise we shallbe so unadvised, that if our business proceed not according to our desires, we shall fret against God to our own confusion. Therefore to root out this folly, it behoveth us to be attentive to that sapience which is taught us by the word, and by the same to learn, how to frame all our ways, and words, to the honour & glory of God, and to the edification and health of our neighbour. Thus doing GOD will prosper our proceed according as he shall think expedient. And although we attain not wholly to the end of our enterprises, yet we shall take well in worth all that which shall hap to us, be it prosperity, or adversity, and not grudge against God: whom Solomon here calleth the Lord, or the eternal. Wherein he signifieth that all things are subject to him: and that it is meet, that without murmur, contradiction, or despite, all submit themselves to his will, as to the rule of perfect justice, knowing that what resistance soever we find or what affliction soever we endure, all happeneth unto us by his will and providence. And in the mean while he ceaseth not to love us, assist us, and keep us. And therefore in steed of grudging, it is meet that we say with David, That if he say to me, Thou pleasest me not, behold me, Let him deal with me as it 
2. Sa. 15. 26. Psa. 23. 4. & 119. 137. job. 13. 15. Gen. 3.  seemeth him good. And with job, Although he kill me. etc. Besides, let us take heed of striving to exalt ourselves by ambition and arrogancy, as our father Adam did, who willing to be like to God, perverted his way, and is fallen from his dignity, & excellency into a miserable estate: & feeling his misery, hide him from God, but seeing that he could not escape his sight, he laid all the fault upon the woman, and the same upon God, which is a spice of this murmuring and grudge.   

4 Goods and riches gather friends: but the poor man is separated from his neighbour.  
Solomon saith nothing in substance here, but that which he hath said above: notwithstanding he seemeth at the first show both there and here to have differed from that which he hath said else where. But if we consider these sentences accordingly, we shall find that this present sentence, is as it were a declaration, by the which he giveth to understand, that many are friends to the rich, and that is not in truth: for they love the goods and not the person, but only because he is rich, he saith not, Man assembleth many friends: But goods assemble, etc. One makes many fetches, one hath many gestures, one useth many words, too make a man believe he loveth him: and this while hath he his heart fixed on his riches, and goods: And all that which one saith, and doth about the person, is no more but draw from it, that which he loveth: that is to wit, his goods, his riches, his substance. One may know this by experience, for if the rich man become poor, they make no account of him, yea they study rather to do him hurt, and hindrance, then to aid and profit him, as also Solomon declareth it saying,  
But the poor man is separated from his neighbour or friend. Those which should love him, hate him: they which should help him, hurt him: those which should assist him, absent themselves from him: they which should defend him, persecute him: and so in verity the poor man hath no friend according to the ordinary course of this world. And therefore when Solomon speaketh here, of the poor man's friend, he speaketh not of him, that is so indeed, for he is inseparable, but of him that should be so, or that hath made semblant to be so. We see therefore that Solomon speaketh 
1. Esay. 58. 7.  not here against that which is spoken of before in the seventeenth chapter, and seventeenth verse, for there he speaketh of the true charity that one hath towards his neighbour, which never changeth. And here he speaketh of the affection and love, which men have to the riches of the world, and showeth that man is too unreasonable when he preferreth things corruptible and transitory, insensible and dead, before that which is his flesh, to wit, the image 
Mat. 8. 24. & 25. 35  of God which shineth in man. And not only preferreth them before the image, but (which worse is) before God himself whom he despiseth and hateth, when he setteth his affection on riches. And so hath God the poor man in recommendation, that whatsoever one doth to him, he reputeth it done to himself. Insomuch therefore, that we ought to love God above all things: let us take heed of despising the poor, and of separating them from us, to set our affections on earthly things, which when a man onceloveth, he cannot easily withdraw himself, but pursueth more and more. And so by this means it is somewhat practised that the friend loveth always: for the avaricious loveth his riches at all times, and never separateth them from him: but when by the grace of God he is changed and made a new creature, following heartily all holy admonitions of the Scripture which tend to turn us from covetousness. These things thus considered, we may see that Solomon rebuketh the world of avarice and cruelty: which cannot be in a man without defiance and rebellion against God.   

5 The false witness shall not be unpunished, & he that telleth lies shall not escape.  
For our Lord God is veritable, and loveth truth, and that in the same he doth all his works, and disposeth all things, without any disguising, colouring, or counterfeiting: he will that we which are created after his own image, should be his followers, making shine that image in us, conducting to verity. To the which to stick inseparably, it behoveth us to fly and detest the contrary, which is lying. And though we know naturally that we ought not to lie, neither to God nor men (for we cannot abide that an otherlye to us:) notwithstanding in that we are so negligent to do our duty, and that we incline more rather to corrupt this image, and to deprave our nature by lying, then to continue, & preserve it in truth. For this cause to waken us, and admonish us of our duty, the Lord God hath given us his law by writing, in the which by two commandments he forbiddeth us lying, neither to his dishonour, nor to the detriment of our neighbour. Thou shalt not take the name of thy Lord God in vain: Thou shalt not bear false witness. etc. To the first he addeth a threatening, and he ordaineth 
Exo. 20. 7. 16 Deut. 19 1●  a temporal punishment to the false witnesses, by the which he ought to understand, that perpetual torments are prepared for him, if he acknowledge not his fault and amend. For thou shalt destroy 
Psal. 5. 7.  all them that speak lies. These commandements, menacing and threatening punishment, aught to suffice to convert us from all lying: but our nature is so wicked, that it weigheth not one warning.  
And therefore, after God had once given his law to Moses: his will was, that he should write the Deuteronomium, which is a repetition or declaration of the law. And not content herewith, he hath raised up divers wise men, and Prophets, who seeing the obstinacy of the world, and the stubbornness of it, have inculced the Law and threatenings by voice, and by writing: as is seen in the old Testament. And amongst others, Solomon hath done so, as one may see in many of his proverbs, and presently in this saying, The false witness, etc. In the which he saith nothing, which hath not been said, and written before him in the law, as we have seen. Nevertheless we judge not 
Psal. 5. 7.  this sentence superfluous, seeing the world is so wicked, that it maketh no account of fearing God, when it is so thoroughly warned. We shall learn therefore in this menace, that the false witness, backbiter, and flatterer, that those which swear vainly, forswear, and blaspheme, if they escape for a while the hands of men, and be supported and maintained, yet they cannot escape the fury and renenge of God. Also the judges, and governors of the earth, are warned to be careful to punish such people according to the law of God. We may comprehend under this menace, all false teachers. For their doctrine is but lies to deceive the souls, and false witness against God, in that they attribute not the honour to him which is his, but study to have it to themselves, and so transport it to other creatures.   

6 Many hang upon the face of the Prince, and every one is a friend to him that giveth.  
When we think we have need of any thing, or that we covet more than we have, in that our natural covetousness is corrupted, and of itself insatiable, we look who they be, that have power to do us good, and who are most inclined to show themselves magnificent, and useliberalitie. Towards such men we play the poor, and humble, we rejoice them, and flatter them, submitting ourselves by words and exterior gesture, wholly to their commandment. And because Princes, and great Lords are they which have greatest authority, and which show themselves ordinarily most liberal, there is press to come to them, and many present themselves to do them service, protesting that they are their humble servitors. Solomon expresseth this saying.  
Many hang upon the face of the prince, etc. This is not to say, that he teacheth us so to do, for although it is meet we be subject 
Rom. 13. 1. 1. Pet. 2. 13.  and under Lords and superiors: notwithstanding we ought not to hang on their faces, for herein is nought but hypocrisy, and dissimulation. And such a one hangeth on the Prince's face, as dispraiseth him, and mocketh him in his heart, who hateth him and would have him put down, for to be in his place, if it were possible. For, to hang upon the Prince, is not to do him honour and reave rinse, and to humble himself to him with free courage as one ought: But it is in considering his haughtiness and great power, his credit and authority, his goods and riches, his promptitude and liberality which are the face of the Prince, to play the wanton before him, to seem to love him, and to bear him good and humble affection, to the end to be supported by him, and draw from him his riches, and be in credit with him, Solomon expresseth this dissimulation and fair show, saying:  
And every one is a friend, etc. For he speaketh not of him that is a friend indeed, and loveth at all seasons. He that is such a one, regardeth not if one give him, and affecteth it not, but he is rather ready to give, if necessity require, then to take. He desireth gifts, but when great need is, he speaketh not (I say) of such a friend, but of them whom he hath treated of. Such friends love not the person, but rather hate him, for if one give not them as they desire, they are so active to take, that they imagine and regard, how they may get into their hands any thing. They are therefore friends to the gifts, & not the to person. Although Solomon say that every one is a friend to the man that giveth: and saith not a friend to the gift: notwithstanding, in that which we have said, we have not gain said Solomon. For he speaketh not of that which is so indeed before God, but of that which appeareth outwardly to the eyes, and of the opinion that they would one should have of them, which haunt the rich only to get some of their substance: and so he taxeth the hypocrites, flatterers and avaricious, with whom the world is replenished. As also he giveth to understand by these two words, Many, and every one. He 
Esa. 9 9 17. Psa. 12. 2. 3. jere. 6. 13. Rom. 12. 9 Ephe. 4. 25. Phi. 4. 8.  maketh therefore stilly the complaints which are else where. All are hypocrites and wicked, and each mouth speaketh lavishly, and still also he warneth us, that we walk in verity towards our neighbours, And that we love without dissimulation, as Saint Paul admonisheth us openly. Also those Princes which have the power to help the necessity of the poor more than others, are warned not to be so given to covetousness, that they turn the deaf ear to those that have need of their succour & aid: But according to the title which Solomon giveth them here (the which in his tongue signifieth liberal & free willed) they ought frankly, & in a joyful wise to distribute largely of their goods, not to minstrels, Mirthmakers, flatterers, fools, bawds and Ruffians, as the common use of princes is to exalt and elevate them to riches and honour that are nothing worth: but to the indigent and needy, which are commonly rejected and despised, yea peeled and polled if they have any thing at al. Princes & great Lords ought to be fathers to such poor afflicted, and to comfort them, delivering them from adversity & oppression, to the end they may truly say with job, I have delivered the poor when he cried, and the Orphan that had no aid. So every one 
job. 29. 12.  in his degree, according as God hath given him power, aught to follow this which is said of the Prince. For as naturally we have every one the courage of a foolish and overhardy prince: so it is meet that correcting our corrupt nature, we follow in all righteousness that which a Prince ought to do according unto God.  
Moreover if they which love their particular profit use themselves so, that they show themselves as friends to them that give: by a far more reason, if one help us in our necessity, we ought truly to be friend to them that have pity on us, and to please them, and to show ourselves bound unto them. For if we ought too love our enemies, by a far more reason should we love them that love us and declare the same love towards us, in communicating to us, the goods wherewith God hath endowed 
Mat. 5. 44.  them. If one love a tool or instrument which he findeth fit for his business, which cannot move nor stir but when it is moved, because it is insensible: by a far more reason, ought one to like of the instruments of GOD which desire to be handled and conducted by the holy Ghost, and take pleasure in doing good. If God (as it is true indeed) love such persons, to whom he is no way bound, by a far more reason ought we too love them, and do them service in that they have need of us, & that we may stand them in steed either with counsel, or with the work of our hands according to the state whereto God hath called us, otherwise we should be ungrateful.  
Moreover when we covet to have friends rather than enemies, let us be inclined to give, seeing that as Saint Paul saith, It is meet we remember the words of the Lord, who hath said, 
Act. 20. 35.  That it is a more blessed thing to give then to take. And if the worldlings by vain glory, which is a thing of no endurance be provoked to give and be liberal, not looking for any reward again: by a far more reason, Christians ought to be moved too liberality, considering the promise of the Lord. If we do otherwise, 
Luke. 16. 9  we are infidels, and cannot worthily receive the Supper of the Lord.   

7 All the brethren of the poor do hate him, and his friends and fellows withdraw themselves from him: He giveth credit to words, and getteth nothing.  
According to the common experience of the world, it is a miserable thing to be a poor man: for what necessity soever he hath, he shall scarce find one which will have pity or compassion upon him, and help his indigence, but rahter flee him and hate his company. Solomon following the same experience, pronounceth it thus. It is a very lamentable thing to see the poor man so uncourteously and cruelly handled. But it is far worse, according to common proof, when those which are of his own flesh and blood, not only, have no pity on him, but also hate him. If it be so (as daily experience showeth it) we ought not to marvel if those which think themselves nothing bound but by neighbourhood and familiarity, despise him and withdraw themselves from him. Solomon expresseth this great cruelty, when he saith, All the brethren of the poor, etc. When the brethren are faithful, and have the fear of God before them, they are careful to obey his law and commandments. And so Solomon speaketh here of carnal brothers and infidels, which have their heart on their profit altogether. If they have brethren in necessity, naked of aid and succour, they cannot see them: for they think that they let them, to come to their purpose: & therefore they hate them & cannot give them a good word, nor hear any request or complaint that they make, nor be their intercessors in any matter of weight which will do them good: for they are so attentive to do their own business, that they think if they should give a good word to their poor brethren, or hear their requests, or complaints, or bear any burden for them, it would hinder them greatly. Solomon expresseth this beastly barbarousness, and saith, He giveth credit to words, etc. joseph the son of jacob hath proved the like beastliness and cruelty, as his own brothers confess. But although it be so, and that Solomon rightly reprove the barbarousness and cruelty that one useth towards another: nevertheless 
Gen. 42. 21.  what affliction and misery soever the poor endure, to the death, yea, yet let them not despair, but consider there is a God in heaven, which hath care over the poor that trust in him. Then seeing it is so, that God (who is father of us all) hath such care over the poor: let us take heed that we be not of those brethren which hate the poor, nor of those fellows which withdraw themselves 
Deut. 15. 4. Psa. 22. 25. & 34. 7. & 69. 34. 7. & 42. 9  from them. If the poor man utter words, requiring us to assist him, yet let us not despise his request, as vain or envious, but give him a speedy answer, not of the mouth, but of aid and succour, according as he hath need.  
Furthermore, let us note, that where he saith, All the brethren of the poor hate him. This hate is very ordinary, and so commonly practised, that it is made a custom. And men way not whether they do well or il, and many hate the poor, which think it not. But they shall not therefore be excused: for their own conscience accuseth them, that they are not so well affectioned towards the poor, as they would one should be unto them, if they were in that estate. And thus they bear not that good will to the poor, that they think they do. Whereupon ensueth, that they hate them, for between love and hate cannot be any good mean. Besides this, let us note that although Solomon willeth us to answer in words, or give words to them which pray and speak to us: yet notwithstanding he would not have us to feed the poor with words only: but he showeth us, that if we refrain them in speech, & spare our tongue, by a far greater reason we will grudge to aid them with our goods, which we esteem fatre more than our words. Let us not therefore be niggards of profitable speeches, but let us love principally indeedes and truth. 
jam. 2. 15. 1. joh. 3. 18.    

8 He that hath a heart, loveth his soul, and keepeth prudence to find riches.  
There is nothing that we love so naturally as this present life, and all that we think, say, or do, tendeth only to get wherewithal to maintain us in the same, and keep us in good health, and hearts ease: yet although this care be natural in us, notwithstanding we prosper not, if we have not the heart in good plight (as they say) endued with natural understanding, and that we be of a quick wit, and foresight. For the foolish and brainless sort, oft put their life in great hazard, and in steed of finding goods, lose the same, and mar all they go about: and if we love so much this brief and transitory life, and the frail and brickle goods, for the maintenance of the same: we ought far more to love the heavenly life, and felicity which is eternal: but of ourselves we cannot come to this love, for we are fools, wicked, negligent, & slothful: and so we are lose of courage and faint hearted: whereupon ensueth the destruction of our souls, and way to death: and to love our souls well, and to enrich them, it behoveth us to be prudent in heart, as Solomon saith,  
He that hath a heart, loveth his soul, and keepeth prudence to find riches. But when we have naturally a lack of heart, we cannot have it of ourselves, because we cannot or will not change our nature. That is the work of GOD: as we ought to understand by his promises wherefore we ought to pray, 
Deut. 30. 6 jere. 24. 7. Ezech. 11. 19 &. 36. 26.  O God, create in me a pure heart, and renew in me the spirit of righteousness. And also by that which hath been oftentimes touched, of him that wanteth heart, and is lose of courage. And by that which hath been touched in the 15. Chapter, and the 31. 32. we may and aught to understand, that he possesseth heart, which is so instructed by the word of GOD that by the same he hath sound judgement, and good advise to conduct himself, in the fear and reverence of the Lord, and hath a good will, and right affection to yield himself obedient to God, and helpeful too his neighbours. He that is such a one, loveth his soul, and not as Worldlings do, and Epicures, which study to live at hearts ease, and have the favour and support of the world without any contradiction, or resistance. Such men are much deceived, as our Lord jesus Christ showeth us. But the man that hath a heart, loveth his soul in such manner, that he hath a care to govern it according 
Mat. 16. 24 john. 12. 25.  to the will of God, priest to endure with patience all manner afflictions which it shall please the Lord to send. In this manner he keepeth prudence which leadeth him to those goods, which are proper to preserve his soul whom he loveth.  
Now the goods which he getteth, is the favour acceptable to the Lord, by the which he obtaineth, that his sins be not imputed to him, but is made partaker of the justice of jesus Christ, by the which he cometh to everlasting life. Let us note in the rest that although there be none but God, which provideth of his own mere grace and good will, all that which is necessary for us for the time present, and the time to come, aswell for our bodies, as our souls. Notwithstanding this letteth not, but with sound judgement, prudence and good advise, we may follow those means by the which we provide for this life, and do that which is good and necessary for our health. For it is no inconvenience that GOD doethal, and we be his instruments by the which he worketh. What heart then soever we profess, what prudence or understanding we have: let us reknowledge in verity, that it is only God which willeth and accomplisheth: and to him let us give all praise and glory in all things.   

9 The false witness shall not escape unpunished: and he that speaketh lies, shall perish.  
Beteweene the fift sentence of this Chapter, and this, is no difference, saving in the end of the fift sentence, there is Shall not escape, and in this Shall perish, which is the exposition of shall not escape. And so this is here a repetition not unprofitable to the well disposed: for they are again warned, that God greatly detesteth false witness bearers and liars, and therefore they to be careful to think and say, the truth, and flee all lying. This repetition also serveth to make the false witness bearers and liars more blame worthy, when they have once despised so many warnings, and not taken heed to amend.   

10 Pleasures are not seemly for a fool: much less for a bound man to have rule over Princes.  
Although the wicked which despise true sapience, and are therefore called fools, have commonly good store of goods, either by succession, or gifts, or by their own industry, and that they enjoy them in delight and hearts ease, at their own pleasure: and that because they spend the time gallantly and make good cheer: they are therefore accounted worthy to live, and have abundance of riches: notwithstanding because they have not the fear of God with them, and be not his children, it were more fit for them to have no riches at all. And that which they have, they usurp it wrongfully by what title soever they possess it. Whereupon ensueth, that they cannot use it, nor rightfully enjoy it, at their ease and pleasure. Solomon pronounceth it, saying : Pleasures are not seemly, etc. As when we know any one to be a thief, & live by robbery, we cannot, nor ought not to allow his wickedness, nor affirm his life good and honest, but rather judge it disordinate, and detestable. So before God, who knoweth the foolish, it is not found fit, that they live at their pleasure and ease of their flesh although he permit them as is seen: For there is none in the world, according to outward appearance that have more their pleasures then the foolish and wicked. And as God which knoweth all, alloweth not that the foolish have their pleasures to the damage of the miserable & afflicted: Even so, when God hath opened the eyes of his servants and principally those which he hath lifted up in pre-eminence, and given too understand the wickedness of the foolish, they ought too detest and hate those fools whom they see so at their ease. For they cannot enjoy the delights of this world without great disorder. And although a man cannot perceive it always, yet it ceaseth not to be a great hindrance to the feeble, simple, and innocent of whom the fool makes no account, but rather studieth to afflict & vex them, pilling, and polling them, or refusing to pleasure them to enjoy the better his own ease and pleasure. Then if pleasures are not seemly for fools, who notwithstanding seem fit to enjoy them, because they are rich or of noble parentage, and in authority, or because afore time they have taken pains, to live lastly at their ease: If to such people (I say) pleasures are not seemly, by a far more reason it is not fitting, that inferiors should enterprise aught, against or above their superiors, to put themselves in their ease, or have their pleasures, to the prejudice of their superiors. Solomon showeth this, saying,  
Much less for a bound man, etc. By the name of bondman he meaneth all inferiors, as children, household servants, waiting men, Chamberlains, subjects and vassals, which are bound to obey, fear, & honour them that are in power by God's appointment, and whom they ought to serve without grudge, or contradiction, and as much as in themlyeth, work their delights, which are principally in bearing rule, without resistance, or rebellion. For great men of the earth, & all those that have pre-eminence as kings, princes, magistrates, governors, fathers, mothers, masters, & rulers, although they have many cares, and great travail to maintain themselves in their principality, notwithstanding they have no greater pleasure, then when their subjects and Inferiors work no sedition against them, but endure in all humility, their rule and goveruement: which to enjoy, they take thought and deliberate, they pain and travel themselves, and spare for no cost, esteeming this as nothing, so they may bear rule: for they know, that in governing, they may do as please them, and obtain all their desires, every one being at their commandment: and thus they shall enjoy their pleasures. The foolish thirst after such pleasure. But of what power, or calling soever they be, it is not seemly for them, but rather requisite that the wise bear rule over them and tame them. Whereupon ensueth that which Solomon saith, That much less servants which are slaves, and of the most vile and abject condition of the world, are meet to govern & bear rule over princes:  
But they and all inferiors ought to humble themselves, and by their obedience rejoice their superiors, for they ought of free will to submit themselves: as Saint Paul teacheth them in many places. One may also say that if the fool be in prosperity and have his ease and delights, yet can he not use them as he ought: Much less can a slave of servile condition, bear rule over princes, and order them as he ought. Let us note first of all, that pleasures are not forbidden if we use them soberly, and without excess: for God hath not given riches unto man only for to use them, but also to rejoice and take his pleasure in them.  
And so have the Saints, not only used them for necessity, but 
Leu. 23. 40. Deut. 16. 12  also for delight, and yet soberly, to the end the dissolute and overlavish, should not take occasion thereby to work excess. Secondarily let us note, that to inoye our pleasures well, and to be capable thereof. We ought to detest and hate folly, and aspire to wisdom, giving ourselves to the same. For we cannot have the true use of pleasure, if by wisdom we be not taught how to use it. Also there is no true joy, nor delight but in wisdom, who alone maketh us to enjoy it, as is above seen. Thirdly, let us note that servants ought to be content with their state, until such time as they may lawfully fet free themselves: and whiles they be in 
1. Cor. 7. 20. 1. Tim. 6. 1.  service, to think their masters worthy of all honour. Fourthly, let us note that sith the pleasure of princes is in bearing rule, they ought to exercise no tyranny.   

11 The foresight of a man maketh him defer his anger: and it is his honour to let faults pass.  
Seeing we are all the children of one father, we ought therefore all to desire to resemble him: and as he is to us gentle, gracious and pitiful, so ought we to be one to another: as our Lord jesucs 
Luk. 6. 36, Ephe. 4. 1. & 5. 1. Col. 3. 8. 12.  Christ admonisheth us, and the Apostle Saint Paul, But we cannot so follow our heavenly father, if we be not endued with prudence and foresight, as Solomon showeth well, when he saith not a man doth defferre his anger, but the foresight of a man, etc. He showeth also that it is God which leadeth man to be courteous and gentle: For foresight, or wisdom or understanding, is of God. He showeth thirdly, that he which is soon moved to anger, hath no foresight, but is frantic and foolish as he showeth it by folly 
Psal. 4. 8. Pro. 2. 6.  indeed. Solomon expresseth this more plainly else where, and when he addeth,  
And it is his honour, etc. He showeth that the man well grounded in understanding and foresight, excelleth in charity towards 
Pro. 12. 16. &. 14. 29.  his neighbours, who have offended him, when not only he easily pardoneth them, and putteth in oblivion all their faults and offences, but also hath great joy, and esteemeth himself happy, to be in good concord, and union with them, that have wrought offence towards him. In this he is a right follower of his heavenly 
Exo. 34. 6 Luke. 15. 4  father, who is said to be a pitiful God, merciful, slow to anger, full of mercy and truth, etc. Besides this, note we that Solomon useth here a similitude, taken of them which have any voyage to make in haste. As they that take no care to break down hedges, or fill up brooks & ditches that lie in their way, but leap or pass over them: so if we will work by good advise, and make our voyage to the heavenly kingdom, let us not stand to examine to the uttermost, every injury that is done to us, thereby to incur hate, debate and strife, and to take vengeance on them that offend us: otherwise we cannot come where we would or should come. For if we pardon not men their faults, our heavenly father will not pardon us ours. 
Mat. 6. 14 15. 20  Where one may say, he useth a similitude taken of persons puissant and valiant, to whom it is an easy thing to overcome their enemies, and overunne them. It is fit we resemble them, as Saint Paul exhorteth us. One might bring in here that which is said above, Chapter 10. & verse 12. & Chap. 14 ver. 29. & Chap. 15. ver. 18. & 
Rom. 12. 19  Chap 16. ver. 32. & Chap. 17. ver. 9   

12 The king's displeasure is like the roaring of a Lion: but his favour is like the dew upon the grass?  
Solomon teacheth here two things principally. The one that subjects and inferiors should take heed least with their wickedness of life, they do provoke their princes just indignation against them, and that by holy conversation, and true obedience, they study to win their favour, and make that they be to them, helpeful and profitable, as the dew profiteth the grass, making it wax green, increase, and multiply, and keeping it from the heat of the Sun, which otherwise would burn and dry it up. Nevertheless, this is not to say that we should flatter kings and princes, and make them drunk with their own greatness and glory: as the common trick and practice of them is, which will creep in credit with the Lords of the earth, and make their own profit by them, in putting back and detracting their neighbours. But it behoveth us only to humble ourselves to our superiors, and yield them that obedience which is due to them by God's appointment. Thus doing, if they be not tyrants, we shall profit by them: and although they be tyrants, yet God will not let our obedience to be in vain, and altogether unprofitable, but will make that what inhumanity or cruelty soever they execute against us, yet shall they not devour us as the Lion doth the prey which he holdeth in his paws, and will make us prosper, and live at our pleasure as he shall see expedient. One may see this in Pharaoh king of Egypt, and the children of Israel, in the wicked kings of juda and Israel, & in the Prophets. The second is, that Kings, Princes, and Superiors are advertised of their duties, which is, That they ought to be moved to wrath and anger, and roar like Lions in threatenings condemnations, and punishments towards the wicked, which live disorderly in dispraising and blaspheming God and his word, and in injuring and offending their neighbours. Contrariwise they are advertised, that they ought to be pleasant, gracious, & courteous towards the good, & to keep them from injuries, and outrages of the oppressions, and violences of the wicked, as the dew keepeth the grass from the heat of the Sun. And as the dew maketh the grass to grow and augment: so kings and superiors of the earth ought to be careful to make the simple, just, and the innocent prosper, and principally according to the soul, in rooting out of their country all reproachful persons, and being careful to cause that GOD have audience by preaching of his word, and that good order be kept without exception of persons, and true religion observed. Moreover, let us consider, that if God would that we should be such towards our superiors, it behoveth us to be far more humble, and reverent towards him: for he is king of kings. And if he appoint us superiors, and command them to be rigorous, or gentle, according as occasions serve: we ought to understand by far more reason, that he is such a one towards men as he declareth to us, in his word. Who desireth a more ample declaration, than he hath set down, in the sixteenth Chapter, verse 10. until the end of the 15. verse?   

13 The foolish child is the father's sorrow: and a brawling wife is a continual dropping.  
It liketh not many fathers to watch and ward their children, and to keep them under, to learn them to be wise. They have this foolish opinion, that they should let them do as pleaseth them: because being young, they may spend the time merrily, and live without melancholy. They think that if one should press them to understand wisdom so soon, they would be lean, and pensive, dull, and blockish, and not have a quick wit, to think, say, or do any thing pleasantly, nor show themselves lusty gallants, or merry companions, as they ought. And therefore such fathers despise God & his word, and are also the cause that their children are mockers and contemners of all justice and holiness, and so they sin against the holy Gbost. For this cause they receive their payment of care which they have had to entertain their children in folly, and wickedness: whereat they be grieved and much vexed as they well deserve. They have graffed the tree with evil graffs, and therefore they eat the fruit of anguish and sorrow. Solomon expresseth it well, saying:  
The foolish child is the father's sorrow. Hely hath proved this: notwithstanding it is not to say, that if fathers be afflicted & receive grief by their children, who are not wise, that it proceedeth always 
1. Sam. 2. & 3. &. 4. Gen. 26. 34. 35. &. 28. 8. 9  of the father's negligence: for behold Isaac who hath been grieved with the folly of his son Esau. Behold also David afflicted by his son Absolom.  
Solomon reproveth not here only the fathers, which do not their duties to teach, admonish, correct, and chastise, their children in time, to make them renounce folly, and give themselves to wisdom: but he showeth also to the foolish children, that they are disobedient, and rebellious to the commandment of God, which will, that the child honour the father and mother, which is not only to make them some sign of reverence, by gesture of the body, or by words of the mouth, but that they be indeed humble and obedient to their fathers, and mothers, doing them honour and reverence without feigning, assisting them carefully, and being wholly at their commandment in the Lord, as they are bound, and as the holy Scripture teacheth them in many places: and as it hath been treated of heretofore in divers points. But the foolish child in steed of doing this good and honour to his father and mother, doth displease them, work their woe, and hinder and endamage them, as Solomon showeth, when he saith, The foolish child, etc. And herein he giveth to understand, that the child that is such a one, is to be holden unworthy to live upon the earth: and that Magistrates according as the law commandeth, aught to put too their hands and punish him, yea with death. And although men do not their duty therein, yet God which is just, will not leave such iniquity unpunished, but will work his horrible vengeance, and most terrible judgement upon such a child. Wherefore, insomuch as we love our children, let us chastise them betimes, and that it be not long of us, that they shun not that ruin. Solomon also showeth, that fathers and mothers ought not to esteem it a thing of small value or little importance, that their children are fools: but to account it a great misfortune and grief: Not so much for the damage and dishonour they have thereby, as for the zeal of the glory of God, and edification, and salvation of their children: for they ought to prefer this above all temporal riches. Of foolish children hath been spoken heretofore. Solomon addeth,  
And a brawling wife, etc. Although brawling and contentious wives, and which lift up their voice on high, to injury and offend 
Pro 10. 1. &. 13. 1. 15. & 1. 5. 20. & 17. 21. 25.  their husbands and neighbours, think not that they do ill, because they have this as a custom, which they have incurred either by lightness or pride, not regarding to render due honour and obedience to their husbands, and humbleness and humanity (as they ought) to their neighbours, nevertheless their brawlings are most hurtful, and cause of great ruin and destruction. Although one prove it but too much, yet Solomon leaveth not to show it, when he compareth the brawlings of a woman, to the cover of a house, which is so broken, that when it raineth, the water droppeth in, on the planks and walls, and rotteth them: so that the house is ready to fall, and maketh great ruin and destruction. So when women are given to contention and brawling, they are cause of great evil, as is daily proved: but besides this proof, one may see it in jezabel.  
In this example we see, that brawlings light not on them only whom they are meant too, but on them also, which make them. 
1. Rom. 18. & 19 & 21. 2. Rom. 9 1. Pet. 3. 4. 3. Cor. 14. 34 1. Tim. 2. 11. Ephe. 5. 22.  Wherefore we may understand, that it is not without cause, that women are warned to be peaceable of spirit, and Saint Paul will have them to hold their peace. Therefore to be in silence and subjection, let them follow the admonition of Saint Paul. Women, be ye subject to your husbands, as to the Lord. We may see by this that hath been here handled, that it is very requisite for a father of an household to be watchful, both over his wife and children, to the end, to keep them in wisdom and modesty. For if his children be fools, and his wife a brawler, he is double miserable.   

14 House and riches are the inheritance of ones elders: but a discreet woman is the gift of the Lord.  
Although God is the Creator, disposer, and governor of all things, yea, of countries and regions, and that he giveth kingdoms 
Dan. 2. 21. & 4. 14. Gen. 13. 15 & 15. 7.  to whom it pleaseth him: and although God had given to Abraham the land of Canaan, and that the children of Israel were the heirs of Abraham: nevertheless, after the death of Abraham, Isaac, and jacob, God suffered not to be said, that he gave, or would give to the children of Israel, the said land for inheritance. I say this, because it might seem at the first show, that Solomon transferred to creatures, that which is proper to the Creator, when he saith,  
The house, etc. But the resolving thereof is easy: for one may say that Solomon speaketh according to the phrase of speech of children, which succeed their parents in the goods which they have possessed and left them. Or that he speaketh according to the law of nature, which is, that children shall succeed in the wealth of their fathers. But this law is not so natural but that it proceedeth from God, who is author of that nature, which is good and reasonable. Likewise the order of succession is of his ordinance, 
Gen. 12. 7. & 15. 15. & 15. 4. & 21 10. 11. 12. Leu. 25. 44 Num. 27. 6  as we find written in many places. Although therefore God give all things both to the fathers and to the children: notwithstanding, in that he hath ordained, that the children should inherit the goods that their fathers have possessed, for this cause the houses, and riches which they leave to their children are called, The heritage of the fathers.  
And herein one transferreth not to the creature, that which is proper to the Creator, seeing he himself calleth it so. And so it happeneth often, that father's travel and take pain, to assemble and get goods together. And for this only, because they have children whom they covet to provide for. And therefore one may say, that Solomon speaking so, hath somewhat admonished children not to wax proud, for the goods which they possess, and wherewith they are enriched, not having traveled for them: but that they know that they have them by the care and diligence of their fathers, unto whom God, and none but God gave them. And that afterwards by their means, he hath put them into their hands, to dispose and spend with sobriety, and aid therewith them that taste necessity. But although God will, or permit that children acknowledge their riches to be the heritage of their fathers: yet he will not that the principal temporal good of this world be reknowledged of any other but of him alone. Solomon showeth it, when he saith,  
But a discreet woman, etc. That a woman is the principal temporal riches that a man can have, GOD giveth to understand, when he said, that it was not good for man to be alone, when he called her the aid of man, and when he 
Gen. 2. 1●  made her of one of his ribs.  
Saint Paul also showeth it, willing that men should love their wives, as jesus loved the Church. And we ourselves ought to know it, when by the woman, man obtaineth issue, and is made a 
Ephe. 5. 25.  father which is no small blessing, as may be seen by the desire that the holy fathers had to have progeny, and the promises that God made them thereof, which could not have been accomplished without a woman. By these reasons we may also understand, that a woman, and principally the discreet, is not the inheritance of the father, but the excellent gift of God. For first, it is not in fathers to 
Deut. 28. 4. 11. Psal. 28. 3.  give wisdom to their daughters, although their office be to instruct and teach them in the fear of the Lord, which is the principal wisdom, and understanding prudence proceedeth of the only grace and liberality of the Lord.  
Secondarily, for the most part, fathers are not so careful to find wives for their sons, for fear of foregoing any portion of goods which they possess. Or if they do, they search them out rich wives, not those that are discreet. Although therefore, when one will marry himself, it behoveth him with care and diligence, and with great discretion to regard with whom he match him, and that he ought not to proceed at random, nor as one careless and without foresight, yet when we have found a good and honest party, it is fit we acknowledge that she is come entirely by the grace and mercy of our God, which giveth us foresight and advisement to conduct us rightly, and to seek that which is good and profitable for us. And in the mean while, he maketh us meet with that which he thinketh good. Abraham knew well this same, as he showeth it, when he sendeth his servant to take a wife for his son Isaac. And sith it is meet we have such reknowledging, those which have discreet wives, aught to prefer them before all 
Gen. 24. 7.  goods of the world, otherwise they despise not only the creature, but the Creator, whose gift they esteem not as they ought. On the other side, if the wife be discreet, she will reproach her husband in nothing, but in all humility and modesty, will acknowledge first, that she hath no discreetnes of herself, but of the gift of God Secondly, although it be by her consent that she is married: notwithstanding, it is God that hath joined her to her husband, to the end that by her prudency, she be his aid and consolation, taking the care of the house upon her.   

15 Slothfulness maketh one fall a sleep: and a soul accustomed to craft, shall suffer hunger.  
It may seem at the first view, that this sentence favoureth them that love sleeping: teaching them how they shall provoke sleep, and enjoy that which they love: but seeing that sloth is vain, unprofitable, hurtful, dishonest & wicked, (as one may perceive heretofore) and that it is not good to be given to sleep: we ought to know that Solomon argueth here the sluggish, showing them whereto they serve, to wit, to nothing but to occupy a place, 
Pro. 6. 6. & 4. 5. 26. & 12 11. 24. 27. & 13. 4. & 15. 19  and be as it were a let, and damage. Also he threateneth them poverty and want, whereof they be well worthy: as hath been aforesaid. And Solomon partly pronounceth it heeretoo, when he joineth the slothful to him that is given to fraud, saying,  
And a soul accustomed to craft, shall suffer hunger. It might seem at the first view, that this conjunction is not agreeable, and that Solomon might have made an Antithesis, putting the slothful, which ceaseth and will do nothing, a contrary to him that is accustomed to craft: for he that goeth about to deceive his neighbour, and make his own profit by the hurt of an other man, is not asleep, nor yet given to rest, but is full vigilant, and taketh great pains. I answer. True it is, that herein the slothful and the crafty, are contraries: but they stick not to agree in some points: for as the crafty by taking pain, getteth and snatcheth away other men's substance. So the slothful, by taking his rest, depriveth his neighbour of that succour and aid he ought to show him. And as the slothful coveteth much, and hath nothing but poverty and want, and suffereth much, as he well deserveth: so although the crafty man get goods abundantly: nevertheless, his frauds and rapines, will not serve him, but he shall suffer hunger, partly because he shall never have enough, partly because God will not suffer him to enjoy his desires at full. And yet although in this life he had his desires to the uttermost, yet finally, he shallbe in extreme indigency, as is written of the rich man.  
Let us not therefore learn to sleep here, but rather to watch: nor to take our rest, but rather to labour: nor to deceive, but rather 
Luk. 16. 24  to follow faith and loyalty: and thus doing, we shall not suffer hunger, but shall have such suffisance as we shallbe content withal.   

16 Who so keepeth the commandements, keepeth his own soul: but he that regardeth not his ways, shall die.  
If we take, (to keep the commandment,) to fulfil all that which God hath commanded us in his law, there is none which can keep his soul: for there is none that can so keep the commandment. Saint Paul showeth it well in divers places. If therefore we will know how it behoveth us to keep our souls, it is 
Rom. 7. 14. & 83. Gal. 5. 17.  necessary we know, how we should govern ourselves to keep the commandment. Solomon showeth it when he saith,  
He that regardeth not his ways, shall die. To the keeping of the commandments he putteth the despising of his ways, a contrary. Whereby we may gather, that to keep the commandements is, to have a firm affection to serve God first of all: and next his neighbour, according as God hath taught us by his word: to have care to renounce all unbelief, and to assure ourselves of the bounty and love of our heavenly father towards us, by the mean of jesus Christ, to be careful to forego all wickedness, and to give ourselves with all our power to do well, according as God hath commanded in his law. Whosoever keepeth so the commandment, although sinned well in him, and that he be in great fault, as well in his faith, as in his affections, thoughts, & works, yet nevertheless his faults shall not be imputed to him, to suffer thereby any detriment: but he keepeth his soul to everlasting life. For doing so, he loveth God, and God loveth him, he dwelleth with God, and God with him. Meanwhile, let us not think 
joh. 14. 23.  that such keeping of the commandment, is the cause of keeping of the soul, and that by such keeping of the commandment, we deserve the conservation of the soul: but only that it is the mean to keep the soul to life everlasting, the which we obtain because God loveth us in jesus Christ. The love of God is the only cause of our salvation. Although then, that in keeping the commandment, one keepeth his soul: that is not to say, that for any dignity there is in us, or for any thing that we think or do, we may merit with God to be reserved in life. Now therefore, sith we understand what it is to keep the commandment, it must needs be easy unto us to understand the neglecting of the way, which is contrary to this: and not to make account of all that which God hath appointed us by his word, which teacheth us every thing what we ought to think, will, believe, say, or do: which things are the ways of God, insomuch as he hath ordained them: and conducteth us in them: and they are ourwaies because we ought to walk in them, and be assured not to perish, when we persever in the same. And because that of 
Psal. 91. 11.  ourselves, we do nothing but err and go out of the way, we ought to pray, Lord, make me understand thy way, and teach me thy footepathes. And to acknowledge in all humility. Lord, 
Psal. 25. 4. jere. 10. 25.  I know that the way of man is not in himself, if we do otherwise, we regard not our ways: and so we cannot assure ourselves that our life shallbe saved, but we must look for death. For he that regardeth not his ways shall die.  
One may also apply this sentence to life and death temporal, for if we be ohedient to our rulers and governors, they are bound to preserve us from the violence of the wicked. Contrariwise, if not making count of doing our duty, we live dissolutely, their office is to use the sword against us, For he is the Minister of GOD for thy wealth: but if thou do evil, fear: For he beareth not the sword for nought, for he is the minister of God too take vengeance on him that doth evil. 
Rom. 13. 4.   
Note we, that although it behoveth one to renounce himself, too keep his soul, notwithstanding he must not renounce his ways, but those which he hath followed, obeying 
Mat. 16. 24.  the corruption of the flesh. Such ways are displeasant unto GOD, and because of them, the Son of God hath suffered death. And seeing it was needful and necessary that the Lamb immaculate, should be so cruelly handled to deliver us 
Gen. 6. 5. Isa. 53. 4.  from the eternal perdition, which we had deserved by our corrupt ways, it is good reason that we hate and abhor them, and that we retire ourselves from them, making our ways good. Thus doing, we shall not despise our own ways, we shall not go astray 
jere. 7. 3. &. 18. 11. Eze. 18. 23 & 33. 12. Ps. 1. 1. & 119. 1.  from that which God demandeth of us. And so we shall not die, but be blessed and happy.   

17 He that hath pity upon the poor, dareth unto the Lord: and look what he layeth out, it shallbe paid him again.  
Our good God beareth great love and favour towards them that are poor and needy: as the holy Scripture testifieth, & as hath been alleged in the law in the Prophets & Apostles of foretime. But men make no account of their advertisements and admonitions, neither do they fear their complaints and threatenings, as is seen by the small account that they make of the poor, by the oppression, outrage, and violence, that the poor strangers, orphans, and widows endure. And that which is cause, why these poor are so despised, rejected, and misused, is the malice, ingratitude, and cruelty of men, who are so ready to their particular profit and so greedy of gain, that they think if they pill not them, which cannot defend themselves, they make not their market half well: and if they should aid the weaker sort any whit at all, or give any alms to the needy, who have not wherewithal to requite it again, they should sustain great loss and never be able to recover it. Thus by their disordinate desires, they tend still to augmentation, at least wise they cannot suffer any appearance of diminition or loss. But such people are abused, as Solomon showeth saying, He that hath pity upon the poor, etc. When one dareth to an honest man, he feareth no loss, but hopeth, and is as it were assured that he will not be ungrateful, but will acknowledge and confess the pleasure which he hath done him, and restore willingly that which he hath len t'him, yea with profit, & will yield some recompense for the pleasure which he hath done him: By a far more reason ought we to be assured, that when we have done any good to the poor, we shall not lose it, but it shallbe restored, and we shall have a very good recompense: for we have not done it unto a man, but to God, who taketh it not on this condition, never to restore it again: but as pure and loyal, ready to yield it again, which he will do certainly, yea with usury, by a manner of speech: as Solomon expresseth it by Retribution. For this cause we ought to be ready and most willing to benefit the poor, as Solomon striveth to teach us here. And therewithal declareth unto us, first the honour which God doth to them, which have pity on the poor, and do them good, giving them the title of pitiful, which is properly to him alone: for he alone doth benefit us, not being bound thereto: & we can do no good but what we are bound to do, and should not once think to receive any recompense for the same again: but rather should acknowledge that we are unprofitable servants, to think that any one is bound to us. Our Lord jesus Christ showeth this well. 
Luk. 17. 7.  But our good God giveth us such titles to advertise us, that we be his followers, and as we would that he should do unto us, so we should do to others, being certain that he will recompense us well. He declareth secondly, that God requireth not of us with rigour that which is his, but he taketh it by borrowing, 
Mat. 5. 7. Luk. 6. 36.  to the end to restore it, as though he were bound thereto, although to him all things appertain. And so to speak properly, it is God which dareth, or rather giveth us all things to use and dispose, and distribute to his family, and we can neither give nor 
Psal. 24. & 50.  lend to him. Notwithstanding, this is not to say, that Solomon speaketh not well, when he saith,  
One dareth to the Lord. For one may say, that he jesteth with us, because of our rudeness and ignorance, as a mother doth with her children: to give us more easily to understand, how ready the Lord is to benefit us, when he reputeth that which is his own, to be lent him by us, and will restore it to us as though he were bound thereto, and as though he had some thing of ours in his hands.  
A man may also say, that he speaketh after our manner of speech. For when we have given any thing to any one which is not base conditioned, and that we hope he will acknowledge it, and render us again the like or better, we say, that we have lent him it. Or if one have given us any thing, and that we be willing to requite it again, we say, that we have but borrowed it.  
Thirdly, he declareth unto us the liberality of our God, when he sayeth, That he will restore, the retribution to him that shall have lent. For of his grace, he maketh himself as debtor, when it is said, That he will restore. It is meet to understand and say, that it is of his grace, seeing he can be in debt to no body, and all are in det to him, and there is none that can pay that det. And as if one had done him some great pleasure, and had merited to be recompensed therefore, he promiseth retribution, declaring that he will not only render that which hath been lent him, but also will give hire, and profit to him which hath lent it him. Retribution is made first in this world, when God doth give suffisance and contentment to them that are pitiful to the poor, although it seem often, that they have but little.  
Secondly, it is made in the last resurrection. For the rest, because mention is made here, of restoring, and retribution: the arrogant 
Psal. 37. 9 16. 17. Mat. 25. 34.  dreamers, which demand recompense of their good deeds, would here found their merits, and say, that in doing good, they gain the kingdom of heaven. But it is an easy thing to show them that they are abused: for seeing the heavenly kingdom is the retribution, and inheritance of our father, which he hath prepared for his children before the foundation of the world, it followeth, that one can not merit it: for we were not before the foundation of the world, and so children cannot merit the inheritance of their father, what service or duty soever they do to him. For they neither do, nor can do any good to their father, which they are not bound to do. If it be so with men, which can leave their children but temporal things, and of small endurance. It is not fit that we should be so arrogant, as think to come to the heavenly kingdom by our merits, and bind God to us, to give it. But the kingdom of heaven is called hire, reward, or retribution, because it followeth our pains and labours, our works, and good deeds: not that they are worthy thereof, but that it pleaseth God so to accept them, and that he himself maketh them, For it is God that worketh in us both the will and deed, 
Phil. 2. 13.  according to his good pleasure.  
Hereby we have a good argument to know, that retribution cometh not by our merits, but by pure grace, and liberality. Also it would be no inconvenience to say, that the scripture speaketh of God according as one speaketh of Kings and Princes, which use great liberality, and give great gifts and presents for their pleasure, to those which have done them but a small service. One may say of such Lords, that they have well rewarded them, but one can not say, that they have deserved it. If therefore it please our God to use great liberality towards us, and to call it, reward, let us acknowledge, that we have not deserved it, but that it is his good pleasure to deal so with us.   

18 Chastise thy son, while there is hope: and let not thy soul spare for his crying.  
Solomon hath already often warned children to receive the instruction and correction of their fathers and mothers: and hath showed fathers and mothers, that they ought to instruct and chastise their children betimes, if they love them: for otherwise they hate them, which is a thing against nature. For one loveth naturally his own blood, and principally him that is sprung of his entrails.  
Now although it be a thing very hard, and almost impossible that a father should not love his child: notwithstanding, some stick not to fail often in this love, in making themselves believe they love their children, and in the mean while by flatteries, and pardons, or by great liberty and licence, they let them be lost: which is a good argument that they love them not as they ought to do. And because this thing is so usual, Solomon is not content to have said:  
He that spareth the rod hateth the child: but he that loveth 
Pro. 13. 24.  him, chasteneth him betime: but to teach fathers, what they ought to do with their children whom they love, he commandeth them expressly, Chastise thy son. How one ought to chastise, hath been treated off in the place afore alleged. It resteth to know when one should chastise. Solomon showeth it, saying, When there is hope, to wit, that the child by chastisement, may come to amendment: which is, when the child is yet tender of age, and not accustomed nor hardened to ill doing, nor hath not learned to despise his parents, nor mock at their admonitions, corrections, menacinges, and scourgings. This is the time whereof Solomon speaketh in the place aforesaid. And to the end that the child become not a mocker and contemner, obstinate and stiff-necked, and that all hope of amendment pass not: Solomon will not that one suffer them to rage, exclaim, make noise and murmur, in rebelling either in high words, or outrageous and violent deeds, but that without delay, they be reprehended assoon as the fault is spied, be it never so little: we should understand this, when Solomon saith, And let not thy soul spare for his crying. Some say, Have no regard of his crying. Cease not to chastise him although he cry. Some, And let it not enter into thy thought to kill him. For Magistrates are ordained to take revenge on the child that will not be ruled. Because the Hebrew tongue endureth such diversity of senses, which nevertheless are not contraries, it is free for every one to follow which he wil And this while, let us not be of the opinion of them, which say, that one ought not to chastise children with rods, for that is inhumanity. Then if such chastisement be inhumanity: we may say by far more reason, that God hath taught fathers and mothers to be cruel. When he will have children that will not be ruled, to be put in the hands of justices, to be punished with death: and by consequent, one should accuse God of cruelty, which is no way lawful. They that will not have them chastised with rods, build upon this passage of Saint Paul (If at leastwise they read the Scriptures,) to wit, And you fathers, provoke not your children to anger, but bring them up in instruction, and information of the Lord.  
Hear the Apostle forbiddeth not the rod, but he will that the correction be moderate, and that fathers be not cruel, nor furious towards their children: for too great rigour is cause that 
Ephe. 6. 4. Col. 3. 21.  children hate their parents, and that they rebel against them, and retire themselves from their yoke and subjection, that they lose their courage, and have afterward no heart to do well.   

19 A man of great wrath shall suffer punishment: although thou once deliver him, yet his anger will come again.  
Many think they cannot do their business half well, nor come half so soon to the end of their enterprises, if they be not angry bitterly against them, which resist them, or let them to do as they will: and take no heed if they have just cause or no, to be so angry, but they fret and fume, as though they were mad. Of the which number one may first put Cain, who hath well showed to his brother Abel, that he was a man of great anger, when he slew him. He thought by this means to do as he would himself, and to live at his hearts ease, thence forward: but he hath had the pain, and torment thereof as appeareth. In the second place one may put the brethren of joseph. They have felt the pain of the great anger which they bore against the said joseph, as they 
Gen. 4. 8. 11.  themselves confess. We will set down Pharaoh King of Egypt in whom this sentence hath been more and manifestly verified, as is seen from the beginning of Exodus, to the end of the 14. Chapter. One may see that he hath borne great anger against the children of Israel, for the which cause he hath received great wounds, from the which he hath been delivered by the prayers of Moses: but he hath not ceased to return to his ire and fury, until such time as he was drowned in the sea. Also one may set down here all thieves and murderers, which thirst after man's blood, who ought to be punished by Kings, Princes and Magistrates: for if one pardon them, they cease not to do so again, as is commonly seen to come to pass.  
Let us understand therefore that we are warned to eschew anger, if we will be free from pain, punishment and torment. Also Kings and Magistrates are advertised, that they profit nothing when they give pardon to the wicked: and therefore they should let them suffer punishment. Some join this present sentence, to that going before, according to the third exposition, saying, That if the father's anger be so great towards his son, that he thinketh to kill him: this anger or fury, is greatly hurtful to him, but he ought to spare him, in hope he will amend▪ And indeed it is not good, that a father of an household, should yield himself to anger for every matter or trifle, either against his children or his servants or neighbours. For the anger of man 
jam. 1. 30.  fulfilleth not God's justice. So in what sense soever we take this present sentence, we are admonished to be gentle, meek, and tractable. Yea, when by our meekness and gentleness, we omit nothing of that which is our office, but serve to the glory of GOD, and edification of his Church: and in as much as we can, convert souls to God, and serve to the augmentation of the kingdom of jesus Christ our Lord.   

20 Give ear unto counsel, and take correction: that thou mayest be wise in thy later days.  
We are all by nature not only ignorant, and brutish, but also foolish, and wicked, and neither will, nor can of ourselves change and amend ourselves, nor better our estate.  
Notwithstanding, we have not such opinion of ourselves, nor take it not in good part, that others should account us so, but strive and study to make us be thought good and wise, and covet that our neighbours should esteem us so. Whereby we are very much abused: but the abuse is not such, but it may easily be remedied, as Solomon showeth us, saying,  Give ear unto counsel, and take correction: that thou mayst be wise in thy later days. 
He teacheth us what we have to do to despoil ourselves of ignorance and brutishness, to fly from folly and wickedness, to the end that at leastwise we become wise in the latter days. And to do the same, he proceedeth by degrees. First, he giveth us remedy against ignorance and brutishness, when he admonisheth us to give ear to counsel. For the counsel whereof he speaketh, is the word of God, which (as hath been divers times spoken of) is our wisdom and understanding, of the which we participate not but by the holy Scriptures. Whereupon ensueth, that Solomon inviteth us to the reading and hearing of Sermons, wherein the holy Scriptures are declared us: this is the first degree: as we ought to understand by Moses and the Prophets, when they invite us so often to hear the word of the Lord, yea, afore all other things. It is the right entry, to come to true wisdom. Secondly, he giveth remedy for folly and wickedness, when he would have us to take correction: which is to say, That we hearken to the word of God so attentively, and with such affection, that the threatenings therein pronounced against us, make us to tremble: that we have fear and horror at the judgements which they show us to have been executed against the wicked, and of that they shall sustain in the time to come. And that the admonitions, exhortations and warnings, make us ashamed of our life passed, and to bear a special hate to wickedness, whereto we have not only been inclined, but also given and addicted, and that we take pleasure to amend our life, in walking in all honesty, holiness, and justice.  
Behold what it is, to take correction, as may be gathered by many places of these proverbs. But one may say, that they which walk by these two degrees, are wise, as hath been seen heretofore in divers points of this book. The answer hereto is, that Solomon meaneth, that one hereby advanceth himself further in wisdom, and increaseth therein successively, and is in way to give certain proof thereof, and to bring forth fruits. There is also an other difficulty, which is, that Solomon seemeth to be content, if we be wise in our later days. Whereunto we answer, that indeed it is better we be wise late than never, as may be seen by the thief: but we are not promised, that when we have spent all our 
Luk. 23. 40  life in pleasures of folly, and naugh tinesse, God will afterwards give us the grace to amend, and follow true wisdom. And Solomon giveth us hope of nothing which hath not his foundation on the promises of God. And therefore when he saith,  
In thy later days, etc. Let us take it for all that time wherein we are called to faith and repentance, we may well call it, The later days: for first, after being once called, it is not meet we return to our first estate of folly and wickedness.  
Secondarily, the days of man are short, and he liveth (by his will) longer, in folly and wickedness, then in wisdom and goodness. Wherefore one may well call his later days, the time which he apply in wisdom and well doing. Let us note finally, that it is not to be marveled at, if in the world there be many fools, and few wise men: seeing they will not follow the counsel of Solomon.   

21 There are many thoughts in the heart of man: but the counsel of the Lord shall stand fast.  
There is none of us which desireth not to be in good estate, and have prosperity of long endurance, but man of himself cannot attain to it in this world: also there is nothing under the Sun which is not subject to change, as is daily proved: yea Kings themselves which are puissant and mighty, have not their estate permanent.  
Notwithstanding, man thinketh not so, but he deemeth himself not of so small value, as to take upon him an estate of no endurance, 
Dan. 2. 21.  rather all they which are come to any degree of prosperity, say naturally in their hearts, that they will never stir nor move, and all because they have tasted no adversity: but it happeneth often, that they are frustrate of their opinion: which is cause that they think, and rethinke, they take new counsels and make many deliberations, as Solomon expresseth, saying,  
There are many thoughts in the heart of man: when he speaketh so, it is not to say, that he alloweth so many thoughts to be in the heart of man, but rather blameth them, and showeth that they are vain, when he setteth against them the counsel of God, saying,  
The counsel of the Lord shall stand fast. He argueth and reproveth those, which of themselves will govern themselves, & place them in estate, stable, and permanent: and to come to the end thereof they think, consult, & determine often, and in many sorts: and this without ask at the mouth of the Lord, without craving counsel at him, and arresting themselves at his word. It seemeth to them that they are but too wise, to know how to set in order and sure estate their business. Such rash headed and arrogant fools ought well to be reprehended, whereon they esteem themselves so much, & despise so boldly the eternal wisdom, without the which we cannot but go astray, stumble, and fall. There are also in the scripture many complainres and threatenings against such arrogant fellows. Contrariwise, he promiseth a sure estate 
job. 12. 13. joh. 5. 12. Psa. 33. 10. Isa. 8. 9 jere. 11. 7. levit. 26. 3. Deut. 28. 1. Psa. 33. 11.  to them, which renounsing themselves and all their own counsel, take the counsel which God hath ordained them by his word, which teacheth them to yield a voluntary obedience to the Lord, and to cleave to his gooduesse and mercy, not any thing doubting of his fatherly love towards them. He maketh not this promise of himself, but following the holy Scripture, he hath also regard to that which is said, The counsel of the Lord shall stand for ever. And so, we take not here the counsel of the Lord for his eternal wisdom: by the which afore the foundation of the world he hath ordained all things. This counsel is secret, and to us incomprehensible. Nevertheless we should not stick to confess that such counsel is, and shallbe firm, as Esay confesseth it. Also of the firmness of this counsel dependeth the firmness of that 
Esa. 40. 12. Rom. 11. 33. Esay. 25. 1. Rom. 16. 25. Ephe. 1. 9  which is given us daily by the word: for when the word is pronounced to us, it is because God hath so ordained it before the beginning of the world. By the revelation of this secret, the elect of God are delivered from vanity, and made firm and stable.   

22 That which is desirable in a man, is his upright dealing: insomuch that the poor man is more profitable than the liar.  
Although we be wicked of nature, and many persever obstinately in their malice and naughtiness, taking delight to profit themselves by the hurt of others, in deceiving, polling and robbing, and despise to order themselves by upright dealing, notwithstanding if they have any thing to barter or use traffic with their neighbours, that which they most desire in them is, upright dealing, and that they will not seem to deceive them: for although they be worth nothing, yet they have a certain fear to deal with cozeners, liars, hypocrites, and dissemblers, be they never so rich, and diligent in doing their business: yea they love better to have to do with a poor man naked of all goods: with whom they think to profit more than with the liar, dissembler and deceiver be he never so rich. Solomon expresseth well this same, saying,  
That which is desirable in a man is his upright dealing. If this sentence be practised and verified any whit by the wicked, that is not say, that it should not be practised in all things, and principally in things of weight, and excellency. As if there be a question to choose, or make a King, Lord, Magistrate, or governor in a country, it is meet to desire upright dealing, as jethro showeth: also we may gather it out of many places of the Psalmist. It behoveth us not to be scrupulous about the poorness of the person as GOD showeth well to Samuel, when he appointeth him to anoint David King over Israel: we ought also to understand it by that which 
Exo. 18. 21. Psal. 2. 10 & 72. 1. 12 & 82. 1. & 101. 1. 1. Sam. 16. 1 12 Eccl. 4. 13 & 9 13  is said else where. It is not fit therefore to have regard to nobility or riches, nor ancientness of race, and family, but to desire upright dealing. Likewise if there be question to choose Ministers of the word of God, it is right necessary to desire upright dealing because they have the government of souls, which have been bought so dearly and preciously. Also one can give no judgement of a man's upright dealing, but by his former conversation, whereof one hath certain proof. This first part of this sentence may be expounded diversly, because of one word which hath divers significations in the Hebrew tongue, to wit, mercy, shame, religion, reproach, and defame: but leaving the diversity of expositions apart, let us learn herein, that as we would our neighbours should use upright dealing towards us, and not disguise themselves any way: So we should do the like towards all men.   

23 The fear of the Lord bringeth a man to life: And he that it is filled with the same, lodgeth where no plague shall visit him.  
God greatly recommendeth unto us his fear: as is seen in the Law, the Psalms, and Prophets of whom we are often admonished 
Deut. 4. 10. Psal. 22. 24.  to this fear.  
Now although the fear that he demandeth, serve to his glory: notwithstanding he demandeth it not, for any profit that he shall reap thereby: for he hath no need of us, neither can we profit him any way. But he demandeth it to the end, we be advanced in goods, and honour, not only frail and transitory, but chief, heavenly, and eternal. Solomon signifieth it by this word Life, when he saith, The fear of the Lord bringeth a man to life. True it is, that Superiors ought to keep from all wrong and violence, those which fear God, to the end they may live in peace, & tranquillity serving God. And Moses in many places, promiseth longlife upon earth, to them which keep the commandments of God.  
Whereupon the Apostle Saint Paul building, saith, That the fear of God is profitable in all things having promise of life present, and also of life to come. Nevertheless, seeing that the life present is common to men with beasts, & that the wicked oftentimes live in this world, more happily according to the outward appearance than the good and faithful which have the fear of the Lord before their face: for this cause when we have promise of life, we understand that the life present is not but as it were a show of the life to come, and that we ought not to stay therein, to make our dwelling here below, as in our heritage: but we must aspire on high to heaven, where their life is, that fear god, following the faith of the good fathers. And that with firm assurance we say with Saint Paul. We are not we cried: but although. etc. Aso we know that if our earthly house of this jodging be destroyed, 
Heb. 11. 13. 2. Cor. 4. 16.  we have an everlasting house in heaven, which is not made with hands. Saint Paul inviteth us to aspire to this life. Sith therefore it is above, which we ought to aspire to, know we, and be we 
Col. 3. 1.  assured, that when life is promised them which fear the Lord, it is meant chief eternal life. Contrariwise when we see the threatenings which are spoken against them, which are without the fear of God, know we, that they shall not live, but death shall swallow them eternally, with that, that from now many begin their 
Psa. 55. 20. 24.  hell, partly because their own consciences reprove them: & they cannot rest therefore, partly because they are afraid of the judgements of God. Whereby they despair, not seeing any way how they shall escape them: and partly because they have often great miseries and afflictions, wherewith they are tormented greatly, not knowing that he is God which afflicteth them justly. Cain was 
Gen. 4.  the captain of such people, also he began his hell in this world: as may be seen by that which is written of him. Pharaoh may well come next after, as is seen in Exodus, by the plagues which GOD sent him, and by the acknowledgement which he made of his wickedness, in the which notwithstanding he remained indurate and hardened. Let us put Saul in the third place, who pursued David unjustly against his conscience, as is also seen by his own confessions. 
1. Sam. 24. 18. & 28. 7. & 31. 4.  Also God hath sent him great miseries and afflictions, from the which, seeing he could not escape, he had recourse to the Devil, and despaired and slew himself: we see therefore what a miserable thing it is to reject the fear of the Lord, for to give one's self to wickedness: and contrariwise, that there is great felicity for them which through the fear of the Lord do hate and detest iniquity, and covet to render true obedience to God, according as he demandeth by his word, and to be also at their neighbours commandment, asswel for the edification & health of their souls, as for the commodity of this life. Solomon expresseth also in other words this felicity, saying, And he that hath the same, lodgeth, etc. In the which he showeth us, that to be happy by the fear of the Lord, is not enough to fear him in any one part of our conversation, and in the rest to be given to follow our own fantasies: as those which feared the Lord, serving likewise their gods: and as the Papists do, which are followers of this foresaid kind of men: for they make a show of fearing of God, in that they follow 
2. Rom. 17.  his word some what, and principally in this that they have observed baptism, and that they use some loyalty one towards another: for the rest, they are abominable in their Ceremonies and services which they call divine, being indeed devilish: and they are also abominable in their wicked traffics, frauds, and cousonages, in their oaths and blasphemies. Therefore they obtain felicity by the fear of God, it is not enough to use some fair appearance of holiness, in contemning all the abuse, and abomination of superstitions and Idolatries, of paynim, Papists, and other infidels, frequenting sermons of the word, and communicating the Sacraments: and in the rest to be Athiestes' in our hearts, and our mouths replenished with evil talkings, our affections burning with avarice, we embraced with hate and rancour, and wholly given to frauds, cosonages, and other abominations.  
But it is meet, that as a man which desireth to be whole and sound of body, followeth willingly the counsel of a good Physician, and to fill and satisfy himself, eateth not but good meats convenient & proper to engender blood, and rejecteth all others which are not proper to mingle with the good. Even so we should entirely follow the counsel of God, who is our sovereign Physician and fill and satisfy ourselves with his fear, following orderly that which he teacheth us by his word, and rejecting all other fear which our sovereign Physician reproved. Solomon useth the same similitude here, as may be seen by the word filling, which signifieth in his language satisfying or appeasing of hunger, and promiseth to him that shall satisfy himself with the fear of the Lord, great assurance, when he saith,  
That he shall lodge where no plague shall visit him. He useth a similitude taken by a traveler or stranger who arriveth in a 
isaiah. 8. 12. & 29. 3. & 41▪ 8. & 43. 1. & 44. 2. 1. Pet. 3. 14.  lodging or Inn, which is out of the danger of thieves, & hath good gates and walls very strong, and those of the house are honest folks and are careful to shut their doors, and use a traveler or passenger gently, and see that he be not offended, nor suffer no wrong in their house. Even as such a traveler is in great surety, according to human sense: so he that feareth the Lord, findeth good lodging, & sure entertainment, and there is no man that can do him any harm. This is it which God hath promised to his people by Moses, and afterward by David and his holy Prophets. But one may say: there is none in the world, that suffer more outrages, 
Leu. 25. & 16. 2. Deut. 8. 6. Psal. 22. 24. 25. & 34. 8. Esay. 33. 14. Exo. 25. 5.  injuries, & violences, nor that are persecuted more cruelly, than they that fear God. Abel hath proved it, David, the Prophets, jesus Christ and his Apostles, whom he hath foretold their afflictions. To this I answer, That to be visited with evil in this place, is to be vanquished therewith, so that one is not able to recover himself: as it is taken in divers places of the Scriptures.   

24 The slothful man hath shut his hands into his bosom: and will not take pain to put it to his mouth.  
Solomon hath often told us already the nature, gests, and qualities of the slothful, & the misery and poverty which of force they must endure by their sloth & negligence: notwithstanding, because the number of them increaseth daily, and continueth, and that we are all of so wicked a nature, that we will be content too live at our own pleasure without doing any thing, but to sport and play, and to enjoy the delights and pleasures of this world, and will not think on the hire of sloth, nor hear speak of evil, which shall follow after, which we must of force suffer, will we or nil we, if we be slothful: for this cause he contenteth not himself with so many advertisements which he hath already given us: but to the end we may take more heed, or at least wise be more inexcusable, and judged worthy of misery, he repeateth here again under contrary words, the negligence, and little care of the slothful, by the gesture of a man, who because of the great cold he endureth cannot put his hand to work, but is constrained to shut it into his bosom to keep it warm, when he saith,  The slothful man hath shut his hand into his bosom: and will not take pain to put it to his mouth. 
And by good reason speaketh he so: for the slothful will not warm himself with his business, but is still as it were very chilly & cold. Whereupon ensueth that of force the great indigence which taketh and assaileth him, must make him suffer hunger, as Solomon expresseth, saying,  
And he will not take pain to put it to his mouth. In so saying he showeth the long abiding of the hand in the bosom, and the continual and obstinate negligence of the slothful, which if he would forsake, he might so one remove his hand from his bosom, and set it a work, whereby he might have wherewith to return to his mouth and sustain himself. But seeing he maketh no account thereof, he must of force perish with want, and be poor and miserable. And if one put a contrary to this, that there is a great number of sluggards, which put well their hands to their mouth, eat and drink, & make good cheer, and their goods never fail them: as is seen in the Clergy & monkery of the Papists. Answer First. Solomon showeth what the slothful are worthy of, and what it is they deserve: as also the Apostle Saint Paul showeth, when he forbiddeth giving meat to the slothful. Secondly, 
2. The. 3. 10.  seeing they are not worthy to live: and that they usurp that which they have, as thieves and robbers that live by rapine, yea by what title soever they possess their goods.  
Thirdly, if the slothful for a time live at their ease, they come atlast unto great poverty: as is daily seen in many who inherit richly their father's patrimonies, and afterwards living in delights, without doing any thing, have not had wherewithal too put their hand to their mouth, but by begging, filching, robbing or deceiving.  
Fourthly, if God spare the slothful for a time, he knoweth how to visit them afterwards: and if it be not in this world, it will be in death everlasting, as may be seen by the wicked rich man, Luke 16.   

25 Smite the scornful person, and the ignorant will take better heed: for if one reprove the wise man, he hath understanding to knowledge.  
One saith commonly that it is best to beat the dog before the Lion: whereby is signified that to warn and fear the haughty, proud, & arrogant, stiffnecked, and obstinate, it is best to chastise the feeble, although they have sinned in little, or nothing. And as one saith, who without all right or reason, so one doth wickedly in doing so: and the sentence is practised, which saith: censors torment and afflict the Doves, and spare the ravens and pardon them. For one shall see (as the common use is) that Kings, Princes, and magistrates and judges will sooner and more sharply punish the simple person which hath not much offended. They are not so taught by God, who resisteth stoutly the proud, and giveth grace to the humble: as he hath well showed at the Deluge, at the subversion of Sodom, the destruction of Pharaoh, and other desolations whereas he hath smitten the scornful, and spared the lowly, to the end that the ignorant and simple which are not yet well advised, may fear and learn to walk wisely. Therefore sith the superiors of the earth are in the seat of God, they ought to be his followers in punishing them that have no fear of God, nor reverence of his word, and that by their dissolute life and insolency, work great scandals, and offend their neighbours, with wrongs and outrages, and violences, to the end that the rest may be afraid to give themselves to such wickedness, Solomon warneth them hereof, saying,  
Smite the scornful person, and the ignorant will the better take heed: for if one reprove the wise man, he hath understanding, etc. He saith not, admonish friendly the mocker, and reprehend him in secret: for he knew well that one should profit nothing that way, as he hath above said: But he will that one smite him, and punish him, according to his demerits, to the end he may be an example, and that others may come to repentance and amendment of life, and that they be not so hardy to give themselves to wickedness, but have it in abomination, and flee from it intierely. See here the heed which Solomon speaketh of when he saith, That the ignorant will take better heed. He will not that by his heed, he hurt his neighbours, but that he flee from mockery. For the rest, when he putteth the wiseman a contrary to the scornful, saying. If one reprove the wise, he will have understanding to knowledge. And that he saith not. Smite him: but reprove him: he showeth principally two things. First, that one calleth not him wise which hath no fault (for such a one is not any way to be found, or if he be found, yet he is not to be reproved, but praised, and extolled) but he which by infirmity being fallen, relieveth himself by repentance, and taketh in good part, to be argued, blamed and reproved: for he knoweth that such admonitions, and corrections, serve him for a school to be come yet more wise, and better advised. As Solomon expresseth it, saying,  
He hath understanding to knowledge. For he understandeth not at the beginning but by augmentation, whereof hath been spoken heretofore. Secondly, That they which are tractable and of good capacity, ought not to be handled rigorously, as the uncorrigible, scornful, and contemptuous: although one may well use sharp words, and severe speeches: as is to be understood by this word reprehending: for if a man have wit of himself, he ought therefore, to be better advised, and to guide himself well that he fall not, and it ought to be a great shame to him, to commit a fault worthy reprehension, be it never so little.   

26 He that hurteth his father, or shutteth out his mother, is a shameful and an unworthy son.  
There are some children which think it is lawful for them to spend their father's goods at their own pleasure, and so they make great waist of the same, and put their fathers in poverty, and want: and despise their mothers, because they are women, who do nothing but trouble the house, a lest, and offend them, and seek to chase them out, principally when their fathers be dead: And in thus doing, they think themselves courageous champions, honest men, good companions, and men of account, and light on table fellows, and playepheers, who know how to flatter them, and make them believe that they are worthy to have goods, because they know how to spend them pleasantly and in good fellowship. But because the word of God ought to be preferred before all human wisdom, and so by consequence before all foolish fantasies: and that such children, consumers of substance, and contemners of their parents, not only despise human wisdom which teacheth children to be sober, modest, temperate, and humble to their parents, but also are disobedient and rebellious against God, who commandeth that one honour father and mother: for this cause Solomon calleth them shameful and unworthy, saying,  
The son is shameful and unworthy, etc. Solomon speaketh not here obscurely: for he speaketh according to our manner, which is, to call a person shameful and unworthy, which leadeth so wicked, filthy & abominable life, and in such inhumanity ingratitude and cruelty, that not only he ought to be ashamed thereof, but also deserveth to be opprobrious & despised. Which thing those children well deserve, which hurt or undo their fathers, and chase, or shut out their mothers. The law ought so to handle them, that they be an example to others. But because it pleaseth us not that our children should come to such reproach and shame, as to be punished openly, for offenders, & that we ourselves should be abashed, griened, & vexed thereat, it is meet aforehand that fathers and mothers be careful to order their life according to the word of God, and according to the same word to watch over their children, bringing them up in the fear & knowledge of the Lord. And that mothers take heed of being too much doted over their children, but that they show themselves grave and make them fear them. For it happeneth oftentimes, that children, which are cockered, and brought up tenderly, work most woe to their mothers. And principally, when they have most need of succour, which is after the disease of their husbands when they are widows, or sick, or aged: It is then say I, that children ill brought up, despise them, offend them, & do them wrong, & seek in this sort, to shut them out far from them, where by right they should entertain them carefully, in all humanity & gentleness, with fear, humility, and reverence. Such children are shameful and unworthy principally before God, which knoweth well how to destroy them, and put them back from him with the Devil, under whom they serve.   

27 My son hear no more the doctrine that leadeth thee unto errors, from the words of understanding.  
Seeing that Solomon admonisheth his son, that is to say, him that is minded to obey his commandments, and believe his doctrine, and hath already a good beginning, or yieldeth himself attentive, to learn good doctrine: seeing (I say) that it is to such a son, that he speaketh, and admonisheth him to hear no more any false instruction: let us understand that he speaketh not of the instructions of the Priests and Doctors of the Gentiles, which led them to abominable observations, & who fought directly against the law, in so much that the most rude amongst the children of wisdom, amongst the people of Israel might know them, and easily keep themselves from them, if they would not work against their own consciences, and despise God willingly. It was easy for them to take heed thereof: for in the law they were often warned, both by express words and by sharp threatenings: But he talketh of the instructions of them who under shadow of being jews, and magnifying with their mouth, the law of God, showing themselves very zealous of the glory of God, and profit of their neighbours, deceived the people, bringing in sects, and practising superstitions, which had some spice of holiness and religion. And so they perverted the state of the Church, which was well ordained and disposed: as Core and his companions. As also those against 
Rom. 16. 1 jer. 4. 14. Ezech. 13. 1.  whom the true Prophets cried, and amongst the rest jeremy and Ezechiel. Of such Prophets the number hath been great, as may be seen in the 1. Kings, chap. 18. vers. 19 And not only then but also in the time of our Lord jesus Christ, and his Apostles: the Scribes, and Pharisees, and others were of that number: as our Saviour showeth 
Math. 16. 6 & 23. 13. Phil. 3. 18. joh. 2. 18. & 4. 1.  it, when he willeth men to take heed of their leaven, and when he pronounceth them evil luck. Saint Paul also showeth it, and Saint john. Such fellows are very dangerous, because of their doctrine which bear a fair show, are in the mean while turned from the obedience of the law which is the true knowledge 
Deut. 13. 1. Esa. 9 15. jere. 23. &. 18. 15. Rom. 16. 17. 2. Tim. 2. 14. Ose. 4. 5. Mat. 24. 4. 11. 23. Act. 20. 29 30. 1. Tim. 1. 4. 2. Tim. 3. 1 2. Pet. 2. 1 Psa. 25. 4. & 119. 33. & ●●3. 8. 10.  as there are many advertisements thereof. Saint Paul also showeth the danger well. Solomon therefore admonisheth his sons, to wit, each faithful Christian man, not to give ear to consent to the instruction of such false Prophets, which make the true preaching of the word to be despised, which is the true knowledge, without the which we are blind, and ●● force must go astray, stumble, fall, and perish. This present admonition is now as necessary for us, as it was at the time of Solomon. As we ought to understand by that which our Lord jesus Christ hath foretold us, and Saint Paul and Saint Peter. Let us note therefore that we are admonished diligently to read the scriptures and frequent sermons of the word of truth. For it is there that we hear the words of knowledge. Not to go astray therefore, we have to pray with David: Lord make me to know thy ways: direct me in thy truth, and instruct me.   

28 The false witness scorneth judgement: And the mouth of the wicked devoureth iniquity.  
Many weigh it not much to bear false witness against their neighbours, although their own consciences reprove them, and this may be, because they think, or else seek to make themselves believe, that they do no hurt but to them against whom they witness falsely, who are men as they are, and that they abuse none by their false witnessing but earthly judges: but here Solomon doth show them that this is not so light a matter as they make it and that they open their mouths even up into heaven and speak against God: for they scorn against judgement, the which although men exercise it, notwithstanding it is not their judgement but of God, of whom judges are but ministers, and as it were instruments. And he alone is judge of all the world, and so the wrongful witness, not only striveth to set 
Gen. 18. 25. Rom. 3. 7. 8. 9 Psal. 7. 9 & 9 8. 9 & 75. 6. 7. 8.  disorder, trouble, and confusion in worldly affairs in doing their neighbour's damage, and abusing the judges to make them err from the right, but also he despiseth God, and as much as in him lieth, depriveth him of his truth, and righteousness, and consequently of his divinity, for he cannot be God, but he must be veritable, and just, which is a mockery so detestable, that God will not leave it unpunished, as Solomon hath said before in this chapter, ver. 5. and 9 But the false witnesses are so affectionate to ill speaking, and find so much sweetness therein, that they think not of that which will follow, but only to speak evil with great desire, and proneness. As gluttons and drunkards do which devour meat, and swallow up drink with the great desire that they have to fill their bellies, and cease not to put in their mouths: for all their pastime is to eat, and drink. Even so false witnesses apply all their study to speak wickedly. Solomon signifieth the same saying.  
And the mouth of the wicked devoureth iniquity. Wherein also he signifieth the ruin of the wicked, which give their mouths to evil speaking: for as the gluttons, and drunkards kill and choke themselves with too much excess, even so the wicked shallbe condemned for the words of their mouths. And whereas the holy scripture applieth itself often to our manner of speaking, it must not be thought strange of that which we have said for when we see any one desirous to tell a tale, we say he biteth upon it, as upon an apple: and so we say of gluttons and drunkards, that they kill themselves, because they never cease as it were, to drink and eat abundantly. Nevertheless, because the word devour doth signify also, to hide, some expound it that the wicked dissemble iniquity, because in bearing false witness they would be thought to speak truth.   

29 judgements are prepared for the scornful, and stripes for fools backs.  
There are divers scornful persons in the world and in divers sorts, as experience showeth it, and Solomon hath witnessed it heretofore speaking of the scornful in sundry manners. Now although it cannot be but their consciences must reprove them oftentimes, and ma●ger their hearts they must be afraid of the judgements of God, nevertheless they cannot truly understand that there is a God, a judge just and severe, who ought to judge and punish them in ire and fury. As it appeareth, when for any remorse of conscience that they have, yet they revert not at all from their scornfulness but are rather obstinate and hardened therein, as if they had made alliance with death and hell, and as though they had power to resist God, and to command him to desist from that which he hath prepared 
Isaac. 28. 14. 15.  for them, and renounce that which he hath enterprised against them. But even as all such presumption is vain, arrogant and wicked, so the holy Ghost laugheth at it, and showeth that it shallbe put down, made nothing, punished, and destroyed, Solomon declareth it in this present sentence. judgements are prepared etc. For seeing that God is not variable, and that he hath prepared judgements for the scornful, it followeth well that he will make them feel them punishing them horribly, and without appeal, yea afore they themselves shall know of it, as Solomon signifieth by the word of judgements: the which signifieth not here any arestes of the mouth, or any deliberations or sentences verbal, but the horrible, and fearful 
Exod. 6. 6. & 74. & 12. 12. isaiah. 3. 14. jere. 1. 16.  execution, of the eternal decree of God against the wicked as it is taken in other places, where God menaceth the wicked to punish & destroy them. Solomon also showeth it when he joineth stripes to judgements, saying, And stripes for fools b●ckes. For this is but an exposition or repetition of the words precedent, as the manner of Scripture is to resay one thing twice or thrice, and to call it by divers names. That therefore which Solomon hath called judgements, he calleth stripes: and the scornful, foolish, threatening them grievous punishment, not in their goods, but on their own person: for he saith that stripes are prepared for their backs, which is to say that God hath determined, and appointed to afflict and punish the persons of fools by divers and sundry afflictions and punishments, as the Egyptians have proved, and also the obstinate and rebellious amongst the people of Israel and others. Solomon signifieth well the diversity of punishments, when he saith not stripes in the singular number, but in the plural. And that the back or body is taken for the person, it is manifest, for God afflicteth not the wicked only in their outward members, but also in their souls and minds as they well feel it. And in other places the back or body is taken for the person. In our common language we call the guard of the body of any one, him which keepeth him to the end none do hurt to person. And although many scornful and foolish persons feel not in this world these judgements and stripes, nevertheless that which is ordained for them, shall not fail. For having abused the wisdom of God, they shall receive at last their merits, and deserts. One may also say that Magistrates and judges are warned of their office: 
Rom. 24.  for they are ordained of God to do judgement and justice, in punishing the wicked, and delivering the good from all injuries, and violences. 
Rom. 13.  True it is that scornfulness, and folly have their principal seat, and residence in the heart, whereof men cannot be a fit judge, there is none but God which soundeth and proveth the hearts. But as a lively spring andful of water must needs empty himself; or as a draughtful of filth and dung breaketh and casteth his smell abroad, and infecteth all them which are about it: So the scornful and foolish spill their wickedness, in committing great scandals, or doing great outrages, or violences to their neighbours. Of such things men are judges, and aught to punish them.    

The xx. Chapter.  

1 WIne is scornful, and strong drink troublesome: and who so erreth in the same, is not wise.  
ALthough God hath created wine and other drinks, which have great strength and savour, and giveth us them not only to sustain and fortify us, but also to rejoice and delight us, (as may be seen in Moses as hath been alleged:) notwithstanding this is not to say, that one should 
Pro. 3. 10. Psa. 104. 15. Gene. 9 21. & 19 33.  take such abundance thereof as to be drunk, as Noah, & Lot did. And also it is not lawful to delight in taking too much thereof, when chief for the abundance thereof one shall not be drunk, as the forenamed were. For the excessive abundance maketh not one drunk always, insomuch that by the same one committeth only one fault or two: But it chauncerh to many, that when they have exceeded one time, and that the drink pleaseth, they return thereto twice or thrice, and afterwards continue and persever therein, as long as the occupation agreeth with them, and there is nothing that pleaseth them more, then to intunne the wine into their throats. And so they abuse greatly the good creatures of GOD, against whom they are very ungrateful, not acknowledging that God giveth us meat and drink, for to use in all sobriety and temperance. Also he rendereth them the hire, that they deserve, delivering them up in a reproved sense: As Solomon showeth it in three words. The first when he saith, wine is scornful. Hear wine is not taken for the liquor that GOD bringeth us forth of the vines: but for him that is addicted to the same, and hath therein so great delight. For as one calleth man by the virtue and grace wherewith he is endued and adorned: So doth he also by the vice whereto he is addicted and wherein he is greatly enwrapped. Example: the man is called flesh, because he is given to fleshly lusts, the faithful are called light. You were of late darkness, but now you are light to the Lord. Solomon therefore calleth wine, him that abuseth 
Gen. 6. 3. 2. Cor 5. 21.  himself therein, and by the same is corrupted: and saith that such a drunkard is scornful: wherein he signifieth well that he is delivered up into a reprobate sense. As one may understand by that which hath been treated of heretofore of the scornful. And although we had no passage of the Scripture, which taught us that we might say, that wine is taken for him which is given thereto, yet we might say, that Solomon speaketh so, applying himself to our manner, which is to attribute unto wine, that which drunkards do, and say. Wherein drunkards ought to have great shame, and find themselves very culpable, when it must be, that for their vice, the creature of God which is good, be so reproached. Also the Lord can hold them culpable in that they abuse so his good gift, and defile it by intemperance: And finally will declare against them his judgements 
Pro. 1. 22. & 9 7. 8. & 13. 1. & 14. 6. & 15. 12.  and stripes, which he hath ordained for them. The second, is when he saith, Strong drink troubleth or is troublesome. By strong drink the Scripture intendeth ordinarily the drink, which hath force to make a man drunk. But here we take for the person which is so much given thereto, and taketh so great abundance thereof, that by the same he is moved to strife, debate, and mutiny insomuch that one can have no peace with him, nor reconciliation at al. And so he that is given to take abundance of drink, which maketh drink is delivered up into a reprobate sense, also he is unreconcilable. As one may see where Saint Paul saith, that they which are abandoned in a reprobate sense amongst other vices are full of strife, and that they be without natural affection, people.  
The third is, when he saith, that who soever erreth in the same is not wise, When either by ignorance, or astonishment, or wandering of the spirit, he putteth himself out of the right way and goeth not where he should, or by obstinacy, or his own opiniate mind, leaveth his way, and afterward cannot find it again nor knoweth not where he goeth. Therefore drunkards do so abuse wine and strong drinks, that they lose thereby all memory, sense, and understanding. And what rebukings soever one give them thereof, they make but a jest of it as Solomon pronounceth, saying, wine is scornful. And move strife and debate against them, which seek to lead them in the right way, sooner than they will give them thanks for their friendly warnings, as Solomon pronounceth it, saying: Strong drink is troublesome, or stirreth strife. And so drunkards by their scornfulness and strife do go astray, and by ignorance, astonishment and wandering of their wits, and by obstinacy and malice deliberate. Wherefore one may conclude with Solomon that they are not wise, and also that they shall not be: as Solomon signifieth, using the future tense. And also one may well say, that they are abandoned into a reprobate sense: for as experience showeth us, they give themselves to do things which are not lawful. Thus doing, they go astray in such sort, that they never find the kingdom of God. For first they have in this life neither faith, nor repentance, 
Rom. 1. 29.  without the which one cannot serve GOD, and give him the honour and homage which he oweth him, acknowledging him for sovereign king and governor. But rather by incredulity and wickedness they serve the Devil.  
Secondly, they shall not enter into the kingdom of Heaven, to enjoy the same with the wise, just, and sober. Let us understand therefore that Solomon advertiseth us covertly 
1. Cor. 6. 10.  of that which the holy Scripture in divers places admonisheth us. Let us obey these holy and necessary admonitions: otherwise we shallbe without heart, and of force must die. For we shallbe without wisdom, in the which there is life. Some translate in the steed of, to go astray, too delight: both the two agree well with drunkards: and in as much as they delight too be drunk, they lose their sense, whereupon of necessity they must go astray.   

2 The fear of the king is as the roaring of a Lion: he that provoketh him to anger, offendeth against his own soul.  
If the simple, and feeble beasts which have neither teeth nor nails sufficient to defend themselves withal; or likewise little children, and they which feel not themselves strong enough, and well defended, are afraid, when they hear the Lion roar and approach: it is right necessaty that subjects be careful too keep themselves from committing any thing, whereby they may merit to be threatened by their Lords, and superiors, as Solomon hath showed us. And because every one of us hath the heart of a king, and that naturally we covet liberty, or rather 
Pro 19 12  rule and Lordship, and will not submit ourselves as subjects, but rather rise up and make rebellions: for this cause Solomon warneth us again of the power, severity and rigour, of the ire and revenge of kings and superiors of the earth, when he sayeth, The fear of the king, etc. He showeth us that as the Lion being hungry, spareth, not his prey, when he hath it between his paws, so if we be apprehended, having offended our superiors, we have too know that our life dependeth thereupon. As also he sayeth consequently under other words, saying : That he which provoketh the king to anger, offendeth against his own soul. That is to say, that he putteth his life in danger, that he deserveth to be executed and put to death by justice, or endure other pains very grievous. For he that is disobedient to the king, and provoketh him to anger, not fulfilling his will by humble subjection, is the kings pray, and not they which live honestly, humbly, and religiously. Also kings, princes, magistrates and governors do not affray with threatenings such personages. Much less seek they to tear them in pieces and devour them, but they use benevolence towards them, which is as the dew upon the grass. When therefore Solomon saith: 
Pro. 9 1●.   The fear of the king is as the roaring of a Lion, he that provoketh him to anger, offendeth against his own soul. 
It is not to hearten proud and cruel Tyrants against they● Subjects and inferiors, to the end too vex, torment, and destroy them: But it is too advertise kings which will reign truly as they ought, of that severity and rigour, which they ought to use against the disobedient, and rebellious, the obstinate, and stiff-necked in their wickedness, dissolutions, and insolences. Such persons are the pray of kings and not the simple and innocent, which seek to render due obedience. But as the use is now, the wolves eat the sheep, they spare the wicked, and afray the good, doing to them outrage and violence under the colour of justice. It is secondly to show Subjects and inferiors that they ought to walk in fear under their Lords and superiors. Otherwise to look to prove their fury like the hungry lions. Also when Solomon saith, And he that provoketh him to anger, offendeth against his own soul: he teacheth us not that we should spare kings in their vices, neither that we should fear to rebuke them for fear of their anger, and incurring their displeasure. Thus doing we should be hypocrites, dissemblers, flatterers, traitors to God, and to them which we spare in their vices. Which wickedness to eschew, let us follow the constancy of the Prophets and Apostles, who have spoken frankly and courageously to kings, and Princes, & have not feared their evil graces, as the holy Scripture witnesseth. Also they have been towards such kings and Princes, as the pray between the paws, and jaws of the lion. And according to the opinion of the world, they have offended against their souls in not speaking and doing as pleased those kings, and have been worthy of death in the opinion of carnal men because the Princes were angry at their constancy and magnanimity, which they have reputed obstinacy, and resistance or rebellion, as yet at this present, they use to do against the poor faithful sort. He teacheth us not I say, that we should spare such tyrants: But that we keep ourselves, least by our wicked conversation, and reproachful manners dissolute and unruly, and our deeds outrageous and violent, we provoke to anger our Princes & superiors, which are ordained over us. This should be to resist the superior power: And so we should offend against our souls putting them in danger of damnation, not only temporal, but also eternal. Therefore if it behoveth us to be careful to keep ourselves from provoking mundane princes to anger, which 
Rom. 13. 2.  are but Lion's whelps: by a far more reason we ought carefully to regard that we fear the great Lion, who not only teareth in pieces the flesh and bones of them which resist him, but destroyeth them for ever. This great Lion is our God eternal and almighty, into whose hands it is a fearful thing to fall. It is he of whom it is said. His roaring is as it were the Lion he will roar and hantche up his prey, and there shallbe none which shall recover it. we have to do also with another Lion which is the Devil, whom we ought still to provoke to anger and wrath, in resisting him. He 
Heb. 10. 31. Esa. 5. 29. 30 & 31. 4. Ose. 11. 10. & 13. 7 1. Pet. 5. 8. 9 jam. 4. 7.  is not like to kings of the world, which have the power from God, to punish in their anger them which resist them, and to take revenge upon them: but the more one resistes him, the more, one is assured that he will do no hurt. And as a people that will resist some tyrant, munite, and arm themselves with all armour and munitions necessary: Even so to resist the Devil, who is the murderer of our souls, and to make him flee, it behoveth us to arm and defend ourselves, as Saint Paul admonisheth us. Ephes. 6. vers. 10.   

3 It is a man's honour to keep himself from strife: but every fool will be meddling.  
When we are all created to the Image and likeness of our God; it is good reason that we be his followers, and that we think it great honour if we follow him well. As when a child hath a good father, it is honour to him to seek diligently to represent the manners of his father in his life and conversation. Such a child is greatly praised and esteemed amongst them that have any little sense at all. And also the desire of fathers is commonly that their children at the least wise resemble them, if they cannot come to a greater perfection. Now our God and father is the God of peace and love: as he hath manifestly showed unto us, for when we were his enemies and adversaries by our sins, by the which we fought against him, provoking and stirring him up to anger against us, he hath loved us so much that he hath deigned to make peace with us, and reconciled us to him by the death of his son. He hath not made such peace and reconciliation with us, for the love that we had towards him: neither hath he done it against his will, fearing to be dishonoured thereby, as the fleshly men and 
Rom. 5. 8 Ephe. 2, 1 Col. 1. 21, 22 joh. 3. 14 1. joh. 49 Luk. 2. 13. 14. Eph. 1. 5 Col. 1. 21, 22 Psa. 29. 8 Esa. 62. 5. & 65. 19 Mat. 18. 11 Luke. 15. 34  worldlings, proud and arrogant, would esteem themselves to be dishonoured as of a base mind and courage, if they should seek their enemies, to reconcile themselves and make peace with them. But he hath esteemed such peace and reconciliation glory and honour. And seeing that for this peace and reconciliation he will be glorified: it followeth well that he esteemeth it a glory, and as he esteemeth it a glory, so hath he done it cheerfully, without forethinking the good which he hath done to us ungrate and perverse. Thus doing, our good God and father hath thought it glory and honour to cease from strife. And seeing it is glory and honour to children to follow the gentleness, benignity, and humanity of their fathers, it behoveth us to follow our heavenly father ceasing from strife.  
And to do this same well, it behoveth us to take away all enmities, hate and rancour, whereof debate and strife, dissensions and mutunies proceed, and to make peace with all men. It is not therefore 
Pro. 10. 12 Rom. 12. 17. Mat. 5. 44 & 23. 23.  only towards our friends that we should cease our strife, but also towards our enemies, who ask but our destruction. And it is not meet we think, that we are dishonoured if we humble selves, so far as to seek our neighbours to make peace and reconciliation with them.  
It is not meet that this be done unwillingly: as they that will say they wish no harm to their neighbours, and in the mean while, will neither see them nor meet them, nor do them any pleasure at all. It behoveth that it be of frank courage, and 
Mat. 18. 35  free will that we reconcile ourselves one to another, forgetting injuries past, as if we never had been wronged: our Saviour showeth us that we must so do. And seeing we crave of God whom we 
Psa. 25. 6 & 79. ●  have grievously offended, that he will have no remembrance of our faults, &c: It is good reason that we do the like to our neighbours, for it is unpossible that they should so much offend us, as we have offended our heavenly father.  
This is showed us by the parable which is in S. Matthew chap. 18. ver. 23. 
Ephe. 4. 31 33. & 5. 1. 2  Let us cease therefore from strife (as it is said) and follow that our glory shall not be transitory, but eternal, for we shallbe the children of 
Col. 3. 8 Mat. 5. 9  God.  
Contrariwise, if we be given to strifes, this shallbe objected against us, for although the world make account of the virtuous, and stout, and those, which can revenge themselves, & injury their enemies: notwithstanding the holy Ghost pronounceth them fools, saying by Solomon that Every fool will be meddling. This is no small reproach to be called fool by the holy Ghost.   

4 The slothful body will not labour, because of winter: therefore shall he beg in harvest, and have nothing.  
It is a great pain and travel to blow, till, and labour the ground in winter, because of the frost, snow, and rain: as they prove it which meddle therewith. But for the difficulty which they find therein, they cease not to apply their labour: Some through hope of gain, some for fear of poverty, and other some because they know that one should apply his work at all times and seasons, according to the state wheretoo he is called: and that they should with all diligence seek to overcome all difficulties, to the end they neither put themselves nor their family in danger to beg their bread, and for the most part not to find one which will give any thing. As the slothful deserve well, and also Solomon threateneth them therewith, saying,  
The slothful body will not labour, etc. As for the menace of poverty, it hath been amply treated of. But we must note first of all, that there are many which think themselves not slothful, & nevertheless if they meet with any little winter, that is to say, any let, which seemeth to them hard to overcome: they are so dainty, that they think one should excuse them of the work.  
Such persons (after Solomon,) ought to be esteemed slothful: for they labour not in the winter. Hear under Winter he comprehendeth all the seasons that seem difficile to them that would live at their ease, and would eat their bread and do nothing, but that which seemeth to them good, according to the sense of their flesh. As also under the name of labouring, we ought to understand all doings wherein men ought to apply themselves. Secondly it is to be noted, when he saith, that the slothful shall beg or crave in Harvest, that idle persons will think thereby that one ought to give them their demand, when he hath gathered goods enough, and that he ought not to spare from them, seeing they are in poverty, and know well how to spend it. There is a great number of such sluggards in the Papacy, were it but amongst the Monks and Priests. And in every country whatsoever, there are many idle persons which follow plays and pastimes, after the which they make great cheer, and search out the tables of them whom they think are rich, or have made a good harvest, and are liberal. Thirdly, let us note that when he saith. That the slothful shall have nothing: He speaketh principally of that which the slothful deserve, and also of that which cannot fail them. For although idle bellies be for a time filled, notwithstanding it is not wholly to their contentment: for they have never so much as they would have, & yet at last they come to a miserable indigence, and are naked of all goods: As they find, which are in hell. The rich also are warned not to communicate their goods to such slothful persons.   

5 Counsel in the heart of man is like deep water: and a man of understanding will draw it out.  
There is none but God alone which can know, and bring to light, that which lieth hid in the heart of man: as hath been showed heretofore by the scripture in divers places. And although we think very profoundly without any outward motion, yet our thoughts stick not to be present with him, as well as if we should express them by words or works: the 136. Psalm showeth this well, and forthwith declareth what it is, insomuch as GOD hath form us as we are. But all though it appertain to him alone to have such knowledge, and that none other can have it, nevertheless we are so curious, that we will know that which we cannot know, as appeareth by that which hath been already said: for seeing it appertaineth to God, the creature can do nothing in it, and ought not once to presume to attain thereto. Solomon also showeth it well, when he compareth the cogitations deliberations, enterprises, and wills of the heart of man, to deep waters, saying,  
Counsel in the heart of man, etc. This is not to say, that the heart of man is nor more hidden, and hard to sound, than the bottom of the deepest waters in the world: But Solomon maketh such a comparison, to show that if a man find it hard, yea unpossible to pierce the depth of the great Sea: then he ought not to presume to know that which man consulteth & decreeth in his heart: for it is yet more hidden than the depth of Sea: & also it disguiseth itself in divers fashions, as every one of us may know, if we consider it more nearly, according as he is sensual, and given to his natural corruption. Likewise there is none of us, which knoweth entirely the counsels of his heart: for than we should have no sins which should be hidden from us, for the which David 
Psal. 19 13.  prayeth, saying, Who is he that knoweth his offences? Deliver me, therefore from my hidden faults. Nevertheless this argueth not, but one may somewhat know what a man is in heart: for if we have the patience to consider according to the word of the Lord (the which only is our wisdom and understanding) the words, behaviour, and doings of them which seek to hide and disguise themselves, at last their hearts will not be discovered to us, and we shall know their counsels, deliberations, and enterprises: For God by his word will give us such wisdom, that it will be as easy to us to discover and see that which is in their hearts, as it is to draw water out of a well or river which is at every one's commandment. Solomon showeth us this, saying,  
And a man of understanding will draw it out. It is not without cause that he saith, A man of understanding, 
Math. 7. 15. Act. 20. 28. Rom. 16. 17.  for it is very needful that one have a near regard too draw out such counsel. Our Lord and Saviour showeth it us: and the Apostle Saint Paul. True it is that the Lord to give us the more occasion to watch, permitteth for a time that we be somewhat deceived by hypocrites, to the end also that afterwards, having our eyes opened, we may know, that it is he alone, who giveth us the understanding how to draw out that which lay too deep for us before.   

6 The mighty man is named a well doer: but who shall find a faithful man?  
It is the manner of worldly men, which seek to get some of the substance of the rich, to flatter them, and curry favour with them, calling them well doers. It is all one to them if they lie, making them believe that if in times past they have received nothing of their benefits, yet by such flatteries in time to come they will induce them to be beneficial to them. Solomon expresseth this in brief, saying,  
The mighty man is named a well doer. Now as he is called a man beneficial, or well doer, he ought also to be so: for the Scripture giveth not such a name in vain, neither here, nor else where: and this is not to advance flatterers and encrochers, but 
Luke. 22. 25 Rom. 13. 3.  to maintain the good and just. But it is a thing very rare to find a Prince or great Lord, which answereth to the titles that are attributed unto him, as experience doth well show, whereto Solomon hath regard saying,  
But who shall find a faithful man? Although it be universally true, and without exception, that God alone is faithful, and that all men are untrue: notwithstanding in this place (as the sense requireth it, and because he hath spoken in the beginning of the sentence of a mighty man) we will take the man for him which is in pre-eminence and authority, and will understand that Solomon accuseth here the mighty of disloyalty, oppression, andviolence, because 
Esa. 1. 21. & 3. 13. & 5. 23 Amos. 2. 6.  they do not answer to their title of well doing, but in steed of being men of beneficence, they are thieves, robbers, murderers, and homicides, as is laid against them in the scriptures.   

7 He that walketh in his integrity, is just: and his children shallbe happy after him.  
We desire naturally to be reputed just, and that all go well in our family, not only during our life, but also after our decease.  
Now to the end we have no vain reputation, but be just indeed, yea before God, and that we ourselves have witness thereof in our own consciences: Solomon showeth us the way that we ought to walk in, when he saith,  
He that walketh in his integrity, is just: and his children shall be happy, etc. He saith not, he which referreth himself to bounty and virtue of his neighbour, and attendeth to his merits: to the end we do not as the Papists do, which recommend themselves to the merits of Saints which are departed, and attend on the suffrages and works of supererogation of fat bellied Monks. It is not meet that we be faint hearted, to rest and take breath, nor that we ease and repose ourselves, as if our legs were a weary, or our feet chafed: but we ought too walk being conversant with our neighbours in sound and pure conscience, without malice, fraud, or any disguisement: and doing frankly to our neighbours, as we would they should do unto us, keeping loyalty to them, and love unfeigned, being ready rather to endure damage, then to hurt another man. This is the integrity in the which all faithful men ought to walk, to deal purely and justly in the house of the Lord, which is his Church. This is well taught us in the scriptures. If we walk in such integrity, we are of the number of them which have place in the house of the Lord: 
Psa. 15. & 24 Psa. 33. 4. 15. Psa. 3. 5.  whereupon ensueth that he accepteth us as just: For the word of the Lord is righteous, and all his works are faithful. He loveth righteousness and judgement: the earth is full of the goodness of the Lord. For thou art a God which lovest not wickedness. The wicked shall not dwell before thee. It followeth also that we walk according to his law: for there is no integrity but that which is taught us by the word of God. One may see this clearly in the Psalm 119. 1. and in many places of the same Psalm, And seeing it is so that our integrity, lieth in keeping of the Law of God, the which is not in our power, it followeth that of ourselves we cannot walk in our integrity. And therefore although it be called ours, and that it is the way of justice: yet nevertheless let us take heed to glorify ourselves in our own way, as if of ourselves we did walk so: but let us ask the guiding and government of our God. Otherwise we cannot walk according to his commandments, as is showed us in many places by his promises, 
Psal, 25. 4 119. 33.  wherewith we should not have to do, if of ourselves we had the power to do that which he promiseth. Wherefore also although it be said, that who so walketh in his integrity, is just: let us not imagine that our integrity maketh us just. But when we walk rightly and roundly, without dissimulation or fraud in that which God hath taught us by his word, we have a certain argument that we are just: for we bring forth the fruits thereof, the which make us not just, but because God justifieth, and sanctifieth us by his spirit, we bring forth the fruits of justice: and 
1. joh. 37.  so walking in integrity we have witness that we are just. Also we are certain of our election to eternal life: for them that he hath predestinated, he hath also called, & them that he hath called, he hath also justified: and them that he hath justified, he hath also glorified. 
Rom. 8. 30.  And so we have testimony of being blessed, not only for ourselves, but also for our children after us: as Solomon pronounceth saying,  
And his children shallbe happy or blessed after him. Not that the father deserveth it, nor yet the children, but it is by the mere mercy of GOD according to his promise. Wherefore we ought to understand the promise that Solomon maketh here, according as the Apostle Saint Paul expoundeth it. All they 
Gen. 17. 7 Exo. 20. 6 Rom. 9 6.  which are borne after the flesh, of just people, are not just, nor blesse● for the same: and contrariwise, they which proceed of the wicked, are not unhappy therefore: as it is showed to us very well in Ezechiel, Chapter 18.   

8 A king which sitteth in throne of judgement, chaseth away all evil with his look.  
Kings, Princes, Magistrates, and Superiors of the earth are so much doted over their own greatness, and pre-eminence, that they think one ought to tremble under them, when in the mean time they pass their days in pleasure, and make good cheer, sleeping, and resting at their ease, without taking care to minister justice, and regard to root out the wicked reproachful, and insolent. Whereby it cometh to pass that ill deeds increase and endure, and it is an hard thing to remedy it: for this cause Solomon being willing to amend such disorder, and looseness, admonisheth kings of their duty, saying,  
The king, etc. He will first of all that Magistrates be not as them, whom God complaineth of by his Prophet Esay: but that they be set in the throne, not of pride, pomp, and vain magnificence, nor of oppression, outrage, and violence (as the most part of them which have the title of administrators of justice, come to possess the seat, for to make their own profit by wronging others) but that they be set in seat of judgement, that is, in what part soever they be, their affections and studies tend, to do right to every one, to punish the wicked, maintain the good, and deliver the feeble and oppressed from the violence, tyranny, and cruelty of the wicked. Secondly, as God, (whose lieutenants they are) beholdeth with his eyes all things: so he will that kings have eyes, that is to say, care and diligence, to watch over them which are given them in charge, and of whom they have the government, to the end they may banish and chase away all wickedness, and that truth, justice, holiness, & innocency may reign: and because what heed or diligence soever kings and princes use, yet they are never of themselves sufficient to chase away all evil: but they have need too have honest men to bear charge under them, as jethro admonisheth Moses thereof: also king josaphat constituted judges. For this cause the king's 
Exo. 18. 14. 2. Chro. 19 5  eyes may be taken also for them which help him to administer justice. This while it is not meet to say that it is lawful, to refer himself to them wholly, without taking heed there to himself: for if he make no account to look with his own eyes, and his officers do any unjustice, the fault shallbe imputed to him. It is meet meet therefore that superiors which appoint officers under them regard nearly what men they be that they appoint. For the rest, although every one ought to help his neighbour, and defend him, so much as is possible, from all oppression, and violence, yet is it not lawful for particular persons which are not in office, to place themselves upon the throne of judgement, for to chase away evil. Solomon showeth it well, when he attributeth this same to kings. So doth our Lord jesus Christ when he reprehendeth the Apostle Peter, for the cut ear. Matth. 26. 52.   

9 Who shall say, I have cleansed my heart: I am clean from my sin?  
It is written that God created man to his own image and likeness: whereto Ecclesiastes having regard, saith: That GOD 
Gen. 1. 27. Eccle. 7. 30.  hath made man just and right, but by unthankfulness, and misknowledge, by arrogancy and rebellion, he hath soon defaced and abolished this image, and is fallen from his righteousness: as is seen in Gen. 3. and Ecclesiastes signifieth it, when in this place afore alleged, he sayeth that men have sought out many inventions. Now man by his fall is somuch corrupted and made servant to sin and death, that all his posterity is infected therewith. Insomuch that none is exempt from sin, but all are so hardly bound thereto that they cannot free themselves. And this is not in the outward parts only that he is such a one, but principally in the inward parts, which soil, and corrupt the other members. And therefore Solomon demandeth not, who hath washed his hands or feet? or, who hath cleansed his body? for the outward washings or bodily purginges, although ordained in the law, served to no end, but rather were hurtful, but that they were instruments to conduct the person to search his spiritual purgation in the blood of jesus Christ, and to know that he had need to be cleansed inwardly, but he asketh:  Who will say, I have purged my heart, I am clean from my sin? 
Wherein we ought to learn that the filth and infection which soileth and corrupteth the person, is of the heart, and that the prrincipal care that we ought to have of ourselves, is that we be pure and neat in our hearts and consciences, which thing we cannot attain to by faith and repentance. Let us beware of resembling the Scribes and Pharisees, to whom jesus Christ objecteth their 
Mat. 23. 25.  hypocrisy. Nevertheless the principal meaning of Solomon (when he maketh such interrogation) is to show us, that man, be he never so just and holy, ought not, nor cannot truly vaunt himself, that he is pure and clean from sin. This hath been showed by the figures and shadows of the law, when it behoved us so oft to renew the sacrifices, oblations, and washings: and before Solomon, David well showed it, when he was so heedeful, to ask still pardon for his sins. It behoveth us also to learn so of 
1. Kin. 8. 46. Eccle. 7. 21. Psa. 19 13 14. & 25. 6. 7 11. & 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9 1. joh. 1. 8. 9 10. isaiah. 64. 6. 8. Psa. 143. 2. Rom 7.  our Saviour, when he will, that one pray without cease, and he teacheth us to demand pardon for our sins: And when he showeth by the similitude of the Pharisee, & the Scribe, that man ought not to trust in himself. It is meet we learn it also of Saint john. Know we therefore, that we ought not to vaunt of our cleanness, but in all humility and mistrust of ourselves, say with Esay, We are all as filth and dung, and all our righteousness is, as a spotted piece of cloth, etc. And therefore we should pray with the same Prophet, Now go too Lord, thou art our Father, we are the clay, and thou art he which formest us, and we are all the works of thy hands. Lord be not so angry against us, neither remember our iniquities any more. And with David. Lord enter not into judgement with thy servant, etc. And that we perceive clearly (as Saint Paul did) that there is no goodness in us. Thus doing we shall not proudly vaunt ourselves to have purged our hearts, but we shallbe humbled, and then GOD will exalt us.   

10 Two manner of weighies, or two manner of measures, both these are abomination unto the Lord.  
When Merchants which seek to enrich themselves by the hurt of others, use wicked and unlawful fetches which they call subtitle, to the end to disguise the comedy and set it forth to make it appear better than it is, or of more measure and weight, or selling it dearer to the simple, then to the skilful, they think not that God regardeth it, much less that he taketh ill the iniquity which they commit in deceiving their neighbours, selling them as dear as they can, either with deceit, or with less weight or measure than is lawful: they persuade themselves that God hath other things to do, then to to settle themself to see if there be true dealing amongst merchants or no, for they think, that it is but adventure or fortune, or subtlety, or diligence, which is the cause of making a man rich. This while, although in craving their trade of fraud, and trumpery, of theft and robbery, they acknowledge not God as they ought to do: nevertheless they are greatly to blame because they do against their own consciences. For they would be loath to have one use them so, and would soon condemn as wicked, all such as use such traffics, were it not that they were of the same trade, and study to get profit thereby. But when God hath a care over herbs, and little birds, yea, over the hears of our 
Mat. 9 26. & 10. 29.  heads, which we esteem no great matter, it is good to understand that he regardeth well how men use us, and taketh it not in good part, if one beguile us, or pil and poll us: but hath in hate and abomination, them which use fraud and deceit. Solomon showeth it, saying,  
Two manner of weights, etc. Hear we see how for the iniquity of the deceitful, things without sense, & dead, which can do neither good nor harm, are abominable before God, much more they which so abuse them. Which thing Solomon also will that we should understand by this present sentence. Also it is good reason, that such disceivers be abhorred of the Lord. For, as much as in them lieth they falsify them: for weights, and measures are the work of the Lord. There is none but he feeleth himself greatly offended, if one seek to make false his work: we ought not therefore to marvel if God abhor them that sell by false weight and measure, 
Pro. 16. 11.  or which have one weight to buy by, & another to sell by. This falsehood, & diversity is marked, or noted, when Solomon doubleth the words, saying, Two manner of weights, & two manner of measures: which is to say, the great, to buy by; and the little, to sell by. And they that have a double measure of corn, the great to buy by, and the little to sell by, are all abominable before God. Although we had but a natural light which taught us to do to our neighbours, as we would they should do unto us, yet we ought to be just in weight and measure: And by far more reason, when God commandeth it.   

11 The child's also shallbe known by his conversation, whether his works be pure and right.  
Many think that one ought to let children do according to their own fancy, not vexing them, nor constreining them at all to keep themselves upright, and use honest dealings, & good manners, nor to accustom their wits to practise things pure & right, to exercise their tongues and hands therein, and others members as need and opportunity require. At leastwise, there are many fathers and mothers, there are many Superiors and Governors, which have no care to hold youth under in fear, and reform their insolency and dissolution. Whereof it cometh, that when children are more in age, they are of wild and wandering wits, of perverse and corrupted wills and affections, and apply not their members but to vanity and folly, to shame, and filthiness, to works wicked and abominable. And when they are come to perfect man's age, according to the time of life, they neither can nor will find in their hearts to change, but if they could they would by their wills wax far worse: as one may see by experience, when they provoke young folks to give themselves to pastime, with all insolency, and looseness of life, and that they desire also to be young again, to accomplish the desires of the flesh, in their concupiscences. But because we ought to covet that our children should become honest men, and rejoice to see them in good company, whereby we may judge, and hope, that in time to come, they will govern themselves honestly in all pureness, and uprightness, it is not meet that we be of this foolish opinion, or that we follow this negligence. But that we be heedful, and diligent, to guide and keep youth which is committed to our charge, bringing them up in the fear & knowledge of the Lord, to the end, that as much as in us lieth, we teach our children and servants good and honest manners, and that we accustom them in the same: insomuch that we seek to bring to pass that they give themselves thereto, and take pleasure therein, and apply all their whole studies thereupon: if we can gain thus much of our young folks, we have good hope that in time to come they will walk uprightly, and give themselves to clean and pure works. Solomon affirmeth and pronounceth it, saying, The child also shallbe known, etc. Let us not think that he speaketh according to the manner and opinion of wise worldlings, who judge of children in the time to come, according as they see them inclined of themselves, without the word of the Lord. For such an inclination be it never so fair, is but filth, vanity, hypocrisy, and wickedness. But he will that by the word of God, we govern young age, and that we use them to honest and religious conversation. It is very necessary to do so: for this word is the rule of all ages, David showeth it well. And Saint Paul praiseth Timothy, 
Deut. 4. 9 10. & 6. 6. 7. & 11. 18. 19 Psal. 34. 12. 2. Tim. 3. 15.  in that even from his youth he hath had knowledge in holy letters.   

12 The Lord hath made both these two: to wit, the ear, to hear; and the eye, to see.  
The world is given to speak foul and filthy, injurious and ill words, in divers sorts: To do also detestable, hurtful, villainous and infamous works. And although the conscience of many, yea, of all, almost reprove them, yea make them to tremble, will they, nil they, nevertheless they strive to persuade themselves that God heareth not their speeches, nor seethe not their doings, But if a workman which hath made a work, do know the same in all parts, and wotteth well to what use his work is most proper: By a far more reason, it is meet we do this honour to our Lord 
Psal. 59 7. & 64. 6.  God, and Creator, to acknowledge and confess, that there is, neither words nor works in the world which he heareth not, or seethe not, be they never so hid, and secret. Solomon showeth it well when he saith,  
The Lord hath made both these two. etc., He nameth but two for briefness sake. But that which he let us understand, that there is no part or member of man which he hath not made, and which he hath not himself placed upon the body as seemed him 
job. 10. 8. Psa. 139. 5. 1. Cor. 12. 18  good. Then if it be so (as of force we must believe it is so) it followeth that there is neither breath nor motion in any part of man's body, but God seethe it and understandeth it. And therefore it is by good right, that the Psalmist complaineth of the wicked which use violence, and persuade themselves that God neither heareth nor seethe any thing. Also because they play so with God, he pronounceth them accursed by his Prophet Esay. Let us learn therefore 
Psa. 94. 6. 7. Esa. 29. 15.  here to apply all our senses to hear, say, and do, that which God hath ordained by his word, without despising or mockery at all, knowing that he which hath made us, is always present with us. And if we abuse our members, which ought to be the temples of the holy Ghost, let us know that God will call us to account thereof, 
Psa. 139.  which we shall not absolutely perform, and therefore he will destroy us, yea without any difficulty, ad David signifieth well when 
Psa. 59 9  he saith, But thou Lord wilt have them in derision, and wilt laugh all the heathen to scorn.  
We merit and deserve well then to be derided, despised, and rejected of our God, if we abuse our members. For it is an infallible argument that the inward part is infected, and corrupted, when the outward hath his movings. And thus we are wholly and intyrelie infected and filthy, and by consequent abominable before our God, whose handywoorkes we abuse wickedly. Let us learn moreover that if there be any likelihood of goodness in our members, not to forget ourselves nor to be puffed up with pride, to despise them which seem not too be so prompt and ready as we think ourselves to be: But in all humility and modesty acknowledge GOD, who hath given us the virtue that is in our members, to the end we employ it to his glory and the profit of our neighbours. Otherwise we are unthankful and proud: for without the aid of him which hath given us ears & eyes, we can neither hear nor see. Balaams' Ass saw the Angel. The eyes of the two that went to Emaus 
Nom. 22. 23 Luke. 24. 16  were closed. For the rest, let us note that if of ourselves we have not the outward senses, nor the motions thereof, then of ourselves we cannot have that which is more excellent, as our spirits, and the motions of them which proceed of the regeneration of the holy Ghost to conduct us in all holiness, and innocency. For he that cannot do the little, cannot do the much: know we therefore that our spirits cannot rightly contemplate nor understand but that God is their helper. Also although we take pain to give counsel, and to govern, yet our labour is in vain, if God do not govern it. The common sort hear and obey their superiors, if GOD give them good understanding and tractable hearts. Princes see clearly, and are wise, and give good order, and foresee well for the common wealth, if they be aided by God. This may somewhat be understood by the Psalmist, wherefore we have to follow the 
Psal. 33. 13. james. 1. 5.  counsel of S. james. That if any of you have lack of understanding, let him demand it of God, who giveth it to all men simply, and it shallbe given him, etc.   

13 Love not sleep, lest thou come into poverty: but open thine eyes that thou mayst have bread enough.  
There is no man which in his own fancy is desirous of poverty: Nevertheless many summon it with great hast not moving a foot but resting at their ease, as the slothful do. And Solomon 
Prou. 10. 11.  hath somewhat touched it: but he will not that we resemble such sluggards, as he declareth unto us, saying, Love not sleep. etc. He forbiddeth not one to take his rest, and sleep, for it is a thing natural to men, which proceedeth not of sin. For if sleeping had proceeded of sin, our Lord jesus Christ had not slept as he did. And men of force must sleep, as experience showeth us. For without 
Gen. 2. 21.  sleep they could not perform their business. But it is meet that sleep be moderate, and temperate and that it be taken at convenient 
Mat. 8. 24.  hours. That we resemble not them, which are not content to sleep a nights, but also spend therein the most part of the day: Nor they which take their pleasure, to play a nights, & then make the day their night, lying, and sleeping till breakfast or dinner be ready. Solomon forbiddeth us the love of sleep, after the manner of such folks, to the end it happen not, that poverty assail us: not that he meaneth, that the thing which ought principally to keep us from the love of sleep, is the fear of poverty: but he hath regard to that which we fear naturally above all things, except death, and threateneth the slothful with that, which they fear will betide them. And after this threatening, he admonisheth us to wakefulnes, when he saith, Open thy eyes, etc. not to plays, and pastimes, and other dissolutions and insolences, as there are many who are too much wakeful about the same, but he admonisheth us to watch about our business which is committed us to do, as he showeth by the promise which he addeth, saying, That thou mayest have bread enough, for he saith, He that laboureth the earth, shallbe satisfied with bread. In each labour is abundance, the 
Pro. 12. 11. & 14. 23. & 13. 4.  soul of the diligent shallbe satisfied.   

14 It is nought, it is nought, saith he that buyeth: but withdrawing himself aside, he boasteth of his bargain.  
As there are wicked sellers which disguise their wares, extolling it, and praising it, and setting it out far more than they ought, by lying and swearing, or rather forswearing, to the end to sell it for the most that they can: and sell it with less measure or less weight, or in some other manner of way, unlawful: So are there buyers which are little better, for they will do nothing but watch how they may deceive the sellers, and chief when they think that they are not skilful and wily, but proceed in simplicity, or understand not what the ware is worth, or else are so needy, that they are constrained to sell that which they have, at a small price: then the subtle and crafty buyers, know how to dispraise the same, saying, that they know where is as good, and at a better price, or vary so much, that they make them forget the number, or else will have more weight, or measure, than it behoveth them, or will give some money in hand, and the rest take at credit, never to pay. The experience thereof is but too manifest. Nevertheless, Solomon letteth not to show it us, when he saith,  
It is nought, it is nought, saith he, that buyeth. He speaketh so, to the end, to show buyers, which will have things almost for nothing, that the holy Ghost knoweth well their malice, and that against their consciences they dispraise in words, that which they would buy, and which they know to be of a good value, for after that they have obtained it at a low price, they scoff and jest at the seller behind his back, and glorify themselves in the deceit they have wrought. Solomon speaketh so, when he sayeth, But withdrawing himself aside, he boasteth of his bargain. Some say, nought, nought, sayeth he, that possesseth: but when the thing goeth away, than he praiseth it. Wherein they understand, that Solomon blameth those which are not content with their estate and condition, and never say well thereof: but when they are fallen into a worse, than they acknowledge and confess that they were well. Then according to this second sense, let us learn to content ourselves with our calling, although it be poor, and laboursome, knowing that we have nothing, be it good or evil, but it cometh by the will of God our father, to whom we own all obedience. and to take all in good part at his hands, to praise it, and give him thanks for it. For in what sort soever he afflict us, he never depriveth us of those things which he knoweth are needful for us.   

15 There is gold and a multitude of stones: but the lips of knowledge are a precious jewel.  
The fleshly and worldly men, which will be fine and gay in their bodies, houses, and also in their riches and treasures, seek to deck themselves with goldringes, fair and rich Pearls, and stones very precious, Chains of gold, and other ornaments about their garments: And as far forth as they can, they garnish their houses with vessels of gold and silver, to the end, that all shine with them, and men have them in admiration: for such sights do dim the eyes of the poor which are simple, & would gladly be of power to appear like unto them. So also they seek to hoard up in their treasuries, great sums of gold and money. And when they are so enriched, they please themselves greatly, as being possessors of the most precious things of the world. And indeed there is no worldly thing more precious than gold and pearl. Also the holy Scripture (to apply itself to our rudeness) being willing to show us the excellency of the word of God, and how we ought greatly to esteem it, compareth it to gold, silver, and precious stones. It is only because of our rudeness, that such 
Ps. 12. 7. & 18. 31. Mat. 13. 44. Psa. 19 10.  a comparison is made. For the word of God surmounteth infinitely, and incomprehensibly all riches of the world. And therefore, if we esteem and praise worldly things that are precious, it behoveth us far more to be affectioned to the word, and say with a pure, and clean heart, The judgements of the Lord are more to be desired than gold, and more sweet than honey, etc. The doctrine of thy mouth is better unto me then a thousand 
11. & 119. 72. 127. Pro. 3. 13.  pieces of gold, or silver. I have loved thy commandements more than gold or jewels. Solomon hath showed us heretofore, that we ought to be so affectioned to this word. He showeth it us presently, when he saith,  
There is gold, etc. We ought to esteem nothing more precious than the word of truth, which is spoken unto us by the lips of the Ministers of the Lord. That word is the knowledge which maketh their lips precious. And if the worldly sort do take pleasure, and delight their eyes when they see fair jewels of gold, and precious stones, by a far more reason, we ought to be attentive to the lips of knowledge, to receive it, not as the seed which falleth by the high way, or on rocky ground, or amongst thorns, to receive thereby some transitory or temporal taste: but as the good earth doth which maketh the seed to flourish: so it behoveth us to receive this knowledge in heart pure and neat, thereby to rejoice and feed our souls. Not as they which feed only their eyes, when they behold any fair jewel, and afterward have no fruition thereof. But if we receive the word with a good heart, it will remain with us for ever, and will never depart from us: for it is not like frail and transitory things, but endureth and abideth for ever.  
And therefore Saint Peter counseleth us to love one an other in 
isaiah. 40. 6. 7. 8. 1. Pet. 1. 23.  heart purely, being regenerate not of corruptible seed, but incorruptible, to wit, the word of God, living, and enduring for ever. If we desire to come to this, let us follow the counsel that Solomon giveth us. Get thee (saith he) from a foolish man, etc. 
Pro. 14. 7.  Thus doing, we shall not only have pleasure to hear the lips of knowledge, but also our hearts shallbe so replenished with science, that of the abundance there of, our lips shallbe opened, and speak to the praise of God, and the edification of our neighbours, after the counsel of Saint Paul. Ephe. 5. ver. 19 20.   

19 Take his garment that is surety for a stranger, and take a pledge of him for the unknown sake.  
The Lord God in his law permitteth, that one take a pledge of him to whom he hath lent any thing, but he will that incontinent the pledge be given again to the poor, and that rather one 
Mat. 5. 42. Luk. 6. 30. 35.  endure some loss, then to be unkind and cruel toward the indigent, and needy, following that which jesus Christ hath taught us. Solomon following the law, will that we take heed of losing our goods which we lend, and for the surety thereof, to take a pledge, for he sayeth,  
Take his garment, etc. And therefore he speaketh not of taking a pledge between brother and brother, that is to say, of him that is of the same nation, and religion with him that dareth, and taketh pledge, as there is express mention made thereof in the law: for it saith not, when thou lendest to whosoever, but, to thy neighbour, to wit, he that is a jew by nation and religion as thyself, but he speaketh of people which know not one another, nor know not the faculties, and need the one of the other, as may be seen by that, where he saith, A stranger: but for exposition he saith also, The unknown. For this cause he maketh no mention of restoring the gage again strait way. Nevertheless, let us not think, that he will permit more or greater rigour than God doth in his law. For (as it hath been touched) The law speaketh of them which are of the same nation and religion, and which know one another, and how each thing standeth amongst one another. And Solomon speaketh of the unknown, and willeth that one be careful to take good assurance, for one knoweth not whether they be men of a good conscience, and conversation, or prodigal, and excessive in expenses, as dicers, gluttons, drunkards, and whoremasters. In whose hands it is not good to trust one's goods: but if he do, to take a sure pledge for safeguard: for goods are committed to us, not to let them go at random, but to dispend reasonably, and help our neighbours therewith, which are poor and indigent. Mean while, let us esteem none as strangers, but those which are of a dissolute life. For jesus Christ hath united us 
joh. 10. 16. Ephe. 2. 14.  all.   

17 A man thinketh the bread sweet that is gotten with deceit: but afterwards his mouth shallbe filled with gravel.  
We ought to know by that which is commanded us in the law, and by the great number of advertisements which are made us in divers places of the Scripture, that God loveth truth, justice, innocency, loyalty, and humanity, and will that we follow these virtues: where contrariwise, he hateth lying, iniquity, false dealing, deceit and cruelty, and all wicked traffics, deceits, and disguisements, which he will in no case that we use. Then if we were the servants of God, fearing him as we ought: if we would frankly obey our heavenly Father, as good children, we should think his commandments good, and take great pleasure, to follow and keep them, being very loath and sorry to fail in any one point of them. But we are of so corrupt, and wicked a nature, that we will not hearken to our God and Father, but think that too sharp and rigorous, which he commandeth. It seemeth us, that he is too severe and rigorous, and that we should never have good day, if we should yield ourselves subject to his wil For this cause, turning back, and wholly revolting from him, rejecting his yoke, we give ourselves to the devil, and will accomplish his desires as if he were our good father, and we his children altogether at his commandment: for as he 
joh. 8. 44.  is a liar, and father of all lies, and as he hath been an homicide from the beginning, and hath not dwelled in truth, nor truth in him: so we love lying & cruelty, and take delight to live by fraud and deceit, exaction and oppression. Solomon signifieth this in one word, when he saith,  
Bread that is gotten with deceit, etc. He saith not absolutely, that such bread is sweet, but he saith, That a man thinketh it sweet, wherein he taxeth greatly the perversity, malice, inhumanity, and cruelty of man, in that he hath pleasure and delight to live by a wrongful, violent, & outrageous means, the which bringeth to his neighbour woe and grief: and is to him very bitter: for a man can not eat the bread of deceit, but he must make them eat the fruits of anguish, whom he deceiveth, pilleth, and oppresseth. So Merchants and worldly Artificers, which set not before their eyes, nor make no account to love their neighbours, as much as in them lieth, make them eat a sharp and sour bread, whom they deceive. So do all Princes, Magistrates, and judges which love bribes, and gifts, and which have respect of persons: but above all the Monks of the Papacy (who under shadow of their gay divine service, or rather diabolical, get to themselves the substance of the simple, which believe in their lying) make folks eat a bread so bitter, that the souls are lost and destroyed for ever after it. The bread therefore of falsehood, is not sweet absolutely: because it endomageth them of whom it is taken. So doth it also to them that eat it: for their frauds and thefts, their exactions, and oppressions, their inhumanities, and violences, (which are the bread of falsehood or deceit, because they possess not justly, the goods which they have heaped together by such iniquity, neither can they use them lawfully) are finally grievous and noisome to them, as Solomon pronounceth it, saying,  
But afterwards his mouth shallbe filled with gravel. He useth here a similitude of corn, which hath been threshed on a dusty flore, or ground, immediately after the Mill hath been picked. Of such corn one may make fair bread, but they that shall eat of it, shallbe vexed at the gravel which they shall find between their teeth, for it hath no savour, but rather hurteth the teeth, when it comes between them. So the bread of deceit will bring in the end great damage to them which eat it. For through the same they shallbe cast into utter darkness, where shallbe weeping and gnashing of teeth.   

18 Confirm thy thoughts by counsel: and so make war with wisdom.  
The Princes of this world have great thoughts, and divers, and know not for the most part how to achieve them. They esteem themselves so great and puissant that they dote over their own haughtiness and power, and think verily that none should resist them, or at leastwise if they do, to be able too bear off the blows, and easily become conquerors. But experience hath showed it in Pharaoh, and Sennacherib, and many others, and also showeth it now in our time, that the great men of this world are often frustrate of their attempts: which ought to be a great shame and grief to them which esteem of themselves so.  
Now to the end that faithful and Christian Princes come not to such confusion, Solomon warneth them saying.  Confirm thy thoughts by counsel: and somake war with wisdom. 
Wherein he assenteth somewhat, that kings & Princes should think on that which they have to do, and chief when there is question of war. For it is not meet then that they be asleep. But he will not that they proceed in the execution of their thoughts, according to their fantasies, & opinions. For most commonly by their ambition & disordinate desire of reign & bearing rule, they will put oftentimes, both them and their subjects in great danger. And therefore he saith not, Confirm thee in thine own thoughts of thyself, but, by counsel. And that is it which we have already alleged heretofore in some places, That Kings and Princes are not sufficient of themselves alone to rule and govern, but they should have about them, men of good counsel and ad●●●e. If they follow the admonition of Solomon, and that war be moved against them, it shallbe easy for them to resist it: as Solomon promiseth, saying, And so make war with wisdom. For we ought to know that Solomon admonisheth not Princes, but because he knoweth that the will of God is such, as importeth promise. And that which is also done truly by wisdom, is never undone, but hath issue, and durance. Let us understand also, that he commandeth not to make war, but he showeth that for the good guiding of the same, it behoveth to proceed by wisdom not human, but divine, which is so say, that one enterprise no war, but first he knoweth that God appointeth it: whereupon ensueth, that it is not lawful for kings & princes, to make war, to enlarge their limits, and make themselves great earthlings, but for too defend the country which GOD hath committed them in charge.  
Notwithstanding some will say, that the children of Israel have assailed many people, and destroyed them by war. But for answer one may say again, that one particular feat which God commandeth for a time, ought not to be turned in consequence, to be made lawful for every man. One may say moreover, that that which hath happened to the children of Israel, hath been done in figure of things to come, to wit, to instruct us that we have no acquaintance with the enemies of God, which are chief the Devil, and our own sins.   

19 He that revealeth secret counsel, turneth to a backbiter: wherefore meddle not with him that offendeth with his lips.  
Solomon accuseth him of backbiting, whom his neighbour hath made privy of some of his secret imperfections, to discharge 
Pro. 11. 13.  his heart, and be unloaded thereof, and to have some rest in his spirit: when incontinently, he publisheth that which he hath heard or seen in secret, to the end to be welcome amongst the enemies of him which hath bewrayed himself, or amongst them which are covetous to hear evil speeches of others. And in this wise, he striveth to hurt his neighbour, either in his name, or in his goods, or else in his person. Solomon doth so here, saying, He that revealeth secret counsel, turneth to a backbiter. And this is, because the world is greatly replenished with reporters of things which profit nothing, neither to them which tell them, nor to them which hear them. And so of flatterers which seek to be welcome unto them, which delight to hear one praise & extol them, and dispraise others. Likewise of backbiters, which seek the decay of their neighbours, and procure it in lying, and speaking false witness against them. It is also, because that of our corrupt nature, we are inclined to covet glory and praise, and think that we should be the rather praised, if we speak ill of our neighbours. And if we be not often advertised of our duty, we forget ourselves, and apply our tongues (headlong) unto evil speaking. And because we are never so well reform, but still our nature is inclined, to be soon again corrupted and perverted, and because evil words corrupt good manners. Solomon will in no case, that we conspire with the backbiters, nor that we be familiarly conversant with them, nor that he consent to them any way. He forbiddeth us this, when he saith,  
Wherefore meddle not with him, etc. It is very necessary that we understand this same, according as it hath been expounded. For as long as we be in this world, it must needs be that darnel must grow amongst the Wheat, but when God hath given us the grace to be Wheat, let us take heed that we turn not into darnel. Let us walk therefore in fear and trembling, and take no pleasure at all to be amongst backbiters, which offend with their lips, that is, which speak against their consciences, and against that which they know to be good and right, and forsake the word of truth, giving themselves to lying. Then if it will do us hurt, to be amongst such people, much more ought we to fear, to agree with them, either in speaking or hearing evil. And we ought to know that when our hearing and speech are corrupted, the rest is worth nothing, neither within nor without.   

20 The lamp of him that curseth his father or mother, shallbe put out in the depth of darkness.  
After that God had commanded us to honour father and mother, he adjoineth a promise of long life thereto, which is singular and special to this commandment. And therefore Saint Paul sayeth, That this is the first commandment of promise, and 
Eph. 6. 2  by this promise, he giveth hope of felicity and prosperity, to children which will be obedient to their fathers, & honour them. Contrariwise, he will that those children which in steed of honouring father and mother, do vex them by disobedience and curses, shallbe put to death, as hath been alleged heretofore. Then seeing he deemeth not such children worthy of the life present, it followeth, that they shallbe deprived of the heavenly light, and sent into uttermost darkness. Solomon signifieth this, saying,  
The lamp of him, etc. This maketh not, that wicked and rebellious children shall have any lamp of true joy, and prosperity, but only that which they think they have: which as is said) shallbe put out in the depth of darkness. For they shallbe in so great pain, and anguish so sharp, & torments so troublesome, that of the prosperity which they thought to have, there shall remain no whit, neither shall there be remembrance of it any more. The pains that they shall suffer, shall surmount, all that which hath gone before, as contrariwise, the joy that the obedient children shall have of the heavenly prosperity, shallbe so great, that if in this life they have suffered pain, grief, and tears, they shallbe all defaced, and blotted out of remembrance.  
We understand therefore by the Lamp, which is clear and bright, joy and prosperity: And by the darkness, sorrow, sadness, ill luck, and misery, according as the Scripture speaketh oftentimes of light and darkness, shadow and obscurity. And chief in job, in the Psalms and Prophets. But because light signifieth also knowledge, and darkness ignorance: some say, that Solomon meaneth here, that rebellious and disobedient children shallbe punished with great ignorance: whereof ensueth great decay. For it must needs be, that those which can not guide themselves by the words of the Lord, must perish. And so in what sense soever we take the lamp, and darkness, let us know that Solomon pronounceth for wicked children, everlasting perdition. 
1. Kin. 11. & 15. 4. 2. Chr. 21. 7.   
Moreover, because in the Scriptures a Lamp is taken for posterity. One might say, that Solomon threateneth unruly children, that their offspring shallbe of none endurance, and the memory thereof soon abolished, or that they shall have no issue: as is seen to come to pass in many obstinate children, who because they have not had their parents in honour as they ought: God hath deprived them of issue, and permitted not that they should enjoy that honourable title of father. Whereof also ensueth, that he disalloweth them for his children, and so consequently, they are the children of the Devil. And therefore in which of the three senses soever we take this sentence, let us note, that Solomon foretelleth destruction to wicked children.   

21 The heritage that is gotten in haste, shall not be blessed in the end.  
It is a hard thing for a sensual man to endure poverty, and therefore each one flieth it as much as he can, and followeth the means which he thinketh will make him rich. And hereby, some haste to get a great heap of gold and silver; other, merchandise; and others, houses and lands. They think that when they have been quick at the beginning, and made haste too make themselves rich, than they shall never have poverty, but their goods will increase and multiply, and they shall grow every day richer and richer. Now because they which strive to enrich themselves in haste, proceed therein with an evil conscience (as they themselves well know: for they would not that one should proceed with them, as they do with others: and so Saint Paul showeth us their evil conscience:) for this cause they are at last frustrate of their attempts, and their goods decay at the twinkling 
1. Tim. 6. 9 10.  of an eye, and vanish away, so that they fall into great poverty, as many feel the proof thereof. And Solomon speaketh it, saying, The heritage that is gotten in haste, etc. Whereupon ensueth, that man enricheth not himself, in hasting after the goods of this world, seeing that the heritage so gotten, is not blessed: for the blessing of the Lord maketh rich. Which thing Abraham and other holy fathers, which were not covetous, have 
Pro. 10. 20.  proved, as the scripture witnesseth, saying: that God hath blessed them, and multiplied them greatly. On the other side, Achab and jezabel, were covetous of Naboths vinyeard, and had it by 
1. King. 21. Rom. 22. Rom. 9  and by: but it was not blessed with them. Also the thirty pence which judas received, were not blessed with him.  
Let us understand therefore, that in this sentence we are taught to do our business carefully, and attend with patience the goods and profit which it shall please God to give us, following many admonitions of the scriptures alleged heretofore.   

22 Say not thou, I will recompense evil, but put thy trust in the Lord, and he shall deliver thee.  
We desire all to be out of danger of the violence and outrage of our enemies, and to attain thereto, it seemeth us, that there is nothing better than to fortify ourselves, not to sustain and endure patiently the evil which they will do to us (for that we think is for them to do, which have no blood in their nails) but we seek to fortify ourselves, to the end, to recompense the evil which one doth to us, or more: for in this case we seek (as much as is possible for us) to owe nothing unto them, which have given or done us any thing against our wil  
But it is so much absent that we should render ill for ill, that we ought to take great heed that it enter not in to our thought to do any mischief, or to render the like to them which do us harm. Solomon showeth it us well for he saith not, recompense not evil for evil. But say thou not, etc. When he forbiddeth one to threaten his neighbour with wordrs which proceed from the heart: It followeth well that he reproveth the inward spring without the which the mouth could not use any threatenings. Also in the Scripture, speech is taken for thought, and chief when it is said, That the wicked say things abominable, the which 
Psa. 14. 1.  notwithstanding they would not speak forth, for although they be wicked, yet they would be counted honest men, which they should never, be if they were lavish of their words. It is not meet therefore that we be revengeful in our thoughts, nor that we show ourselves so by words or threatenings, much less indeed, and execution. But it behoveth us to be wary, peaceable, & patiented, as Solomon teacheth us saying,  
Put thy trust in the Lord: He will not that we take pain, to recompense the evil which is done to us, but that we have regard to the Lord, hoping upon his succour and aid, & assuring ourselves that he will not abandon us to the wicked will of our enemies, but deliver us therefrom. Solomon promiseth it saying,  
And he shall deliver, etc. He promiseth nothing here but the holy fathers have proved it. And therefore if we will be partakers thereof, let us follow their faith and patience: and for to do it well, let us obey that which our Lord and Saviour jesus Christ teacheth his Apostles. And when he saith, Put thy trust in the Lord, let us not think in any wise that the Lord is absent 
Mat. 5. 39 44. Rom. 12. 14. 17. Col. 3. 12. 1. Pet. 3. 9 Psa. 10. 1. &. 13. 2. & 44. 24.  from us, or that he is far off, although according to our sense, he be so, because we cannot always perceive his aid in our anguishes and tribulations, whereof the Saints also make complaint. It is only according to man's sense that he is absent from us, for in verity he seethe all that is done about us. He is always present to assist us, and aideth us to the end we fall not in the danger which is prepared for us as the Saints have well known. And there. fore after their complaints they comfort themselves with the assistance and succour of the Lord. Note we also that although God reserve the revenge to himself, nevertheless it is not meet that we should request him to take revengement over our enemies, having regard to us: but it behoveth us to put our whole trust in the Lord, referring ourselves wholly to that which seemeth 
Ps. 10. 14. & 13. 6.  him good to do, without desiring hurt to them which do us hurt: for such is the will of God, although his office be to defend the innocent, and punish and destroy the outrageous and oppressors, as he doth still at times convenient: finally, when it is said that God will save them which put their trust in him with patience: let us note that although God suffer the innocent to endure oftentimes even unto death, by the violence of their enemies: nevertheless he ceaseth not to be true in his promises, and to fulfil them. For the innocent which have true patience in their afflictions, and temptations, although they die in the same, yet they are saved, and delivered in that they overcome them, and are victorious by faith, and patience: and thereby obtain eternal salvation, to the which the children of God ought principally to aspire: when they have any promise to be saved, and delivered from the hands of their enemies: for it is then that they are wholly delivered.   

23 divers weights are an abomination with the Lord, and false balances are not good.  
Solomon hath already advertised us in divers places that we should be just and equitable in that which we have to change 
Prou. 11. 1. & 6. 11. & 20. 10.  together as well in buying as selling: and now he admonisheth us again of the same, not sticking to pronounce one sentence oftentimes to the end we flatter not ourselves in falsehoods and deceits, seem they never so little to us, but that we know, that if we be not upright, faithful, and loyal to our neighbours, as we would they should be unto us, we should be the more inexcusable and worthy of grievous punishment, when we have been dull and sluggish, or hardened and obstinate in our frauds, and deceits, after so many admonitions. It is not only Solomon that hath troubled himself to warn us, but we have the law, the Prophets, jesus Christ, and his Apostles also. Likewise (will we or nil we) our own consciences teach us the same, when we condemn them that use us not rightly, loyally, and faithfully, as we desire: having then so many masters, we shall grievously be punished, if we despise to give them audience and obey them.   

24 The steps of man are in the hands of the Lord: how then shall a man know his own ways?  
There is none of us, but he naturally, attributeth to himself power to conduct and govern himself, ann thinketh that he hath free will and liberty to do well or evil. In which thoughts there is great pride: for by this means man ravisheth to himself the honour and glory of God, and maketh himself his God and his Saviour, and leaveth his creature, as if he had not too do with him, whereas man ought to humble himself, and know that he ought in no wise to attribute that to himself which is appertinent to 
Exod. 15. 13. Deut. 32. 10, 11. 12. Ps. 6. & 25. 45. 89. & 27 11. jer. 10. 23.  God. Therefore it is he that guideth and governeth us. We may also see it in many prayers. Solomon following his prayers saith,  
Now the steps of man are in the hands of the Lord, etc. Whereunto jeremy accordeth. But we must note that Solomon speakeh not, of manners, deeds, deliberations, and affections of man according as he were the son of Adam: for therein is nothing but corruption, of the which God is not the author: It is man which hath corrupted himself by his own wil But Solomon speaketh of a man, who renouncing himself, and declining from his infirmity and natural corruption, striveth to think well, say well, and do well. We ought to know manifestly, that God is the author of such steps according to the testimonies aforesaid: and that Solomon speaketh here of the steps of him that forceth himself. He showeth it some what, when he useth in his speech here a word taken of force and puissance, and signifieth man: whereby we are admonished that if we have any powerto apply ourselves to well doing, that we should acknowledge it to come of god, & not attribute any prayers to ourselves for the same, but let us say, The Lord is my strength & 
Exod. 15. 2. job. 12. 13.  praise, & he is become my salvation, with him is wisdom & strength, counsel, and understanding. Then seeing it is so that our steps are the Lords, whose works are incomprehensible to man, it followeth 
Psa. 28. 7. 6● 35. Esay. 12. 2.  that man of himself, knoweth not what he hath to think deliberate, say or do, to fly from vice and follow virtue, as Solomon showeth, saying,  
How then shall a man know his own ways? Hear he speaketh of man according as if he were son of Adam, and of nature corrupted: also he showeth it somewhat, when in his speech to signify man, he useth this word Adam: and though he used it not, ye we ought to understand it so, seeing that God hath created man from the beginning to his own Image, and likeness, and hath made him right or straight: but being corrupted by sin, he hath made himself ignorant, dull, and bruitishe, not because he hath not naturally sufficient knowledge of the good way which he ought to hold, to the end he be made inexcusable, if his life and conversation be not such, that by the same, God may be glorified as he ought. When therefore Solomon addeth this present interrogation, it is as though he said: If man endued with virtue, have 
Rom. 1. 18.  need to beeguided, and governed by the Lord: by a far more reason the sensual man, which makes no account to resist the affections of his flesh, shall have no understanding to know that which he ought to follow, neither maketh he account thereof, but rather goeth astray.  
To know therefore and to understand our way, not that which we imagine or find good in our own sight, but that which God showeth us by his word, (which is called ours, because we ought to follow it, without declining either this way or that way, but to obey uprightly our Lord god) it is meet we renounce our natural corruption, to wit, our first Adam, & that the holy Ghost fortify us, and give us courage, and teach us the right will of God, wherein lieth our way, otherwise we shall remain dull and ignorant. It is not therefore in us, nor in our free will, to do or understand that which is our duty. Nevertheless, when God calleth us, and teacheth us by his word, we ought to strive to walk in the way which he showeth us, and not cease to crave his conduct without attending new inspirations, nor that he should take us visibly by the hand, for to lead us: for the word that is spoken to us daily, is sufficient to do that same: for by it the holy Ghost teacheth us, and guideth us, if we stop not our senses, and draw back ourselves.   

25 It is a ruin for a man which devoureth holiness: and after the vow, to make inquiry.  
Because we see not God with our eyes, and that we hear him not with our ears, neither also it seemeth unto us that he neither heareth nor seethe us: for this occasion we are not afraid to deprive him of the honour which we do owe to him, and are abused so far, that we think not of the evil which will come to us thereby. This while we cease not to be in danger of perdition, as Solomon signifieth, when he saith,  
It is a ruin for a man, etc. Hear Solomon hath regard to that which is written of vows in the law, as God would that 
levit. 27. 9 Num. 30. 3. Psa. 76. 12.  one should do him this honour, to hold holy that which he hath vowed to him, & not to apply it to profane uses, but to yield it to him according to his promise made. Also when by baptism we are dedicated to him, and sanctified by the work, we ought to offer ourselves continually to his service, and to separate ourselves from all profane things, to the end that we be holiness to the lord 
Exo. 22. 31 Levi. 11. 44 & 19 2 1. Pet. 1. 14  and that we yield ourselves to him, according as we have promised: and also he calleth us thereto, and commandeth us, You shallbe holy unto me, otherwise we shall devour holiness, applying it to another usage than is lawful, and this should be after the vows to make inquiry, how we should be delivered from rendering them to do then as we would ourselves. And in this sort we jest at God, to be jested at of him again: and to be destroyed, as we well deserve, then to the end that we fall not into such inconvenience, let us follow with perseverance that which Saint Paul teacheth us, I pray you therefore brethren that you offer up your bodies 
Rom. 12. 11. 2. Cor. 6. 14  a quick sacrifice, holy, and acceptable unto the Lord, which is your reasonable service.   

26 A wise king disperseth the wicked, and bringeth the wheel over them.  
Because there are not many kings, princes, and superiors in the world which make account of understauding or doing their duty, but despising government and administration, they give themselves to pastime, and against all right and reason, favour them 
Psa. 2. 10. Deut. 17. 18 1. Kings 3. 9  that are wicked afore the good and the just. For this cause Solomon knowing that they had need to be well admonished, too the end they might return to do their duty well, or else, be the more inexcusable, is not content to have so often afore warned the kings of that they had to do, but again here he admonisheth them of their duty saying,  
A wise king etc. Wherein first of all he showeth that kings have need of wisdom, according to the admonition of David: And therefore they ought too be careful, too regard the word according as it is commanded them, and that they pray with Solomon, Thou shalt give to thy servant a heart, which hath understanding to judge thy people, and to know the good from the evil. If kings be so wise, they will not only understand that which they have to do, but also minister right to every one, according as it appertaineth. Which thing Solomon showeth us here, although he express but dispersement and scattering of the wicked: for this is done to conserve the right to the good, and to make them live in peace.  
He showeth moreover that kings ought to be mortal enemies to the wicked, in such wise, that as a mighty king pursuing his enemies and smiting them athwart, maketh some to falhere and other some there, so that they cannot rise again, even so is it meet that they overthrow and destroy the wicked. And as in the time when they fought and went to war with wagons or chariots, they ran the wheels over the bodies of the enemies, which were smitten down to the ground, to bruise them, to the end that they should not revive again: so kings & superiors, aught to bruise the wicked, to the end they have no more power to do evil to any body. He that would understand by the wheel any kind of torment that the jews used, it would be no inconvenience. For the rest, when Solomon threateneth so the wicked of being dispersed and bruised, let us understand that he warneth us too fly from wickedness, and to give ourselves to well doing according as God commandeth it in his law, and according to the ordinances of our Princes and superiors which are wise and prudent, and which seek not, but that God be served and honoured according to his word, and their subjects live in peace, and good unity together.   

27 The lamp of the Lord is the soul of man, searching all the inward parts of the belly.  
The lamp that is clear and shining serveth to many uses: first to guide them that walk by night in the dark, and to make them see their way, to the intent they go not astray, nor smite themselves against any thing, or fall into any ditch or cave. Secondly, it giveth light to them that are locked in dark prisons, wherein they see neither Sun nor moon: And for these two purposes it is as it were half a life to them that use it, for those that are, or walk in darkness, are as it were half dead. Thirdly, it serveth to find things hid in holes, & in the dark. Now that which the lamp doth outwardly, and corporally, the word of God which liveth & reigneth in our hearts by the holy Ghost, doth the same inwardly and spiritually. And therefore the scripture calleth it Lamp or light, & attributeth to the word the things aforesaid: and this is not without cause, for of ourselves we are and walk in darkness of ignorance, not knowing what we have to do, and it conducteth us. Thy word serveth for a lamp to my feet, and as a light to my 
Ps. 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps. 19 8. 9  paths. Of ourselves we are dead, being servants & slaves to sin and death, and the word lighteneth us, freeth us, and quickeneth us. Of ourselves we are hypocrites, and cannot, nor will not know that which is in us. But the word discovereth and revealeth the things that are hid in the depth of the heart. And so it is not without cause that Solomon saith,  
The Lamp of the Lord, etc. For as the soul giveth life to the 
john. 8. 31. 32. & 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10.  body, so the word of God maketh man quick: and principally when man by faith cleaveth to his promises. For by the law, we are accursed and condemned, in so much as we cannot accomplish it, but we live, and are saved by the assurance which we have in the promises: for the innocency, obedience, justice, and holiness, of jesus Christ are imputed to us. Nevertheless we ought not to separate the law from the promises. For were it not 
Rom. 5. 18. 19 1. Cor. 5. 21. Deut. 30. 15. levit. 18. 5. Rom. 3. 20.  our corruption and naughtiness, it were to us a clear lamp to rejoice and quicken us as one may see. Also it searcheth well the inward parts of the belly when it discovereth to a man the malice of his heart. For by the law it is given to know sin.   

28 Mercy and truth shall preserve the king, and with loving kindness his seat shallbe established.  
For as much as kings have not one only duty towards all their subjects indifferently, but it behoveth them to handle the wicked after one sort, & the good after another: For this cause the holy scripture giveth them now one instruction, and now another, to the end that they may know how to render every one his deserts. We have seen heretofore, that when Solomon would encourage kings against the wicked, he hath attributed to them, rigour, severity & cruelty, and to make them meek and gentle towards the good he 
Prou. 16. 14. 19 20. 2. Prou. 16. 35.  hath attributed to them mercy and benignity. And now again he warneth kings of their duty towards the good when he saith, Mercy and truth, etc. And therewithal he showeth them, that to reign, and bear rule long time, and without resistance, it is not meet that they use tyranny and cruelty, deceit, or disloyalty, but that they be merciful and true. Benignity regardeth principally the subjects. For they are willingly induced to love their superiors, and obey them freely, when they see them gentle, courteous, pitiful, and that they are more inclined to mercy then to rigour and severity. Truth also regardeth the subjects. For it is not meet that Princes use fraud to their subjects, but that they defend and keep both them and their goods faithfully. Notwithstanding one may say that truth hath respect principally to them abroad, with whom Princes have any thing to practise. For if they will reign peaceably and without contradiction, it is meet that they keep faithfully their promises, and that they seek no way to break the faith promised, neither by deceit nor violence or any other means towards them with whom they have to do, if one will say that mercy regardeth men, and truth God, I will notwithstande them: for it is necessary that kings serve God in truth according to his word, eschewing all things contrary to the same, and making it be kept of their subjects as much as in them lieth, to the end that God be honoured as he requireth. And also, as it is so that they hold the seat of God, who is just and true in all his judgements, it is meet that they judge with justice & truth, without respect of persons, or covetousness of gifts and presents, and that they repulse the liars, flatterers, tale-bearers, and backbiters, punishing them, and destroying them with all false witnesses. Thus doing they shallbe preserved, and established in their thrones, as the good kings have tried it. Pharaoh hath not understood this same, neither hath he been preserved, but after many plagues hath been destroyed in the waters of the Sea: one may join Solomon's son who would not handle his people gently. If therefore kings and princes will not come to the like condition, let them not lift up their hearts over their brethren: but let them follow the meekness of Moses, joshua, David, josias, Ezechias, & such others, which have been preserved, and have established their 
Deut. 17. 20  thrones by benignity and mercy. And because it is not most commonly profitable for the people to change their kings and princes, when they have them that govern well: subjects ought to understand that they are here warned to pray to God for their superiors, to the end it may please him to preserve them. And whiles they live in this humility and obedience, that they give occasion to their rulers to be courteous and just, for to follow their head.   

29 The nobility of young men is their virtue: and a grey head, is the honour of the aged.  
It seemeth at the first, that Solomon speaketh according to the fantasy of young folks, which glorify themselves in their force, vaunt of their acts which have any appearance of virtue, and esteem themselves noble, and worthy to be had in estimation with the world, when they have behaved themselves valiantly. And also that he speaketh according to the opinion and desire of old men to whom it seemeth, that it is a great matter to have lived so long that their beard and hears are waxen white, and will that one honour them because of their old age, which showeth himself in the whiteness of their hears, although in themselves be neither knowledge, skill, nor prudence. And if we should take this sentence thus, it were not far amiss: notwithstanding, it behoveth us to understand, that Solomon hath not spoken it to please either the young or the old, nor to make us stick at their fantasies and affections. But know we that when he saith, The nobleness of young men is their virtue, he showeth first to fathers and mothers, & to all them which have government or superintendence, if they will that their children, or inferiors become honourable & renowned, or worthy to be accounted excellent, that they ought to be careful to teach virtue to youth, and to accustom them to the same: not unto that which one calleth virtue according to the world, which is to be courageous, and to have blood in the nails, to render evil for evil, and to do outrage and violence unto them which one hath in hate, or to take great pains to become rich, and to keep (as one would say) a good house, such men according to the world are willingly esteemed noble. But that in following the word of God, one give good example of life to the younger sort, that one teach them, admonish them, reprehend them, & correct them, and that one accustom them to apply their time in good works, and that they learn to have charity, yea towards their very enemies. See here the virtue, wherein consisteth the nobleness, excellency, glory, & honour, of young folks. Secondly he showeth that the younger sort are knavish & infamous, worthy of all rebuke and reproach, if not being well instructed they fashion not their manners in all humility, & modesty, temperance, honesty, holiness & justice, according to gods word: for in the obedience and faith of the same there is virtue, & not otherwise. Also therein it is that God craveth one to apply his force, 
Deut. 6. 5. Eph. 6. 16. 17  and S. Paul showeth well that there is virtue in the word: and when Solomon adjoineth, And a grey head is the honour of the aged: he showeth first of all to old folks, that they ought to be grave temperate, wise, prudent, acknowledging that God hath done them this honour to have maintained them in this life so long that they are waxen white, and to have given them space to learn virtue, and follow the same, that they might have vice in disdain, and be an edification to the younger sort. Secondly, he showeth to them that are young, that they ought not to puff up themselves in pride and disdain against their elders, although for the feebleness, and debility of the body they seem unprofitable, & a let or hindrance, but in all humility and gentleness they ought to forbear them, & with all care and diligence to assist, and honour them, in such sort that they be wholly at their commandment. It is necessary that we 
Levi. 19 23.  learn this in this present sentence, otherwise there will be no excellency in the same. Let us not think therefore that Solomon hath forced himself to teach us carnal or temporal nobility, whereof the world makes account, through some force, magnanimity and harddinesse, which they perceive in the deeds and feats of some parsonage led by glory and ambition: nor that he maketh great account of the white hears which are on the chin, or on the head of old men: for all this passeth, but the virtues which he teacheth us in this sentence, are in eternal memory before God, and they which follow them shall remain for ever.   

30 Bruised wounds purge evil: and stripes in the inward parts of the body.  
When we are bodily sick, we will be handled gently, and it seemeth unto us that the Physicians and Surgeons are uncourteous, and have no compassion upon us, when they ordain us sharp medicines, or apply to us any piercing ointment, or other thing which augmenteth the dolour for the present time. Nevertheless it is needful & necessary that sometimes one spare not the patiented for to purge and cleanse him of the filth and corruption which is in his body. Otherwise he is in danger of his person for the life present. Also although we be very evil, & that this evilness hath so corrupted us, that all our conversation is polluted & defiled thereby, and that there is in us no entire thing: nevertheless we would have others to flatter us, and account us for honest men: and think that they which admonish us, reprehend us, check us, & threaten us, accuse us, and condemn us, are our enemies and hate us. But it is necessary to purge the inward naughtiness which corrupteth all our conversation, that men rebuke us sharply, and threaten us rigorously, and that they plunge us even into the depth of hell, making us despair of ourselves, as if without remedy we were wounded, and murdered even unto the death. This is the way to cleanse the wicked, which are very much infected, corrupted with vice and iniquity, and yet flatter themselves in their own diseases. Solomon pronounceth it so, saying, Bruised wounds purge evil. David after the adultery and murder flattered himself well, when he made no account to confess his faults. But the sharp & sour reprehension of Nathan, served him for a purgation. So did the reprehension of Saint Paul to the Corinthians. But let us note that Solomon speaketh not of the wicked reproved: for to such men rorrection profiteth nothing, but to make them obstinate, and bring them in despair, as Cain, the whole world destroyed by the flood, 
2. Sa. 12. 12. 1. Cor. 5. 1 2. Cor. 7. 8  Sodom, Pharaoh, Saul.    

The xxi. Chapter.  

1 THE kings heart is in the hand of the Lord: Like the rivers of water, so he may turn it whither soever he will.  
THE kings of the earth are in great estimation and admiration with the world, men fear them & worship them, men tremble at their puissance honouring their highness, and humbling themselves unto them, rendering them obedience, and fearing to provoke their anger, submitting themselves wholly to their will and pleasure. Insomuch that they seem to incline the hearts of their subjects, whither it please them. And it is no marvel if kings be so honoured of the world, seeing that god honoureth them, giving them his titles, calling them gods, and superior powers, placing them in his seat, to exercise justice, & judgement indifferently and uprightly, and willing that men should submit themselves to them without any resistance or rebellion. So kings make themselves redoubted as much as they can, to the end to submit their subjects hearts to them, and bow and order them as it seemeth them good: this while what highness soever they have, (will they nil they) yet they have a superior which hath another manner of puissance above them, than they have above their subjects & inferiors, for they hate not the power to govern their subjects hearts at their pleasure, although they have authority to command, and the other aught to obey. But God which is their sovereign Lord, and ruler, hath not only power to command, but also to dispose their hearts at his pleasure, without let or resistance at al. Solomon showeth it them well, where he compareth their hearts to rivers of water saying,  
The king's heart is in the hand of the Lord, etc. King's ought not therefore for to vaunt of their powers: for although rivers swell sometimes, and flow over with such impetuosity as though they would carry all away with them: and although also kings have haughty and stout hearts, and think themselves so mighty, that they ween none may resist them, but that they shall cut and carry away all at their pleasure: nevertheless as by sluices, rampires, or other invention one may resist a great river, and stop it from doing harm: so it is easy to God to set a stay for kings, that they hurt not with the pride and haughtiness of their hearts: as Solomon signifieth clearly, when he compareth their hearts not to great rivers, but only to little running brooks which turn their courses easily which way one pleaseth. It is not fit also that they should vaunt themselves of their free will: for as rivers turn not rhemselues this way, or that way, nor cannot do it, but men turn their courses according as it seemeth them good which have to do therewith: So as Solomon saith,  
God turneth the king's heart whither he will: He saith not that he turneth it to this or to that, but whither he will, for as the scriptures show us: he inclineth one to one thing, and another to another thing: one man now to one thing, and by and by too a contrary. He turned the king of Egypt's heart in josephes' time, to do well to jacob and his kindred. Contrariwise he turned 
Gen. 45. 16.  his successors heart, to misuse the children of Israel after the death of joseph. This inclination ought to be well known of us, when God saith to Moses. But I am sure that the king of Egypt will not let you go, but by a mighty hand. And yet more manifest 
Exod. 1. 8. & 3. 19 & 4 21.  when God saith, And I will harden his heart, etc. He hath turned David's heart to goodness, as appeareth, when he saith, From this day forward, the spirit of the Lord shall prosper in David. And afterwards hath inclined it to evil: but one might make here two objections: the one, that kings are not culpable, when they do evil, 
1. Sam. 16. 13. 2. Sam. 24.  seeing that God inclineth their hearts thereto: the other, that God is the cause, and author of sin. An answer to the first objection, although God do turn the hearts of kings to evil, yet are they nevertheless culpable: for god by his just judgement, which is incomprehensible to us, provoketh them to evil, either to punish their former sins by other sins, and make them more faulty, 
Rom. 1. 24.  or for to punish and chastise them whom he thinketh good, as he stirred up Sennacherib, and other kings against his people of Israel: or to try and exercise his chosen once to patience: as he hath by the minister of Satan stirred up the Chaldians and Sabians 
jam. 1. 13. 14  against job: but the wicked having no knowledge of the judgements divine, no reverence to the providence of God, nor any fear of his word, are carried away by their own concupiscences. Likewise the wicked do not refer their faults unto God, but being reproved by their own conscience, confess their wickedness, as Pharaoh knew well that he was an offender, Saul maketh the same confession or very like. David elected of God, having numbered 
Exod. 9 27. 1. Sam. 24. 18. & 26. 21. 2. Sam. 24. 10.  the people, layeth not the fault on God, but confesseth his own offence. Wherefore for a brief answer to the second objection, we see that God is not the author of sin: for the rest, search the Institutions of john Calvin. So Princes and Magistrates are taught to have God in honour and reverence, craving his conduct and governance, and that they fear to be given up into a reprobate sense, as many have been. Also subjects are admonished to pray for their superiors, otherwise they are in danger lest it will happen to them according to the threatenings which are in divers 
1. Tim. 2. 1. Esa. 3. 1. Ose. 13. 11.  places. For the rest, if kings which are mighty, as they think, and which make themselves redoubted, have need to be governed by GOD, who turneth their hearts at his pleasure, it is not meet that we promise ourselves any thing against the will of God.   

2 Every man's way seemeth right in his own eyes, but the Lord pondereth the heart.  
Man is so much given to flatter, praise, and esteem of himself: that he neither can nor will find any thing in himself worthy of 
Pro. 3. 5. 6. 7. & 12. 15. & 14. 12. & 16 2. 25.  reprehension, but persuadeth with himself, that all that he willeth, thinketh, enterpriseth, saith, or doth, is good & just: wherein he is deceived, as Solomon pronounceth it. And because so foolish an opinion, cannot easily be rooted out of the thoughts of man, therefore Solomon rebuketh it now again, when he saith, Every man's way, etc.   

3 To do justice and judgement, is more acceptable to the Lord than sacrifice.  
From the beginning of the world, men have thought to do God great service, when they have offered up sacrify, of beasts which they killed, of the which, or of other goods of the earth, they made great oblation and after the flood, they have not forgotten this custom. And as men have esteemed it, so the Lord hath always 
Gen. 4. 3. 4. Gen. 8. 20. & 12. 7. 8. & 13. 18.  held acceptable the sacrifices of the faithful, who offered them in firm faith, and true repentance, regarding the true Messiah which ought to be sacrificed only and perfect for the remission of their sins, whereat they were sore aggrieved and displeased. And then when he gave the ten commandements, he ordained sacrifices, which is a good argument that they were acceptable to him, as is seen in Leviticus: I have spoken specially of the faithful, which are neither hypocrites, nor ambitious, nor thieves, nor murderers. For although the faithless full of all iniquity, violence, & extortion, did offer oblations, and sacrifice, which had great appearance of holiness and religion: and that they showed by Ceremonies that they had a marvelous great zeal to the service of GOD, nevertheless their sacrifices pleased not the Lord, but rather provoked him to wrath and anger, and he despised them as things abominable: but he willeth that the wicked should turn from his evil ways refraining to do injury and violence and giving himself to all right and equity, in restoring to every man that which belongeth unto him, helping the oppressed and afflicted, 
Psa. 40. 7. & 50. 7.  and delivering them from the hands of those which do them wrong: which thing appertaineth principallly to kings and superiors of the earth: but it is meet also that every one apply himself therein, as much as is possible. And so his works shallbe agreeable to the Lord, more than all the oblations of beasts, or fruits of the earth, Solomon pronounceth it thus in brief, saying,  
To do justice and judgement, etc. He showeth us in one word that which we have principally to do, to the end we study not on things, which have a fair appearance outwardly, and bring no profit, aid nor succour to the poor afflicted. Also he reproveth in brief the kings and governors of the earth, which are hypocrites, as were the Scribes and Pharisees, which are oppressors. He reprehendeth likewise all hypocrites, which love to be seen, and praised, and in the mean while have no care of their 
Mat. 22. 23. 25. Esa. 1. 10. 23  neighbours, as are in the Papacy, the eaters of the crucifix, as also are they which come to sermons of the word, and communicate the Sacraments, and yet stick not to be replenished with frauds deceits, in humanity, and cruelty. Wherefore let us not think that Solomon reproveth sacrifices, under the which he comprehendeth all the works commauded in the first table: but only the abuse committed therein, neither is he content that one do justice and judgement, for one ought principally to maintain the honour and glory of God, and to observe true religion, which is commanded us in the first table. But by the works of the second Table, the observation of all the law is set down: for if we abstain to do injury to our neighbours, if in as much as in us lieth, we do secure them which are oppressed, and deliver them, if finally we employ ourselves to do the works of charity, we give signification of the fear of God, by the which the fruits of justice, judgement & charity are brought forth. And therefore although one cannot love god, unless he love his neighbour: notwithstanding, this is not to say, that the love of God proceedeth of the love of his neighbour. But if we love God truly, it is necessary that we love our neighbour. As also we have the commandment of him, That he that loveth God, loveth also his neighbour. It is true, that if we love our neighbour, we give a sign that we love God: for the love that we 
1. joh. 4. 20. 21. Rom. 13. 10.  bear towards our neighbour, is the fruit which bringeth forth the love which we have to God ward.  
And so when Saint Paul saith, That he which loveth his neighbour, hath fulfilled the law, he exempteth us not from the works of the first Table: for his intent was to speak in this point of the duty which the law commandeth us to do to our neighbours, whereto we would not apply ourselves, if we did not love them: but loving them truly, we do to them all duty. And mean while it is true, that the law is accomplished by charity towards our neighbours, the which proceedeth not, but of the love that we have to God, and thereof yieldeth testimony, as the effect doth of the cause.   

4 An high look, and a proud heart, which is the lantern of the wicked, is sin.  
When the wicked allow of themselves in their own hearts, and that they think they are somewhat more excellent than others, they cannot guide themselves, but they must give some outward sign of this pride and arrogancy, and persuade themselves, that in so doing, they do well, and by this means, keep their credit, and come to the end of their attempts gallantly: but in such sort of dealing, they abstain not to do injury and violence to their neighbours, against whom they lift up themselves fiercely, and take joy and delight therein. And so there is great wickedness in their proceed, estate, and joy. Solomon showeth it by this word sin, when he saith,  
An high look, and a proud heart, etc. Wherein we have to note first of all, That an high look, (as all other bravities and pomps of the body) is a sign and token of the pride which is in the heart. And therefore one calleth it pride, and it is sin, as it is judged naturally to be without the scriptures: for men will say, Behold a great pride, to wit, when one seethe any to be very glorious, and bear his head on high, or use any other gesture contrary to humility and lowliness. And they will say, he hath a stout and lofty heart: Therefore, with nature the Scripture imputeth this to pride, and blameth, and condemneth it, and threateneth to destroy it, as hath been seen to happen to some, who have been destroyed for their pride which they showed by outward gesture. And because we will not be so beaten down by the wrath of the Lord, it be hooueth us to humble ourselves, as well in our hearts, as in our gesture and doings: so that we may protest, Lord I 
Esa. 2. 11. & 3. 15. & 5. 14 Dan. 4. 26. & 5. 22. Psa. 131. 1.  am not high minded, I have no proud looks, etc. Thus doing, humility shallbe deemed a virtue in us, and we shallbe exalted of our God.  
Note secondly, that the pride which is betokened by high looks, and a proud heart, is called the Lantern of the wicked: because they guide themselves by the same, and therein place their joy and pleasure: for they think they should not do their business half well, if they should not seek by pride to extol themselves above others. Note we thirdly, that of the proud heart proceedeth the high look, with all the other fruits of pride, which are in great number, which we ought to take to be comprehended here under one kind. Let us note finally, that seeing the lamp of the wicked, is imputed as sin to them, they make of vice, virtue, & so contrary. 
Esa. 3. 20.    

5 The thoughts of the diligent, are only upon plenteousness: but he that is hasty, cometh verily to poverty.  
We are all slothful by nature, as we ourselves well perceive, yet nevertheless, we think that we are worthy to have much substance: but we judge in the mean while, that there is none but the diligent that aught to have plenty of goods: wherein we should judge aright, if we understood who they were that are diligent, for 
Pro. 10. 3. 4. 5. & 11. 25. & 12. 11. & 13. 4. 23. 25. & 14. 4. 23. & 20. 13.  we will consent to that which Solomon hath spoken heretofore, and to that which he saith presently : That the thoughts of the diligent are only upon plenteousness, etc. He speaketh but of thoughts, but he showeth therewithal, that they are not vain and light thoughts, which are without effect, for he saith, Of the diligent, that is to say, of him which thinketh not to covet only, as the slothful do, but thinketh, in employing himself carefully to his business, to the end it may be dispatched duly, and may profit and yield him such abundance, that he may be far from poverty, and need, which if we will be free from, we ought not to proceed in our affairs, rashly, and without consideration (for there is only plenteousness, where the diligent thinketh well without rashness) as the hasty do, which boil with inordinate desire, and never obtain their wishes soon enough, as they think, nor such plenteousness as they would have: and because they proceed in their enterprises without good consideration: in steed of having plenty with the diligent, they run into poverty. As Solomon addeth, But he that is hasty, cometh verily to poverty. He is not content to affirm simply this same, but because he speaketh against the sense of many (for we never are soon enough come to our desires) he striveth to confirm his saying, by this word verily, or only. He hath already said the same. Then although there were none other fault but that he which is hasty, proceedeth rashly, and without advise, he deserveth well to be poor and needy, but there are 
Pro. 20. 21.  other foul faults. One is, that he mistrusteth of the bounty & providence of God. Contrariwise, he which believeth, is not hasty. The other is, that willing to enrich himself, he falleth into temptation, and many foolish desires, which plunge men in perdition, etc. We 
Esa. 28. 16. 1. Tim. 6. 9 10.  see likewise by this Scripture, that it is not lawful to covet plenteousness, although of itself it be good, and that a man which thinketh diligently upon his business, may lawfully possess it, not setting his heart thereupon. A man therefore being ready to think upon his business, and diligent to do it, may possess the plenty which proceedeth thereof, with a sure & sound conscience, and in the 
Psal. 62. 11. Luk. 12. 15 Mat. 6. 19 1. Tim. 6. 7. & 17. Hebr. 3. 5. 6.  mean while, shall take heed of covetousness. And to do this well, he shall follow that which is said in divers places.   

6 To hoard up riches with a deceitful tongue, is vanity tossed too and fro of them that seek death.  
We do all naturally fear poverty, and fly from it as much as is possible for us, for we see that the poor endure many miseries, and are despised, and forsaken of the world, yea, hated of their own born brethren. As Solomon hath said, if one arise against 
Pro. 19 7.  them, it seemeth that they ought to be incontinently quailed: for they have neither power nor succour, but languish in this world: insomuch that it seemeth, they are continually in death. Contrariwise, naturally we love riches, seeking for them, & hoarding it up as much as is possible: for we persuade ourselves that when we have heaped store of worldly goods, in gold and silver, in houses and other heritage's, we shall not be subject to themiseries of this present life, we shall get many friends, which will favour us, honour us, and present us with all pleasure and service. And as it seemeth, we shallbe in such prosperity, that we shall not think to die, although we know and confess, that we must needs die. But to attain to their riches, men imagine frauds, cousonages, usuries, thefts, and wicked dealings, and to practise it, and achieve it, they lie, swear, and forswear, they curse and ban, they renounce God, and give themselves to the Devil. The most part of Merchants and Artificers know this same. And if one rebuke them for such wickedness, strait way they answer, That they should be otherwise fools and should sell nothing. And in case father's deal thus wickedly, they will that their children resemble them, or be rather worse: for at twelve or thirteen years of age, they set them to keep shops, and teach them their crafts, or rather deceits, by the which they obtain unjustly the substance of the buyers. And in this manner, they think to establish their state well, and to be perpetuated either in themselves, or in their children & successors, they think still to launch forwards, and make themselves strong enough to shun death: but in steed of exalting themselves, they perish miserably, and go to Death. Solomon speaketh it plainly, when he saith,  
To hoard up riches with a deceitful tongue, is vanity tossed too and fro of them that seek death. Wherein we see, that that which the wicked fear, happeneth unto them. Moreover, we are admonished, not to be careful to heap up much goods in this world, seeing it is but vanity and perdition.   

7 The Rapines of the wicked shall destroy them: for they have refused to do justice.  
Because it is seen that the wicked which take and ravish all they can get either by deceit and guile, or by violence and oppression, or by receipt of gifts and bribes, or other means unlawful, do prosper in the view of the world, and have credit and authority and that it seemeth that they be of long endurance and live at their ease, for this cause many snatch up goods where they can find them, and for the most part unjustly. Of whom the principal and captains are the judges and governors of the earth, which deal by respect of persons, and love and take bribes and gifts, too do wrong to him that hath good right. And although the Scriptures often complain of such pillars, and raveners, and threateneth them destruction, as hath been alleged heretofore, and also their consciences reprove and reprehend them, and they themselves condemn them which are petty thieves in respect of them, and that they ought to understand that as they condemn the petty thieves to death, so they themselves are worthy of ruin and destruction. Nevertheless they think that to take on all hands and on all sides, is the best way for to make themselves great and mighty, and have a lasting house, and as it were perpetual. But because they cannot use such trade, but by renouncing all equity and right, and doing wrong and injury outrage and violence to their neighbours dispoiling them of their substance, for this cause their injury shall return unto themselves. As Solomon pronounceth it saying, The rapines of the wicked shall destroy them. Wherein he speaketh principally of kings judges, and governors of the earth, which are the greatest thieves and raveners, as is aforesaid. The reason which he addeth, showeth well that it is of such men that he speaketh, when he saith,  
For they have refused to do justice. True it is that we ought all to do our endeavour in helping each one his neighbour, and defending him, inasmuch as we can, from the yldealing of the wicked. But because the Superiors of the earth are placed in the seat of God, and that their office (as they can well tell) is to do justice: It is lawful to understand, that this present sentence pronounceth principally, that they shall perish wickedly: for they make no account to do right, in aiding the feeble, and defending them, but rather eat and devour them: as it is laid to their charge, & they 
Psal. 82. 2. 6. 7.  are menaced destruction. 
ja. 33. 1. &    

8 There is a man, whose way is froward, and strange: but the work of the pure man is right.  
There is none but he thinketh or striveth to persuade himself, that he is an honest man, and that he walketh so uprightly, that in him is nothing worthy of reprehension: so proud and haughty is the nature of man, striving to forget his own iniquities, which are continually before his eyes. Insomuch, that if he commit any thing or imagine against his neighbour, that which he would not should be done unto himself, it can not be but his conscience will reprove him. Notwithstanding, he resisteth it as every one may feel in himself naturally, and as Solomon hath sometimes spoken, when he saith here above, verse, 2. That every man's way seemeth right in his own eyes. And now he showeth openly, that this opinion of uprightness is false, when he sayeth, There is a man whose way is froward and strange. Wherein we have to note, that although it be said, The Lord hath looked from heaven upon the children of 
Psal. 14. 2 isaiah. 64. 6. jere. 17. 9  men, to see if there were any which understood and sought after God, but they are all gone astray, etc. And we are all as it were filth, etc. The heart is deceitful and froward, more than all other things, etc. Nevertheless, Solomon condemneth not usal, because that God accepteth the works of him that is regenerated, which Solomon calleth pure, saying,  
But the work of the pure man is right. For although being left off in the corruption of our nature, we walk in froward and strange ways, doing wrongful, and abominable works, which lead us to perdition, and that we cannot be so just, but we must needs sin: nevertheless, when our Lord jesus Christ by his holy spirit mortifieth our wicked concupiscenses, and disordinate affections, he purgeth us so, that our affections are holy, good, and just, and cannot be otherwise, insomuch, as the holy Ghost conducteth them, and guideth them. The it followeth, that we take pleasure to walk uprightly, and we cannot be turned therefrom, to abandon entirely the right way, and withdraw ourselves wholly from righteousness for we have the seed of God which is perpetual, that is to say, which maketh them to persever in holiness and justice which are engendered of God by his seed. For whosoever is born of God, doth not sin, for his seed remaineth in him, etc. This 
1. joh. 3. 9  is not to say, but this seed is sometimes choked of them, that are regenerate, as it hath been in David, but it is never wholly extinguished.   

9 It is better to dwell in a corner on the house top, then with a brawling woman in awide house.  
God at the beginning created man and woman, and joined them together in marriage, to the end they should live together in peace and unity, whereby they might have joy and consolation and be an aid and comfort one to the other, as members of one body. And principally it is said that the woman is an help too man. But men and women despise the end and purpose of GOD, 
Gen. 2. 18.  and not weighing the duty which they own one to another, seek for earthly goods and substance, and covet earnestly, the highness and magnificency, the glory and honour of the world. When they are about to marry, they inquire not principally of the life and manners of the man or woman, that is to be had, but above all things they have regard to the goods and riches, to the might, credit authority, and nobleness of the parentage, that thereby they may become great and have support and credit, and a great number of people, which shall wonder at their riches, reverence them and court them: Or at leastwise that they may have wherewith too walk by their neighbours, live at their ease, and use great traffic or have inheritance of great revenue. Now because in this sort they forsake God, and regard more the world, it comes to pass that for the confusion of such persons, and to punish their vanity and pride their greediness and avarice, God overturneth the laws of marriage: So that a man that will marry, instead of finding an honest wife, which should support and aid him, give him peace, joy and consolation, God giveth him a proud and fierce wife which serveth to no other purpose, but to torment & vex him, brawl & make war with him, and put him to great trouble and sorrow: when a man hath met with such a match, he saith in his heart, that which Solomon avoucheth, saying,  
It is better to dwell in a corner on the house top, etc. Also the wife that will marry, in steed of finding an honest man which will love her, and be acceptable & pleasant to her, meeteth with a proud and cruel man, a churl, and one with whom she can have no quietness. Then saith she also in her heart, That it is better to dwell in a corner on the house top, then with a brawling husband in a wide house. Behold here how we should apply this sentence, although Solomon make mention but of the woman, and not without cause: for seeing that the woman is chosen by the man, & was created to assist and obey him, and be subject to him, as the Church is to jesus Christ: It is good reason, that she be rebuked by name, when in steed of keeping the household in silence and peace, she 
Ephe. 5.  lifteth up herself against her husband, and resisteth him: also because by proof women are more prompt & ready to strive against their husbands, and that this vice is most common amongst them, Solomon speaketh the rather of the brawling woman, and blameth her: who in as much as she is inferior to her husband, she ought to suffer patiently the severity of him, rather than to move debates, and strive against him. Note we also, that when the top of the house, whereupon one endureth great heat and alteration in the summer, and great cold in the winter, is preferred before the company of a brawling woman, how rich or noble soever she be: women are warned to walk warily in all humility and obedience, and be gentle, pleasant, and loving, as they are taught to be in many places of the scripture, which have been sometimes heretofore alleged.   

10 The soul of the ungodly wisheth evil, and his neighbour shall find no favour in his sight.  
There is none but he would be esteemed an honest man, but in the mean while, all (as it were) have their hearts enraged, & their affections poisoned, their desires replenished with rancour & hate, with strife & will to revenge, their determinations and enterprises full of inhumanity and cruelty, of outrage, violence, and oppression, of murder and homicide. Solomon knew man's inward wickedness to be such, that they had neither fear nor knowledge of God, 
jere. 17. 9  but despised all correction, and scorned thereat. And therefore he complaineth saying, The soul of the ungodly wisheth evil. This is not that he could sound the hearts, and pierce the inward cogitations: for that appertaineth to God only: But he had this knowledge of the desires and affections: as also we may have by the fruits which proceed thereof. He seethe how the wicked have no pleasure to do works of mercy, nor use charity towards them which have need & necessity thereof, but rather to do them all the wrong that they can, not sparing them any more than a hungry Lion, when he hath caught his prey. Solomon expresseth such evil fruits, and complaineth thereof saying,  
And his neighbour shall find no favour in his sight, or shall obtain no mercy, or shall not be spared. The Hebrew tongue importeth all these three senses in one word: and yet there is no contrariety, although there be diversity. Also the innocent are diversly despised, and ill handled of the ungodly, who will not once lend them a good look, nor use any courtesy towards them, but rather use them as cruelly as they can invent. Know we moreover, that Solomon taxeth here the hypocrites principally, which counterfeit Saints and Lambs, either by ceremonies or by words or by other deeds, and gesture, by the which they seek to intrapp them which are not well advised, and to oppress them, to make their profit by the loss and damage of others.   

11 When the scornful is punished, the ignorant taketh better heed: and when the wise is instructed, he will receive understanding.  
Because this present sentence hath been already handled, we 
Prou. 19 25.  will note only, that the repetition here made, is very necessary, to the end we may learn to regard nearly the punishments which happen to the wicked, either by the judges mouth, or by wars, or by other means, which they thought not upon. And that these punishments serve to school us, to the end we may fear to despise, with obstinacy and stubborness, the instructions, admonitions, and reprehensions which are made to us, and the good counsels and advisements which are given us by the word, knowing that we cannot have too many examples, to advise us, and bring us in fear. For we are so foolish of our own nature, that easily we are persuaded, and drawn, to follow the wickedness of mockers and despisers of all holiness and religion. On the other side we cannot be so wise, but we shall have great need to increase in knowledge and understanding. And we ought to take heed, not to think nor say that we have enough, and that no man hath to do to instruct us.   

12 The just man instructeth the house of the wicked: But for wickedness, God overthroweth the ungodly.  
Although the ungodly persecute the just, as though they had deserved it, and despise to take example by their godly conversation, and although they reject all good doctrine as unprofitable or hurtful: Notwithstanding the just which is just indeed, looseth not his courage, he ceaseth not to show himself a mirror of holy life, nor to teach the wicked, counseling them and correcting them, accusing them and threatening them with the wrath and vengeance of God, and condemning them as worthy of the horrible judgements of God. Solomon signifieth this when he saith, The just man instructeth the house of the wicked. He speaketh not so without good proof, for he was in the time of the Prophets who were of an unstained life and sound doctrine, and ceased not to teach, admonish, correct, and threaten the wicked according as God commanded them. And afore that time there were many just men which had done the like: As Noah which was a just man, & was Herald of justice, and condemned the world. One may here set down Abraham, Lot, Moses, joshua, & others which were before Solomon's 
Gen. 6. 9 2. Pet. 2. 5. Heb. 11. 7.  time. After whom also there were many other just men, and amongst the rest, the Apostles of our Lord & Saviour & their successors, which have lived holily, and purely administered the word. And because in the Hebrew tongue, one word hath divers significations, some for instruct, say consider wisely. And it is well said: for it is very convenient to regard that which the wicked do, and to take heed thereof, that we consent not to their works, but rather reprove them thereof. And also of that which happeneth or shall happen unto them, to the end we envy not their prosperity, which is of no endurance, and after the same, they are in perpetual misery. Other say, to make prosper, as Abraham made the king of Sodom to prosper, and jacob Laban, God caused joseph to make his master to prosper. But although one instruct the wicked, although 
Gen. 14. 16. & 30. 29. & 39 2.  one consider the state of his house, to seek to reform it, although one make his goods to fructify & prosper: Nevertheless because he despiseth the word, and is puffed up with pride, and addicted to all wickedness, for this cause nothing profiteth him, but all the goods that he getteth, be they spiritual or temporal, turn to his destruction: which if it be not in this world, God ceaseth not to revenge it at last, as Solomon expresseth saying,  
But for wickedness God overthroweth the ungodly. Hear Solomon saith nothing, but the wicked have proved it at all times, and do prove it yet. Also the Law and the Prophets are full of such threatenings. But although the wicked are worthy of no good, and that they are threatened destruction: Nevertheless it is not lawful for us to wish them evil, much less to work them the same: but rather to desire their welfare, and chief the health of their souls, we ought to instruct them and show them the way of health, and not to be afraid of losing our pains: for when we bear the word of truth uprightly, we are a good smell to the Lord. Thus doing, God will not overthrow us with the wicked to destroy 
2. Cor. 2. 14.  us, but if we be comprehended with the wicked in temporal destruction, God will gather us again to himself, and deliver our souls from perdition, but he will destroy for ever the souls of the wicked without any remission.   

13 He that stoppeth his ear at the cry of the poor, shall cry himself also, and not be heard.  
God hath showed himself very merciful towards us, when before we ever called upon him, he provided for our necessity, creating all things for our use, and giving us plenty thereof. Nevertheless to the end we should not be ungrateful, but acknowledge whence this comes, he permitteth us to have poverty, and will that we understand, that without his grace, liberality, and blessing, our goods profit us nothing: to the end that we may be careful to crave that he will give us our daily bread: as jesus Christ teacheth us to ask: and as our good God and father is merciful unto us, and giveth us liberally that which we request: So he will that we resist, according to our power the poverty of our neighbours, distributing to them any goods, as we would they should do unto us, if we were in their case. And herein he requesteth nothing but that which is reasonable: as we ought naturally to understand without scripture. Notwithstanding to waken our nature, which is negligent to do good to the needy, and to show us that he hath great care over the poor, he recommendeth them to us by divers commandements, in the Law and Prophets, and in the writings of the Apostles and Evangelists: adding promises, and also threatenings to the commandements, to give hope to the liberal and pitiful, and to afray the cruel and unmerciful, and make them the more inexcusable. As hath been alleged heretofore. But because that God executeth not presently his threatenings 
Pro. 14. 31. & 19 17.  or forgetteth them easily: and therefore it is needful that one repeat them, as Solomon well knew: For this cause to the former promises and threatenings, he addeth another saying,  
He that stoppeth his ear, etc. This present threatening is executed often in this life. For one seethe that by wars, lawing, famine and evil government many rich men are impoverished and when they crave any thing, than they obtain not that which they desire, and whereof they have need. The scripture also giveth us examples thereof. As of Esau who sold his birthright. One seethe 
Gen. 25. 29. & 27. 34. Heb. 12. 17. Luke. 16. 19 Mat. 25. 14. jam. 2. 13.  that Esau was given to his pleasures, which is a sign that he made no account of the poor. As also the younger of the two sons spending his portion prodigally, showeth well that he had no care nor regard of the poor. It is executed also very horribly after this life in hell, in damnation and death eternal, as is seen in the scriptures. Also as we ought to be liberal of our earthly goods towards the indigent to sustain this bodily life: so we ought to have pity on the souls of them, which have need to have their faults pardoned: Otherwise God will not 
Mat. 12. 14. 15. & 18. 23.  pardon us ours.   

14 A privy reward pacifieth displeasure: And a gift in the bosom stilleth furiousness.  
When men began to multiply on the earth, it was corrupted 
Gen. 6.  before God, and replenished with extortion and wrong. Wherein we have argument that the feeble and weak were oppcessed, that the poor and needy were despised and forgotten. For this cause God was much an angered, and destroyed the world by the flood. Also the Lord said, The cry of Sodom and Gomorrha is multiplied, 
Gen. 18. 20.  and their sins are very grievous, etc. Ezechiel expoundeth 
Eze. 16. 49.  what this cry and sin was. For this cause God's wrath was kindled against them, and he destroyed them. Herein we ought to be advertised, that if we resemble them, we shall also perish by the just vengeance of God. Now to shun this ire and fury, Solomon showeth us what we have to do when he saith, A privy gift, etc. Wherein we have to note, that to imprint surely in our hearts that which he teacheth, he saith one thing twice. Also the doctrine which he giveth us here, is so excellent and necessary, that it deserveth well to be repeated, and also declared and expounded. Of it jesus Christ himself is a good expositor. If we take this present sentence in this sense, we have together with the doctrine 
Mat. 6. 1.  therein, promise of everlasting life: for seeing that God refreineth his anger, and rage, when we give to the poor for his sake, it followeth well that we shall not perish, but that by his grace and goodness we shall live eternally. But if we understand this sentence, of bribes and gifts, that the judges, and governors of the earth take to pervert the law and equity, it be hooueth us to say, that Solomon accuseth the Magistrates and rulers of rapine, which 
Rom. 13.  ought in their anger to root out the wicked. But to spare and favour them, they let themselves be corrupted by gifts and bribes, for the which they do wrong to the innocent: and favour the wicked as hath been already spoken of divers times. In this sense, we have a menace of eternal death against wicked judges that spoil and rob. For thieves and covetous persons have no part in the kingdom of God. They are also accused that they, and those which give them gifts and bribes, proceed against their consciences 
1. Cor. 6.  knowing well that they do wickedly, when they dare not publicly before the world, the one give, nor the other take: which thing Solomon signifieth well, speaking of privy gifts and of bosom.   

15 The just man hath joy to do justice: but horror is to them that work iniquity.  
We all desire to rejoice and be merry, and to be exempt from all fear and horror. But there are very few which know how they ought to rejoice, nor in what. For after the common trade of the world, the manner of rejoicing is, to take pleasure in laughing at vanity and folly, at filthiness and villainy, at dissolution and naughtiness, and this is when one rejoiceth at the desires of the flesh. As when one hath abundance of riches, credit, and power, or when one cometh to the end of his enterprises, and findeth no resistance, but rather each one favoureth him, and seeketh to please him in all things. I say namely, that this is the common trade of the world, whereof the just man is not. And therefore he rejoiceth not in this manner, nor at such things. But he rejoiceth in doing well, and helping those which have need of his aid, defending, and delivering them which are oppressed. Such a care according to the world, is but trouble, grief and sadness: for doing thus, one hath never good day, as worldlings say and think. But making no account of their opinion, let us stick to that which the holy Ghost saith thereof by Solomon, saying,  
The just man hath joy to do justice, etc. Now seeing it appertaineth principally to Kings, Princes, and governors to do justice, they are here taught that their joy ought not to be in delights & pomps, in pleasures and plays, as their common use is, when they have no fear of God: but to render right to every one carefully, in defending the innocent, feeble and weak: and delivering them from the violence and oppression of the wicked, and punishing the oppressors and offenders. Otherwise they are not just, but wrongful and wicked: which thing is not seemly for them which are placed in the seat of God, which loveth justice and righteousness, and taketh pleasure therein. Also that which causeth joy to them, that do justice, is that they are certain that God accepteth their doings, & esteemeth of them, and they themselves do nothing whereof their consciences reprove them. The ungodly, and wicked have no such certainty: true it is that they strive to assure and harden themselves in their misdeeds, and deliver themselves from all scruple, and cast away care to rejoice in riots and insolences, excess, and dissolutions. But the word is true without exception, which saith, that there is no peace for the wicked: which accordeth well with that which 
Isa. 48. 22.  Solomon saith here, But horror is to them that work iniquity. And it is in following the curses, which are threatened to the transgressors of the law. Although then that the just in this world, which 
Deut. 28. 28 65. 66.  give themselves to do their duty, seem sad and sorrowful, nevertheless for the quietness, and ease of their consciences, and for the assurance that they have, that their works please God, they rejoice and take pleasure to employ themselves to do good. Also although the wicked seek to lead a pleasant life in toying and fooling, and though they seem merry, yet nevertheless they have no true joy, for through their misdeeds their consciences accuse them, and torment them, maugre their hearts, with the fear of the judgements of God. And so although they strive to show outwardly a smile countenance, and take their pleasure in making good cheer, eating and drinking, singing, leaping, and dancing, yet they cease not to have within them the worm that gnaweth, grieveth them, and maketh them sad: and thus they have no true joy. If therefore at our need we will have joy that is durable, let us beware to do any thing, whereof our consciences may reprove and accuse us, which thing we shall well do if the only word of GOD be the rule of all our actions: for we can have no peace in our consciences but by the same. And there is nothing which can assure us that we do well, but this holy word. Wherefore it behoveth the wicked, which make no account to do good to their neighbours, but rather afflict them, and have no right knowledge of God, to tremble, and have no assurance. Then if they so tremble, they cannot be in lasting joy, but must needs have 
Ps. 14. 4. 5.  continual horror and fear, grief and sorrow: where contrariwise the just are invited to joy. 
Ps. 32. 10. 11    

16 The man that wandereth out of the way of wisdom, shall remain in the congregation of the dead.  
Because the word of God is simple, and teacheth us not high & excellent things in the opinion of the world: for this cause it is despised, and men make no account to follow the way which it teacheth: thinking it a great dishonour to be conformable to the same: and that they should be scarce worthy to live. Likewise men persecuted at all times, and presently do, those, that follow it as wicked, and esteem them unworthy of life. But those which despising the word, seek out things which are in price with the world, and follow them, are reputed honest men, & are placed always in the most honourable place amongst worldlings. Which is the cause that they think themselves to be in good estate, and of such force that they shall never perish. Wherein they deceive themselves, for seeing the word of God is our wisdom and understanding, and that he which doth the things appointed by the same shall live: and as we 
Deut. 4. 6. levit. 18. 5. Pro. 16. Mat. 22. 32.  see, there is long life in her right hand: it followeth, that without this wisdom there is nothing but death. And therefore Solomon saith:  
The man that wandereth out of the way, etc. He speaketh not of them which are dead bodily: for if they have been faithful, they are not dead, but live. Solomon therefore condemneth all worldly wise men to death eternal: for there is none that should be esteemed dead, but those that are in the same. In the death of the faithful, 
john. 5. 24. & 11. 25. 26  there is nothing but a passage to life: seeing that our Saviour so saith. We are therefore here admonished to follow rightly the only word, if we will live, and are threatened death eternal, if we wander out of the way of the same.   

17 The man that loveth banqueting, is worthy of poverty: and who so delighteth in wine and delicates, shall not be rich.  
It is not ill done to live pleasantly: be it in taking bodily repast, or doing any other thing (as it hath been partly spoken of elsewhere) God hath not put us in this world to give us only necessary things for ourselves, but also delectable, and pleasant, to recreate us with sobriety and temperance, without any disordinate desire. It is not without a very needful cause that I say with sobriety: for it is not meet that the children of God be like unto worldlings, which neither think their meat sweet, nor drink good, if they laugh not with open mouth as they say, and be in company with those which do play the unthrifts. Whiles they are busy about such delights, or rather about such wantonness they think not that they offend a whit: and therefore they spare nothing, but spend superfluously and with great excess. But although it be late, yet they shall receive their hire which they deserve: that is to say, poverty and want. As Solomon threateneth them saying,  
The man that loveth, etc. This is not to say that it is ill done to rejoice in taking one's repast naturally, nor that it is amiss to use sweet wine and meats, which Solomon comprehendeth under the name of delicates: if so be it we use them, as S. Paul teacheth. For in this also consisteth the joy of the Christians: and not in riot 
1. Timo. 4. 3.  and great desire to fulfil the appetite of the belly, and pleasant taste of the mouth. As is the trick of the prodigal and gluttons, to seek to satisfy their sensuality. Also Solomon saith not, The man that delighteth, etc. shall have poverty: and he that drinketh wine, and eateth good meats shall not be rich. But he saith, He that loveth, By the which word he showeth that he speaketh of him, which is wholly given to banqueting, drunkenness, and gluttony, and hath no delight in soberness, and temperance. Solomon threateneth such a one of poverty, as our Saviour doth also, which poverty beginneth after in this life, as is proved by them which 
Luk. 6. 52.  having spent their goods prodigally, are constrained to beg their bread: some from door to door, othersome in borrowing money never to restore it again: the rest in seeking their living by playing the Parasites and flatterers, which is a miserable estate, but it shallbe without comparison far more miserable after this life. As one may see in the rich man which is in hell. Let us follow therefore sobriety, and temperance, not desiring to enrich ourselves. For although 
Luk. 16. 23.  that riches are good, and that it is lawful to be rich, yet nevertheless one should not set his affection thereon: As hath been showed heretofore by the scriptures. Also being in poverty, we should not detest it, to rage and murmur against God, nor to give ourselves licence to take goods, where we find them, but by lawful means and ways, we should seek to shun the same, applying ourselves each one to his business wheretoo he is called.   

18 The ungodly shallbe a ransom for the righteous, and the wicked for the just.  
It might seem at the first show, that Solomon speaketh against experience, and against the scriptures. First of all (as it is proved in the world) one beateth the dog before the Lion: And so the wicked and ungodly pay not ransom for the just and righteous, but rather the innocent are the ransom of the wicked. The answer to this experience is, that it is not amiss that Solomon speaketh contrary to the same: for his intent is not to show how the wicked are handled of the world, and in the world. For the world afflicteth not his own, to spare the innocent. Secondly, as concerning the scriptures, Solomon speaketh not against them: for although jesus Christ be the ransom of the wicked and ungodly (who is only just & righteous 
Isa. 53. 4. Mat. 20. 28. 1. Cor. 1. 30. Gal. 3. 13. & 4. 4. 5. 1. Tim. 1. 5. 1. joh. 4. 9 10.  by nature) which he hath paid for us wicked and ungodly, as was figured forth in the law by the sacrifices, and oblations, and was foretold us of the Prophets, and also as he himself hath said, and his Apostles affirmed: Nevertheless there is no diversity between the scriptures, and that which Solomon speaketh saying, The ungodly shallbe a ransom, etc. For if we take good heed wheretoo the enterprises of the wicked tend, and how God can well overthrow them, we shall understand how the ungodly shallbe the ransom of the just. For the intent of the wicked is to destroy and root out the just and righteous without all remedy. But what force soever they show against them, yea although they put them to death, yet nevertheless God will deliver them, and put the ungodly and wicked in their place: that is to say, he doth to them, as they had thought to have done to the just: and so they are the ransom of the righteous. For when God punisheth the wicked because of the evil, which they had practised against the righteous, it is as though he took some ransom of them. That which hath been said in the 11. chap. vers. 8. accordeth well to this. Then seeing the ungodly and wicked are called ransom, let them know, that God will never discharge them, no more than an earthly Prince doth send away his prisoners of account, till he have pledge, or ransom for them. Note we moreover that although the wicked be the ransom of the just and righteous: yet nevertheless they satisfy not for them: for jesus Christ only is the satisfaction for the sins of the whole world.   

19 It is better to dwell in a wilderness then with a chiding and an angry woman.  
A wilderness not only is unprofitable, but also noisome and hurtful, as the children of Israel deemed it: as may be seen by their complaints, and murmurings against Moses. Also it is proved by this, that besides one cannot have there what is needful, it is also replenished with wild beasts, venomous, and cruel. Notwithstanding Solomon preferreth the habitation and dwelling in a desert, before a chiding and an angry woman, and so declareth that it is a very pitiful case to be accompanied with such a woman. And herein he saith nothing else in substance, but that which he hath said here above vers. 9 although he use other words. For strifes or debates proceed of fury or indignation. Wherefore one might say, that Solomon useth Repetition, to admonish them surely that will marry, that they inquire diligently of the party, which presents herself, what manners, and conversation she is of. For when one is married, he cannot separate himself again, as one may retire himself out of another country.   

20 In a wise man's house there is treasure and oil: but a foolish body will devour it.  
Although it seem that Solomon praiseth the wiseman, because he hath in his house precious treasure and oil, by the which things are signified great riches, delicacies, pleasures and voluptuousness: yet nevertheless, let us not think that if we have worldly prosperity, that for the same, we are wise, nor that it is lawful to seek to gather together great store of worldly substance, nor to take delight in our own pleasures and doings, after the desires of the flesh. For the most fools and naughtipackes are seen to have plenty of riches. For the scripture (as we have partly spoken of) teacheth us, that we ought not to set our hearts upon the riches of this world, nor that we be given to delights and pleasures, to use our flesh to his appetite. This is not to say that it is ill done to have much goods, and enjoy the delights and pleasures of this world, so that it be in soberness, and temperance, and that willingly 
1. Cor. 7. 29.  we make our poor neighbour's partakers thereof, according to their necessity and need, and that we be ready to yield to every one without any grudging when they need our aid, according as S. Paul teacheth us. But Solomon instructeth us, that to possess and keep the goods, and pleasures well, which God giveth us in plenty to enjoy them, and use them as we ought, and not to lose nor scatter them abroad, it is necessary that we be endued with wisdom. This sense is plain unto us by the Antithesis which he maketh, saying,  
But a foolish body will devour it. When he saith, that the foolish know not how to keep their goods, but disperse, and waste them, he showeth well that it is very necessary for us to be wise, if we will have our dwelling places replenished with precious treasures and oil, and by consequent, that our principal treasure be the fear of God. For it is also the beginning, or principal point of wisdom, and without the same we cannot be wise, nor consequently capable to keep the goods which God giveth us, and dispose them as we ought. And this is, why Solomon saith that the foolish man which is without fear, without reverence of God, and without wisdom shall devour the precious treasure. Although he strive to keep that which he hath, and spare it as much as is possible, and seek to increase it: nevertheless he devoureth it, because the same is not sanctified to his use, and commonly goeth away in smoke sooner than he thinketh it: or by that which is taken from him by war suits in law, thefts and robberies, or that he himself is taken from his goods. Besides this let us note first of all that Solomon calleth treasure and oil, the goods that GOD giveth to the wise man: because the wise man, esteemeth it so greatly that although it be little, and of small value, and that he possesseth it with great difficulty: nevertheless, he contenteth himself with it, he rejoiceth in it, and giveth thanks to God for it, being wary not to waste it prodigally, but to spend it soberly, and preferreth it before all the riches and pleasures of kings, knowing 
Psal. 37. 16.  that better are a few things to the just man, then great abundance to the ungodly. For this same reason Solomon attributeth not to him, castles, palaces or great houses, but only a dwelling place, wherewith he is content to dwell under covert, and lodge there the little goods which God hath sent him: not that it is not lawful for the wise man to possess great riches, & have a mighty house, and rejoice in the same with all modesty. But he is content with small things, and of little estimation according to the world without desiring more: for he imagineth that the will of God is such, which he will no ways withstand. Let us note secondly, that seeing fools and wicked persons bear envy and hate against the wise and righteous, that they rob them, and take of their substance, as much as they can, that it is not without cause that Solomon complaineth how they devour the precious treasure and oil: as may be understood, although we have expounded that the fool devoureth his substance, because he keepeth it not by good and lawful means, and it is not sanctified to his use. Note we thirdly, that the wise men are admonished to instruct their family in all wisdom and understanding, to the end that their children be not fools, and that they be not given to their mouth, and belly, to consume by gluttony and drunkenness, the substance which they have spared: but that they learn to use it with all sobriety, and temperance: and content themselves therewith, without ravishing other men's goods to devour them, and put them to evil.   

21 Who so followeth righteousness and mercy, shall find life, righteousness and honour.  
What thing soever we do, we cannot merit at gods hand, nor bind him to yield and pay us any reward: and this is for divers reasons. First he hath treated it us, and not we ourselves, and giveth us all things abundantly for our use: whereupon ensueth that we are bound to serve him according to his will, and that we do nothing but that we ought to do. For this cause also our Saviour jesus Christ admonisheth us, When you have done all things which are commanded you, say, yet we are unprofitable servants, and have left undone those things which we ought to have done. Secondly, 
john. 15. 1.  we cannot do well if we become not new creatures in jesus Christ, as he himself showeth us, whereby it followeth that we can merit nothing. As also S. Paul argueth of the same reason that we merit not salvation. Thirdly, we are never so just but we sin. 
Ephe. 2. 8. Eccle 7. 21. 1. john. 1. 8. Mat. 6. 12. Rom. 7. 14.  Also jesus Christ showeth it us well, when he will, that we ask pardon for our trespasses. Our works also are never perfect, be they never so good. For this cause S. Paul braggeth not of his merits but rather accuseth himself. Notwithstanding if we give ourselves to do well according to the word of God, and if we continue in the same, we shall not lose our labour, but shallbe well rewarded, as he promiseth us by his word, and we have testimony thereof in the scriptures. And amongst the rest, when Solomon saith, Who so followeth righteousness, etc. We see here that there is great reward in store for them that continue in doing well. It is nothing to begin, if one continue not. And therefore Solomon is not content to say, who so followeth righteousness, etc. wheretoo S. Paul accordeth & inviteth us to this perseverance. It is not enough therefore, that for a certain time, we give to every one that which is his own, and that we be somewhat, and for a certain space pitiful, to them that have need of another man's aid: but it behoveth us to be at all times just & merciful, seeing we own continual obedience, and submission to his commandments, admonitions & demonstrations, which if we perform, we are happy & blessed, as Solomon pronounceth it, promising us that we shall find life, righteousness, and honour. Wherein he showeth that we shall want nothing, but first of all God will give us all things needful, for the body which he comprehendeth under this word life. Secondly, that forgiving us our trespasses, he will assure us of life eternal. Thirdly, that 
Rom. 8. 30. Colos. 3. 3. 4.  having justified us, he will also glorify us.   

22 A wise man scaleth the City of the mighty, and overthroweth the strength wherein they trusted.  
Seeing we have neither wisdom nor foresight, nor understanding, but that which we be taught in the word of the Lord so that we serve him in fear and trembling, it behoveth us to understand that a wiseman in this point, is he which guideth himself uprightly, according as he is taught by this word, & neither trusteth in his bodily force, nor in the fantasy of his natural sense, neither in any industry or nimbleness which is in him according to the man: but only leaneth unto the Lord, & taketh him for all his force and might, as David teacheth. Now such a man shall not be void of aid 
Psal. 18. 2.  & succour, to be delivered from the hands of his enemies for the Lord will be always ready, when he shall call upon his name. As David saith, & not only will deliver him, but also make him triumph over his foes, as David acknowledged. Which thing he himself proved, 
Psal. 18. 29.  & many others before him. As Abraham, joshua, Samson, Gedeon, and others which have lived in the fear of the Lord. Solomon expresseth it in one word saying, A wiseman scaleth, etc. And this is following the promises of God, made to them which shall walk uprightly in his law. So the wisdom which is the fear of the 
Deut. 28. 17.  Lord, is of a far more excellency, than all worldly force without comparison. It is that which we ought principally to retain in this sentence, to the end we follow that which the Lord teacheth us by his Prophet jeremy, and not that we enterprise 
jere. 9 22. 23  war, for to occupy another man's dominions. For although these holy personages above named, and others have made wars, and that they have obtained victory against their foes: Yet neverthelesselet us not think, that by their example it is lawful for us to invade another man's country, for first they knew that it was Gods will they should do so. Secondly they were not led by their own proper affections, searching their particular profit. But they pursued the glory of God, striving to destroy his enemies, & the enemies of his Church. Thirdly this happened them in figure, to the end we should learn to behave ourselves valiantly against the Devil, our flesh, and sin, which are enemies to God. We are invited to this war in many places of the scriptures: as it hath been alleged partly heretofore. Moreover let us learn that it is folly to trust in places well fortified and defended according to the world's opinion, and that we ought so to walk in faith, and in the fear of God, that we may say with David. Some put their trust in chariots and other some in horses: But we have recorded the name 
Psa. 20. 8. 9  of the Lord our God.   

23 Who so keepeth his mouth and his tongue, the same keepeth his soul from troubles.  
Itseemeth to many that to shun afflictions, nothing else is needful, but to have a multitude of friends, and that they be redoupted, and mighty. And to get such friends, one ought to be conversant with great-men, still pleasing them and flattering them, lying, making false reports, and backbiting, jesting, and telling tales of laughter. Such people think themselves sure enough, and out of danger: but they are far deceived, as common proof showeth. For one shall see it often come to pass, that those which have such vain, & venomous tongues, fall in great distress, according as they are also menaced in the scriptures. These menaces are put in execution, now by judges, another while by strifes, seditions, and wars, and sometimes 
Dent. 19 16. Psa. 5. 7. & 12. 2. & 50. 19  by other punishments. Now to the end that we may shun such threatenings and punishments. Solomon showeth us what we have to do, when he saith. Who so keepeth his mouth, etc. He teacheth us to be silent & fly all vain talk that is superfluous & hurtful, & to follow that which David saith, I have been dumb, & not said a word. And to do well this same, it behoveth us to pray like him, 
Psal. 39 2. & 141. 3.  Set a watch Lord before my mouth, & keep the door of my lips. If we do thus, he promiseth us that we shall keep our souls: That is to say, our persons from tribulation, not that we shall keep them, but that there will come many: but that by the grace of God, we shall overcome them all, as it is written. Such deliverance shall not be of small endurance, as David showeth us. There is another kind of 
Ps. 34. 19 13  keeping one's mouth: of the which together with this same, it hath been spoken of. Chap. 13. verse, 3.   

24 He is called proud, arrogant, and scornful, which in his wrath worketh presumptuously.  
Although sometimes men of the world attribute names unto personages such as they deserve: yet nevertheless most usually, they attribute names & titles which are nothing fitting for the persons: and this is either to flatter them, or to reproach and blame them without just cause, only because they will be welcome unto them, unto whom they use these honourable titles; & because they hate them whom they reproach and blame, in giving them vile and infamous names. And therefore the children of God shall have no regard to such names and titles, knowing that their names are registered in heaven, and that the memory of them is eternal before God. But the holy scripture calleth no man, but as is well agreeing either to his nature, his affections, or his manners. It flattereth no man, although it give very honourable names and titles to the faithful, neither blameth it any body, but upon just cause. For the scripture is divinely inspired and indicted by the holy Ghost, which is teacher of all truth, and hath lying in hate. And so, when Solomon saith, That he is called, &c: he setteth here no title, which is not fitting for him that worketh presumptuously: That is to say, to him that doth his deeds by audacity, temerity, and rashness, and persuadeth with himself, that he ought not to fail, but to move himself furiously against them, that will any way withstand him. Of such men the presumption is so great, that they dare strive against God, in despiting, cursing, and renouncing him, and despising rashly all holy religion, good admonitions and corrections. Also it is by good right, that Solomon calleth them, proud, arrogant, and scornful, as in truth they are, when they are transported with so furious a presumption. Now seeing such names and titles displease us, let us have regard to use ourselves uprightly, in all modesty, fear, and humility, and the Lord will grant us his grace. But if we bear the name of proud, arrogant, and scornful, he will resist us stoutly, and destroy us, according to the threatenings which have been alleged heretofore. We may well be obstinate and hardened in our opinion, despisers of God, and of his word, revengeful, wrongdoers, and outrageous, but this can not let God to do his work, and use and execute his just vengeance against us, for his highness which is to us incomprehensible, is above all worldly highness. As he hath well showed at the flood, upon Sodom and Gomorrha, on Pharaoh, and the people of Egypt, and upon many others.   

25 The desire of the slothful shall kill him: for his hands have refused to labour.  
Solomon bare great hate both to sloth, and the slothful, as he showeth well, when so often he threateneth the slothful with poverty and need, with destruction and death. And by such repetitions he teacheth us to fly sloth. And again, presently, when he saith, The desire, etc. Wherein also he showeth us, who are the slothful, that is to wit, curious of the goods and substance of an other man. For by what right soever they possess goods, seeing they employ not themselves to labour, they usurp and eat the bread of them which follow the vocation whereto God hath called them, for they are the servants and children of the Lord, whose the earth and the heaven is, and all therein contained, and consequently, they only are inheritors of the world. And so the slothful are covetous, thieves, and robbers, whereupon ensueth, that they are worthy of death. Also Solomon threateneth the sluggish therewith, when he saith, His desire shall kill him. And when he so saith, he threateneth him secretly of eternal death. For if God deem not the slothful man worthy of this present life, it followeth, that he will not give him life eternal. It is therefore evil spoken, when one saith of a sluggard, that he is a good man, except he take good for unprofitable: for we ought to attribute no goodness to him, that God condemneth.   

26 He coveteth greedily all the day long, but the righteous giveth, and spareth not.  
Sith he putteth the righteous, as contrary to the slothful, he showeth well that the slothful is wicked, and that he deserveth well to have poverty, destruction, and decay. And when he putteth, giveth, and spareth not, against coveteth greedily: he showeth the insatiable avarice, and great cruelty of the slothful. He showeth that the slothful hath no care of himself, and that he hath no compassion, nor pity of the poor. And this is for no small while, but he persevereth in his avarice & cruelty. For, as Solomon saith, He coveteth greedily all the day long. And contrary, The righteous never ceaseth to do good, as Solomon declareth, when he saith, And he spareth not. Wherein we see, that we cannot claim the title of being righteous, if we persever not to use charity, and do the works of mercy. But although it be said, that the sluggard hath a care of himself, nevertheless the care that he hath, is not properly care, but only a greediness more than bestial. For if he had a due care of himself, he would study to work the health of his soul, with fear and trembling. And in this manner, he would save both body and soul, whereas now they go to wrack and ruin. For judgement shallbe done without mercy, to him that hath used no mercy. Contrariwise, the righteous man provideth 
Deu. 12. 2. 3. Mat. 13. 41. & 25. 31. joh. 5. 28. 29.  for his soul and body by giving, and persevering to do well: Seeing that, Blessed are the merciful, for they shall obtain mercy, yea, perpetual mercy both in body and soul.   

27 The sacrifice of the wicked is abomination, by how much more they bring it with an evil wil  
The wicked work in divers manners both towards God & man: for some proceed with good intention, and think to do God good service, & aught to be praised of their neighbours for their deeds. As Saint Paul did before he was called to the knowledge of the Gospel. As also many in the Papacy, which think to do God good service in murdering his servants and children, as jesus Christ hath foretold his Apostles. But what good meaning soever 
john. 16. 2.  they have, their works are wicked and abominable, & principally before God. As Solomon hath said. He saith also, anew. The sacrifice of the wicked, is abomination. These here are hypocrites 
Prou. 15. 8.  having some outward show of holiness, & religion, & within there is nothing but malice, which maketh them use cruelty, and inhumanity. Although they themselves think not so, or at leastwise seek to persuade themselves, that there is no harm neither in their thoughts and deliberations, nor in their enterprises & proceedings. See here what they be that proceed with good intention, and in what reputation their works are with God. Whereupon ensueth that they may well travel, afore they obtain that which they think they deserve: for seeing their works are abominable before God, it is meet that they go to perdition and decay. There are an other sort of wicked men which are more shameless. For although they know well, that they neither are nor will be of any value, and that they do wrongfully against their consciences, being wholly infected with wicked thoughts, minds and wills, yet nevertheless, they will have reputation of religion and holiness by some works which have fair appearance outwardly. But (as they well deserve) both they & their works are more abominable than the others which proceed with good intention, and their hypocrisy is more wicked. As Solomon signifieth, saying. By how much more they bring it with an evil wil In the number of these here, one must put all them that lead a life quite contrary to the law of God, and in the mean while, seek to blind the eyes of others by ceremonies: which should be good, if they had upright hearts, and that in the rest, their conversation were unworthy of blame.   

28 The false witness shall perish: but a man that heareth, shall still speak.  
Although the false witnesses know that they lie, and that their consciences reprove, & reprehend them, and they can soon condemn those that should bear false witness against them, and judge them worthy of death, not only temporal, but also eternal: yet nevertheless they seek to lie assuredly, without remorse of conscience, insomuch as they think that God neither heareth, nor seethe them: and they ween that their falsehood and lying shall not come to the knowledge of any judge which shall have power to punish them. For this cause, the Scripture threateneth them often, as we have seen heretofore, as well in the law, and Prophets, as in this present book. And again, we see this present threatening, which is conformable to them that are gone astray. Such menaces are made, and redoubled for divers reasons. First to terrify, and afraie all liars and false witnessers, and those which take the name of God in vain: being such as swear superfluous oaths, and are blasphemers, cursers, and renouncers of God, and that being so often menaced, they are made more faulty. Secondly, that we be well admonished to take heed of ourselves, to the end we become careful to follow truth, and to fly from lying. Thirdly, to the end that justices, and Magistrates be diligent to inquire out the truth, and not to let slip the false witnessers unpunished, as it is expressly commanded them in the law, and hath been alleged heretofore. But because contrary to the false witness, he putteth a man that heareth: and against perish, placeth speaking still: we have to note first of all, that the liar and false witnesser hath neither law nor Faith, and consequently, no religion: for, to yield obedience to the law, one ought to hear, and to submit himself to Faith, he ought also to speak. And in these two points consisteth the Christian 
Deu. 4. 1. & 6. 4. isaiah. 53. 1. Rom. 10. 14. Mat. 1. 15.  religion, besides the which there is no religion. We may know it by the beginning of the preaching of our Lord jesus Christ. Then seeing truth consisteth in the word of God, which is declared by the law and Gospel, it must needs be, that he which will not hear the word, must be void of truth, and replenished with lying, and falsehood, and that he be without religion, seeing also, he is without God, and forceth not if God, which cannot consist without his truth, be deprived of his divinity, and be no more God. For in as much as in him is, he maketh him author of untruth: and seeing we utterly abhor the false witnesser, (yea as it were by nature) it behoveth us to hear, and yield ourselves attentive to the word of truth, and then we shall not be of the number of false witnesses, which perish: but we shallbe in safety in the Church of our Lord God, which is kept by the veritable.  
Secondly, after liars and false witnesses have once uttered 
Psal. 15. 1.  their lies quite against their consciences, to dishonour God, and blame and undo their neighbours, finally, they shall have their mouths closed, and be utterly confused, seeing themselves rejected of God, and be in damnation and death eternal, and that the evil which they thought to do by their lying, be fallen upon them for ever, without any remedy. And also where they see that they, whom they would have destroyed, undone, and made dumb by their falsehood, shall have their mouths open, and shall speak without cease, and not perish: As Abel the righteous, although he was slain by Cain, yet notwithstanding, his blood cried, and 
Gen. 4. 10. Hebr. 11. 4  being dead, yet he spoke: for God had care over him, as he will have also over all them which are attentive to his word, taking vengeance in his ire and fury upon those, which have vexed them, and placing them in the celestial glory, to have joy, honour, and safeguard, for ever. See how Solomon meaneth, that those which hear the word of God, shall speak still.   

29 An ungodly man hardeneth his face, but the just reformeth his own way.  
Although the wicked know well, that they do nothing that is good, and that naturally without the scriptures they see that they are guilty, and principally before God, as they give and have certain argument thereof, when they are afraid of the judgements of God, because their consciences reprove them of their misdeeds: Yet nevertheless as Solomon saith,  
They harden their faces, That is to say, they have a fierce, and arrogant behaviour, both in words and gesture, to give to understand, that they neither fear nor doubt any thing: and the more wicked they are, the more they strive to assure themselves, and set a good face on the matter, saying in their hearts, we have made alliance with death, and know what hell is. And in this opinion, they make no account to convert themselves to any goodness, be 
isaiah. 28. 15  it to think, say, or do. Solomon showeth that he meaneth this by hardening the face. When he saith, But the just reformeth his own way. For against hardening the face, he putteth reformeth his ways, which is no other thing, but the fear and reverence, which one hath to the word, to study how to frame his 
Phil. 2. 3.  mind and thought, his words, and works to the will of God, for to serve him duly, and work his soul's health with fear & trembling. 
Psa. 5. 9 & 25. 4. 5. 8. 9 & 119. 5. & 143. 10.  Which thing of ourselves we do not: for it is God which worketh in us both the will and the effect according as it pleaseth him. Wherefore we have to pray with David, Lord lead me in thy righteousness, etc.   

30 There is neither wisdom nor understanding, nor counsel against the Lord.  
We ought to be resolved of this, that God alloweth that which is not against him, loveth it, and maintaineth it, and maketh it serve to his honour, and to the edification of his, according as he seethe expedient. But he reproveth the wise and sage men of the world. And their wisdom, understanding and counsel, cursing them, overthrowing them, and destroying them, as the scriptures witness. Whereby it may seem at first view, that Solomon saying, There 
job. 5. 12. 13. Esa. 5. 21. & 29. 14. 15. & 44. 25. & 8. 9 10. Psal. 33. 10.  is neither wisdom, etc. said against the scriptures. And therefore when he saith, Against the Lord: That is to say, which can let or stay the counsel of the Lord, overthrow his ordinances, and break of his attempts, For although the wise men of the world study to resist him, yet nevertheless his will must needs be accomplished, yea at his only word without any other ado. Wherefore when we have God on our side, although we be but a little handful, and folks 
Psal. 33. 8. 9 Esa. 46. 9 10  without force, and worldly wisdom, yet we ought not to be afraid, though all the world, and all the power of hell were against us, but in all safety to say with David, I have laid me down and slept, and have risen up again for the Lord sustained me. I will not be afraid of ten thousand of men, etc. We ought to confess 
Psal. 3. 5.  that which job saith, Yea with him is wisdom and force, counsel and understanding.   

31 The horse is prepared against the day of battle: but the Lord giveth victory.  
Men make many preparations for the wars, to the end, that by the same, they may compass their enemies, and obtain victory against them, or that if it happen that they be too weak, they may save themselves. And therefore there is no preparation wherein man more trusteth, then in the Horse (for a man being mounted upon a light and valiant Horse (as him seemeth) he may pursue his enemies with more speed, and overtake them sooner than if he were on foot: and if he have need to fly, he shall save himself the better: for this cause, the Scripture making mention of war, of assault, or of fight, speaketh rather of Horses, 
Deut. 17. 16. Psal. 20. 8. 9 & 33. 16. 17. & 76. 6. 7. isaiah. 31. 1.  then of any other Munitions, blaming and accusing them that trust therein. Wherefore, to the end we be not blamed, and accused of vain confidence, let us put all the hope of our health, victory, and deliverance in the Lord: as the Scriptures teach us. And also Solomon now admonisheth us, when he saith,  
The Horse is prepared for the day of battle. He forbidden death not that one should defend himself against his enemies, neither to resist them manfully, and to kill and slay them, if he cannot otherwise discomfit them: but he will that one have regard to the Lord. And that we know that all our preparations, and Munitions 
Psal. 121. 1 & 123. 1. Psal. 124. 1. & 127. 1. & 144. 1. Psal. 145. 18 & 147. 10. Exod. 14. 24. & 15. 1. Gen. 15. 14  are but vanity, and serve to no purpose, if God himself labour not, defending, delivering and saving us from the violence of our foes. And if we will feel this aid, let us not fear men, be they never so well appointed, but let us fear the Lord, and call upon his name. And as he can well save and keep the faithful, which put their trust in him: so can he easily destroy their foes, as the Scripture witnesseth, whereof the people give thanks. And thus following the promise made to Abraham: and also following other promises, he hath often saved his people, and destroyed their enemies.    

The xxii. Chapter.  

A Good name is more too be desired then great riches: and a loving favour more than silver and gold.  
EVery one of us is naturally inclined to desire, and choose that which seemeth to him good & profitable. And there are some, which are so addicted to their peculiar profit to enrich themselves, that they forget all honesty, and all humanity, and care not in what credit and reputation they be, nor if they be esteemed or no, if they can compass to make themselves tiche and mighty, for they think still, that if they come once to such estate, they shall then have need of no body, but many shall have need of them, and favour and flatter them, showing themselves to be at their commandment: And it is the manner of worldlings, and carnal men to make account of the rich, and call them honest men, and have them in admiration, there are some that although they desire to be in reputation, yet they think that nothing is to be accounted of but of riches: And therefore they set all their whole mind and affection thereon, to the end to be advanced & praised. All such men are far abused: for it is not them that we 
Gen. 6. 4.  praise, but their riches, as they should soon know, if they had eyes: for it is manifest, that if the rich man once become poor, he is despised of them, yea that showed themselves in his prosperity to be his greatest friends. And therefore they are worthy to be reprehended, and so Solomon doth reprehend them saying,  
A good name is more to be desired: then great riches. And he showeth us that which we ought to desire and choose above all things in this world, to wit, a good name, and favour not as the Giants did in the time Noah: nor as jesters do, which by lies, flatteries, fables, and tales, do purchase favour: but by discrete manners, and honest conversation, by justice and equity, humility and temperance, and by other fruits of a righteous heart and sound conscience, which maketh us to get credit, and be acceptable and worthy of praise both before God and our neighbours. This aught more to be desired of us then all other things, which one can wish for in this world, be they never so precious, for they are frail and transitory subject to vanity and corruption, but a good name and a loving favour remain for ever. Which thing Solomon showeth well, when he preferreth it before riches, gold, and silver. Saint Paul also showeth it well, when he willeth us to set our minds on things of a good report and praise, and when he promiseth that in thus doing, the God of peace will be with us. But although we ought 
Phil. 4. 8. 9  greatly to set by a good name and loving favour, yet nevertheless we ought greatly to take heed of being ambitious, to covet that others should praise us, and have us in estimation for our good deeds, but we ought to search the glory of God, and the edification of our neighbours, without thinking on our own good name and reputation: for it is not for us to exalt ourselves: we must tarry till God do it, yea he alone which hath power to exalt and humble, whom he pleaseth. And if we walk in integrity and uprightness of conscience, although we be a reproach to all men: yet he will make our innocency to shine forth, where he seethe good, as he hath done with joseph, David, Daniel, & others. And also as it is seen, when the wicked are constrained to speak well of them, whom they persecute unjustly.   

2 The rich and poor meet together: the Lord is the maker of themal.  
In this world there are divers states, as is seen: there are poor men, rich men, weak and strong, abjects, and advanced. And yet nevertheless this diversity, God hath not sticked to put them altogether, and to bind them one to another, Solomon signifieth this same, when he saith,  
The rich and poor meet together. But in this meeting there is despite, and envy, for the rich disdain, and despise the poor, and the poor use envy against the rich and mighty. In which doing, they dishonour God, which hath put each one in that estate that hath pleased him, Solomon showeth it well, saying,  
The Lord is the maker of them all. And this is following that which Anna saith, The Lord maketh poor and rich, wherein we ought to learn that every one of us should content himself with his estate, and acknowledge that it is good, to receive at the hands of the Lord, with thanks giving, all that which pleaseth him to send, knowing that he placeth us, where he thinketh most profit for us: and though we will not acknowledge it, yet it ceaseth not to be so. Secondly upon this word Meet, let rich 
Sam. 27. 8.  men learn not to disdain the familiar conversation of the poor, and that it is no hurt for them to make them partakers of the goods which God hath put into their hands: for seeing God is the maker of the rich man, it followeth, that those riches, are committed to him, to do according to the mind of his maker. Otherwise he should not be a wise, and faithful servant. Thirdly, Let not the rich man vaunt of his riches, seeing he hath them not of himself, and they are his but for a little season. Also let not the poor man be sad, and vexed at his poverty: seeing that God who hath placed him in that estate, knoweth well what is needful for every one, seeing also that poverty is of small endurance, and that after the same, we shall attain to riches inestimable.   

3 A wise man seethe the plague, and hideth himself: But the foolish go on still, and are punished.  
We ought to hold for certainty, that God, who is not unconstant, disposeth, governeth, and guideth all the world, according as he hath foreseen and ordained before the foundation of the world, and there is none that can let him, to accomplish his determinations & enterprises, & to fulfil all his whole will & pleasure. mean while this is not to say, that we ought not to take diligent heed to that which we have to do, and eschew, according to the wisdom and skill that God hath given us, and that we spare not the strength and diligence, that he hath endued us with, for he will not have the gifts which he hath given us to be idle, & unprofitable. Also as his providence is no let that we will not: so our will overthroweth not the divine providence, seeing that if we have any will or understanding, it proceedeth from this providence. Also although it behoveth that that which God hath ordained eternally, come to pass of necessity, and that none can let it, yet nevertheless, God by his word desisteth not to teach us that which we have to do, or eschew, to admonish us, reprehend us, threaten us, and condemn us, as one may see in the holy scriptures, wherefore we shall do no injury to the divine providence, when we shall search diligently the scriptures, and shall carefully hear the word, which is faithfully expounded unto us, and that by this means they shall learn a good wisdom to the end to govern ourselves warily that we be not surprised with dangers on the sudden, but that we may shun the damage which may happen to us, that as to sots, foolish, and ill advised, we make no account to keep ourselves, and to draw back from the danger which presenteth itself to assail us, and entrap us. Solomon praiseth such wisdom, when he saith,  
A wise man seethe, etc. Here he speaketh not of carnal & worldly wise men: for they cannot hide themselves so well, but they will be surprised: but he speaketh of them of whom it hath been spoken off heretofore. They that are such, by the word of the Lord, 
job. 5. 12. 13. Pro. 13. 16. & 14. 8. 15. 16.  do foresee the evil which is to come to the wicked, which set not their minds upon this word. They know also that men practise many evils, to them which seek to live in holiness, innocency, & righteousness. And so they see the evil, & hide themselves, trusting in the shadow of the wings of the Lord, & saying, Keep me as the apple of thy eye, & hide me in the shadow of thy wings. And as 
Psal. 17. 8. 9 & 57 2.  they demand this same, putting their trust in the goodness, & mercy of God, so they obtain it. For although by persecutions, & other adversities they die, & fall away according to outward appearance, yet notwithstanding they are surely hid, under the defence, protection, & safeguard of the Lord. But they which have not the foresight, nor make no account to guide themselves according to the word: although for a certain season (as for the space of this life) they seem to be out of all danger, yet nevertheless experience teacheth often, that GOD spareth them not, and when the plagues and dangers of this world will not touch them, yet they shall not shun the torments that are eternal: Solomon signifieth thus, saying,  
But the foolish go on still, and are punished. By this word go on, or pass forward, is showed assurance and inconsideration or rather the over boldness and obstinacy, which the ill advised use, who make no account to learn by the word to fly from the plague, but tarry they never so long, yet they are punished, but principally after this life, where is no redemption. The foolish therefore, whereof Solomon speaketh, be scorners and contemners of GOD and of his word, which only giveth understanding and foresight. The foolish are also those, which the world reputeth for most hardy and valiant, and those that think themselves so. In number with such men one may put Pharaoh, Saul, Sennacherib, Nabuchodonozer, judas, & others, which suffered themselves to be carried away by the malice of their hearts, and are hardy to do & say ill without sparing, but when sometimes fearing men more than God, they make show to withdraw themselves and abstain from doing evil, to the end to shun temporal torments: But they cannot flee so long, but at the last they will be punished with everlasting torments.   

4 The reward of humility, and the fear of the Lord are riches, honour, and life.  
It is not enough to employ one's self about something, to be recompensed: for many meddle with matters wherein they have no knowledge but to mar all, and so they merit sooner to be punished, then to have reward. But in doing any thing, one ought to know, how and by what means he should proceed not to lose his labour. Many, to get goods and honour, and to make themselves as it were immortal, think that there is no way so good, as to make themselves of value by arrogancy, and pride, by boldness, temerity and rashness, without having regard to the reverence which we own all to God and to his word: but after having taken great pains in this sort, they find at last, that not only they have beaten the wind, and profited nothing, but also that they are ●uynated, and come to decay. Some feel it in this life, and all the wicked shall feel it in death eternal: for the sentence must needs be true, that Whosoever exalteth himself shallbe brought low, and contrariwise he that humbleth himself shallbe exalted, as it hath been 
Pro. 16. 18. 19 & 18. 12  treated heretofore. The humble therefore looseth not his labour: but is well rewarded, as Solomon declareth it plainly, when he saith,  
The reward of humility and fear of the Lord, etc. Whereby he showeth that the ways to advance one's self, are humility, and fear: he putteth not humility alone: for many have been humble, that is to say, vile, abject, out casts, and afflicted, which have not obtained this hire: but have been still miserable, and finally have perished for ever, but he joineth with humility, The fear of the Lord, for if we be afraid indeed to offend God, desiring to yield him obedience according to his word, although to the outward appearance we be the most vile and abject, the most poor and miserable of all the world, yet the Lord can well pay us in opportunity & when he shall see good, the hire whereof mention is made, seeing he cannot lie, but his truth is infallible.  
Now he hath promised to them that fear him, that they shall lack no good thing, and he hath promised great riches to their offspring. David praiseth the Lord for the gifts that he giveth to them which fear him, and promiseth them that fear him to fulfil 
Psa. 34. 9 10 11. & 25. 12. 13. 14. & 31. 20. 21. & 145. 18. 19 20.  their desires. Solomon according with the foresaid scriptures, saith that the humble which fear the Lord shall have riches, honour, & life, they shall have riches, for they shall have suffisance and contentment. They shall have honour, for the Lord shall deliver them from all rebukes, and shall place them in honours from this time present, if it be needful, as David, joseph, Moses and others. But it shallbe principally in eternal and heavenly honours. They shall have life, for he will deliver them the hands of those which persecute and oppress them, and shall make them live, yea in this world, as he hath made the aforesaid: and as he maketh presently the poor faithful flock, which he hath rend out of the hands of their persecutors: but the principal life shallbe in that glorious immortality.   

5 Thorns and snares are in the way of the froward: but who so keepeth his soul, will flee far from them.  
He compareth the froward to the hunter, which striveth to take and kill wild beasts, for as the hunter hath no pity of the beasts, neither spareth he them, but setteth snares in bushes and thorns, wherethrough he chaseth the beasts, so to take them and use them at his pleasure: Even so the froward hath no pity of the innocent, and to destroy him he hath secret fetches, which are without all humanity, and cruel: as Solomon signifieth by Thorns and snares: for the thorns prick, and the snares that are pitched in the same, do stay the pray, till the hunter come to work his will and pleasure thereon.  
Now as concerning the froward which one may compare to hunbters, there are some which set snares, and hunt after both goods and odies ro rob, and murder them, as thieves, covetous men, and usurers do, which are replenished with great cruelty, wherewith being led & transported, they pitch, the snares of violence & oppression, of process, strifes, and debates, of sword and weapons, of gifts to corrupt the judges, or other subtle ways to do injury, & outrage to the innocent: such froward persons are very wicked, and hurtful, and noisome to their neighbours: as experience showeth but too much. But thinking to advance themselves and make great profit by this means, they choke themselves up with the thorns of riches, and care and the delights and pleasures of this world. And by and by they fall into temptation. Yet notwithstanding they are not most hurtful, for they spoil but temporal goods, and kill but the bodies Also it is not of them that Solomon speaketh here now, as he himself showeth, when he saith, Who so keepeth his soul, etc. for to keep one's soul is not to flee far from them, and their ambushes, to shun the damage that they may do to the goods and body, be it not that we take the soul for this present life, and the commodities thereof. They that flee far from the ambushes of such froward persons, keep their souls, that is to say, they live out of all danger, and enjoy the commodities that are temporal and corporal. But Solomon hath regard to another life and other commodities, to wit, spiritual and eternal. Wherefore let us note that there are other froward persons, far worse than the above named, for they set snares to destroy the souls, and send them to hell and fire unquenchable. These are the infidels, superstitious, idolaters, friars, and monks, which persecute the members of jesus Christ because of his name. The false Prophets also, and teachers of lies, and heretics which pitch the snares of false doctrine, and wicked opinions. And because they are perilous, the scripture useth great complaints against them, and chief in the Psalms. 
Psal. 10. 9 & 35. 7. 8. Rom. 16. 17.  If we will truly keep our souls unto life everlasting, it is best we be careful to flee from their snares, as the Apostle Saint Paul teacheth us.   

6 Teach a child in the entrance of his way: for he shall not leave it when he is old.  
Many think that it is not need eful to busy themselves about little children, to teach and instruct them: Some because they think that one should let them play at their pleasure, and not break their brains with melancholy about knowledge and instruction. Others, because that children are light and wanton, and not yet capable to retain that which is taught them, because they set not their minds thereon, but rather on vanity and folly: but when jesus Christ received the children that were brought him, he showeth well, that we ought to be careful to instruct them: and also when he accepted the praise of children. Saint Paul likewise showeth it well, when he praiseth Timothy in that he was instructed from 
Mat. 19 13. & 21. 16. 2. Tim. 3. 15  his infancy. It is meet therefore to instruct children in the fear of the Lord by his word, and not to suffer them to live loosely in lasciviousness, to the end that when they become old, they may be so accustomed to hold the way of holiness, innocency, justice, and true religion, that they can never withdraw themselves therefrom again, but have all their delight and pleasure therein, Solomon teacheth us to do so when he saith,  
Teach a child, etc. when he saith, teach, or give the first principles of science, and instruction, he showeth that if one have no care to conduct, (as it were by the hand) children in the right way and knowledge and truth, it must needs be that they will remain ignorant, for they can of themselves learn nothing of that which they ought to understand, but rather give themselves too vanity and folly, yea to malice and wickedness, as experience showeth it. And when he saith, the child, and not the man, he showeth in what age one is capable to receive instruction, and that we must not tarry till the person be come to great age, and almost past teaching, for we see that it is almost unpossible to put any good thing into the head of such a one, but as he hath lived in ignorance, so he will continue therein. It is therefore very necessary to learn betimes, and not to tarry till one have an hard understanding. Moreover, when he saith, In the entrance, or in the mouth of his ways: Let us understand, that as a little child cannot of himself take his bodily food, if it be not put in his mouth: so he cannot guide and govern his soul, if that from the beginning he be not well entered, and that one fail not to set him right in the mouth of his way, which is called his, not because he naturally walketh therein, or that he chooseth it of himself: but because it is meet that for the health of his soul, and to do his duty towards God and men, he follow such a way as the Lord hath ordained him by his word. If children from the beginning be so well entered, they will persever in goodness, as long as they live in this world, as Solomon signifieth well, saying, For he shall not leave it, when he is old: yea if they have well received the instruction, so that they have well printed it in their minds and hearts: for as one cannot be nourished by putting meat in the mouth, if he do not chaw it, swallow it, and digest it: So what pain soever one take with children to instruct them, yet he shall not profit with them, if God give them not the grace to take pleasure therein. If therefore one see many of those, with whom one hath taken pain in their youth, to be lose and dissolute in their age, it is a sign that they have not taken pleasure indeed to have one teach them, and that they are unthankful for that goodness which one would have done to them, as there are many of that sort, specially in the place where the Gospel is most preached. wherefore if fathers and mother's desire that their children become honest, let them begin betimes to instruct them: also let rulers and magistrates bridle youth, and ministers be careful to administer the word faithfully, with such facility, that it be as milk too little ones to nourish and increase them.   

7 The rich beareth rule over the poor, and he that borroweth, shallbe servant to the lender.  
The man that thinketh himself rich when he hath great abundance of temporal goods, not only despiseth and disdaineth the poor, but also will make them subject unto him: and to do this same, he useth towards them oppression and violence, as one seethe 
jam. 2. 6.  by experience, and Saint james showeth it. And this is that which Solomon signifieth, saying, The rich man, etc. Although it be very needful that they to whom God hath given rule and signiory be rich to sustain the charges: yet nevertheless Solomon sticketh not to blame the rich, because of their boldness and arrogancy, their oppression and violence which they use towards them which cannot defend themselves, or which are bound to them after the flesh, because of the succour which they show them with their riches, in helping their necessity: when it appertaineth only 
jam. 1. 5.  to Kings, Princes, and Governors of the earth to rule, we ought to understand that Solomon blameth the rich men, saying, That they bear rule over the poor. For seeing they usurp that which appertaineth not to them, they exercise tyranny for the which they ought to look for an horrible punishment.  
Now as by the abundance of worldly goods, one is puffed up, & exalted above the needy: so also necessity constraineth folks, to abase themselves, and to be humble and meek before them, whom they have to do with to be aided, and succoured, as ensueth, And he that borroweth, shallbe servant, etc. as he hath rebuked the haughtiness & tyranny of the rich, so he reprehendeth the poor worldlings (which are afraid lest the earth fail them) of pulsillanimitie and flattery. And by good right, for although we ought to serve one an other by charity, yet nevertheless we ought to take heed of being servants of men, otherwise we cannot be the servants of Christ. And therefore Saint Paul biddeth servants, that in obeying their masters, they be also servants of Christ. Moreover, 
1. Cor. 7. 23. Gal. 1. 10.  note we, that when poverty constraineth men to serve, and it is not that which we desire, but we crave to be at liberty, that Solomon warneth us to work diligently, to the end, that we may have to sustain ourselves with our family, and that we be not forced to abase ourselves to borrow more than God hath appointed us by his word.   

8 He that soweth wickedness, shall reap affliction, and the rod of his anger shall fail.  
The holy Ghost in the sacred scriptures, compareth often our works to seed, be they good or bad, as also there is good and bad seed. Such a comparison is made very fitly: for like as the labourer, which meddleth with the earth, reapeth willingly such seed as 
job. 4. 8. 9 1. Cor. 9 11. & 2. Cor. 9 6. 10. Gal. 6. 7. ja. 3. 18. jam. 5. 7. 8.  he hath cast into the earth, if the earth be not barren and unfruitful, and unable to restore the like again: even so it happeneth to man, according as he practiseth and enterpriseth. And as the labourer which hath sown good seed, tarrieth patiently, till the time of harvest come, so they which do well, ought patiently to attend their reward. And as the evil sower cannot look for any thing but that which is of no value: so although the wicked tarry and attend, yet they shall perceive that their seed is nothing worth. If they have used wickedness, either against God, or the holy Ghost, by idolatries and blasphemy, by despising all religion, and scorning the word, or have vexed and grieved their neighbours, to oppress and overthrow them, by backbiting and false reports, by lawing, or subtle means, by injuries, and wrongs, by weapons, and other violences. If they sow (I say) such wickedness, although the punishment be slack, according to man's opinion, yet they shall receive 
Psalm. 7. 15.  their reward, as David showeth it plainly by other similitudes then of the sour. Solomon to signify such recompense useth a similitude of the sour, saying, He that soweth wickedness, etc. He threateneth here principally the wicked, which practise against their neighbours, fraud and deceit, ravin, and extortion, inhumanity, cruelty and tyranny, and seek by all means they can, to destroy and overthrow them, in great anger and fury. He signifieth it, when he saith,  
And the rod of his anger, etc. By the rod of anger he showeth that the wicked are much inflamed to persecute the innocent by malice, as David doth also: And as hath been, and is seen yet by experience. And by and by he showeth that the wicked which so we 
Psalm. 10. 2.  wickedness, are much hardened and obstinate in the same, when they cease not to persecute the innocent with rage, until such time as they reap the reward of their pursuit: to wit, affliction, which maketh an end of their wickedness, and causeth the rod of their anger to fail. As may be seen (amongst others) in Pharaoh & Saul. Moreover he giveth here consolation to them, which endure the malice of the wicked: for although according to man's judgement it seemeth that they will never cease to sow wickedness, in afflicting & persecuting the innocent, because at all times one hath seen, and yet seethe, that the wicked, which are an infinite number in respect of the good and just, have so done, and do yet still. Nevertheless it will come to pass that their wickedness shall take end. As David prayeth. And that the good and righteous shallbe in safety 
Psalm. 7. 10.  and rest.   

9 The good eye shallbe blessed, for he hath given of his bread to the poor.  
We covet greatly that all things be well with us, that we live in peace and quietness, and that all things which belong to us go well, and that having prosperity, we increase and grow up therein, so that nothing fail us. The carnal worldlings which are covetous, to obtain such desires, are very careful, and greedy to get a great heap of riches and to keep it with all diligence: and regard not willingly them whom they think to be needy, and to have occasion to use their aid. For they think verily, that their riches will diminish, if they should aid therewith the poor, and needy, and cannot see that the others do their business: so envious, and afraid they are, never to have enough.  
Now that which they fear, shall happen to them, although for a season it seem that they flourish and prospet: for as with an evil eye, full of hate, envy, inhumanity, and cruelty, without all pity, and compassion they behold the poor, disdain them, and draw back as much as they can from them: so God will behold them with the like eye, making them most miserable, which if it be not in this world, yet at the last they shall perceive it in hell. But as we would gladly that in our indigence, whatsoever it be, our neighbours should behold us with a good eye, and should use liberality towards us. So it behoveth us to behold with a good eye our neighbours, which have need of our aid in helping their necessity according to our ability. Thus doing we shall have want of nothing: but shall abound in all wealth, as Solomon promiseth saying,  
The good eye, etc. Saint Paul is conformable in this promise. This is not to say that our eye is so good, or that we may give 
2. Cor. 9 ●  so much of our goods that by our liberality we may merit benediction: for we cannot obtain it but by grace, and because the Lord hath made us a promise thereof, whereto we wholly trust. Also we are never so liberal, that we give any thing which is properly our own, seeing that the earth, and all that is contained therein is the Lords, etc. And that which we give, is not any thing, whereof we ought to make great account, as Solomon showeth well, 
Psal. 24. 1.  when he calleth it bread, which is the most common meat and of least price, that we ordinarily use. Nevertheless, when God which cannot be bound to any body, blesseth him which with a good & liberal eye beholding the needy, giveth him bread, that is to say, of his goods, which serve to sustain this life, it is most meet that he which receiveth the good turn, be not unthankful towards the lords steward, but that he honour him, as the organ and Instrument, by the which God hath given him of his goods at his need. But it is not meet, that he which giveth, should desire any regratulation, for he ought to content himself with the blessing of 
Pro. 10. 22.  the Lord, the which only maketh a man rich. Also they to whom one giveth any thing for mere pity, if the alms be not great, yet they ought not to despise it, but to receive it with thanks giving.  
Moreover, note we, that if we ought with a good eye to distribute our goods to the needy, that it behoveth us not to be angry if another do the like: to the end we resemble not him to whom it is said, My friend, I do thee no wrong, etc. Is it not 
Mat. 20. 13.  lawful for me to do what I will with mine own goods?   

10 drive out the scornful man, and debate shall go out with him, yea variance and slander shall cease.  
It is an ordinary thing (as may be seen) that the courts and houses of kings and princes are full of hate, envy, pride, and ambition. There is almost none which is content with his calling, but every one aspireth to a more higher estate. Some to honour and glory, some to riches, credit, and power, and strive to exalt themselves one above another. Whereof proceed debates, dissension, quarreling, words of defame and slander, which are stirred up, and maintained by the scornful who have no reverence of God nor of his word, and bear no love nor duty to their kings and princes nor to the prosperity of their realms, & by decreed malice, seek to set all in trouble and confusion, and delight to work oppression, & violence to their neighbours, and to dishonour and diffame them, and care not for any thing but for their own particular profit, and to come to the end of their enterprises by the harms of others, yea presuming to incite, and provoke princes one against an other. And so they fill the world with strife, quarrels, and slander: whereupon ensueth the destruction of many people, & the ruin likewise of kings and princes. Wherefore in so much as kings and princes love to maintain themselves, and their subjects, and too flourish and prosper, let them be careful to root out such scorners as Solomon counseleth them, saying,  
drive out the scornful man, etc., And to do this well, let them determine with David, I will walk in the right way, etc. This sentence may be applied to every one of us, to teach us to fly from 
Psal. 101. 2.  the scornful, and all contemners of God, and of his word, and not to conform ourselves in any point with them, as also S. Paul teacheth us in divers places. But it is principally belonging to kings and princes, to make this horrible riddance, to the end men may live more surely, and out of strife, quarreling and slander.   

11 The king is his friend that loveth cleanness of heart: and it is for the grace of his lips.  
One may marvel why Solomon speaketh so of kings, seeing it is daily proved, that they make their chief minions, familiars, and darlings commonly of whoremasters and ribaulds, of flatterers, fools, and backebiters, of tale-bearers, thieves, and rovers, of rash and over hasty persons, of the ambitious and arrogant, of drunkards and gluttons, of strife makers, seditious persons, and movers of all mischief. All such men by their feats, deeds and words, show clear enough that their hearts are foul and filthy, stinking and infected, and that they will never be otherwise. And so they love not the cleanness of heart, but one may cease his meruelling, when he shall understand that Solomon speaketh not of worldly & carnal 
Deut. 17. 15 Psal. 2. 10.  kings, Superstitious, and idolaters, ignorant and unfaithful: but he speaketh of them which are truly instructed in the law, & doctrine of God, according as he commandeth it, and as David warneth them. Such kings do abhor the wicked, and dispatch the land of them as much as they can: and contrariwise they love the men of a good and a sound conscience, as Solomon signifieth by him which loveth cleanness of heart, the which consisteth in the true pureness of faith, and charity not feigned, in repentance and fear of the Lord. Although such cleanness be known only of God, which soundeth the hearts, & proveth the reins, yet nevertheless it manifesteth itself, for of the abundance of the heart the mouth speaketh. And the good man from the good treasure of 
Mat. 12. 34.  his heart, draweth forth good things: for this cause Solomon saith, That it is for the grace of his lips, that the king is his friend that loveth cleanness of heart, he calleth the grace of the lips, words of truth, good and profitable, which tend to the glory and honour of God, and the edification of our neighbours. By such grace kings know what men they ought to choose for the government of their subjects, what teachers they ought to hear, and what kind of men they ought most to assist and favour. It is very necessary that we have all this grace in our lips: but principally the Ministers of the word, and judges of the earth, to execute their charge, and administration well. Thus doing we shallbe loved, not only of kings and princes of the earth, which are well instructed in the word, but also of the king and ruler of heaven and of earth. And as it is so, that all kings and superious of the earth ought to be well instructed in the word of the Lord, and to walk in his fear: one may say well, that Solomon speaketh not here of that which kings do, but of that which they ought to do. And so commandeth almost all the kings of the earth: for there are very few that are their friends which love cleanness of heart, but rather hate them and persecute them. Insomuch that if God did not defend the pure and clean of heart, they should be often tempted to give themselves to filth and infamy, to shun the hate of kings, and too escape their persecutions.  
Now when there is none of us, but he desireth to be beloved of superiors, let us understand that we are here counseled to cleanse our hearts, to the end we may have gracious and pleasantlippes. Under the which we may here comprehend not only words, but also all works and deeds which show an inward cleanness: for to shun prolixity, Solomon hath named but the lips. And also it would be a thing of nothing, and worthy of condemnation, if we used good words, and that our works were not conformable thereto. Let us follow therefore that which is taught us. Wash yourselves therefore, and be cleanly, take away 
Esay. 1. 16. 17 jam. 4. 8.  the filthiness of your works from before mine eyes. But what admonition soever is made us, it lieth not in us to obey it, neither can we purify our hearts ourselves, there is nought but the blood of Christ jesus that purifieth us, when we drink it by faith, and that by the holy Ghost, our consciences be watered therewith too sanctify us, and make us obedient to the word: wherefore we had need to pray, Wash me well from mine iniquity, & cleanse 
Psal. 51. 4  me from my sin.   

12 The eyes of the Lord have regard to knowledge: but he overthroweth the words of the transgressor.  
If we desire greatly to have grace in our lips, to be acceptable to our kings and princes of the earth, by a stronger reason we ought still to strive, to please the almighty which is King of Kings, & seethe not only the lips, but also all thoughts and deliberations be they never so deep, all enterprises and attempts be they never so hidden. Now although all the world know not that GOD is so clear of sight, or that he printeth it not in his thought, yet nevertheless there is none, but he naturally understandeth, that he is a God, who ought to be served and pleased. As one may see, when there is no people so rude and barbarous, which hath not some religion and some ceremonies, by the observation of the which he maketh profession of his will to serve God. And so he hath the zeal of God, but this is not to say that he pleaseth God. For the zeal almost of all men is without knowledge, wheretoo only the Lord hath regard. As Solomon pronounceth saying,  
The eyes of the Lord have regard to knowledge. This is not the knowledge of the wise and prudent of this world which is but vanity: but this is the knowledge by the which we are assured that God is our father, & that he loveth us, & will save us, by the which also we know so his will, that we have no greater desire but to obey him according as he commandeth. This is the knowledge wheretoo the eyes of the Lord have regard. This pleaseth him so, that he demandeth all things to be done by the same: he approveth that which proceedeth from the same, and maintaineth and preserveth them which walk according to the same. Solomon understandeth it so, as he showeth by the Antithesis, saying, but he overthroweth, etc. When he putteth overthrowing against to have regard, he giveth well to understand, that God accepteth, alloweth, and preserveth the knowledge, whereunto his eyes have regard. Contrariwise that he hateth and disdaineth the words of the unfaithful, who are rebels to him, seeing he overthroweth their words. And when he putteth The words of the transgressor, a contrary to knowledge, he giveth well to understand that this knowledge is no other thing but the word of truth, of justice, and equity, the which is so imprinted in the heart of man, that he assureth himself of the bounty of God, and demandeth nothing sooner than to obey him. Contrariwise, the words of the transgressor are all purposes, counsels, determinations, and enterprises of those which despise this knowledge, and let themselves be carried away by their carnal affections, and disordinate appetites to follow the wisdom of the world, as also their deceits and malices. Such words or such doings please not, nor cannot please God: and therefore he overthroweth them, and bringeth them to nothing, and deceiveth the transgressors 
isaiah. 8. 9 10. & 19 3. & 30. 1. job. 21. 14. 15. isaiah. 2. 3.  of their intents and enterprises, as he doth threaten them. Therefore let us not be of the number of them which say to God, depart from us, for we will not know thy ways, etc. But that we invite one an other, saying, Come, let us ascend to the hill of the Lord, he will teach us his ways, etc. And albeit this knowledge, & all they which keep it, have many enemies, which crave but their decay, yet nevertheless, they cannot prevail against them, for the Lord of hosts, hath a care over them, he keepeth them, & defendeth them, as Solomon signifieth by the eyes of the Lord, which have regard to knowledge. Also although the wicked, which are enemies to the church of God, wherein only is knowledge (as the Pope is, and all his adherents, enemies of truth) use many words, and very terrible, although they determine and consult to maintain themselves, & seek & practise to destroy the faithful: Yet nevertheless, let us take heed not to renounce the true knowledge, knowing that God hath a care over us, and that he will not suffer his enemies to obtain their desires, but will overturn all their enterprises, & destroy them. And so the preaching of the pure truth shall obtain victory and be permanent, whereas contrariwise, the adversaries shall perish.   

13 The slothful body saith, there is a Lion without: I shallbe slain in the street.  
One may wonder at Solomon, that so often, & in so sundry manners, speaketh of the slothful: but the cause well understood, one ought not much to wonder, for the number of the slothful is great, and what admonition soever is given them, yet they become not a whit more diligent. Also there are many which esteem not themselves slothful, because it seemeth to them, that they have good occasion to desist from their duty. They persuade themselves, that they have good will 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 them which are weak, but killeth them, and this is to mock the slothful withal. Therefore if we will not be mocked, let us beware we conceive no fear, by the which we may desist from doing our duty. For it is meet that we be resolute & assured, that if we walk according as God hath commanded us by his word, that he will sooner send his Angels, than he will suffer us to fall, or to perish without remedy. The faithful endure many 
Psal. 91. 11  afflictions, yea, to the loss of life by the violence, & cruelty of Lions, infidels, and idolaters, but they perish not: for their persecutors have no power over the soul. When therefore it is needful to do our endeavour, we tempt not God, if in following his ordinance we despise, & fear not the temporal dangers which are offered: for to tempt God is, when without his word, we assay extraordinary matters, & put ourselves in evident perils. jesus Christ showeth us both two: first, when he did not cast himself down headlong: as the devil tempted him to do. Secondly, when he feared not to ascend into jerusalem, 
Mat. 4. 5. & 20. 17. Act. 1. 4.  knowing that he should be delivered into the hands of the Scribes & Pharisees, & to be put to death. The Apostles went not out of jerusalem, because they were so commanded: But when they were filled with the holy Ghost, they went from jerusalem throughout all the world, not fearing any Lions, for they are commanded so. Behold, 
Act. 1. 8. Dan. 6. 16.  Daniel feared to disobey God, & the Lions did him no harm at al. If therefore it be needful to expose ourselves to dangers according to the word of the Lord: let us not fear Lions, let us not say, The Lion is without, etc. But let us assure ourselves of the promise that God maketh to the faithful, Thou shalt go upon the Lion & Adder, the young Lion and the dragon shalt thou tread under thy feet. 
Psal. 91. 13.  Note we moreover that the slothful are are not only they which do nothing, but also they which for fear of dangers, perform not their duty, although they apply themselves to other works, which seem to be excellent. As amongst the rest, they which cover themselves 
john. 3. 2.  with Nicodemus deed, who came by night to jesus Christ. Monks and Friars persuade themselves that they labour well in their divine service, but they are not only slothful, but also thieves, robbers and murderers, whereby they deserve well to have poverty, and to be hanged and executed in hell.   

14 The mouth of strange women is as a deep pit: he whom the Lord is angry withal, falleth therein.  
We have been amply admonished to keep ourselves from whoredom, and the dangers have been showed us, wherein they 
Pro. 2. 16. & 5. 3. & 7. 5.  fall that are whoremongers, and whores. Nevertheless Solomon contenteth not himself: neither (seeing whoredom is so common a thing) we cannot have too many advertisements, as well to turn the hearts of them, that will be taught, as to make the incorrectible more guilty, and inexcusable. Therefore to show us, what danger it is to consent to whoremongers, and whores, he compareth the mouth, that is to say, the speech, pleasant talk, flatteries, and enticements of strange women, that is to say, of whores, to a deep pit. Wherein he signifieth, that as a beast which is hunted, if he fall into the pit which is prepared for him, can never get out again, because the pit is very deep, but must therelye and perish. Even so they which lead their ear to consent to whoredom, go to perdition: and principally if God by his just anger chase or hunt them thither, as Solomon signifieth well saying, He whom the Lord is angry withal, falleth therein. Which is to say that God being angry with any one for his sins, maketh him to fall into whoredom, to the end to punish him the more rigorously, & so he punisheth sins by other sins. As also Saint Paul showeth well. 
Rom. 1. 14   
Let us learn therefore when whoredoms are rife, that the Lord is angry, and that he is greatly offended for their misdeeds, to the end we may be careful to keep ourselves from committing any iniquities, for fear lest the Lord give us over to whoredom, and we deserve horrible punishment. Let us take heed we flee from pomp and delight, bravery and pride, ease, & idleness, gluttony, & drunkenness. For such sins the Lord was angry against Sodom, 
Gen. 19 24 Exe. 16. 49. 15.  and Gomorra, and gave them over to whoredom, yea to filthiness and abominable infamy quite against nature, and finally destroyed them utterly.   

15 Foolishness is in the heart of a child: but the rod of correction will drive it away from him.  
Solomon hath told fathers and mothers, that if they love their children well, they should not spare the rod. And it is not without 
Pro. 13. 24.  cause that he hath made such mention: for it is very necessary for children to be chastised, otherwise they are lost for ever: Seeing that as Solomon saith,  
Foolishness is bound in the heart of a child. Which is to say, that naturally children are so corrupt, that they have all their affections set on malice and wickedness, on disobedience and rebellion, on dissolutions, and insolences, on derision, and despising of God, of his word, and of all religion. David confesseth as much of himself: whereupon followeth ruin and perdition as hath been seen. And because Solomon knew well that fathers and mothers, did not desire that their children should go to destruction, but rather that they were preserved: therefore he teacheth them how they shall unbind this folly from the heart, when he saith, But the rod of correction will drive it away from him. Although the 
Psal. 51. 7. Pro. 1. 24.  rod wherewith one beateth children, be very profitable, and very necessary to bring them in awe, and bridle them from many dissolute and lose deeds: yet nevertheless the best correction to unlose the folly from the heart, & to drive it away from the child, is, by the word of the Lord, to exhort him, to show him the way, and to threaten him. Saint Paul showeth it well. Magistrates, are here advertised of their duty, and also we are all advertised to mortify 
Ephe. 6. 4. Col. 3. 21.  our flesh, and to repent.   

15 Who so doth the poor man woong, to increase his own riches, and giveth to the rich, he certainly goeth to poverty.  
We fear naturally poverty, which to eschew, we strive to heap goods upon goods. Which thing is very hard to do, except by robbing others, and principally the poor, who have no power to defend themselves, and by seeking by gifts and presents to obtain the favour of the rich. And therefore the custom and use of them which will wax rich, is to work oppression and violence to the poor, and give to the rich. But they deceive themselves: for as Solomon saith, Who so doth the poor man wrong, etc. he certainly goeth to poverty. For that which he ravisheth and taketh away from the poor man, can be of no great value, but in regard that the little which the just man possesseth, is to him a great thing, and that he is content with it, and it is more worth to him then great treasures to the wicked. And although the wicked can take no great substance from the poor man: yet nevertheless to maintain and keep himself in the favour of the rich man, it behoveth him to give great gifts, otherwise he shall not be welcome, and the rich man will despise him. If therefore he take away but a little, and give much, he must of force come to necessity.  
Moreover Solomon hath said, He that doth a poor man wrong, dishonoureth him that made him. Whereby he deserveth 
Pro. 14. 31  well to have indigence: for he not only dishonoureth a mortal man, but also him, that giveth abundantly all things to our use. If the poverty appear not in this life, the wicked shall feel it at the uttermost, in death everlasting. Then shallbe accomplished wholly: See here, my servants shall eat, but you shall have hunger, See here, my servants shall drink, but you shall have thirst, etc. 
isaiah. 65. 13 Luk. 6. 24.    

17 Bow down thine ear, and hear the words of the wise: apply thy heart unto my doctrine.  
There is none, but he would willingly be thought the faithful servant of God: and to keep themselves in that reputation, many will be careful to observe ancient customs, and to hold the doctrines of men, and to follow the inventions of the Devil, which bear any fair show: or will give themselves to live after their good meaning, and fancy of their own heads, and take great pain about such trumpery, and would have God to take it in good part, yea, and to be bound to them: for they are so much abused, that they persuade themselves, that there come great merits by the observing of such follies and abomination. Of the which number are the poor Papists, and all those that are given to their own senses: but to serve God well, it behoveth us to apply our senses, exterior and interior to the word of the Lord, and submit ourselves his scholars and disciples, as he hath already often 
Pro. 2. 1. & 3. 1. & 4. 1.  invited us by Solomon. And again now, when he saith, Bow down thine ear, etc. Wherein he showeth, that the administration of the word is very necessary for us, & that we ought to be subject to the same, as also the Apostle showeth it. For this occasion jesus Christ himself gave some Apostles, some Prophets, others Evangelists, and others Pastors and Doctors, etc. 
Eph. 4. 11 Hebr. 13. 17  These are the wisemen whereof our Lord speaketh: whose words we ought to hear, the which are truly the words of jesus Christ, who is master and doctor of the wise: for he that heareth the the ministers of the truth, he heareth jesus Christ, and it is he that we ought to hear according to the commandment of God his father & we ought to hear him, to yield him obedience with heart, as Solomon showeth in saying, And apply thy heart to my doctrine, for wise men are given us to the end that by hearing them, we may become wise, which cannot be do one, but by believing their words and putting them in practice, as jesus Christ declareth. Note we 
Mat. 17. 5 Mat. 17. 5 Mat. 7. 24  moreover, that those men are wise, which by their words do open us the knowledge of God, and of jesus Christ. These are they that we ought to hear, and not the Pope and his adherents, which are but fools, mockers, seducers and murderers of the souls of the simple, which have them in admiration. Note we also when Solomon demandeth the applying of the heart to doctrine, that he showeth us, that it is not meet that we remain blind, and ignorant, nor that we be dumb and idle: for if the heart be truly given too doctrine we shall see & know that, which we have to believe & do, to serve God and our neighbours, and of the abundance of the heart, our mouths will sound out praises, prayers, and thanks giving: And our members will apply themselves to the service of our neighbours, for such also is the end of the preaching of the word, that being well instructed, we bring forth good fruits.   

18 For it will be a pleasant thing, if thou keep them in thy belly, and order them together in thy lips.  
We love to have joy, pleasure, mirth and delectation: but because of the corruption of our nature we are ignorant, and blockish, and have not the wit to know whereto we ought to give ourselves, to obtain the enjoying of true delight, and so we had need to be taught. Otherwise all our pleasures and delights are in vanity and folly, in filth and wickedness, and in all things which are to the appetite of our sensuality. For this cause, Solomon to withdraw us from the lusts of the flesh, hath willed us to give ear to the words of the wise, to the end we might be instructed and that knowledge might pierce to the depth of our hearts. He knew that the children of God could not be better rejoiced, then by the word of the Lord: for it surmounteth all worldly pleasures, in them which truly take any smack therein, and suck, and swallow it into their hearts. Also Solomon thought it a great joy and pleasure, to apply the heart to the words of the wise, and to doctrine, which is, the word of the Lord, seeing to yield a reason of the former invitation, to wit, bow down thine ear, etc. he saith, for it will be a pleasant thing, etc. Hear he showeth that which proceedeth necessarily of the true hearing of the words of the wise, and applying of the heart to knowledge, & saith, that it is a thing very pleasant, sweet, fair, and delectable. Which could not be, if one took not pleasure in the former: for one cannot continue in a thing wherein he taketh no delight, and if for a certain season he rejoice therein, it is to no purpose. As is soon seen when he is easily turned therefrom. Therefore Solomon speaketh of continuance when he maketh mention Of keeping it in the belly, and ordering the lips: and covertly he requireth that we resemble not the seed, cast in the high way on stony ground or amongst thorns. But that we receive the seed in good earth, which bringeth forth fruits, which consist in the faith and confession of the same principally. As one may gather it by S. Paul, Solomon marketh faith (which is not without repentance) saying, 
Rom. 10. 9 10.  If thou keep them in thy belly. For we cannot assure ourselves indeed, that God loveth us, for the love of jesus Christ which died for our sins, if we be not sorrowful because of the same, and desire not to be delivered therefrom, and take delight in that which God commandeth us. Behold here how we ought to keep the words of the wise, and the doctrine in our bellies, that is to say, within our hearts. He marketh confession or profession, which is but vanity and folly, if it be not joined with the good works which God commandeth us. Our Lord jesus showeth it well, He marketh (I say) this confession, saying, And if thou 
Mat. 7. 21.  order them together in thy lips. He saith, together. For it is not mere, that we make confession by halves, nor that we choose out some of those works, which God commandeth us, and omit the rest. But we ought to give all our understanding to that service which God asketh of us, and strive with ourselves to yield him whole obedience. We see then, that having heard the words of the wise, and applied our hearts to doctrine, we ought to take pleasure in faith and repentance, in confession, and the works which follow thereof. And thus doing, we shall attain to that, which the Prophets speak of the beauty of jesus Christ, and his kingdom. 
Psal. 45. 3. isaiah. 52. 7. Psal. 37. 4. 5.  If we take such pleasure to keep the words of the wise in our belly, God also will take pleasure to fulfil our desires.   

19 That thou mayest put thy trust in the Lord: I have given thee to understand to day, even to thee.  
Those which hear not, nor make no account, to give themselves to that which is already taught them in the former verses, 17. & 18. walk in this world at haphazard, and know not what shalbecome of them: as we ourselves have felt when we were Papists: and so they be blind, and know not to whom to address themselves, to be assured of their salvation, but are in continual trembling. And chief when they deem themselves near temporal death, for they know not whether they go, and expect rather decay than safety. If we will not walk in such uncertainty, let us take good heed, not to despise the doctrine which we have heard in the two former verses: for it is given us to make us very wise and skilful, and to the end we should not be afraid of what affliction soever happen us, or is seen near and imminent: but that we be assured that the Lord loveth us, and that he hath care over us, and will defend, guard, and deliver us from all afflictions, and that by his means we shall never perish, but he will save us eternally. Solomon affirmeth it so, when he saith,  
That thou mayest put thy trust in the Lord, etc. The end therefore of the doctrine which is spoken to us, is, that we be wary, and that the doctrine pierce even into our hearts, not to rest there by opinion, as doth a profane or worldly history: But to the end we may learn to know, and assure ourselves that God loveth us, and that he will never suffer us to perish, but will save us for ever, giving us a blessed life in the glory of heaven. Solomon propoundeth us this Theology, To day, that is to say, when we have time to hear it, and apply our hearts thereto, which is all the time of our life, the which we ought to employ, to meditate the doctrine of our God, and to exercise ourselves in the same, day and night, and principally, when we have the books of the holy scriptures, and faithful and true Doctors, which busy themselves to make us understand the same. We ought not to be negligent and slow, but prompt, and ready to hear and understand, to the end, to believe by certain knowledge and assurance which may be well rooted in our hearts, and not to submit ourselves to the faith of others: as those which delight in their ignorance, and say, that they believe that which the Church believeth. For God by his doctrine speaketh to every one of us, and will that every one receive it, to believe therein, and walk according to the same. Solomon showeth it well, when he is not content to say, I have given thee to understand: But he addeth, Even to thee. Or also, thou, receive the words of the wise, and doctrine. So none can vaunt himself indeed to be faithful, unless he be also skilful: for God speaking of his faithful, saith, I will give thee understanding, and will teach thee the way, wherein thou shalt walk. Also, all thy children shallbe instructed of the Lord. I will plant my law 
Psal. 32. 89  in them, and write it in their hearts, &c: And will sprinkle upon you clean water, and you shallbe cleansed from all your crimes, etc. 
isaiah. 54. 13 jere. 31. 33 34. Eze. 36. 25  and will cause that you shall keep my appointmentes. Now that, To day, is all the time of our life, yea, all the time wherein the word of God shallbe preached in the Church, it is manifest by the same, that we ought to hear it, believe it, and obey it at all times. And although the jews be warned, To day if ye will hear his voice, harden not your hearts, etc. yet the Apostle teacheth us, that the 
Psal. 95. 7. 8. Hebr. 3. 12 13. 14.  Psalmist hath not only spoken of them of his time, but also of us. And seeing that Solomon by his doctrine, striveth to persuade us, that we put our trust in God, and that we cannot do so, but by jesus Christ, which is our Propitiatory, and our Advocate, it followeth, that he sendeth us to jesus Christ, and will that by the doctrine 
Rom. 3. 25. & 51. & 8. 34.  of truth, we learn to believe in him, to the end that we perish not, but have life everlasting.   

20 Have not I written to thee, three times in counsels and learning?  
To the end we should not excuse ourselves, if we understand not, how we ought to put our trust in the Lord: the Lord hath given us diversity of scripture, as the books of Moses the histories, and books of the Prophets, wherein we may learn to follow the counsel of God, and to know the love which he beareth to us: and not content with this, he hath given us, moreover, divers scriptures by his Apostles, and Evangelists, to the end we may see more clearly the right way of all righteousness and justice, of all holiness, and religion, and that we may contemplate more nearly the bounty of God, and his love towards us in jesus Christ his Son, which is our assurance, and our salvation. And now again, he hath given his Church many Pastors, and Ministers of his word, the which is preached purely to many nations, in divers languages, and giveth us the old and new Testament, translated faithfully into many tongues. And so he giveth us counsels & learning, in sundry manners, as Solomon signifieth, by three times, putting (according to the manner of the scripture) a number certain, for the uncertain. If therefore we be ignorant, dull, faithless, and doubtful, it is our great fault, seeing that God hath given us so many scriptures, and so many faithful expositors, which are careful and diligent to ininstruct us, which cease not to open their mouths often, and to put their hands to the pen, to make us the more wise and skilful. Such perseverance is well signified to us, when Solomon saith, Have not I written to thee? etc. Which thing he speaketh in the person of God, or of the wakeful Doctors: And showeth us that it is not enough to have care of the Lords flock for a certain season, but that we ought to continue. Also, that the people be not vexed, if one cease not to propound the scripture to them: and that one strive to print the word of the Lord so well in his heart, that putting his trust in God, his continual delight be, to meditate this doctrine, to speak thereof, and to confirm his life thereafter, by good works, and holy conversation. For in as much as we are inclined to contrary things, and when we are taught, are slothful, and negligent, and easily go out of the right way, which we are entered into: For this cause it is very needful that one writ unto us three times: which is, that he cease not to propound unto us the holy scriptures, which are replenished with counsels, and learning.   

21 To the end, to give thee to know the assurance of the words of truth, to answer words of verity to them that send to thee.  
It is not enough, that we have the holy Scriptures and faithful expositors: but to the end we may make our profit thereby, and do good to our neighbours, we ought to read the scriptures, and hear the Doctors, to such end as God hath given them us. Solomon showeth us the end, saying, To the end to give thee to know the assurance of the words of truth, etc. Wherein he declareth to us, that the scripture and Doctors are given us to have a sure knowledge of the truth, whereto Saint Paul agreeth. Moreover, it is meet, that having so profited in this assurance 
Ephe. 4. 11.  and certainty, we know how to render a reason of our Faith, to them which shall desire to be instructed by us, or which will impugn the doctrine that we have learned. Solomon will have it so, when he saith, To answer, etc. Whereto Saint Peter agreeth, saying, And be ye always ready to answer every one, that demandeth reason of the hope which is in you, 
1. Pet. 3. 15  etc. The Apostle to the Hebrews showeth them well, that one ought so to profit in the word of truth, that he may be able to answer, when he sayeth. For when as concerning the time, ye ought to be teachers, yet had you need again, that one teach you the first principles of the beginning of the word of God, etc. And 
Hebr. 5. 1●  if we ought all so to profit in the word of truth, the Ministers above the rest, aught to be careful thereof, to the end, to instruct the people in sound doctrine, and stop the mouths of the adversaries of the truth. As Saint Paul admonisheth them thereof, chief when he writeth to Timothy and to Titus. But although we ought to answer every one, yet this is not to say, that we may be all Doctors to have public charge, nor that we ought to know (of force) how to expound the Scriptures point by point. It is enough for the simple sort to know that jesus Christ is their Saviour, and that they be so confirmed therein, that the suttleest Doctors of the world, nor all the power of hell cannot withdraw them from the hope which they have in God by jesus Christ our saviour. And as we have not to do, to be so subtle, so it is not meet, that we be over curious to inquire after that, which appertaineth not to the honour and glory of God, nor to our salvation, nor to the edification of our neighbours.   

22 Polle not the poor, because he is poor: and oppress not the afflicted at the gate.  
Solomon following the law and the Psalms, hath already often told us of the poor, accusing and blaming them which do them wrong. But because the world amendeth not, for any time that cometh, but rather waxeth worse, and iniquity increaseth daily, as is seen by proof: for this cause Solomon persisteth to admonish us of our duty towards the poor, saying, Polle not the poor, because he is poor, etc. In commanding this, he first warneth Magistrates and judges of the earth to have pity and compassion on the poor, and to yield them presently the right that appertaineth to them, without suffering themselves to be corrupted by gifts or bribes, by friends or parents, to pervert the judgement, and do wrong to him, who through his poverty hath no succour at al. But because experience showeth that at all times the world is replenished with wicked Kings, Princes, Magistrates, and judges, which favour them whom they please, to oppress and hurt the poor: and that rightly one may charge them that the spoil of the poor is in their houses: we ought also to understand that Solomon accuseth them of oppression and unjustice, of great malice, and cruelty, for when they be set at the gate where anciently they 
Esal. 3. 13.  sat to do justice: whereas for the poverty & affliction of the needful, they ought to be moved to pity and compassion, they take occasion, thereby to poll and oppress them, against the duty of their office, and against their consciences. And this is because they set not God before their eyes, nor have no fear nor reverence of his word, nor force not to be blamed: For if one speak not according to their will and pleasure they have power: and therefore they revenge it presently. And so one proveth in them, the truth of the proverb which saith, That if one speak well of princes he lieth: and if he speak evil, they amend him.  
Secondly, by this commandment he admonisheth every one of us, to beware that we do no hurt to our poor neighbours, which are afflicted for lack of goods or worldly succour: That we do them no harm by disobeyed nor violence, nor under shadow of justice. As they do which by suits in law, gnaw and eat up the poor, or by any other subtle means: but the world is like to those great Mastiff Dogs, who when they see any little cur that is poor and feeble, incontinently they run upon him, and all to bite him and tear him. Even so by how much more one seethe a man feeble and weak, by so much the more he is ready to pill and poll him, and to do him all the damage he can: whereas, for his poverty and affliction, he should study to do him pleasure. And because what means soever is made to forbid these thieves & robbers these covetous catchpoles and usurers to do so, and yet they be not moved a whit more to mercy, but harden themselves in their disordinate desires, in their crabbedness and cruelty. Let us understand that this sentence and others like it, serve for their accusation and condemnation. Wherefore if we will not be accused nor condemned, as pollers and oppressers of the poor, and afflicted: Let us obey this sentence or commandment, forsaking all covetousness, usury and rapine, and all inhumanity and cruelty, and finally, all fraud and deceit: insomuch, that being moved to pity and compassion towards our poor neighbours, we open our bowels unto them, in helping them according to our ability, and their need. For seeing all goods appertain to God, and that they which have them, are stewards to the Lord, (or at least wise, aught to be) not only we poll and oppress the poor and afflicted, when we take to ourselves the substance which they possess, but also when we disdain to bestow upon them, the goods, which God hath given us. And as (if we do so) we are without all mercy: so we shall have finally a condemnation without all mercy.   

23 For the Lord himself will deal in their cause: and take away the soul of them which do poll them.  
There is none, but being asked whether one should fear God or men more, will not answer, God: And being asked, whether one ought to choose to be in God's favour, or mens rather, will not answer, in Gods. But we prove that the heart is not like to the mouth, and that one thinketh one thing, and saith an other: seeing the evil dealing that one useth to the poor, and the flatteries and fair shows that one maketh to the rich, and also that one is more ready to please God then men, and feareth more to transgress the ordinances of men, than the commandements of God. Many fear 
levit. 19 13 verse. 22.  more to fall into the hands of men, then into God's hands. If men make any decree, each one will take heed, to attempt the contrary: and yet they make no account to transgress God's laws: he saith, Thou shalt not do thy neighbour wrong, neither rob him. And by Solomon, Polle not the poor, etc.  
If earthly judges had made such a decree, men would have been afraid to have broken the same, for fear of purchasing their displeasure, and being punished for the same: and chief if they should know that judges had poor men in remembrance. But for all the commandements of God, and for all his threatenings, yet they cease not to poll the poor, and to oppress the afflicted. For although with mouth they say, that God is the defender and protector of the poor, yet because they see ordinarily that the poor 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 regard to the affliction of the poor, to deliver them and save them: neither think they that the Lord will punish them for the same. Yea, the poor themselves are tempted, to think and say, that God forgetteth and forsaketh them, because they see, that they which oppress them are in prosperity, which seemeth everlasting, and that their afflictions have no end, as hath been said heretofore. But the oppressors, and those which are oppressed, think both very ill. For seeing that God is a just judge which seethe and knoweth all things, he is, and will be the protector of the poor, and will punish them that oppress them. Solomon showeth the decree and the protection, when he saith, For the Lord himself will deal in their cause. And afterwards their punishments, saying, And will take away the soul of them which poll them. This is as though he should say, The poor neither find Attorneys, nor counsellors, nor judges for themselves, because they have not wherewith to furnish out the matter withal. Men poll them, and gnaw them even to the bone. insomuch that they have not wherewithal to defend themselves, and it seemeth that they are lost and cast away, and that they shall never recover themselves: yet nevertheless they ought not to lose courage, nor to despair: for God, which is just & merciful, and of more might than all the rest, will plead for them, and do justice in their cause against the ravishers and oppressors, whose goods he will not only take away, but also their lives, and will destroy them for ever. Saint Paul accordeth heretoo. For let us not think otherwise, but that Solomon speaketh namely of the poor which have 
2. Tim. 1. 6. 7  the fear of the Lord, and that for love of the same, are afflicted of the enemies of truth. Also God is not the protector of the Infidels, be they never so poor, and afflicted, but rather sendeth them misery upon misery, and addeth torments to torments, until such time as he hath wholly destroyed them. And therefore we may well say, that in the 22. verse he forbiddeth the wicked to afflict the poor faithful flock, for it is of them that he hath care, as we ought to understand by faith and to assure ourselves thereof, because we know that God is true in his promises.   

24 Accompany not with an angry wilful man: and walk not with the furious.  
Seeing we are called to peace, it is meet that we seek and follow peace, as we are all admonished to do. Also we naturally love peace, if we be not senseless, enraged & inspired with the devil, Wherefore to the end that we may follow our vocation, and that we be not frustrate of that which we love, let us have no acquaintance with them which are void of grace, gentleness, benignity, modesty, temperance, humble mind, and patience, and are replenished, with pride, cruelty, ire indignation, and wickedness, Solomon showeth that we should do so, when he saith,  
Accompany not with an angry wilful man. etc. With them that are of that quality we can have nothing but strife and debate. For either they are angry with us, or else they provoke us to anger against them, through their too great ire and fury, whereby they are transported to do us injury and violence, because we do not as please them. Such is the nature of anger and fury: as Abel hath 
Gen. 4  proved it, joseph, Moses, David, and jesus Christ, and now the poor faithful flock: Or else we learn also to be angry and wrathful, whereupon ensueth our destruction, as Solomon showeth us when he saith.   

25 Lest thou learn his ways, and reocive hurt too thy soul.  
For two causes amongst the rest hurt is due too the ireful and furious man, and to him that learneth his ways. The one is, 
Pro. 14. 17 Pro. 1. 7. 22. 15. 18.  because he committeth folly, and so is incorrigible, and mocker and contemner of all correction and counsel, Whereof wisdom complaineth, The other is, that he maketh debates, whereby he procureth the decay of his neighbours, whereby he deserveth well to hurt himself. Nevertheless this is not to say that it is not lawful to be angry sometimes, provided that it be justly, and temperately, as Saint Paul showeth, otherwise anger is not lawful, for it 
Rom. 13. 4. Eph. 4. 26. 31 ja. 1. 19 20. Gal. 5. 20  is one of the works of the flesh.   

26 Be not thou one them that give their hand upon pledge and are sureties for debts.  
This matter hath been spoken of, and amongst other things it hath been said that Solomon seeketh not to withdraw us from 
Pro. 6. 1. 11. 15  doing pleasure and service to our neighbours, whom we know to be in necessity: but he will not, that for the liberality which we use towards our neighbours to solace and help them, we ourselves should come into poverty and need, he showeth this now himself, when he saith:   

27 Why wilt thou put thyself in this danger? for if thou hast not wherewithal to pay, they will take away thy bed from under thee.  
Saint Paul is agreeable hereto. Now the manner of aiding our neighbours ought to be, that as we should be content with things present, so we should also help them with that which we have in hand, and can well spare, and with good will: for we know not if in time to come we shallbe able to satisfy them whom we are pledge unto, and yet nevertheless in giving our word, we vow to save them harmless in the time to come for whom we are surety: which is to do God injury, to whom only it belongeth to dispense of things future: and as Solomon saith, we put ourselves in danger of poverty and to have that thing taken from us which is most necessary to us, which is signified by the bed.   

28 Thou shalt not remove the ancient land mark which thy fore elders have set.  
Seeing it is commanded, Thou shalt not remove thy neighbours mark, which they of old time have set in thine inheritance: And acurse is pronounced for him which removeth the mark of his 
Deut. 19 14 & 17. 17  neighbour: It might seem that Solomon needed not to put this sentence in writing, which containeth nothing else but that which hath been said by Moses, but because we are dull and sluggish, we have need to be waked by many messengers: also we are so given to the earth, that we have never enough of it. And if we be let alone, we will put other men's possessions to our own, and usurp them to ourselves. And if we dare not take all for fear of blame, and reprehension, at least wise in the absence of our neighbours, we transport and shift the land marks somewhat further which were set and appointed time out of mind. And so we steal and rob the possessions of our neighbours, and are accursed, as we have heard by Moses: and also as Esay pronounceth saying, Cursed be 
Esay. 5. 8.  you that join house upon house, and land upon land, till there be no more place left: will you dwell alone upon the earth? If we will be free from this curse, we ought to be content with our just patrimony, or with that which without disordinate desire we gain with our labour, or otherwise get with equity. And if it be not lawful to transgress that which our ancestors have ordained lawfully, touching temporal goods, which serve our bodies for this present life, much less it is lawful to transgress that which the eternal (who is above all men) hath ordained by his word, for the health of our souls without adding or diminishing any thing. For as the children of Israel through their rebellion and disobedience, their small trust misbelief, did wander in the deserts forty years, and there died, not coming to the limits which God had appointed them in the land of Canaan: So they which transgress the laws of God, shallbe as Cain, fugitives & runagates in this world, so that they shall not come to the kingdom of heaven, where out marks are pitched, from before the foundation of the world. We have not to do, to Allegorizate this sentence, and principally as the Doctors Sorbonistes do, which say, Transgress not the bounds of the Catholic faith, which have been ordained from the beginning by the doctors of the Church, and other learned men, wherein they would not speak amiss, but would give us good doctrine, if by the doctors of the Church they understood Moses, the Prophets. jesus Christ and his Apostles, who to make us faithful, & obedieut, have taught us the only word of God, without passing their limits, or declining either on the right side, or on the left. But these scholastical doctors make here a double fault: first when they think that Solomon hath spoken Allegorically here, for seeing in this sentence (as we have seen) we find sound and pure doctrine, conformable to the law and the Prophets, and that Solomon speaketh not darkly, nor by similitude, we have no need to search for Allegories here: for that would be to darken, and corrupt the natural sense of the sentence. Secondly, they fail in this, that by the fathers, they understand those which have busied themselves to teach and write since the time of the Apostles, whether they have given good doctrine or not. It is enough for them, that they may say, our fathers have done so, or said so, not once regarding if they have followed rightly the word of the Lord or no, for they bore more reverence to men then to God, and to man's doctrine, then to the word of the Lord, as may be seen clearly by the articles of the Divines of Paris.   

29 If thou hast seen a man diligent in his business: he shall stand before kings, and not among the simple people.  
Albeit the courts and houses of kings and princes, be ordinarily stuffed with the negligent, slothful, and idle persons: and as much they can, men drive out, and expel those which are careful and diligent to apply themselves to well doing according to God's commandment: yet nevertheless we will not do Solomon so much as to reject this present sentence: for he speaketh not of that which is done amongst carnal and worldly kings princes and superiors, although sometimes such men either for shame, or necessity to the end to echewe further damage, receive into their courts and houses, wary & diligent fellows, which will apply their business, and follow their vocation faithfully: as Pharaoh received joseph, Saul David, Nabuchodonozer Daniel: but he speaketh partly of that which one ought to do in a well ordered common weal: and showeth kings and great-men of the earth what assistance they ought to have in their courts and houses, to deal in the affairs of their realm and country: and partly he showeth what honour they are worthy of with men, that apply their business faithfully and carefully, partly also he speaketh of the account, which one maketh of such personages. For if men see a fellow very cunning in his science or doings, they say straightways that he is worthy to serve a king, & that it is pity that he remaineth in base estate: Although therefore that now kings and great men of the earth, crave not much the assistance and service of honest men, which are wakeful and wary to do their business: this argueth not that this present sentence should not be received, as true and excellent, seeing it instructeth kings of their duty. Also it showeth that we ought not to refuse great charges, neither ought we to spare our diligence, when the Lord hath given us the grace to be nimble and quick in our business: for it is meet that every one employ himself according to the talon which he hath received of the Lord. Thus doing, we shall not stand only before kings of the earth, but also before the King of kings, who will say to every one that hath well ministered, It is well done, good and faithful servant, thou hast been faithful over few things, I will make thee ruler over many things: Enter thou into 
Mat. 25. 21.  the joy of thy Lord.    

The xxiii. Chapter.  

WHen thou shalt be set down to eat with a great Lord, in considering, consider that which shall be set before thee.  
IT is an ordinary thing that the tables of kings and princes of great lords and rulers are covered with divers sorts of meats, and with diversity of wines, and plenty, to show their magnificence, and satisfy their appetite, and those which bear them company at the table. Insomuch that their ordinary meals are banquets and feasts, and there each one is provoked, to eat and drink excessively: and so their tables are as it were shops or schools of gluttony and drunkenness. There they forget God, and all sobriety and temperance, and take all their delight in stuffing their bellies, whereof proceedeth the despising of chastity: & they give themselves to dancings & unshamefast gestures, to want on looks, unlawful kisses, whoredoms & adulteries. Notwithstanding this is not to say, that it is not lawful to eat and drink in the company of great men, but it is not meet that one advance himself, and stretch forth his arm to take meat, and satisfy his desire. There one ought to show all sobriety & temperance, contenting himself with a little, to show good example to them which are set with him, or which wait about him. It shallbe therefore lawful for us to sit down at the table, and eat with great men, as Solomon signifieth somewhat, when he saith,  
When thou shalt be set down, etc. He saith not, fly the tables of great men, and forsake their meats: but he will that we be so wise and well advised, that we content ourselves with a little quantity of some meat, without desiring great diversity, as he showeth, when he saith,  
In considering, thou shalt consider, etc. Understand we therefore that we are admonished of temperance which ought to be in great estimation with all sorts of people, & at all times: Although Solomon here make mention but of tables of great Lords. And this is because it is not lawful to make one's self equal with him that ruleth & hath pre-eminence, as commonly table fellows to maintain familiarity, will not seek pre-eminence, one above another, but keep themselves equal: we will therefore follow temperance principally in the presence of great men, and will so esteem of it: that we will sooner work ourselves violence, than not overcome our disordinate appetite, over the which we ought to be masters. Solomon will have it so, when he saith,   

2 And thrust the knife into thy throat, if thou be Lord over the soul.  
By the knife in the throat, he showeth well, that man ought to force himself to follow temperance, and how to do himself violence, in mortifying his lusts, which are signified by the throat, for he ought not to be so lose, as to let his sensual appetite govern him, as Solomon warneth us saying, If thou be Lord over the soul. Which is as though he said, Certainly thou oughtest to rule thy unruly appetite: for after the manner of the scripture, the soul is taken sometimes for the appetite, which is not well governed, not only in eating and drinking, but also in other things, as to do wrong to ones neighbours. Therefore that which 
Psal. 27. 12. & 41. 3. Rom. 13. Ephe. 4. & 5. Col. 3  Solomon speaketh by Allegory (as we ought to understand it, for he biddeth us not thrust a knife into our throats to kill ourselves) Saint Paul teacheth in many places without figure.   

3 Desire not his delicates, for it is a meat of lies.  
He showeth here how one ought to thrust the knife into his throat, and how to be Lord over the soul, and principally in the presence of great Lords: who although they have their tables well furnished with meats, sweet, and delicate, and we be invited thereto: yet nevertheless our appetite ought not to be there too advance us, and make us familiars and fellows with them: for if they show us a good countenance at their table, this argueth not that they are such, or will remain such as they seem to be: but there is much feignednesse in them: they show themselves pleasant and tractable, when they are replenished with cruelty: They will show themselves familiar, and imagine treason in their hearts: Solomon declareth it, saying, For it is a meat of lies or deceit. Briefly, we are admonished by these three sentences not to assure ourselves of any thing, although kings and princes of the earth, show us a fair countenance: for they are variable, and change very quickly, but that we be content with a mean estate, living by our daily travel and labour, according to the vocation whereto we are called: there we shall not eat the meat of lies, if in true obedience we follow our vocation, nor shall not be frustrate of our attempts: for when the great men of the earth do forsake us utterly, yet the eternal Lord of Lords will stick fast unto us. And therefore we ought to assure ourselves in him saying, The Lord is on my side, therefore will I not fear what man can do against me.   

4 Strive not to be rich, but cease from thine own advise.  
The holy scripture showeth us that God hath created all things and that he giveth us all in plenteousness to use, and hath never left 
Psal. 118. 6.  us without a token of his liberality, sending showers and fertile seasons. And likewise he hath enriched many of his servants as Abraham, Isaac, jacob, David, Solomon, and a great number of others: and hereby he hath showed us that riches are good creatures, & that it is lawful to have plenteousness thereof and be rich: Wherefore it might seem that it is a thing praise worthy to strive to be rich, & to refuse nothing of that which God giveth, but to rejoice in the 
1. Tim. 6. 17. Act. 14. 17.  same as the Lord will have it, and as he hath declared by his word, as is alleged heretofore. But the world hath no regard to that which god hath made, but seeing the rich to be at their ease, to have power, credit, and authority, and each one to flatter them, & have them in admiration. Seeing I say: their course of life to be such, he coveteth to be rich, and many travel earnestly to hoard up substance, & he that doth so, is esteemed wise, wary, expert & an honest man, chief of those that would be rich. But one ought not to busy himself after such matters, nor have such a thought in his head. as Solomon declareth saying, Strive not to be rich, etc. He forbiddeth not to strive or take pain. For as we have seen heretofore God hath appointed that man should apply himself in his business, he saith not, that it is to be rich, for God which maketh nothing evil, hath enriched many of his servants. Also he forbiddeth us not to be wise and wary in ordering our goods, and making our profit thereof, keeping them or disposing them as we ought to do but he forbiddeth us to take care for the goods of this world. He will not that our minds and bodies should wax weary in hoarding up goods & riches: as if without the same we were miserable and of 
Mat. 6. 19 20. 25. 1. Tim. 6. 8.  force must perish, whereto jesus Christ agreeth. He forbiddeth us also to be witty as the children of this world, who think not themselves wary enough, if they boil not after riches of the world, as if their life consisted in the same: And so making such commandment, he will that we keep ourselves from covetousness, whereof 
Luke. 12. 15.  also jesus Christ admonisheth us. And to obey jesus Christ well, we ought to prop ourselves upon the providence of God, according as 
Psal. 37. 5. & 55. 23. 1. Pet. 5. 7. Eph. 2. 10.  we are taught. And in referring ourselves to the providence of God we ought not to be idle nor negligent. For seeing that God hath created us in jesus Christ to good works, which he hath prepared to the end we might walk in the same, our regeneration and satisfaction should be nothing, if we were not careful to labour and take pains. But our travel ought to be free from all covetousness of worldly riches, and we ought to regard to what end God hath ordained the labour, which is, that in him we fulfil his will, to put our trust in him, and yield him obedience. Thus doing, our labour shall be blessed of him which commandeth it, for he wilgive us suffisance, and our riches shallbe profitable to us. Whereas if by any other means we travel to get riches, they will be vain and of no profit, and will vanish away, so that we shall not know what is become of them. Solomon signifieth it, saying,   

5 Wilt thou cast thy eyes upon that, when it is nothing? For in bestowing, it will bestow wings upon itself, like an Eagle, and will fly up to the skies.  
To show the vanity & unprofitableness of riches, & that we ought not travel to gather heaps thereof, he calleth it a thing of nothing, Or which is not, or which one cannot obtain to his mind, although he bestow great care thereon: the which he signifieth by casting the eyes, or making them fly. And signifying this care, he will not that one use it, as he well showeth in ask Wilt thou cast thy eyes? As if he said, It behoveth thee not to cast thy looks on worldly riches to labour after them to obtain great abundance: for they are nothing: And though they were somewhat, yet one could not have them at his will no more than an Eagle which is swift of wing, and flieth aloft. For, as it followeth in bestowing, it will bestow. An Eagle so swift, is as nothing to us, and we cannot take her, for we cannot fly on high in the air: which Solomon signifieth by the skies or heavens: for by the same we ought to understand the air, which is high above us: As sometimes they are taken in the scriptures. Insomuch as a thing being high in the air, seemeth too touch the skies: we ought (I say) to understand it so, and not the heavens which are the seat of God, and the heritage of his elected. For if it be as hard for a rich man to enter into the kingdom of heaven, as for a camel to creep through a needle's eye, the riches that are frail and transitory cannot come there. When therefore it is said that riches will bestow wings upon themselves, it is given us to understand, either that they are not profitable, and vanish suddenly out of our sight, as the Eagle doth, or as the smoke which ascendeth into the air, and no man knoweth what becometh of it: or that we are not able enough to obtain the riches which we desire after our own disordinate covetousness. And so Solomon showeth us that we labour in vain, and that we be not well advised when we seek to enrich ourselves, or lift us into an higher estate than God hath called us unto. For riches ordinarily make men proud, so that for their riches, they think they ought to be chosen to higher estate, which bringeth to pass, that they fall very low: For he that exalteth himself shallbe brought low. Note we therefore, that we ought to be content, with that which GOD sendeth, and not given to avarice, nor aspiring to high estates to become rich.   

6 Eat not the meat with an evil eye, and covet not his delectable morsels.  
If we set the evil eye against the good eye, which hath been spoken of heretofore: We ought by the evil eye to understand the 
Prou. 22. 9  niggard, snudge, covetous, unkind, cruel, and envious person, which cannot suffer to see good, but to himself, whereof ensueth that he hath no delight at all to secure or aid other men with his goods. Solomon counseleth us, that we should seek no pleasure nor service at the hands of such a one, when he saith, Eat not. etc. By meat we may understand the things which are most necessary for this present life, as is bread. Also the word that Solomon useth in his language, signifieth, and is most commonly interpreted bread, and our Lord jesus Christ, teaching us to demand our corporal necessities, saith, that we should pray, Give us this day our daily bread. Therefore if of him that hath an evil eye, we ought not to crave that which we have most need of. Much less ought we to desire him to do us any pleasure, which may recreate & rejoice us. Solomon signifieth it well, saying, And covet not his delectable morsels. We understand by delectable morsels, that which is pleasant and recreative, because there is nothing wherein, sweet lips, Epicures, and gluttons, delight more, then in delicate meats, and sweet morsels, yea, they make their bellies their Gods, Note we moreover, that by meat and delectable morsels, Solomon declareth covertly, that although the evil eye be a niggard, snudge and covetous, yet nevertheless he handleth himself well, he liveth at his ease, and enjoyeth his pleasures. But he beholdeth not willingly his neighbour to flourish and do well especially at his dispense. Nabal the husband of Abiga was such a one, and so was 
1. Sam. 25. Luke. 16.  the rich man.   

7 For as if he had thought it in his stomach, he will say to thee eat and drink, but his heart shall not be with thee.  
By this reason he showeth well, that it is true, that the evil eye will counterfeit liberality. He will bid his neighbours sometimes to Banquets, and will present himself to them, offering them all service & pleasure, and will protest it so with his mouth, or signify it by some outward signs, as if he were fully determined so to do, and that his will and mind were such indeed. This is it that Solomon affirmeth saying, as if he had thought it in his stomach, which is to say as if he were well pleased and agreed thereto. So he will say to thee, eat and drink: But he is an hypocrite and a dissembler, speaking and making shows and gesture, without all good meaning, as Solomon declareth saying, But his heart shall not be with thee. If a man have a noble heart, & can know that such is the affection of an evil eye, he will never seek to have pleasure nor service at his hand, for he cannot abide that one should help him against his will: And so such succour should be more hurtful than profitable to him: and it would serve him to no purpose to give thanks, or to offer his service for the same, or to requite it Solomon signifieth it when he saith,   

8 Thou shalt vomit out the morsel, which thou hast eaten: and shalt lose thy pleasant words.  
He signifieth also that the evil eye is so woe that he hath done any good deed, that he will do some hurt afore he can be recompensed for the same. And (as we say) he will cut his throat that hath received aught from him, and will annoy him, so that no man shall have peace nor pleasure about him. And because it is a hard thing that we should not speak evil of such fellows, and utterly hate them, and that we should not seek to be revenged of them: Note we that Solomon by these three sentences covertly admonisheth us to fly all occasions, which may move ill speeches, debates or strife, which are not fit for the children of God, which ought to seek & follow all the means of peace, concord, and charity with all men. He admonisheth us also to be careful to judge and discern, between the liberal that bear a good mind, and the envious which desire but all mischief, to the end we lose not our time with the envious, thinking to recreate ourselves with them, when they show us a fair countenance and seem friendly to us. And that we put not ourselves in that danger to have our throats cut, & we and our family undone and destroyed by such envious snudges. We are therefore here warned to fly two things: The first is the ruin and destruction of us, and our family: The second, the occasion of debates, strifes, hates, and uproars.   

9 Whisper not in the fools ear, for he will despise the wisdom of thy words.  
Although Solomon say the fools have despised wisdom & instruction, & that they are threatened perdition, as persons lost and cast away, 
Prou. 17. 24.  yet nevertheless wisdom ceaseth not to address her words to the foolish. And so it may seem that Solomon speaketh now against himself, when he saith, Whisper not. etc. Or at leastwise, that he one 
Prou. 8. 5.  while approveth one thing & another while disalloweth it, which thing we ought neither to think nor say. For the holy Ghost is not variable or changeable in meaning. And therefore, sith we see that Solomon knew well the despising that fools made of the word of God which is our wisdom and instruction, and yet nevertheless he ceaseth not to utter his words to fools. And afterwards he now forbiddeth speaking to them, know we that the word of God ought to be uttered to all manner of people, as we have seen heretofore. And as our Lord jesus Christ showeth it in many parables: 
Pro. 1. 20. & 8. 1. Mat. 28. 19 Mar. 16. 15.  and commandeth it to his Apostles, and he himself hath spoken in the ears of fools and contemners of good doctrine. But when men show their folly so far, that of set malice they reject that which they know to be good, one ought in no wise to talk of wisdom unto them. It is that which Solomon meaneth now when he saith, Whisper not in the fools ear, etc. Wheretoo that 
Mat. 7. Acts. 13. 45.  agreeth which our Lord jesus Christ saith, Give not that which is holy to dogs, and cast not your pearls before swine. etc. And Saint Paul useth it so to the jews which blasphemed. One might also say that Solomon speaketh here of particular and secret admonitions because he maketh mention of the ears. And also it is a common phrase of speech to say, I will tell him in his ear, for I will tell him in secret or by himself. Of such admonition's fools are not worthy: but aught to be reprehended and corrected openly, to the end to confute them if it be possible, and to bring others in 
1. Tim. 5. 2●.  fear.   

10 Remove not the ancient Land mark: And enter not in the fields of orphans.  
We may see in the holy scriptures that God hath poor orphans, widows and strangers in great estimation: for not only he commandeth us to aid them and do them good, and himself defendeth them from wrong: but also threateneth those which do them injury, outrage, and violence. But men make no account neither 
Levi. 19 91. Psal. 82. 3. 4. Esa. 1. 17. Exod. 22. 21. 22. 23. 24. Zach. 7. 9  of the commandment nor of the defence, and threatening. Solomon knew it well: and therefore after Moses to make these men more inexcusable, he useth the same caveat to forbid them, saying, Remove not, etc. Wherein although he speak but of orphans for brevities sake, yet notwithstanding he letteth not to comprehend the others therein: as he hath showed by the generality precedent. And in the brevity he hath the rather named the orphans, because according to their age they are most weak and least skilful to defend themselves. The world of the wicked knoweth it well, and therefore it is then whom they rob & spoil willinglyest. Chief those which are given them for tutors and defenders, are they which poll and eat them soon, making fair items of costs, and expenses, and getting account-takers which are favourable unto them: to the end that those costs and dispenses which they bring in, may be easily allowed, as if they were just and reasonable. They would be afraid & ashamed to present such accounts before honest and substantial men, and of a good conscience: and yet they have no fear of God, who will never forsake the poor fatherless children, but deliver them from oppression by his power & might, which might the oppressers cannot withstand: and will perform the office of a good governor, as Solomon pronounceth of him saying.   

11 For the redeemer is strong: And he will plead their cause against thee.  
This is as though he said, because Orphans are weak & quite void of all human succour, thou art so hardy as to poll and oppress them: but although men have no care to take their cause in hand, & withstand the outrage & violence that thou usest to them, or that thou thinkest thyself the strongest, and none dare nor can resist thee: yet nevertheless they are not void of succour. They have a redeemer who not only hath good will to deliver them from thy hands and violence, but also power, which power he will employ against thee, and thou shalt not resist him. And as Orphans and fatherless children through their weakness and small strength cannot let thee to eat them, and destroy them: even so what valiancy soever thou hast, yet canst thou not let but God will be revenged upon thee, and will put thee to perdition. He is their father, wherefore he will do his duty to maintain his children. The Play of 
Psa. 68 6.  the strong redeemer shallbe that he will make known the wickedness of the oppressors he will condemn them, and revenge himself upon them, and they shall notwithstande nor have any succour at al.   

12 Apply thy heart to understanding: and thy ears to words of knowledge. 
Esa. 10. 2. 3.   
Oftentimes already Solomon hath sought to make us attentive to the doctrine of God, the which he calleth one while law, another while instruction, and another while wisdom science, and understanding. He doth the same again in this present sentence. And it is because we have great need to be often advertised of that which appertaineth to the glory, and honour of God, to our salvation & the edification of our neighbours: for of our own nature we are so given to the world, that we despise that which is of God, and it seemeth to us that it is but time lost to apply ourselves thereto, because we be not thereby the more exalted to worldly honours, nor more enriched with substance, but the rather despised, and rejected, polled and oppressed. Nevertheless if we will be exalted to true and perpetual honours, and enjoy the goods which will not perish, we ought to follow that which Solomon hath already often taught us, and that which presently he doth teach us. And to do this same, we ought to apply all our understanding to learn to serve God, and our neighbours, and therein to spare neither body nor mind: as God hath created both the body and the spirits, and will that we be wholly his and our neighbours. True it is that the heart is the principal, as we ought to understand it by many witnesses of the holy scriptures wherein is said that God beholdeth the hearts, and that we are admonished to fear him, and love him with all our heart, and that true worshippers worship the father in spirit and truth. And Solomon signifieth it here somewhat, when in the first place he requesteth the applying of the heart. And afterwards showeth us that by the right affection of the heart, the outward senses ought to be applied to receive instruction which he calleth words of knowledge. And in this manner he showeth us that we are not sufficiently instructed, if we give not our hearing to the word of the Lord the which is our knowledge. And so, that the preaching of the word is very necessary for us: insomuch that without this holy ministry we are all ignorant. Not that God is not sufficient, and of power to instruct us otherwise, without outward means by revelations and secret inspirations. But he will have us to follow the order which he hath established in his Church, and that by men's means we be taught.   

13 Withdraw not correction from the child: if thou beat him with a rod, he will not die.  
It hath been spoken of the chastizing and correction of children. But because for the most part children are very hard to govern, 
Prou. 13. 24. & 19 18. & 22. 15.  and almost uncorrigible, and there are many foolish fathers and worse mothers, which will neither chastise nor suffer others to correct their children: for they strive to persuade themselves that they fear that one will kill their children, because they are tender and delicate (in which doing they think themselves more wise, than the holy Ghost: And yet they love not their children so tenderly as they ought, and have not that care over them which they should have. For persuading themselves that they preserve the bodies of their children, not willing that they should in any wise be touched, they send (as much as in them lieth) their souls to perdition, maintaining them in folly and wickedness) for this cause, Solomon not content with the former admonitions showeth now, that they ought not to be afraid, that the rod will hurt the children when he saith,  
Withdraw not, etc. He is not content to say: Correct thy child: but considering how profitable it is to continue in bridling and correcting children, he will not that parents having once begun to chastise them, should leave of incontinent, and grieve to take the pain and care about them to correct them. As many parents will give over their children, after that for one or two corrections they cannot make them to amend. Either they despair of them, or else are afraid to make them dull and blockish, or else utterly to kill them. Solomon will have fathers and governors of children to continue in correcting and chastising them, according as they shall see needful, and therefore he saith, Withdraw not correction, etc. And to show that he meaneth not correction only of words, he addeth. If thou beat him with a rod, etc. He knew that children would put no belief in words, nor make no account of verbal speeches & therefore he would have one to deal with the rod, and promiseth that the body shall not be hurt therewith, so that death shall follow, for he saith, He should not die, Wherein he instructeth parents and showeth them that they ought not to spare the rod, but should make ●heir children feel it sharply, to make them remember to behave themselves well, and not to return to their wont folly. And showeth them that the marks or little wounds which they shall make with the rod upon the body of their children shall not be mortal. Also parents are admonished that in chastising their children, they seek not to kill them. One may say moreover, that when Solomon saith He should not die, That he giveth us somewhat to understand that those parents which are careful too correct their children, do save them from the gallows, and do let them from being executed by justice. Contrariwise they which make no account to chastise them, send them to the gallows, as much as they can, but Solomon showeth us another deliverance, which is greatly to be set by when he saith:   

14 Thou shalt beat him with a rod, and deliver his soul from hell.  
The temporal gallows or gibbet destroyeth but the body for a certain time, but hell swalloweth the soul for ever: yea and the body to after resurrection, to remain in perpetual torments, both body and soul. Wherefore if fathers and governors ought to be careful to keep the bodies from the gallows by chastizing and beating their children with rods: by a far more reason, when by means of the rod, one may keep them from death eternal, they ought not to be negligent to use the rod, and yet nevertheless no● think that the material rod which one holdeth in his hand, hath such virtue of itself alone, for it is an instrument that GOD maketh to prevail as he thinketh good. The principal rod to deliver children from hell, is the word of the Gospel, which is the power of God to save all believers. And so it is not enough, nor yet the principal point of correction and chastisement, To beat with the rod, but with the same the principal and most necessary, is that fathers, and governors bring up their children, in the knowledge and ways of the Lord. And therefore they that have 
Ephe. 6. 4.  children in charge, aught to beecareful, to show them good examples, in living soberly in this present world, so that no filthy word proceed out of their mouths, but only that which is good to the 
Tit. 2. 12. Ephe. 4. 29.  use of edifying, etc.   

15 My son, if thy heart be wise, my heart shall rejoice, and I also.  
Carnal and worldly fathers are marvelously rejoiced when they see their children increase in beauty, or temporal prosperity, when they see their bodies are in good health, and they receive pursely profit in augmenting earthly goods, and when they have the craft to maintain themselves civilly with their neighbours to have them still at their commandment. And yet they are not careful a whit how they dispose of their souls. They have no care but of that which is seen with the eye, and rejoice in no other thing. Likewise the children of such men for the most part resemble their fathers and rejoice not but in worldly matters. But the faithful and true Christians rejoice principally, when their children inwardly are well disposed by wisdom. Solomon showeth it when he saith,  
My son, if thy heart be wise, etc. When Solomon is not content to say simply, my heart shall rejoice, but addeth, and I also, he admonisheth us very well, that the greatest joy of parents over their infants ought to be, when they see them wise, but not after the world: for the wisdom of this world is but folly before God: but that they be filled with divine wisdom, although this world reprove it. Therefore when man beholdeth but the face, and there is none but God which seethe the heart, one may ask how fathers & mothers may rejoice, at the wisdom of the hearts of their children. The answer is, that if the heart be wise, it will show himself so, by works and words which are of God. For the heart which is truly given to wisdom, suffereth not the outward members to be idle, but as much as in him lieth, forceth them to say and do things, which are to the glory and honour of the Lord, and to the profit and health of his neighbours. And so it behoveth the children to rejoice their parents, employing themselves to say and do things good and honest, just, and righteous. Solomon signifieth it, saying.   

16 And my reins shall leap for joy, when thy lips speak righteous things.  
See here how the wisdom of the heart, is manifested by the lips, by the which we shall understand all other members, which we must turn from wickedness and apply to well doing, according as God teacheth us by his word. But Solomon to shun prolixity, speaketh but of lips, and the rather of them, than of other members because, they are readiest to manifest the inward parts, and most fit to show forth the praises of God, and likewise to maintain the heart that it wander not here and there out of wisdom, as we prove: for when we think of any thing, it is streightwaies gone out of our hearts, except we common and talk of it, and speak with our mouths: And also when the lips speak according as the heart is affectionate, the other members are the more ready to execute that which is uttered. And when he saith, My reins shall leap for joy: he useth repetition which is familiar in the scriptures. It is the same which he hath said. My heart shall rejoice and I also. For the reins are taken for that which is most profoundly hidden in man, which is the heart, as may be understood, in that the knowledge thereof is reserved to the Lord: and when he joineth speaking of righteous things to the wisdom of the heart, he showeth that 
jere. 17. 9 10.  wisdom resteth not in fantasies, and good intentions of men, but in true knowledge of the will of God, the which he declareth to us by his word, which is the perfect rule to guide us to will, think lay, and do, that which is right and equity which resteth only in this, that we yield the honour to God which appertaineth to him, and that we aid one another in true charity and brotherly love. This thus considered, we see whereof it is that parents ought to rejoice principally, in regarding the conversation of their children: The superiors in seeing their subjects: And the ministers in considering the flock that they have to feed. Therefore sith folly is bound in the heart of the child, it followeth well that all they which have any government of youth, ought 
Prou. 22. 15.  very carefully to obey that which Solomon commandeth them ver. 13. 14. Otherwise they cannot have true joy: for folly remaineth: And so the lips speak not of righteous things: where at all faithful and Christian governors ought greatly to rejoice. And therefore according to the estate that they occupy, they ought to use correction, to drive a way folly which is bound in the hearts of children, the magistrates in one sort, the ministers in another, and the fathers in another, for they have not all one and the same power. The ministers force consisteth only in the word: Magistrates have the sword, and fathers the rod: and also they may use warnings and admonitions by the word. For although it appertaineth only to ministers, to preach the word publicly, yet nevertheless as magistrates and parents ought to govern themselves by the same, so ought they to use it towards them which they have in government.   

17 Let not thine heart be envious against sinners: but let it be in the fear of the Lord continually.  
It seemeth well to young folks that they are wise enough, if they follow the multitude, and seek to raise themselves up and be of value, in advancing themselves, and working their own profit: although it be to the damage of their neighbours: and so they are sinners, that is to say, having their hearts infected and corrupted with malice and wickedness, and showing it in their conversation with the which they are well pleased. And using themselves in this sort they flourish and prosper in outward appearance, they have their desires, and wishes and live at their ease: as it is seen, and hath been alleged by the scriptures. Contrariwise they which are wise indeed, and follow righteousness, have often misery and calamities, whereby it cometh to pass that they are tempted too do as the foolish and wicked do, to have part of their prosperity. But Solomon showeth them, that if by the wisdom of the heart they will speak of righteous things as belongeth to them, they ought not to obey such temptations, saying: Let not thy heart be envious against sinners. Hear Solomon teacheth us in brief, that which David treateth amply, in the. 37. Psalm, wherein we have to note, that to be envious against sinners, is, in regarding their temporal prosperity to be aggrieved at our own misery, and not to care what we do so we may attain to their ease and do as we think they do. And so under this word of envy, or zeal, or affection, we understand, that Solomon comprehendeth the prosperity of the wicked, and signifieth that they are happy according to the outward appearance, for why one seldom envieth the poor and miserable, neither coveteth to be in their estate, but rather detesteth them, & flieth their company as much as is possible: For it seemeth that one shall come thither but too soon. Also by this word Envy or affection, Solomon showeth that he speaketh to them which are miserable according to the world: for they which are at their ease, think not on other men's estates to desire them, except they be unsatiable gluttons, which know nothing what they ought to do. Note we secondly, when he putteth the fear of the Lord against ewie, or zeal, that they which suffer themselves 
Prou. 16. 6.  to be carried away by such envy or affection, have no fear of the Lord: for by the same they withdraw themselves from evil. And when one desireth to prosper as the wicked do, there is no evil whereto he giveth not himself to come to his desires. And when after having spoken here afore of the wisdom of the heart and speech of righteous things, he admonisheth us to the fear of Lord, he showeth that if we do not fear the Lord, we are void and naked of all wisdom and righteousness, and although it be necessary, and that otherwise it cannot be, but the fear of the Lord is permanent, yet nevertheless when Solomon addeth, Continually, he saith no superfluous thing, but expoundeth to us more clearly the true nature of the fear of the fear of the Lord, and showeth us that if we fear the Lord truly we should continue in wisdom and righteousness. And although according to the outward appearance, sinners flourish and prosper, and that miseries assail on all sides them which fear God, as though they should perish without redemption, and that there were no end of their calamities: Notwithstanding those which fear the Lord have an hope, of the which they shall not be frustrate.   

18 For surely there is an end, and thine hope shall not be cut off.  
Albeit the sense be very true, that the calamities of the just men which fear God shall have end, and that without all fault: as one may confirm it when Solomon saith, And thine hope shall not be cut off: Yet notwithstanding it is no inconvenience to say that Solomon yieldeth a reason why one should not envy sinners, when he saith,  
For surely there is an end, etc. The cause why one is envious against sinners, is because at all times he hath seen them prosper and yet seethe them: and it seemeth that they shall do so still. But there will be an end, and that shortly, as (Psal. 37.) it is well declared unto us. Wheretoo Solomon accordeth saying, For surely, etc. Which thing might well afray sinners, and make them lose their courage, if they had any sense at all. For if there be (as it is very true) an end of their prosperity, it followeth that they perish without redemption, seeing that all their endeavour is in that which is of no endurance. And so the end shallbe taken here, for deprivation of all prosperity: as also one may understand it when Solomon putteth the hope of the just a contrary to the end and saith:  
That it shall not be cut off. When he attributeth hope to him which feareth God, he showeth that those which walk in doubt & distrust are nothing worth: although they make a fair show of holiness and justice, as do those which fear God by the commandments of men. He showeth also that it is the common use of them which fear God, to have afflictions: in that that hope is joined 
Esa. 29. 13. Rom. 5. 3. 4. & 8. 25. jam. 1. 2. 3.  to patience which proceedeth of tribulation. What afflictions then soever happen us, let us be patiented, And our hope shall not be cut off. For doing so, we shall not be of the number of the wicked, which are threatened to be cut down as the grass: but we shallbe borne anew of seed incorruptible, which shall remain for 
Psal. 37. 2. 1. Pet. 1. 23.  ever.   

19 O thou my son, hear and be wise, and guide thine heart uprightly in the way.  
When our wisdom and understanding, consisteth not but in the word of God, as hath often been said, and as it hath been 
Deut. 4. 6,  alleged: It is not without cause that Solomon inviteth each one of us to hear, desiring that by hearing we may become wise. And that we may be the more careful to obey him, he is not content to say, Thou whosoever thou art, hear: but, O thou my son, hear. In calling each one of us his son, he showeth his great charity towards us. And by the same he presseth us to give him our hearts, inclining ourselves to follow, willingly his admonitions and instructions. He showeth also with what affection, Pastors and Ministers of the Church ought to beled towards the Lord's flock: which is that they bear themselves as fathers towards their children so to lead them the more easily, to the obedience of the word. As S. Paul likewise doth it in many places. He will, that having heard, we become wise: for he saith,  
And be wise, As he hath admonished us heretofore. And afterwards that by this wisdom we do our duty as we ought to do. For he saith, And guide thy heart uprightly, etc. And so, we understand that the word is not preached unto us, to live in negligence and idleness, but that by the same, having learned to be wise, we may bring forth the fruits of wisdom, which is to guide ourselves uprightly in this world, yielding God the honour which he asketh us by his law, and doing pleasure and service to our neighbours, according as he commandeth us by the same, See here the way in the which we ought uprightly to guide our hearts. Solomon speaketh expressly of the guiding of the heart: for if it be not well affectionate, all that we go about is manifest wickedness: or if we do any thing which profiteth, we are led by hypocrisy: And that which we do fairly before men is but abomination before God, who beholdeth the hearts.   

20 Keep not company with wine bibbers, nor with devourers of flesh.  
We desire naturally to have wherewith to maintain ourselves in good order in this life, and to be clothed honestly. Such desire is not to be despised nor blamed, when it is without avarice and agreeth with that which jesus Christ teacheth us, when he saith that we should ask of God our father, that he would give us this day our daily bread. Wherein as we are taught to fly avarice, and not to eat the bread of others for nothing: so also we are taught to content ourselves with a little nourishment and meats which are not of an high price nor curious dressing, and apparel, which is not sumptuous. Wherefore let us neither be gluttons, nor dainty mouths, nor drunkards, nor covet the banquets and feasts of such persons, who are never at their ease, but when they are bibbing and swallowing. Solomon warneth us thereof saying, Keep not company 
1. Tim. 44. & 6. 17.  with wine bibbers, etc. He saith not, keep not company with them which drink wine and eat flesh. For every creature of God is good, and nothing is to be refused when it is taken with thanksgiving. And the living God giveth us all things abundantly to use. But he saith,  
With wine bibbers, etc. He will not that we be hot nor hasty to fill ourselves with wine and flesh, not considering wheretoo all things are created. And showeth how it is not meet that we should fill wine down our throats, as into a vessel which hath a large mouth, nor that we devour meat like hungry wolves: but that in sobriety and temperance we savour our flesh and our wine, not so much to take our corporal delight thereof, as to acknowledge the bounty & liberality, which our Lord God useth towards us, to give him thanks for the same: as we are bound thereto, having nothing but by his grace and mercy. Thus doing although in this world, we cannot choose, but we must be amongst drunkards and devourers of flesh, yet nevertheless we shall not be with them: for we shall not be partakers of their unfruitful works of darkness. As Saint Paul telleth us. 
Eph. 5. 119.  Note we beside, that there is gluttony, not only in eating too much, either of Beef, Mutton, or foul, but also of fish: for that is flesh, although it be not named so amongst the Papists. S. Paul is witness of it. Wherefore the Papists are much abused, when to abstain from that which they call flesh, they persuade themselves that they fast, and yet they fill themselves once a day with fish and wine, so full as the belly will hold, so that they have no appetite against 
1. Cor. 15. 3.  evening▪ But it so much lacketh that they fast and are sober, that they are rather wine bibbers, & fleshly gluttons, whereby they deserve well to have that poverty which Solomon threateneth to them which are gluttons and drunkards, saying.   

21 For the drunkard and the glutton shallbe poor: and the too much sleeper shallbe clothed with rags.  
Solomon giveth us here the reason, for the which he will not have us to keep company with wine bibbers, and in this reason he showeth, that of drunkenness and gluttony proceed poverty, the which we naturally do fear. Gluttons and drunkards merit it well, for they are not only spend thrifts, and wealthwasters, but also they are slothful, as Solomon marketh it, when he addeth here the too much sleeper whereof Solomon hath blamed the slothful, and as he hath threatened the slothful of poverty, so doth he 
Pro. 6. 9 10 11.  now here, when he attributeth rags to him that sleepeth too much and if we see not this happen before our eyes, yet let us know that they which continue in drunkenness and sleeping, shall not escape God's hand: for if they be not reputed worthy of temporal goods, they are not capable of heavenly substance.   

22 Hear thy father which begot thee: and despise not thy mother when she waxeth old.  
Subjection is a very hard thing, and those which are most bounden to yield obedience, fly from it as much as they can. There is no subjection nor obedience which is more esteemed amongst men than that of children towards their fathers & mothers, but children have no care to do their duties, and principally when their fathers and mothers be old, than the children which covet to live at their own pleasure, persuade themselves that their fathers and mothers are too severe and rigorous, or strive to make them believe that they dote and are mad, and that they know not what they say or do. For this cause they have great need to be still told of their duty, as Solomon warneth them thereof: and here again, saying,  
Hear thy father, etc. Wherein he teacheth children nothing but that which they would should be done unto them, if they had children, as one may perceive, when there are neither fathers nor mothers so young, which will not be so honoured of their children: It is meet therefore that children have regard to do their duty to their parents, as Solomon exhorteth them in this verse. Although he attribute great authority to parents: first when he saith, Hear, In this he will that children hold their parents for masters & true teachers, & as bearing words in the name of Christ: for it is him of whom the father saith, Hear him. Also by this word Hear, he showeth parents in what school they ought to study: that is, in the heavenly father's school, by the means of jesus Christ: otherwise they can say nothing that their children ought to hear. This is not to say notwithstanding, that fathers & mothers ought to command their children nothing which is not expressed word by word in the scripture. It sufficeth that they command them nothing, wherein they offend if they obey. Then children ought to hear and render to their parents, the honour which God commandeth. It is that which the Apostle Saint Paul commandeth, saying, In all things etc. And to the Ephesians, he expoundeth what 
Col. 3. 20. Ephe. 6. 1  all these things are, ween he saith, According to the Lord: for it behoveth us to obey father and mother in all that which is not contrary too the honour and subection which we own unto God. Secondly, he attributeth authority, when he saith, thy father for seeing that God doth this honour to men, which are but his organs and instruments, to communicate his titles too them: it is no reason that children should disdain them, or once enterprise to disobey them: for their disobedience would not be against men, but against God. Also fathers are taught too be the imitators of that only great father, which is the father of bodies and souls: for he hath created all, and hath care over al. Even so fathers ought to have care both of the bodies & souls of them which God hath given them. Thirdly, when he saith, which begot thee, he attributeth great authority to fathers, for he putteth them as it were in the place of God, to whom only it belongeth to bring forth children into the world, making the mother's fruitful, as jacob proved it. And therefore when it is said: which begot thee, let fathers & mothers, know that they are the instruments & organs of God: & let children acknowledge, that they should have been nothing, if God had not made their fathers and mother's fertile, and that they have all by their means, for the which cause it is good reason, that 
Gen. 30. 1. 2.  they yield themselves subjects and obedient to them: and that fathers be careful over their own works, and let them not go to perdition for fault of instruction, teaching, correction, and chastisement. But although under the name of the father, we ought also to understand the mother (for the commandment importeth, honour thy father and mother:) yet nevertheless Solomon knowing the world to be so depraved and bad, that men make no account of their mothers, because they are women (as those children tell them, which have no fear of God) he hath made express mention of the mother, saying,  
And despise not thy mother when she waxeth old. Solomon knew that in an house or family they made no account of mothers, when they brought no profit to the house, which cometh to pass, when for age they can do no handy work: for this cause he maketh express mention of their age, and will that in the same one make as much account of mothers, as they did when they were strong and lusty, and not to reject them as doting & old fools: as is the use of wicked children, which seek but their own profit or pleasure. Such people love not to see those which show them their faults and rebuke them: nor those which serve them too no use, but to spend. Now as Solomon will not, that principally in age, one should despise his mother, even so he covertly admonisheth mothers to govern themselves so well by the word of God in their youth, that in their old age they be honourable before their children, insomuch that they retain authority to command, & their children be they never so old, fear their displeasure.   

23 Buy truth, and sell it not, wisdom, instruction, and understanding.  
Albeit this present sentence may be applied to all men because all men have need to possess truth: as we are invited daily to the same by the preaching of the Gospel: yet notwithstanding because the former sentence was spoken to children, and also some which follow touch them (as we may see) it is very requisite too say, that Solomon continueth his purpose, & teacheth children that which they have to do in hearing their fathers: for although he speak as it were commanding, yet nevertheless we may well say that he expresseth the desire which he hath too have children profit.  
Now seeing he commandeth, or desireth that children should so well hear their fathers, that thereby they should buy truth, wisdom, instruction, and understanding, he showeth that parents ought to be possessors of truth, otherwise their children cannot buy it of them: for one cannot buy of any one thing which he hath not: he will therefore that parents be a good example to their children, walking without fraud, injury and violence, and speaking continually the truth. In this wise children may buy of them, that which Solomon commandeth or desireth here. But because children obtain commonly of their parents each thing liberally, and without exchange, which is necessary for them, it may be said that Solomon speaketh unproperly, when he saith, Buy. Seeing also that in all the world there is nothing which is sufficient to exchange for truth, wisdom, instruction, and understanding. And when he admonisheth us to buy, it is as if he said: It behoveth children to be careful and diligent to learn of their parents to be true, wise, humble, obedient, & well advised: and to refrain from all lying, fraud, deceit, and cozenage: to renounce all vanity and folly, and to fly from all persuasions which tend to pride and disobedience: and detest all folly and ignorance. Thus doing, they shall buy, that is to say, they shall obtain truth, wisdom, instruction, and understanding. Now as they which buy any lands or inheritance for the most part determine to keep that which they buy, and will in no case departed from it for fear of want: for we see it cometh to pass that they which sell their lands, do not live by the gain of their money, but dispend it foolishly, or have it taken from them and lost: so Solomon will that one keep truth, wisdom, instruction and understanding well, and not departed from it, as he showeth when he saith, And sell it not. And so he will that children persever in the former virtues, not giving them over in any case: for according to the custom of the world, he which selleth, defeateth himself of that which he selleth, and another seizeth upon it. Mean while let us not think that Solomon is against that we should make our neighbour's partakers of the gifts and graces, that God hath bestowed upon us, either by the means of our parents or by others: for in communicating them we disinherit not ourselves, nor diminish them at all, but rather augment them: for the rest, there are some which take this 
Rom. 15. 27. 1. Cor. 9 11. Gal. 6. 6. Mat. 10. 8. 1. Pet. 5. 2.  sentence generally, and by buying truth, they understand that one ought to use liberality towards them which distribute spiritual things. And by not to sell, they understand that doctors ought not to be given to gain, but to teach freely.   

24 The father of the righteous, in rejoicing, shallbe glad: and he that hath begotten a wise child, shall have joy of him.  
It is no inconvenience to say that Solomon in this sentence, and in the next, entreateth of that which in the 15. and 16. verses he hath done, but in an other manner of speaking. Repetition (as hath been often said) is familiar in the scripture, in the which the holy Ghost showeth the great care which he hath over us, as is needful it should be so: for we make no great haste to awake ourselves, and study to do our duty by one only warning, it vanisheth away easily out of our understanding because we are vain and carnal, and by nature enemies to justice and wisdom: and so we cannot rejoice ourselves in the same, but in folly and iniquity, according 
Psal. 51. 7 Rom. 7. 14. Ephe. 2. 3.  as we are conceived and borne: David reknowledgeth it, and S. Paul maketh great complaint thereof. Now therefore seeing by nature, none is wise and righteous: and it is very hard to come to it, when Solomon saith, The father of the righteous shallbe glad, and he that hath begotten, etc. he meaneth not that by their first and carnal birth, children be wise and righteous, as one may gather it by divers sentences of his proverbs: but he showeth first of all to fathers, and mothers, that they ought greatly to love righteousness, 
Pro. 12. 15.  and wisdom, and in the same to have all their delight, aswell in living after the same, as seeking to print them well in the hearts and minds of their children, for if they take no pleasure to follow righteousness and wisdom, and to obtain the same, and also too make their children partakers thereof by sound doctrine, by good admonitions, corrections, & chastisements, they will make no great account, to see them wise and righteous, nor cannot rejoice a whit in the same: much less will they have that great joy which Solomon requireth of them, as he showeth when he is not content to say simply, that he shallbe glad, but he doubleth the word, saying, In rejoicing shallbe glad. And yet again he repeateth it saying, He shall have joy of him.  
Secondly, he showeth children that they ought to be careful to take good heed, to the honest manners and holy conversation, to the doctrine and admonition of their fathers and mothers: and that they seek to mortify their vain and foolish concupiscences, their carnal and disordinate affections, so that by the good reformation of their hearts they may show in their lives and conversation, righteousness and wisdom, and may study to give by this means recreation to their fathers and mothers: So that (as Solomon requireth it) their parents in rejoicing may be glad. This is the duty of children to strive to give such joy to their fathers & mothers. And also Saint Paul giveth them express admonition thereof.   

25 Let thy father rejoice in thee, and thy mother: and she that bore thee, be glad.  
It is not meet therefore for children to say that they are too young to do well, and be wise: for it is by wisdom that one rejoiceth his parents. Contrariwise he bringeth but sorrow and sadness to his parents by folly. 
Pro. 10. & 15. 20. Pro. 17. 21    

26 My son, give me thine heart, and let thine eyes delight in my ways.  
Wisdom warneth us not only to take away all vanity and folly from our hearts, but also renouncing ourselves to give all our whole affections to her, for she saith not, my friend, or my neighbour, but she saith, my son, showing us, seeing we are her children, that we should be wholly at her commandment. For seeing we have our carnal fathers in reverence, shall we not be much more subject to the father of the spirit? She saith not, Draw near thy heart to me, But, Give me thy heart. And so she will not that we be to ourselves: for that which is given, is no more his which giveth it. Wheretoo agreeth somewhat, that which our Lord jesus Christ teacheth us: If any man will follow me, let him forsake himself, and follow me. To give our hearts well to wisdom, it behoveth us not to follow our own fantasies, and good intentions, nor that our delight be in that which we think and imagine 
Hebr. 12. 9  of ourselves, and which we desire by nature, but that we take pleasure in that which wisdom teacheth us, and that her government 
Mat. 16. 24.  be our delight: as she admonisheth us thereof, consequently, saying, And let thine eyes delight, etc. Wherein we have as it were a repetition, or exposition of giving the heart. For one can take no pleasure but there where his heart is. It is meet therefore that we give ourselves to our God, having all our delight in his word, to follow joyfully the way which it teacheth us. This doing, our eyes shall delight in the ways of wisdom. That is to say, that our spirits and understanding, take great pleasure to understand that which wisdom teacheth, and also to think on it well, to conduct willingly all our senses both exterior, and interior to the obedience of the word. That is it which we ought to understand, when it is said to us, And thine eyes, etc. For if one see the ways of wisdom but with corporal eyes, he cannot delight therein: but it behoveth our in ward eyes to see it, and regard it joyfully, so that they may stir up the outward parts to give themselves thereto, and that we be wholly both soul and body given to to the service of our God. Also Solomon requireth first of all the heart, and then the eyes: wherein he comprehendeth all the man, the conduct of whom proceedeth from the heart and the eyes. Therefore as our celestial father is holy, and by good right requireth that his children be holy. So it is meet that fathers of this world be of an holy conversation, to give good example to their children, to the end to draw them to the like manner of living, and that in this sort they possess the hearts of their children, which follow their steps not against their will, but most willingly.   

27 For a whore is as a deep ditch: and a strange woman as a narrow pit.  
To give our hearts to wisdom, and delight in her ways, we have to restrain ourselves from many sorts of wickednesses: the which are natural to us because of our corruption and malice. Notwithstanding, Solomon inviting us to give our hearts to wisdom, seeketh not at this present, but to restrain us from whoredom and drunkenness, whereof whoredom proceedeth, as hereafter shallbe seen. One may think that it is because the greatest part of the world at all times hath made no conscience, nor yet doth not, to use whores, and be drunk: or that of these two, proceed many other vices, yea almost all wickedness. By whoredom and drunkenness one cometh to idolatry, and to blaspheme God, and despise all religion, one cometh to rebel against his parents and superiors, to kill, rob, lie, backbite, bear false witness and to imagine and do other wickedness. Therefore to withdraw us from whoredom, he compareth the whorish person, (whom 
Prou. 2. 16. & 5. 3. & 6. 24. & 7. 7. Psal. 7. 16. & 57 7. Esa. 24. 17. jere. 18. 10. Mat. 15. 14.  also he calleth a strange woman) to a deep ditch, out of the which one cannot recover, when he is once fallen in. And also he compareth her to a narrow pit, wherein if a man fall and his head before, he cannot bow himself, to bring his legs beneath, and lift up his head, but must of force be stifled in the water, and so perish. And so by such comparisons he showeth us, that those which haunt whores destroy themselves. As he hath showed it. heretofore: where he treateth amply of the ruin and destruction of whoremasters, and harlots. Wherefore it is no need to stay long thereon now, nor to tell why the whore is called a strange woman, for it hath been showed. Only note we, that the Ditch, and Pit, are often taken in the scripture, for ruin and perdition. Also Solomon compareth the whorish person to a hunter, which lieth in wait for the beast to bring him into his snares, and kill him, when he saith:   

28 Also she lieth in wait as for a pray: and she increaseth the transgressors amongst men.  
These Ambushments have been declared here above, where it is said, That a woman hunteth for the precious life of a man: she is not content to lie in wait for one man, but she allureth many 
Pro. 6. 26. & 7. 10.  to her: Not those which keep themselves firm and constant in verity and loyalty, and will in no wise break the promise made to their lawful choice, but those which fear not God, and make no account to lie, and deceive their beloved. It is that, which Solomon meaneth, when he saith,  
And increaseth the transgressors amongst men. That is to say, that they which are of an evil faith, are easily alured to whoredom, be they men or women. For that which is spoken of the whorish woman, ought also to be understood of the man given to whoredom, which suborneth and enticeth by flatteries & lies, or other subtle, or violent means, many maids, and wives, which are not of a good Faith and loyalty towards God and men. For the rest, if we will understand these two sentences of spiritual whoredom, which is far more dangerous than the bodily: or at leastwise, take an admonition by the same, to wit, that if it behoveth us to be careful to fly from whoredom, to give our hearts to our father, by a far more reason we ought to abhor idolatry, which is a whoredom, not only dangerous, but also greatly displeasant and abominable, before the eyes of our father, before his Angels, and all his elected, which know the truth. We may take allegorically the harlot, and strange woman, for the governors & heads of the people, which have not the true religion: for such governors are well like to the deep ditch and narrow pit: seeing they lead all those to perdition whom they govern in superstition & idolatry, yea, what zeal or good intention soever be in the leader, or in them which are led. For if the blind lead the blind, they fall both into 
Mat. 13. 14.  the ditch. Of such whoremasters and whores, the papalty is full. Likewise there are in the same many hunters, which lie in wait, and lay ambushes for the people, by false doctrine, and traditions of men and the Devil, and allure to them great multitude of those which keep not faith and promise with their Creator as they ought. It behoveth us to be very wary to take heed of such hunters, to the end we may be a chaste virgin to Christ. To do this same well, we ought to hold the simplicity of the Gospel, and to refrain ourselves from all other fair appearance of holiness and religion.   

29 To whom is woe? To whom is sorrow? To whom is strife? To whom is mourning? To whom are wounds without cause? and to whom is the redness of the eyes.  
Because we fear incommodities, and rejoice when all things come to our wish, and yet nevertheless we cease not to sleep still in vices and dissolutions, which are most commonly cause of the incommodities which we fear, and are irksome to us: For this cause Solomon to waken us, and bring us in mind to fly the dissolutions from the which this irksomeness proceedeth, useth many in terrogations, saying: To whom is woe? etc. And this is as though he asked: who are they which merit by their excess & dissolutions, to have so great incommodities & miseries, that they are constrained to cry out, we are woe. Who are they, which come by good right to so much poverty, that they cannot but have care and vexation, and that greatly? Who are they which come justly to such brutishness, that they force neither of peace nor concord, but stir up strife with every one? who are they which are constrained to groan, and weep, and to shed many tears? who are they which seek to be wounded for a thing of nothing, for the which they ought not to strive, but rather leave off, seeing it bringeth no profit but hurt, for they receive stripes for it? who are they which merit to have red eyes? Hear Solomon maketh mention of many corporal and temporal incommodities and asketh to whom they are proper, who are they to whom they happen commonlyest, and who well deserve them: when he maketh such a demand, it is not for ignorance, but to awake us from sleep, for he giveth by and by after the answer saying.   

30 Even to them that tarry long at the wine: and to them that go and seek mixture.  
Hear he noteth drunkards, which love to sit long about the cup, and to empty it often, and are careful or rather greedy and covetous to inquire out tables where they fill out wine abundantly that they may drink excessively: such prodigal distribution, or excess in drinking, is here called mixture. Esay useth the same word, rebuking the untemperancy of drunkards. Solomon therefore answereth 
Esay. 5. 22.  that the miseries and incommodities aforesaid are well due to the drunkard. And also we see them come to pass upon them oftentimes, and they are grievously vexed. Wherefore to the end we may well give our heart to wisdom, and shun the miseries aforesaid, we ought to obey this word of wisdom, when she saith to us:   

31 Regard not thou the wine when it is red, and when it showeth his colour in the cup, or goeth down pleasantly.  
He will not have us to resemble frank drinkers, which are not content to take and drink wine with sobriety and temperance, and to delight therein moderately (as to this end God hath created wine and other drinks for man) but they give themselves over wholly to drinking, and use therein great liberty, the which they think to be delight, and place there affection wholly thereon: As they show well, when they employ their time to consider of the colour of the wine in the cup, and stand a great while to taste and savour it, and let it go down softly, and cannot be content but when they drink largely thereof. Solomon showeth us that such fashions are not good, when he biddeth, Regard thou not, etc. This is not to say that the colour of the wine should not be good, or that it is ill done to see if the wine be white or red, if it be clear or troubled: nor also that one doth ill when he tasteth his wine, to the end to use it if it be good and neat, and to refuse it if it be corrupted. But it is not meet to be so curious as the drunkards are, which have no other good but drink, as they well show, when they are so much given thereto. When they spend so much time in drinking, and drink so excessively, they find it very sweet, and think that nothing is better than to drink well. They persuade themselves, that in this manner they keep themselves well in this life, and to live long there is nothing else to be done but to be merry: and so they think not on the end, unless they persuade with themselves that if they have lived at their ease to day, they shallbe to morrow better: so that one may put them in the number of those which say. Come I will bring wine, and we will fill ourselves with 
Esa. 56. 12.  strong drink: and to morrow shallbe as this day, and much more abundant. Herein they are far deceived: for although the wine go down pleasantly, and that they find it of a good taste, yet nevertheless when they use it not soberly it is mortal poison: as Solomon pronounceth it saying.   

32 In the end thereof it will bite like a serpent: and hurt like a Cockatrice.  
He useth here two similitudes to signify one thing. And it is to affirm the danger which is in wine, when one is given too much thereto. And so he employeth himself to restrain us from drunkenness, and seeketh to persuade us that as the biting of a serpent, and hurt of a Cockatrice are venomous and mortal: even so drunkards by too much drinking poison themselves, and kill themselves, yea more mortally than if they were so hurt with the Cockatrice: for such hurting toucheth but the body: but the old serpent and that great Dragon, which is the Devil, stingeth the souls of drunkards, alluring them by disordinate affection, to use wine excessively: and so obeying the Devil, they are deprived of the kingdom of God, and by consequence, go to 
1. Cor. 6. 10  death everlasting. And so let us know, that Solomon according to the manner of the scripture, by corporal similitudes showeth us in what danger the souls of them are, which give themselves to drunkenness: Not that drink which is a good creature of God, and very necessary, bringeth with it damage to the soul: but that by disordinate concupiscence, man is hurt and bitten. Afterwards when concupiscence hath conceived, she bringeth forth sin, and sin being performed, engendereth death.   

33 Thine eyes shall look upon strange women, & thine heart shall speak lewd things.  
He continueth here the matter which he began with, of drunkards, and so will do till he come to the end of this Chapter. And in continuing, he showeth that of drunkenness, ensueth whoredom and other mischiefs. Whoredom is noted, when he saith, Thine eyes shall look upon strange women, So that by such looking, one cometh to soil and pollute himself, as is seen by common experience, and we have many examples thereof: as of the children of God, of Sichem, of juda, & Thamer, of the wife of josephes' master, and of David and Bethsabee. And though the effect follow not, yet such looks are notwithstanding unchaste, and it is whoredom. The other mischiefs that follow drunkenness, are marked, when he saith, And thine heart shall speak lewd things. He attributeth pronunciation to the heart, because of the abundance of the mischievous and wicked infection of the same, the mouth speaketh 
Gen. 6. 2. & 34. 1. 2. & 38. 15. & 39 7. 2. Sam. 11. 2. Mat. 5. 28.  things infected and filthy, wicked and unjust: and the other members are forced to do things contrary to all honesty, and religion justice, and righteousness. Then seeing it is a very dangerous thing to give one's self to whoredom and other mischiefs which proceed of drunkenness: It followeth well, that drunkenness is very perilous, as already hath been seen: and yet Solomon setteth before us some danger, saying.   

34 And thou shalt be as he that sleepeth in the heart of the sea, and as he which sleepeth in the top of the Mast.  
To show the great danger wherein drunkards put themselves, he compareth them to those, which have no regard to the perils of the sea, nor think on them. And although they be in the heat, or midst of the sea, very far from the shore, and likewise in the highest part of the ship, as in the top of the Mast, exposed to the winds, yet nevertheless, through the little care that they have, they let themselves fall a sleep: and so the tempest rising and raging, hurleth them down easily without all remedy. So they which persever, and fall a sleep in drunkenness, fall and perish not in the depth of the sea, but in the gulf of hell: for they are deprived of the kingdom of God. And in tarrying till such destruction happen them, they are tossed with many mischiefs: to the which they have no regard as they ought, and think not that thee do betide them for their drunkenness, so dull and blockish they are made by overmuch drink. Whereto they are so much addicted, that what evil soever they endure, yet they purpose no way to abstain, but rather to persever in excessive drinking. Solomon setteth forth such blockishness and lewd affection, when he saith,   

35 Then shalt thou say, They have stricken me, but I was not sick: They have beaten me, and I have not felt it: when I shall awake, I will put myself forth, and seek it still.  
Although we add here, Then shalt thou say, To declare that it is a drunkards talk to say, They have stricken me, etc. Yet nevertheless, Solomon expoundeth to us here, rather the disposition and affection of drunkards, than these words. They are so transposed by the wine, that they fall asleep so sound and so deeply, that although one thump them, toss them, and torment them with great blowrs, or though they fall from high, yet they have no hurt thereby, nor feel nothing. They are so given to drink excessively, that although they perceive well that the wine hath done them hurt, yet nevertheless as soon as they are again awake, they go to seek out good drink, and to drink again. And feeling themselves ill at ease with the wine which they have drunk the day before, to heal themselves they say that they must have a hear of the same dog which bitten them. In this we may see that drunkards are less sensible than brute beast, for although they sleep, yet one can come never so little near them but they perceive him: then much more will they feel him that toucheth them any way. One may see also that they are less reasonable: for beasts will neither touch 
Ose. 4. 11. isaiah. 5. 11 Luk. 21. 34 Rom. 13. 13 Ephe. 5. 18 1. Thes. 5. 6  meat nor drink, which they perceive to be hurtful for them But whoredom, wine, and must, take away their hearts. Such drunkards are well worthy of curses. And so it is not without cause that we have many admonitions, by the which we are taught to follow sobriety, and fly gluttony and drunkenness.    

The xxiiii. Chapter.  

1 BE not thou envious against evil men, neither desire to be with them.  
IT is a temptation which greatly presseth the feeble and weak, to desire the estate and condition of the wicked, when the poor faithful see themselves in affliction, and to be as it were a despising and mocking stock of men, and as the filth and scum of the world. And therefore they have great need to be often admonished to be patiented: as also the holy Ghost is very careful to do it in many places of the scripture, as hath been alleged heretofore: and it is not yet long ago since this matter was treated of. Yet notwithstanding 
Pro. 23. 17.  for all this, Solomon knowing that we have great need to be awaked, and restrained from such temptation, letteth not to admonish us of the same, saying, Be not thou envious, etc. Those which he called sinners, he now calleth according to the manner of his speech, men of malice, or evil men. Wherein one may see, that the sinners of whom he hath spoken, are not those which sin by ignorance or infirmity, or by lightness and unadvisedness, but which of set purpose give themselves to do evil, and are so attached with wickedness, that all their delight is therein, we must not be envious against such men, nor desire to have alliance or fellowship with them: but rather flying them as a deadly pestilence, it behoveth us to have our hearts set on the fear of the Lord all the day long, and by the same, to be content with our estate, be it poor, or be it rich, happy or miserable. If such sinners and men of malice, or wicked men, have temporal prosperity, it is not of a good and just getting, but rather by ravin, and outrage: because they have pained & molested their neighbours, by wrongful ways, as by frauds, usury, theft, process, and by other unlawful means. Solomon expresseth it briefly, when he saith:   

2 For their heart imagineth ravin, and their lips speak molestation.  
Because the faithful aught to love justice and benignity, (and indeed if we be true faithfulles, we will continually meditate justice and benignity, whereto our words and our works shallbe conformable, and we will hate the contrary, and fly from it.) For this cause Solomon yielding us a reason, why we should not be envious against evil men, nor keep company with them, attributeth to them an heart infected with evil thoughts, and wicked affections, when he saith,  
That their heart imagineth ravin. And as they think wickedly, so they execute it, as Solomon signifieth by the words of the lips, saying,  
And their lips speak molestation. For as the wicked speak in wronging and threatening the innocent, so also they are ardent to pursue and put in practise their wicked thoughts and determinations, and their threatenings, if they meet with no lets which keep them from it. If having regard to this reason, we be not careful to participate of the prosperity of the wicked, nor make no account of their familiarity and acquaintance, but fly from them, giving ourselves to meditate the law of God, for to follow it, and continue in the same, we are blessed, and our prosperity shallbe of long 
Psal. 1. 3.  continuance, whereas that of the wicked shall pass away lightly. This is amply expressed throughout all the 37. Psalm. When wicked men imagine ravin, and molest others, they think to advance themselves, and it seemeth them, that by this means they shall make a good house, and heap great riches together, which shallbe worth much to them, whereby they shall have their pleasures and delights. But they are much deceived, as the foresaid Psalms show it, and as was seen by experience at the flood, and in Sodom and Gomorra, in the land of Canaan, and in Babylon. And one seethe also (if he have the patience to look on it) that not only the goods of the wicked perish, but also they themselves vade and vanish away. Wherefore if we will have goods which shall tarry by us, and a house well builded, firm and stable, we ought to restrain all our senses from folly and wickedness, and give ourselves wholly to think and follow that, which God teacheth us by his word, which is our wisdom and understanding. Thus doing, we shall prosper in houses, and wealth, which shallbe of great value and pleasure, for as Solomon sayeth consequently,   

3 The house shallbe built by wisdom, and established by prudence. 4 And by science shall the chambers be filled, with all riches precious, and pleasant.  
For from the beginning God hath made all by wisdom, and continueth to govern and guide, and also to establish all things 
Pro. 3. 19 20 & 8. 14. 28. 2. Sam. 7. 11. Psal. 127. 1 Deut. 28. 30 31. 32.  by the same. This was well given to understand, by the Prophet Nathan to David, saying, And the Lord showeth thee that the Lord will build thee an house. Also David hath well understood it, as hath been clearly showed. Moses' gave this well to understand to the children of Israel, when he pronounceth the blessings of the Lord upon the obedient, and curses upon the rebels, and amongst other places, when he saith, Thou shalt build a house, etc. It behoveth us therefore, to give ourselves to wisdom by the obedience of the word. And when we have goods, not to attribute them to our own industry and wisdom, nor to our own deserts. For as we can not merit that God may give us wisdom, so can we not deserve that which cometh thereby. Whereupon ensueth, that we have to acknowledge that all cometh from the liberality of our father, and for the same, give him continual thanks.   

5 The wise man is mighty, and the man of knowledge fortifieth his virtue.  
It seemeth that the fools and wicked which are given to ravin and molestation, are mighty and strong, because that according to outward appearance, they do what they will, and have such authority, that there is none which can nor dare resist them. And contrariwise, it seemeth that there are no kind of people so weak, nor so miserable and abject as the good and wise are. As they themselves are tempted, to think also when they regard not but that which is present before their corporal eyes. But withdrawing ourselves from such regard, which is false and deceivable, we ought to believe in the spirit of all truth, which speaketh to us by Solomon and saith,  
The wise man. etc. And so he teacheth us that we ought not to constitute our power and might in things which are present unto us corporally, but in the wisdom and knowledge which we learn by the word. For also Solomon saith not the man simply, who of himself can not be strong and fortified: But the wise man, and the man of knowledge. As if he said, It is by wisdom and knowledge, that a man is strong, and increaseth more and more in force: not bodily force which is a very small thing, but force of the spirit, which consisteth in constancy and patience, which surmounteth all mundane force, and escapeth the dangers wherein the strong men of the world perish. This same was seen at all times in Noah, and the Giants which were of his time, in Moses, and Pharaoh: In joseph, and his mistress: In Daniel, and his enuyers: In David and Saul, and in many others: as in the Prophets and their enemies: the Apostles, and their persecutors: and now in the poor faithful, and their adversaries, which are the great sages of the world: as the Pope, and his Supposts, Kings, & their flatterers, and torments.  
Wherefore we ought to understand that we should not aspire to the puissance and force of this world, which maketh a man proud: and so of force he must perish, seeing he hath God for party against him: but being feeble and abject according to the world we ought to fortify ourselves in humility of spirit, and then we shall have the Almighty on our side.   

6 For thou shalt make war by good advise: and safeguard is in the multitude of counsellors.  
It is very needful for a man to be wise and skilful: otherwise if war rise against him, he hath no power or force which is worth any thing. For as we have seen, power is in the wise man, and force in the skilful: without wisdom a man is not well advised, and despiseth all good counsel that one can give him. And so, as he is without power and force: even so he knoweth not on what side to turn him to fight with his enemy and overcome him, or put him to flight, and keep him that he hurt him not. But if a man by the conduct of wisdom and prudence, advise warily and nearly that which he hath to do, and seek to have the opinion of men of good counsel, if war arise, or he must begin it, he shall know how to guide it, as Solomon saith,  
For thou shalt make war by good advise. And obtain victory, as Solomon signifieth, saying, And safeguard, etc. Abraham was a stranger in the land of Canaan, and had no great might, according to outward appearance, and yet he made war by good advise against four Kings. Moses, josua, & some of the judges and Kings of juda have made war, by good advise, to wit, according to the 
Gen. 14. 14  commandment of the Lord: and have not only escaped dangers, but also obtained victory. Wherein we ought to learn, that if by the word of the Lord, we print in our hearts his fear, which is the beginning, or principal point of wisdom: if it chance that we must go forth to battle, we shall handle it well. And although we perish, or die in the pursuit, yet nevertheless we stick not to obtain victory over our enemies: the which Solomon calleth safeguard: for our foes obtain not that against us which they pretend: seeing we perish not for ever as they desire, but our souls are in consolation, and our body's rest for a season in the dust, I say namely if it chance that they must go out in battle, for it would not be good advise nor counsel, if by ambition or covetousness to reign and enlarge our limits, or for desire of revenge, we make war as do the great men of this world, which have no true knowledge of God, and make no account to learn him by his word. In the same only one findeth good advise, and it is made common to us by multitude of counsellors, as Moses, David, Solomon, the Prophets, jesus Christ and his Apostles, and also the great number of faithful ministers and teachers of the truth. If we will believe them, we shall be wise, and men of knowledge, we shall have power and force, and by good advise shall make war when it shallbe needful, and not otherwise. And yet afore we insinuate ourselves therein, we shalbee careful to restrain it: and as much as is possible and lawful, we shall search the ways of peace. As Saint Paul admonisheth us. If superior powers do not govern and guide themselves, there is no good advise, and by consequence, no safeguard, 
Rom. 12. 18.  but destruction: for where no knowledge is, the people falleth. And if by good advise and counsel we must make temporal 
Prou. 11. 14.  and bodily war, by a further reason, when we have strong, subtle, malicious, and cruel enemies, which are hurtful to us, and seek to suppress us, to make war against them, we have need of wisdom and skill, of power and force fortified with good advise and counsels. For this cause Saint Paul seeketh well to munite us, as appertaineth, speaking of the preaching of the Gospel, wherein Christ is communicated, saying, That he teacheth every man in all wisdom, to the end, to make every man perfect in jesus Christ. We are also admonished to enterprise nothing rashly, but as it were 
Ephe. 6. 10. Col. 1. 28.  Organs or instruments of our God, we permit that he finish his work.   

7 Wisdom is haughty to the fool: wherefore he shall not open his mouth at the gate.  
There is not so wicked a man in the world which seeketh not to persuade himself that he is an honest man, and there is none so foolish, which esteemeth not himself wise: and yet nevertheless they are all naked of wisdom, neither will they, nor can they attain thereto: for they are carnal, and she is spiritual: they are earthly, yea hellish, and she is heavenly, yea, above the heavens, and there is none that can be partaker of her, but by the word of God, the which is despised and rejected by fools, and they have no understanding thereof. This highness is signified to us, when Solomon saith, Wisdom is haughty, etc. Wherein he approacheth to that which David saith, Thy judgements are far from his presence, O 
Psal. 10. 5. & 92. 6. 7. Deut. 30. 11.  Lord, for thy lips are great: and thy thoughts very deep, etc. But it seemeth to withstand that which Moses saith, That commandment which I command thee to day, is not hid from thee, neither is it far of, etc. For Moses speaketh to the people of Israel, whom he rebuketh of corruption, frowardness, and folly. The answer is: That Moses in the first place speaketh properly to them which yield themselves easy to be taught, although his word be addressed to all the people. This is notorious by the promise, The Lord thy God will circumcise thy heart, and the heart of thy successors, etc. the which appertaineth not, but to the faithful and obedient: as it behoveth us well to understand for the wicked and obstinate are uncircumcised according as the scripture calleth 
jere. 9 25. Eze. 44. 7. Act. 7. 15.  them. In that then, that one hath a circumcised heart, he yieldeth himself obedient to the Lord, and his doctrine is easily found, and not otherwise. Also although that in the second place he address his speech to all the people, reproving them as is said, yet notwithstanding the reprehension or blame is laid properly against the stubborn & incorrigible, amongst whom were mingled the humble and obedient: and so they were somewhat polluted, and blotted with the vice of the stubborn: not that God imputed it to them. Although therefore that the word of God, which is our true wisdom and understanding, is near to them which yield themselves easy to be taught, yet she letteth not to be haughty to the fool. And therefore he cannot devise of her, nor talk of her amongst men that are honest, nor in assemblies: but babbling much of vain things and wicked, amongst his commapions, he is dumb amongst the wise, for he can speak nothing which they allow of. Solomon giveth it well to understand, saying, Wherefore he shall not open, etc. In old time men made assemblies at the gate, and held there the seat of justice, and the Prophets went thither to pronounce that which God commanded them. And when by nature we are all fools, and are never made so wise, but there is left in us many relics of folly, we ought not to presume to think that we are fit to comprehend the wisdom of God in perfection: 
jere. 17. 19  but having it in great admiration, we have to hold our peace, and acknowledge our imbecility with Saint Paul, O the deepness of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out? 
Rom. 11. 33.  etc.   

8 They shall call him an imaginer of mischief, which thinketh to do evil.  
We will not that men have an evil opinion of us, nor that they speak evil of us: and therefore they which are malicious, and practise to molest the innocent, or they which weigh it not, manifest not themselves incontinently what they are, for fear lest they should be letted to execute their enterprises: But think and determine a certain time, that they may afterwards put their counsels in effect: and to do this same, they use crafts and subtleties, by the which they think to persuade that they are honest men, what evil soever they do: but their fruits by succession of time, discover them, and by the same, they show themselves to be imaginers of mischiefs. And therefore they deserve well that one call them so, for such is their name, as Solomon pronounceth, saying. They shall call him an imaginer of mischief. When it is so, that man seethe but the face, he can not call him imaginer of mischief, which hath but a certain light thought in his heart, and putteth it not in execution. And therefore know we, that Solomon speaketh here of thoughts, which are so associate with counsels, determinations, affections, and wills, that one can not, nor will not forbid to put them in effect. Whereupon also, he deserveth to be called an imaginer of malice, as he manifesteth himself to be: although he strive by certain fair words to give to understand the contrary: but God discovereth them, and showeth their hypocrisy and malice, maugre their hearts. For although that willingly they commit evil, yea manifestly, yet nevertheless they would, that men should know nothing thereof. For if one call them by their name, they crave strait, that their honour may be repaired, and that he may make them a large amends: or else they are ready to maintain, and defend their honour by injuries and outrages, by violence, & oppression. And so against their consciences, they revenge themselves wrongfully against them that say the truth.   

9 The thought of a foolish person is sin: and the mocker is in abomination with men.  
We are naturally framed in such sort, that we persuade ourselves, and will have other men to think that we are wise and good. And therefore we please ourselves in our own counsels and determinations, in our affections & wills, and make great account of the thoughts of our hearts, as if they were good and righteous. But seeing we are fools, and despise wisdom and instruction, and do utterly hate knowledge, rejecting all counsel, and correction, it is unpossible that our thoughts should be such as we esteem them to be, but of force they must be altogether struck nought, what good intent or meaning soever we have. Solomon pronounceth it thus, saying,  
The thought of a foolish person, is sin. Whereupon ensueth, that of ourselves we cannot be acceptable to God, whom sin displeaseth, be it never so hidden. And so what fair show soever we make before men, yet are we abominable before God: and it is very hard, yea unpossible, that by succession of time, in continuing in folly, our spirit become not so proud and malicious, that we cannot endure to have any man reform us, but take pleasure to resist openly all discipline & correction. In this manner we shallbe also abominable before men, as Solomon pronounceth it, saying,  
And the mocker is in abomination with men. When he speaketh so, he showeth principally the lesson to them which have the sword in hand, and telleth them that they ought to punish the mockers and contemners of all religion, which are past correction. And afterwards he showeth the common people, that they shall take heed of such men, and fly them as an evident plague, and likewise procure to have them rooted out, to the end they corrupt not others. Otherwise if we spare them, we make Solomon a liar, as much as we can, for we have them not in abomination: and so we are not men, but beasts without reason, and without zeal towards God, and his religion, and without pity and compassion towards the simple and ignorant, who may be easily corrupted by such mockers.   

10 Art thou negligent in the day of tribulation? thy virtue is feeble.  
We have always good courage when we have none to resist us, and when we are at our ease, and all things happen to our wish, and we dare well vaunt ourselves that we are strong and valiant, and we dare also promise ourselves, when we are far enough off from the blows, that there is no adversity so great, which can break or abase our virtue, so that we shall not pursue our enterprises manfully. But as experience showeth it, man braggeth of that which he cannot be: Behold the children of Israel in the desert of Sinai. Answer, That having good courage, we will do all that which the Lord hath commanded. But afterwards, when they had not the things that they desired, they lost their courage, and murmured. When S. Peter saw not the army against jesus Christ, he seemed to be very valiant: but seeing the stir that they kept 
Exo. 19 8.  afterwards he lost courage, and denied his master: Those which do the like, show well that they are diminished of virtue, as also Solomon pronounceth it, saying,  
Art thou negligent, & c? For they which are virtuous indeed, have care to maintain themselves, what tribulation soever they have. To do this well, it is necessary that we know certainly that all things come to pass, not by chance, nor by the will of any creature, be it heavenly, earthly, or infernal, but by the eternal providence of God, which is immutable, be we certain and assured that he loveth us, and therefore what tribulation soever happen to 
1. Cor. 10. 13  us, be it never so grievous, yet he will not forsake us, but will apply all his power to defend our cause: for he is faithful, and will not suffer us to be tempted above that we be able, etc. Also to keep well that our virtue wax not feeble, let us not tarry too meditate these things until the trouble be come upon us, but let us watch at all times, foreseeing calamities, as jesus Christ admonisheth us 
Mat. 24. 42. Mar. 13. 33. Ephe. 6. 10.  thereof, and arm ourselves with the harness of God, as S. Paul biddeth us.   

11 Deliver them that are drawn to death: and wilt thou not preserve them that are led to be slain?  
God hath given many commandments by the which he showeth 
Gen. 9 6. Deut. 24. 14  that he will that the wicked be not spared, but that they be put to death. Then sith that the commandments of God be such, 
Exod. 21. 12 Num. 35. 16 Deut. 13. 8. Rom. 13. 1.  it followeth that we ought to obey them, and that we should in no case let them to be executed. And likewise he hath ordained superior powers to be his ministers, and show vengeance and ire upon them which do evil. And they which resist this, resist the ordinance of God. Wherefore it might seem at the first show that Solomon repugned the law and the ordinance of God, when he saith,  
Deliver them that are drawn to death, etc. The answer is that as God will yield death to the wicked and that the magistrates punish them, yea with death if the case require it: Even so he will that one have pity of the innocent, and that we suffer none to do them violence, but deliver them from the hands of those that oppress them and vex them: this is first the office of them which are placed in pre-eminence, and hold the seat of justice. Moses understood it well as one may see it by the Sermon of Saint Stephen, and therefore he smote the Egyptian. Also the Lord raised up to the people of Israel many judges, for to deliver and save them 
Act. 7. 23. Exod. 2. 11. 12. Psa. 82. 2. Esay. 1. 23.  from the hands of those, which molested and vexed them, as one may see by the book of judges. And God showeth judges well that such is their office, when he reprehendeth them for the favour that they bear to the wicked, and commandeth them to do right to the miserable, and Orphan, etc. It is secondly the office of every one of us, in as much as he can, not usurping the authority of the Magistrate, or resisting him, which turneth to a scandal, and evil example. It is also to every one of us that God speaketh. Wash yourselves then, be ye clean, take away the evil of your works, from before mine eyes, etc. Do justice and judgement, and deliver 
Esay. 1. 16. jere. 22. 3.  him which is oppressed, from the hands of him which wrongeth him. But it is chief the office of Magistrates, which are placed in the seat of God, who attributeth to himself this office of delivering. Also the scripture calleth him the only Saviour, and by good right: for they which deliver their neighbours from oppression, are 
Gen. 15. 13. 14. Psa. 50. 15. Esa. 49. 25. 26.  but the Organs, & instruments of this great Saviour, who doth this honour to his creatures, to constitute them in his place: meanwhile (as it is said (every one of us ought to apply himself to aid the oppressed not going above, nor against the magistrate, no although he exercise tyranny, David showed it well, when he suffered not that they should trouble Saul, which was a wicked man, and would not himself trouble him, although he were the anointed of the Lord. jesus Christ also showeth it well to Saint Peter. Notwithstanding 
1. Sam. 24. &. 26. Math. 26. 52.  this is not to say that one should not resist and stand against unjust and cruel magistrates, but then the sword that they should use must be spiritual, to wit, the word of God, which the Prophets and Apostles used in admonishing, reprehending and threatening by the same those kings and princes of the earth, which were wicked and cruel: this is the way that they should use which are not in authority to deliver those which are drawn to death.   

12 If thou say, behold, we knew not of it: he that pondereth the hearts, doth not he understand it? and he that keepeth thy soul, knoweth he it not? and will not he also recompense every one according to his works?  
Saint Paul warneth us that we should not every one regard the things which are our own, but also those which are other men's, and complaineth greatly that all men seek the things that are 
Phi. 2. 4. 21.  their own, and not those of jesus Christ. which complaint may be uttered almost to all kings, princes, and magistrates of the earth which are led by ambition, and care not but to make themselves great, and make no account to minister true justice, they force not if the innocent, the poor and feeble, be oppressed. For although the wrong which men do to the innocent be well known unto them, and that the bruit thereof be spread all abroad, yet nevertheless as though they were blind, and deaf, they make semblant to know nothing thereof, if one come not and make great plaints to them, and furnish them out with money to make information of that which they know well enough. And yet to favour the wicked the more, they will not inform themselves as they ought. They which can speak of it best, & which would tell the truth shall not be heard, nor they will not examine them, and yet they will be so impudent Liars that they will say, we have inquired diligently, but we cannot find it so as they report it, they may well make excuses before men, to appear honest: but that will serve them but for more condemnation before God, who knoweth all, and can well at time convenient render each one his hire. Therefore let no man make himself blind nor deaf: but let every one according to his power deliver his neighbour from the violence, and oppression which is done to him, & let us not seek to find excuses, when we have not done our duties as we ought: for it is not good that we should strive to deceive God with our falsehood, no although it could be, yet we should not will it. Solomon telleth us that we should not make excuses when he saith,  
If thou say, behold, we knew not of it. This is as though he said, thou shalt not say, we have not known this same. And by & by he showeth us by three reasons that we ought not to use such excuse, & that it will serve us to no purpose. And to give these three reasons he maketh three interrogations, the first is, He that pondereth the hearts, doth not he understand it? He speaketh here briefly, but it is conformable to that which is treated more at length else where. It is therefore a frivolous excuse to say that they know not the violence & oppression which their neighbour endureth, when 
Psa. 94. 5. 11 Esay. 29. 15. Pro. 16. 2. & 21. 2.  they know it, and are bounden to know it. If men receive such excuse, yet God, which pierceth the hearts and trieth them, and discerneth the thoughts and affections be they never so deep, understandeth well that such excuse is wicked. And so he argueth by the knowledge of God, which is certain and infallible, and whereto nothing is hid, be it never so secret, wherefore it is not meet to think that we can deceive him, neither ought we to will it, though it were in our power, but we should honour it, and have it in admiration, as David admonisheth us. And we ought to keep ourselves 
Psal. 139. 6. & 73. 11.  well from saying as the wicked do, How doth God know it? and, there is no knowledge in the Lord. Solomon by this first reason signifieth that they which say that they have not known the violence and wrong which is done to their neighbours, speak in their hearts as these wicked do. And so they attribute ignorance to God, and by consequence deny that he is God. The second reason is, And he that keepeth thy soul, etc. It is not a thing which we ought to be certain of, that God hath care over his creatures, and likewise he keepeth the wicked, otherwise they would be soon destroyed, for the Devil seeketh but the destruction of men, and soon taketh and devoureth that which God hath done withal. And therefore the holy Scripture attributeth to the Lord the title of keeper, and saviour: as also it is good reason: for there is none other but he: Then seeing it is so that God is the keeper of souls, it followeth, that there are neither thoughts nor affections in the same souls, but he knoweth them well: as also Solomon noteth it when he asketh saying.  
Knoweth he it not? as if he said one ought in no wise too doubt that God which keepeth the souls, knoweth not those excuses of them which say, that they have not known the affliction of their neighbours to be frivolous and vain leasings. He dispoileth them therefore of excuse, and also taxeth them of ingratitude towards God. For seeing that God which keepeth their souls, recommendeth to them the souls of their neighbours, they acknowledge not well the grace that God hath done them, when they are not careful to deliver their poor neighbours, as the Lord demandeth it, and not content herewith they lie, not only to men, but also to God, as Solomon signifieth it by the present interrogation. But to the end that we be not abused thinking that Solomon speaketh here of a perpetual keeping: know we that often God keepeth the wicked temporally, for the health and prosperity of his elect, as one may see by the kings of the Persians and Medians, which were idolaters and infidels, and by their hands God hath given deliverance to his 
Tim. 8. 1.  people of Israel: And Saint Paul will that we pray for such men, mean while if they remain obstinate, everlasting destruction is prepared for them, and they are kept for the same. The third reason is, and will not he also recompense? etc. In the first, and in the second reason, he argueth by the diligence and care of the Lord, and also by his knowledge and goodness: and now in this third reason 
Rom. 2. 5.  he argueth by the same things: for if God were ignorant and negligent, and if he were slothful and ill willing, be could not recompense every one according to his works. Nevertheless he argueth principally by his justice, for it is the office of a judge to do right to every one, rewarding each one according as he knoweth him to have done, punishing the wicked, and preserving the good not that the good, be they never so good, may merit that God may benefit them, but of his pure grace and liberality, and mercy, he accepteth their works, although they be unperfect, and rewardeth them according to his free promises, and according to his eternal election. But to the wicked which are obstinate and hard hearted, he rendereth them the hire which they have deserved, overthrowing them in his ire and vengeance. Let them therefore that seem not to see the oppression which is wrought too their neighbours, not look to escape unpunished. And if we ought to be careful to preserve the temporal life of our neighbours, by far more reason we ought to be diligent to deliver them from death & damnation eternal as much as in us lieth, which thing we shall do by sound doctrine, warnings, exhortations, corrections, threatenings and chastisements.   

13 My son eat honey, for it is good: and the honey comb is sweet to thy mouth.  
It is a thing notorious and well known by experience that honey is good, and the honey comb very sweet in taste. Also the holy scripture, being willing to draw us to take the taste and savour of spiritual things, as in the word of God, (which is our true wisdom and understanding) compareth them to honey, & to the honey comb, notwithstanding preferring the spiritual before the terrestrial, as is very good reason. Also now when Solomon saith,  
My son, eat honey, &c: It is not to command us or admonish us to eat honey sooner than other good meats: for he hath not written his sentences for the care that he had of our bodies: but his intent was to instruct our spirits and our understanding. And therefore note we that he speaketh so, to make a comparison, the which he addeth consequently, when he saith.   

14 So shall the knowledge of wisdom be unto thy soul, if thou find it? and there shallbe an end, and thine hope, shall not be cut of.  
To prove and try the goodness and sweetness of wisdom, & to have joy thereof, it is not enough to have the knowledge of it. Solomon showeth it well, when he is not content to say, that the knowledge of wisdom shallbe sweet & good to the soul as honey: but he addeth a condition saying, If thou find it, etc. To enjoy therefore the goodness & sweetness of wisdom, it behoveth us to find her. And for to find her: it behoveth us to search her diligently: as Solomon warneth us thereof heretofore. And he hath declared the 
Prou. 2. 1. & 3. 13.  goodness & sweetness of her. But one may say that those which are wise after God, & after his word, are ordinarily evil handled, & endure many vexations and molestations. For this cause it may seem that there is no goodness nor sweetness in wisdom, but rather bitterness. Answer. Solomon attributing goodness & sweetness to wisdom, exempteth not the wise from afflictions & miseries: but he showeth that they should not be grieved thereat, but bear it out patiently, for they shallbe of no long endurance. He signifieth it when he saith, and there shallbe an end, etc. Now that he meaneth the end of tribulations, he showeth it well when he addeth, And thine hope shall not be cut off. For hope is linked to patience, the which proceedeth of tribulation. We glorify ourselves in tribulation, knowing that tribulation engendereth patience, & patience experience, & experience hope. If we hope for that which we see not, we look for it by patience. Although therefore that the wise because of their wisdom, endure outwardly great evils & bitter: yet nevertheless 
Rom. 5. 3. 4. & 8. 25.  they stick not to feel the goodness and sweetness of wisdom: for hoping that their tribulations shallbe of no long endurance, and that finally by wisdom they shall obtain great reward they rejoice themselves, according as jesus Christ biddeth them. Wherefore 
Mat. 5. 10. 11. 12. jam. 1. 1. 12.  being truly instructed in the word of the Lord, which is the true wisdom, let us say with S. Paul, We will not faint: but although our outward man be corrupted, yet the inward man is renewed day by day, etc. And to say so truly, let us take heed to 
2. Cor. 4. 16. Prou. 23. 17. 18.  will to flee afflictions, in following wickedness: according as Solomon warneth us thereof, making us the same promise that he now doth. Note we moreover that it is not without cause that I have said, that for to try the goodness and sweetness of wisdom, and to enjoy the same, it is not enough to have knowledge thereof, if we do not find it. For many are lightened with the knowledge of truth, which is the true wisdom (as are they which receive the seed, by the high way, or in stony places, or amongst thorns) and yet nevertheless they find not wisdom, neither yet prove of what goodness or sweetness she is: but after such knowledge they are in worse estate than afore. Such men have had the knowledge of wisdom, but they have not found her, because they have not set their mind and affection thereon: which it behoveth them to do that will find her, and have the true joy of her goodness and sweetness. Wherein we may understand that it is not enough to be illuminate with the knowledge of truth: but that we ought to be regenerate and made new creatures to walk in newness of life. Behold, judas the traitor knew the truth, but he was not regenerate: and therefore 
Mat. 12. 43. 2. Pet. 2. 20. Prou. 2. 3.  he hath not found wisdom, neither did he enjoy her goodness, and sweetness.   

15 Lay no wait as a wicked man, against the house of the righteous: and spoil not his resting place.  
As the wicked are never in peace, first in their consciences: Secondly, without, because they have not such prosperity as they desire: even so, as much as is possible for them: they put the good & just to trouble, waist and destruction. And to do this same, they have crafts and cautels, subtle ways and fetches, outrageous and violent, ungodly, and cruel. Solomon signifieth the crafts that they go about by laying of wait, and the outrages, and violences, by spoiling when he saith.  
Lay no wait as a wicked man, etc. Wherein we have to note that we esteem that, which is gathered together in the house or resting place, to be in surety, and commonly there is that which is best and most precious. Also we ourselves draw thither to be in covert and safety. Wherefore know we that Solomon forbidding us to lay wait as the wicked against the house of the righteous, signifieth that the wicked spareth not the just a whit, but doth him the greatest damage that he can, and the most trouble that is possible and when in this point he would not have us too be like unto him, he admonisheth us, that (as much as we can) we put our neighbours, and their goods in safety, and let them live in rest and peace, not seeking any way to trouble them. And although he name but the just, yet this is not to say that it is lawful for us to do damage, or trouble, or molest them, which we know to be wicked: but he forbiddeth namely the just, because the wicked will rather do it to the just then to their likes: And also because by our nature we resemble God, which when they see any little cur to be assailed, they all run upon him: So do they commonly against the just, which are the most weak and feeble before the world. This similitude is not unproper, as it appeareth by the complaint which 
Psal. 22. 17. 21.  David maketh, and by his prayer. Now the feebleness of the just is well marked, when Solomon attributeth to them one only little house, and not a realm well defended, nor a strong castle: And when he attributeth to them resting place, and not chambers well garnished with Tapestry, and beds of Parament. Mean while what feebleness soever be in the just man, Solomon will not that we lay wait against him, to trouble him, and put him to destruction: as the wicked striveth to do, to the end he may make himself great, mighty and rich by the destruction of the just man. But the wicked abuseth himself far, and we also, if we be of his opinion, and follow his order of doings, for it is unpossible to ruinated, and destroy the just, and the wicked cannot stand, but destroyeth and undoth himself by his awaits and practices. Solomon signfieth well this same, saying,   

16 For the just man falleth seven times, and riseth against but the wicked fall into mischief.  
Although the wicked are hot to pursue the just, and never cease to afflict them, to ruinated and destroy them, and that oftentimes the just bow under the burden, insomuch that it seemeth that they are dispatched, and past remedy, as likewise they themselves 
Psal. 18. 5. 6. & 22. 3. 4. & 44. 10.  are tempted to think, as one may see by the complaints of the holy ones in the scripture, yet nevertheless they be not abased nor overthrown, according to the desire of the wicked, but as, seven times, that is to say, often, they fall: even so they rise again and recover their falls, not by their own proper virtue, but by the aid of God, which heareth the complaints of the holy. Contrariwise although the world favour the wicked, and sustain them, and 
Psal. 3. 5. & 6, 9 10. & 18 7. &. 22. 24. 25. & 34. 18  that they themselves maintain themselves well, as it seemeth too them, and that they think and say in their hearts, that no evil will ever come to them: yet nevertheless the evil which they work against the innocent, overthroweth and destroyeth them, so that they can never rise again, Solomon pronounceth it in brief, when he saith,  
But the wicked fall into mischief, or by mischief: to wit, that which they imagine, and work. And it is that which is said, Behold, he traveleth to bring forth iniquity, and hath conceived affliction, but will bring forth lying. He hath digged a pit, and 
Psa. 7. 15. & 9 15.  made it hollow, but he is fallen into the ditch which he hath made, etc. The Heathen are sunk into the pit which they have made, etc. And so the ruin of the wicked is mortal, and without recovery, but there is remedy for the just man's fall. Wherefore when we are in affliction and adversity, and will know if we may be delivered and raised up from the same, let us take good heed to put our affiance in God our father, and assure ourselves, that he loveth us, for the love of his son jesus Christ, and give ourselves to yield obedience to his commandements. Thus doing, we are on a sure ground that God accepteth us for inst: and therefore he will not suffer us to perish in our afflictions, but will raise us up again. Some expound the two former sentences otherwise, to wit, as though Solomon spoke to the wicked, saying, Let it suffice thee to be wicked, entangle not the just man with thee in thy wickedness. Put no lets before him, seek not occasion to slander him, nor trouble not his rest. Provoke not the anger of God against thee, who loveth the just, and restoreth the decayed. Take no pleasure in the fall of the just man, for he falleth often, because he is environed with the infirmity of the flesh, And there is not a just man on earth, which doth good and sinneth not. But the just sin sometimes grievously. And God permitteth it to the end that being brought low, they may love him more fervently, and may become better advised, and more gentle to their neighbours. The just man in falling, looseth not his faith, he acknowledgeth quickly his fault, and repenteth incontinent: and all and every time that he falleth he riseth again. He falleth not to death, because the Lord holdeth him up with his hand, God suffereth him to fall, but not to lie there still. But the wicked fall in their mischief. Their fall serveth them to no good: for they repent not, nor they convert not, nor have no remorse: They are naked of confidence, and persever in their wickedness. And likewise, that which is good, turneth not them to good. Now although such sense contain good doctrine, yet the first is better for the word which Solomon useth, which signifieth to fall, is hardly found in the Scripture, for, to sin, but still to suffer adversity.   

17 Be not thou glad when thine enemy falleth: and let not thine heart rejoice, when he stumbleth.  
It is said, that God hath not made death, and that he taketh no 
Sapi. 1. 13 Ezeh. 18. 32 & 33. 11. Esay. 59 2. Rom. 5. 10 Col. 1. 21  pleasure to see the living perish, and it is conformable to that which the Prophet Ezechiel saith, I covet not the death of him that dieth, saith the Lord, etc. I am living, saith the Lord, I covet not the death of the infidel, but that he convert from his way, and live. Now when it is so, that by our sins we are enemies to God, he declareth and showeth himself very merciful, when he seeketh not our destruction, but calleth us to him again, & giveth us access by jesus Christ his son, by whom he hath reconciled us to him, to give us life and salvation for ever. And as he is such a one towards us, who are his enemies by nature (for the affection of the flesh, is enmity against God) even so will he that we be pitiful and charitable towards them which are our enemies: as he declareth it unto 
Ro 87. 8.  us sufficiently by the benefits which he showeth upon us daily, of the which we are not once worthy. But not content herewith because we are as it were blind, dull, and sluggish, not caring to consider his marvelous works, full of great benignity and bounty, he declareth it unto us by his word. He hath also declared it unto us by examples, as of joseph towards his brethren: of David towards Saul: of jesus Christ towards mankind, and very manifestly towards 
Exo. 23. 4. 5. Levi. 19 17. 18. Mat. 5. 44 Rom. 12. 17.  them which put him to death: and of S. Stephen towards his persecutors. And therefore it ought to be manifest that it is not without cause that Solomon admonisheth us saying,  
Be not thou glad when thine enemy falleth, and let not thine heart rejoice when he stumbleth. And as it is manifest unto us, even so we ought to follow it: otherwise we are not the children of God our heavenly father, which maketh his Sun shine on the good, and on the evil. But some will say, that the children of Israel sang a song to the Lord for the destruction of Pharaoh, and 
Mat. 5. 45 Fxo. 15. 1. Ind. 5. 1. Psal. 9 18 & 3. 8▪ Esay. 1. 24.  his people. And Deborah, & Barac sang to the Lord for the discomfiture of their enemies. And David rejoiced at the fall of his enemies. And God said, I will solace myself with my adversaries, & revenge me on mine enemies: and therefore that it is lawful to rejoice at the fall of the enemy. I answer, That we may rejoice at the fall of our enemies, when it serveth to the glory of God, and that by the same fall, we learn to fear the Lord, and magnify him, and exalt him. But if we have regard to follow our proper injuries, and search our particular profit, if we mingle our affections therewith, which are ordinarily il governed: and if because we love ourselves, we are the swifter to rejoice at the ruin of our enemies, our joy is not righteous. And also it is that which Solomon forbiddeth us in this present.   

18 Lest peradventure the Lord see it, and it displease him, and he turn his wrath from him.  
He putteth forth to us three reasons to restrain us from the joy and pleasure that one taketh in the fall and stumbling of his enemy. The first is, that God seethe it: whereon they think not, which rejoice in the evil of their enemies: neither will they because in pleasing themselves, they proceed with an evil conscience, bearing hate & rancour against their enemies, & because it seemeth to them that they are well revenged of them, when they see that the evil happen to them which they wished for. And therefore they think not in their thoughts that God seethe them, although it be so, for all things are plain and manifest to the eyes of the Lord, yea afore their being: as also Solomon knew well, but he saith, Lest peradventure, etc. for they which set not God before their eyes as they ought, regard not the care and providence, the knowledge and understanding of the Lord: but attribute all to fortune and chance, And so he speaketh according to the sense and apprehension of worldlings and carnal men: and in the mean while telleth us that God knoweth all our thoughts, although we think it be not so. Seeing then that we will not have God to see the pleasure that we take in the fall of our enemies, let us have pity and compassion on their fall, helping to raise them up again as much as we can. The second reason is, that such joy is wicked in the lords sight, that is to say, displeaseth him, for it is contrary to the law of charity, the which is agreeable to him above all things, as he showeth it well, when he declareth that he will have mercy and not sacrifice. And also they which rejoice in the fall of their enemies are convinced in their own consciences, that they are replenished with hate, in that of determinate malice they take pleasure in other men's harms: and so in spite of their heads, they condemn themselves. The third reason is, that God will turn his wrath from him, that is to say from the enemy, in whose fall we take pleasure. And in this manner he which taketh pleasure in the fall of his enemy, shallbe confounded, seeing God will pacify him, & raise him up in his fall: for commonly the envious, which rejoice in the harms of other men, and are grieved at their prosperity, are confounded, when they see it happen well to them whom they hate. For the rest: let us know that Solomon showeth us here somewhat, that adversities, ruins, and desolations come to men because of their sins: for God is not angry with us but because of our sins. And therefore if he turn away his wrath, he pardoneth the sins. Note we also, that seeing he turneth away his wrath from him, at whose harms we rejoice, that he which hath such joy, sinneth. And so the anger which is turned from his enemy falleth upon him: wherefore let us understand that it is very dangerous to take pleasure in the fall of ones enemy.   

19 Frequent not thyself with the malicious: neither be envious at the wicked.  
Because it is a temptation very dangerous, and which greatly overpresseth the feeble and weak, Insomuch that it is very hard for them to keep themselves from being brought into the same, that is, to search the familiarity and acquaintance of the wicked because that they see them prosper with the eye according to outward appearance, and too be vexed and grieved when they are not in so good estate as they are. For this cause, Solomon knowing the necessity that we have to be well and often admonished, that we take no heed of the prosperity of the wicked for to lust after it, and adjoin ourselves to them) is not content with these former admonitions: but now again he admonisheth us of the same, saying,  
Frequent not with etc. This is not to say, that we can exempt ourselves from the presence of the wicked: for the Darnel shallbe 
Pro. 1. 10. & 2. 12. & 3. 31. & 4. 14. & 23. 17 & 24. 1. 1. Cor. 5. 7. 2. Cor. 6. 14. Ephe. 5. 11.  amongst the good wheat, even to the consummation of the world: But that we purge the old leaven, that we couple not ourselves with Infidels, and that we be not partakers of the unfruitful works of darkness. Wherefore let us rejoice when we are often warned of such things: seeing that otherwise we go unto utter destruction with the wicked. For by our nature we are of the same affection that they are, and incline to their manners, and will not be withdrawn thefro. We study on the outward face temporal and transitory: we regard that ordinarily the wicked flourish and prosper, and it seemeth to us that they are exempt from all dangers, all afflictions, and all adversities, wherewith the just are as it were overthrown: insomuch that it seemeth they shall never recover it. But the just at the last shallbe raised up, as they hope: for there shallbe an end of their evils: as we have seen it.  
Contrariwise, wischiefes shall assail the wicked of the which they shall never rid themselves, and shallbe overwhelmed therewith, that there shall remain no work of their prosperity, Solomon 
Pro. 23. 18. & 24. 14.  pronounceth it so, when he saith.   

20 For there shallbe no end to the evil man: the light of the wicked shallbe put out.  
When here before he hath said, that there shallbe an end for the just and wise, which hope in the Lord, he meaneth not that they shall perish: but that their afflictions shall have end, we have to note, that when he saith, now that there shallbe no end of the evil man: he meaneth not that the wicked shallbe permanent, and that their prosperity shallbe of long endurance: but that there shallbe no end of the plagues which shall affaile them. He himself showeth that we should understand it so, when he addeth, The light of the wicked shallbe put out. For by the light he understandeth the glory, the ease and prosperity of them, as hath been said above.   

21 My son, fear the Lord, and the King, and meddle not with them that are disguised.  
Solomon showeth us here the office of a good Pastor: for first he calleth them, whom he teacheth, his sons. In that he propoundeth unto them the word of God, which is the seed of life, by the which he formeth and begetteth them to the Lord, as much as is possible for him. Whereby Ministers ought to learn that their duty is to take care over the flock which is committed to them as over their children, yea to be more careful of them: because the charge of them is more difficil, more great, & more excellent, then of carnal children, because the spirits are more excellent than the bodies, and more hard to rule, guide, and govern. Secondly he teacheth that which God hath demanded at all times to be honoured and served as appertaineth to him, when he saith, fear the Lord, etc. Now that at all times God hath demanded to be feared, it appeareth first, when he would that Adam should obey his word, & threatened him of death if he did it not. Secondly, when Abel by faith offered Sacrifice, which was agreeable to the Lord: and that 
Gen. 2. 17. & 44. 26. & 5. 24. & 69.  in the time of Enoch son of Seth, men began to call upon the name of the Almighty, And Enoch walked according to God: and Noah was a just and an upright man, walking after God. This could not be, but that these men were taught in the fear of the Lord. Thirdly, when the Lord said that he knew that Abraham should command his children and his house after him, that they 
Gen. 18. 19 Deu. 4. & 6. & 10. Psal. 34.  should keep the way of the Lord, etc. Moses also showeth it in his writings: as also doth the Psalmist plainly and in many places. Solomon hath greatly praised this fear, and hath invited us thereto: and yet presently admonisheth us of the same. Then seeing we see that the scripture speaketh so often of the fear of the Lord, and that they recommend it to us so carefully, know we that it is the principal thing that God requireth of us, for by the same we are turned from all evil, and follow the good that he commandeth us. know we also, that we are so obstinate and stiffnecked in our disobediences and rebellions, that it is great need to mollify our hearts by often admonitions of the fear of the Lord. Fourthly, because in this world, with religion, we have need to live in peace and tranquillity to keep civil order, Solomon teacheth us how we ought to keep it when he warneth us too fear the king: not as the wicked criminals which fear the gibbet more than the men of justice, who are comprehended under the name of King, but as Saint Paul and Saint Peter teach us. And so although Solomon join the fear of the king, with the fear of the Lord, 
Rom. 13. 1. Pet. 2. 13.  yet nevertheless we ought not to fear judges and rulers as God, but according to God and for his sake: and we ought to know that who so despiseth the Magistrate, he hath no fear of the Lord, but is disobedient and rebellious to him. Know we also, that seeing the fear of the king is joined with the fear of the Lord, that Magistrates are as assisters, or Lieutenants of God, that they ought to represent him, and have his image so imprinted in them, that it may be seen in their administration. And therefore when Solomon teacherh us to fear the king, he showeth covertly that men of judgement ought to be wise, virtuous, true, holy, and just. Fiftly, because there are many which despise both God and the king, and scorn all religion and civil order, and that it is right dangerous to be familiarly conversant with them, lest one should be in the way to resemble them, for this cause Solomon forbiddeth us their company and acquaintance, saying,  
Meddle not with them that are disguised. They which have not that apparel which they ought to have, and wear that which is not convenient for them, are disguised: and men call them so. Now it behoveth us all to be clothed & appareled with the fear of the 
Psal. 2. & 5 Pro. 1.  Lord: as we may understand it by many places. They therefore which despise the fear of the Lord, and of Magistrates, are by good right, called disguised. Some call them unconstant and mutable: and it is not without cause: for the word that Solomon useth, signifieth so. And also indeed, they which fear not the Lord nor the Magistrate, are never firm in a good purpose, but turn to vanity, folly, wickedness, and dissolutions. For seeing that by the fear of the Lord one refraineth from evil, and that it is the beginning or principal point of wisdom, it cannot be, but they which reiectit, must be vain, foolish, wicked, and by consequence, unconstant and mutable. Others call them seditious, because they revolt from the commandment of God, and of the Magistrate, and do the contrary. Of such men the acquaintance and familiarity is very dangerous, not only because in following them, one is rebellious to the Magistrate, who beareth the sword to punish corporally the rebels and seditious, but also he is in danger to lose his soul: seeing that such disguised, unconstant, and seditious, and with them, their adherents, go to perdition sooner than they are aware of, or then they would, as Solomon showeth it, saying,   

22 For their destruction shall rise suddenly: and who knoweth the ruin of them both?  
Because we have seen at all times, and yet do see, that the wicked contemners and scorners of God, and of all good policy, flourish and prosper, and that according to carnal sense, and human apprehension, it seemeth that their glory and triumph endureth long. For this cause, if we will believe Solomon, or rather the holy Ghost (as we ought to do) let us renounce our sense and vanquish it, to the end that it let us not to know and understand, that the wicked are not long in glory, triumph, and prosperity, but that strait way they come to perdition, and sooner than they or others can perceive it, or know it. As Solomon signifieth, when he asketh, And who knoweth the ruin of them both? That is to say, of the wicked, malicious, & perverse, of whom he hath spoken here above, of the disguised, unconstant, & seditious, of whom he hath also spoken : Or of the two, that is to say, of them which fear not God, and which fear not the Magistrate. Noah knew not the ruin of the world by the flood to come, but that God revealed it to him, and the world thought not of it: as jesus Christ pronounceth it. Lot 
Mat. 24. 38. 3. Luk. 17. 28 19 Exo. 33. 5. Psal. 73. 18 19 Psal. 30. 12 13. & 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes. 5. 2. 3 Psal. 9 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes. 1. 7  also looked not for the subversion of Sodom to be so near, nor the inhabitants of the same. Solomon therefore speaketh truly, when he saith,  
For suddenly, etc. He speaketh according to the threatening of the Lord, ye are a stiff-necked people, I will come suddenly upon thee, and destroy thee, etc. And to comprehend this well, it behoveth us not to regard the space of time, wherein the wicked prosper, but we ought to consider and know, that all things be they never so far off, are now present with the Lord. Also it behoveth us to believe, that as the sufferances of times present, are not worthy of the glory to come (for our tribulation is of small endurance and very light, and bringeth forth marvelously in us a weight of eternal glory) also the glory, triumph, power, and ease of the wicked, their delights and prosperities, are not of long endurance, and are nothing in respect of their ruin and perdition, which shallbe for ever. For the Lord jesus Christ shall appear in heaven with the Angels of his power, and in flames of fire: working vengeance on them, which knew not God, etc. Who shall suffer pain, that is to wit, eternal perdition, etc. There is great difference between the longest space of time that men can imagine, and a perpetuity which is incomprehensible to us, insomuch as it hath no end. Notwithstanding neither seeing it, nor comprehending it by our human sense, and natural reason, it behoveth us to believe it: for God which is veritable, revealeth it to us by his word.   

23 Also these things appertain to the wise: It is not good to know any man's face in judgements.  
Solomon heretofore hath put forth to us many sentences so excellent, that we ought not, nor may not judge, but that they are proceeded from great wisdom: and as they are proceeded therefrom, so they are also profitable to teach wisdom to them, which give their minds and wills thereto, and take pleasure therein. Now although they be a great number, as we have seen, and that they ought well to suffice to make us wise, yet nevertheless Solomon adjoineth to them others, which are of no less wisdom than the former, as he declareth by a preface, saying,  
Also these things appertain to the wise. That is, that the wise do teach them, or that they are known to the wise. He useth such a Preface to awake us, and show us that we ought not to be grieved for the great multitude of his proverbs, which are not superfluous, but very profitable and necessary: seeing that the wise approve them, and teach them to make the simple and ignorant more wise. Now, that it is to awake us, that he useth such a Preface, it is manifest, when after the same, he sayeth no new thing, but that which Moses taught long time afore: for it is said, 
levit. 19 15. Deu. 1. 16. 17 & 16. 19   
It is not good to know any man's face in judgement. And this is agreeable to that which is said in the law: seeing that GOD, which is only good, yea all goodness, maketh such an edict, it behoveth the wise to teach that it is not good to do the contrary: and that they which desire to be, and show themselves wise, rest in the same, and beware to go against it. Wherein we ought to learn, that it is meet for Kings, Princes, judges, and governors of the earth to be wise, seeing that it is to them principally that this edict is addressed, as they are the liefetenantes of God, who hath no acception of persons. As therefore God, regardeth not the state and condition of men, which is seen outwardly, whether they be male or female, strong or weak, poor or rich, skilful or ignorant, simple or crafty, noble or villain, to do right to every one, but he judgeth justly: Even so behoveth it the Superiors and Rulers of the earth to do. Otherwise God which 
isaiah. 1. 23. & 28. 14. Pro. 18. 5. & 19 6. 7.  hath appointed them goods on earth, will take vengeance on them as they deserve, and as he threateneth them thereof. Solomon therefore sayeth no new thing, but that which Moses hath taught, and he himself heretofore. But although we have so many advertisements and threatenings of it, yet they cease not to know faces: as Solomon complaineth. And as it is not meet to know faces, so is it not good that any man seem to corrupt the judges, by gifts and bribes, by fair speech and flatteries, by honours and reverences, by kindred and familiarity: but that solicitating his business with modesty, and without greediness, he attend with patience that which it shall please God to pronounce by the mouth of the judge.   

24 He that sayeth to the wicked, thou art righteous, him shall the people curse, and the multitude abhor him.  
It is a common thing in the world, that men flatter the wicked, and have them in admiration, that they esteem them, and call them honest, and that they are welcome every where, & have such credit, authority and might, that if one blame them rightly, and for good cause, yet they shallbe constrained to unsay it again, and make them some recompense for touching their honour, and hold them for honest men, if they will not lie in prison continually, or else be banished. Whereby it seemeth well (as it is true indeed) that they which hold up the wickedes chin, give plainly to understand, that they say to the wicked that they are just. For in causing by their unjustice, that one repair the honour of the wicked, they condemn the innocent, and justify the wicked. Then if it be so, that men bless the wicked, it may well seem, that they will not curse those that justify them. And indeed, if we regard the outward appearance, and most common dealing, we shall find that the wicked judges, the false witnesses, and slanderers, are greatly praised and honoured amongst all people and nations, and that men fear much to speak evil of them. And so according to our view, and human sense, we see not that accomplished which Solomon pronounceth, saying,  
The people shall curse him, etc. One may see it come to pass, that they which suffer by the malice of wrongful judges, can not keep themselves sometimes from murmuring against such judges, and that they must needs curse them. One may see also, that the holy servants of God, the Prophets, cursed and pronounced mischief against wrongful judges. Yet nevertheless this present sentence letteth not to be true: for though there be hardly found any 
Deu. 27. 19 isaiah. 5. 23.  man, if he be not very impudent and bold, which will say to him, that he knoweth to be wicked, Thou art just: but will speak in his heart by the affection which he hath to gratify the wicked, and also by the works which proceed of such affection in wronging the poor and innocent, to pleasure the wicked. Also, although with word of mouth one curse not him which justifieth the wicked, because they will not bring themselves in hate with the mighty and honourable, and be their enemy: yet nevertheless, there is none so ignorant, nor none so wicked, which is not convinced in his conscience, that he which justifieth the wicked, is accursed, and detestable. There is also none but he will say, that it is ill done to justify the wicked: and so by the judgement of the conscience, and by a certain natural light, The people curse, and the nations abhor him which sayeth to the wicked, Thou art just. Every one may judge this in himself: for if he think that one doth him wrong to favour his adversary, incontinently he thinketh evil of his adversaries favourer: and if he thinketh himself strong enough, he will come and tell him his mind. But although most commonly men flatter the favourers of the wicked, and dare not curse them as they deserve: yet by the just vengeance of God it cometh to pass, that they pursue them as wicked and abominable. And this is done by them, which have had them in great reverence, & have lived and made good cheer at their dispense. Uproars, mutinies, dissensions, and seditions are moved against them which favour the wicked, deciding causes that men know manifestly to be wrong, and against the common sense of all equity and law. In this manner, they show themselves violent, outrageous, and tyrants, and so they are insupportable.   

25 But in them that rebuke him, he shall have pleasure: and upon them shall come the blessing of goodness.  
As according to the common essence and ordinary dealing of the world, we see not that men curse and have in detestation the evil judges and governors which favour and justify the wicked: even so it is not ordinary that one should take reprehension in good part, nor seek to speak well of them which argue and rebuke him, nor to do them any good turn, but rather to hate and abhor them: Lot hath proved it: Moses, joseph, and the Prophets 
Gen. 19 Exo. 2. 13. Gen, 37. isaiah. 29. 20. 21. Amos. 5. 10.  also, who make complaints and threatenings for the same. We also prove the like at this present, in some which vaunt themselves to be reform according to the Gospel. For there is none that they hate more than them, which show them the truth. Wherefore when Solomon saith, But in them that rebuke him, he shall have pleasure. Know we that he speaketh not of the common use of the world, but of the judgement of the conscience, which none can fly, be he never so wicked and repugnant to the same. For seeing we judge it weldone, to rebuke, chastise, & correct those which are of dissolute manners, we are overcome in our own hearts to take pleasure in them which rebuke us, and to take it in good part, and to allow of their zeal, and praise their affection and study. Now although the wicked judge it so, will they nil they: yet nevertheless they are grieved and vexed at corrections and reprehensions. And therefore they force themselves, as much as they can, to shake of the pleasure that they ought to take in those that rebuke them. And so it is principally of the good, wise, and just, that Solomon speaketh, when he saith, But in them that rebuke him, he shall have pleasure. For as we have seen, he that chastizeth the scorner, 
Pro. 9 7. 8.  receiveth shame, etc. One might according to the opinion of some, say, that it is God who hath in favour them which reprehend the wicked, as it is true indeed. For seeing he commandeth by his word, that one should reprove and correct them which offend: it followeth, that they which obey him in this, are pleasant agreeable to him, and that he loveth them, This exposition is very agreeable to the promise following, And upon them shall come, etc. For God rewardeth them largely, whom he loveth and accepteth. The great largeness is set down, when Solomon is not content to say, Blessing shall come: But he sayeth, Blessing of goodness. Also we can not obtain any goodness, but by the liberality and bounty of our God. When therefore blessing is joined with pleasure, it is very requisite to attribute the pleasure to God, from whom only proceedeth all blessing. Nevertheless, if we regard the former sentence of the 24. verse: where it is said, that the people will curse him that sayeth to the wicked, Thou art just: The first sense shallbe agreeable. And though all blessing come from only the Lord, yet it is no inconvenience to say, that of them which take pleasure in those that rebuke them, shall come, the blessing of goodness: because they shall praise, bless, and thank the rebukers, and be at their commandment, and do them all the good that they can possibly. One may also say, that blessing of goodness shall come upon them, which take pleasure in them that rebuke them. And because the sense may be so diverse, it is best to say impersonally, but in them that rebuke him, shallbe pleasure. And it is good reason, that the rebukers which argue and reprove us in the name of God, and by his word, be pleasant and agreeable to us, and that we wish them all goodness, seeing that in admonishing and reprehending us, they use the scripture, to advance us, and make us the more perfect. All the scripture is divinely inspired, and profitable for doctrine, for reprehension, for correction, 
2. Tim. 3. 16.  for instruction, which is in justice, That the man of God may be absolute, being made perfect to all good works, etc. And to deliver us from our sins, that we may be saved. They therefore 
jam. 5. 19 20  which rebuke, are well worthy to be blessed, when by their means we obtain not only amendment of life, but also remission of sins, and salvation of the soul. Meanwhile it behoveth them greatly, which busy themselves to reprehend, that they be pure of spirit to rule, and master: and that they be void of ambition and heresy, as our Lord jesus Christ teacheth us. Otherwise, although that they which rebuke us, are well worthy of reprehension, yet nevertheless, we are more culpable, and worthy of more condemnation.   

26 They shall kiss the lips of him that answereth upright words.  
They use to kiss in divers sorts. Some kiss their neighbours 
Gen. 27. 26 27. & 29. 11. 13. & 31 55. & 33. 4 & 45. 15. 2. Sam. 20. 9 Gen. 50. 1 Exo. 1 87. Luk. 7. 38 Psal. 2. 12  in sign of peace and amity, but the sign is not always joined with true meaning. Others kiss for delight and voluptuousness: as do the carnal and wanton worldlings: And others kiss in sign of reverence and subjection or obedience: as joseph cast himself upon his father's face, and wept over him, and kissed him: And as Moses issued out before his father in law, and kneeled down and kissed him: And as the woman of evil life, being behind our Saviour Christ, wept, and began to wash his feet with tears, and kissed them. To such manner of kissing we are invited: Kiss the Son, etc. We are so bidden, because it is meet that we subject ourselves to the Son of God, which hath all power & rule in heaven and on earth. And therefore when the Lord hath made us subject to Superior powers, and to them which are placed in pre-eminence, it behoveth us to kiss them, which is, that we ought to do them homage, and show them honour and obedience, as God commandeth us. The second manner of kissing is filthy and infamous, amongst those to whom it belongeth not, and also, amongst those to whom it doth belong, it is not without fault, because they use it not in such sobriety and tempearance as is requisite: and it is because our affections are never so pure and well governed as they ought to be. But between jesus Christ & his Church, the kiss of delight and pleasure is holy, pure, and clean, and is most necessary for us, above all things: & therefore the church requireth but her spouse to kiss her. As for the first kind of kissing, it hath been at all times in use, and good estimation, as we may see by the scriptures. Now it behoveth us to see how one shall kiss the lips of him that answereth: That is to say, he speaketh and saith upright words, which are of truth, justice, and edification. 
Can. 1. 2. Act. 26. 37. 1. Cor. 16. 20 2. Cor. 13. 12  It may well appear, that men will not kiss them on the first mamaner: for they have in hate, and persecute them which are true and just, and which carry sound doctrine, and utter just judgement, as the heathen themselves have known and confess it: also experience hath showed it all times, and in the scripture there are many complaints thereof. They will not kiss them on the second manner: for commonly they take no pleasure nor delight in honest, just, 
Psal. 11. 2. & 35. 11. 12. & 37. 14. Mich. ●3. 9 Esa. 30. 9 10. 11.  & righteous men. They are no better now then were the children of Israel of whom God complaineth, it is a people provoking to anger: lying children, children which will not hear the law of God, which say to the seers, do ye not see, etc. They will not kiss them on the third manner, but rather will despise them and cast them down, they will make them captives, and bring them in subjection and hard servitude, and will imprison them. joseph hath proved it, jeremy also and Micheas. Men do noweadaies the 
Gen. 37. jere. 38. 6. 1. Kings. 22. 26. 27. Acts. 4. 23. & 5. 17. &. 12. 2. & 16. 22.  like or far worse to the poor faithful flock: as also they have done to the Apostles. Then seeing it is so that the world kisseth not the lips of him that answereth upright words, it behoveth us to see how one shall kiss them, and whom it is that kisseth them, for the holy Ghost, which hath spoken by the mouth of Solomon, and guided his hand to write, is true, and cannot lie. If we say that it is God which will kiss them, in that he hath peace and love towards them which answer upright words, and that he taketh pleasure and delight in them, it shallbe true. It is well given us to understand, when the scripture telleth us, how God behaveth himself towards them which are righteous. And as God, who is right and just kisseth them which speak upright words: Even so they which love uprightness, will live peaceably and in love with them which shall show themselves rightful in their conversation which is comprehended under the word. But it is spoken here principally of the word, insomuch that it behoveth us to kiss the lips of magistrates, which utter upright judgements, not only according to the two first manners of kissings, but also according to the third. For they ought to 
Rom. 13. 1. Pet. 2. Esa. 52. 7. Heb. 13. 17.  do homage as God commandeth them. Also it behoveth to kiss the lips of them which purely and faithfully preach the gospel, because they utter the glad tidings of salvation: and we must not kiss them in the two first manners only, but also in the third, not having regard to their persons, but to him that sent them. And so Solomon pronounceth that rather which we ought to do, then that which we do ordinarily.   

27 Prepare thy work without, and make ready thy things in the field which is thine, and after build thine house.  
God hath ordained from the beginning that man should travel to the end to live by his labour. But by the corruption wherein man is fallen and happened: he hath gone astray, & yet erreth from this holy ordinance, by fraud, cousonages, violences, outrages, ravines, thefts and spoils: and by such means hath sought to build him a good house. This hath been from noah's time. The earth was corrupted 
Gen. 6. 11. & 14. Esa. 3. 13. jere. 5. 26. Amos. 5. 11. Mat. 2. 1. & 6. 10. Haba. 2. 9  before the Lord, & filled with extortion: And it hath continued till Abraham's time as we see it by the war & pillage whereof mention is made. And after Abraham, it hath not ceased, as we may see by the sacred histories, and by the complaints of the Prophets: and yet they continue to do the like or worse. And those which will be reputed the most holiest (as the Pope, the prelacy, & the munkery) are the greatest deceivers, and the most wicked thieves. For under shadow of devotion they suck the blood of the poor, simple and ignorant. After them come they which aid themselves with judges favours to destroy their poor neighbours. They which proceed therein apertly by outrage, violence, & tyranny, are nothing worth: but they are not so culpable. Now to the end that we be not joined with such wicked men: Solomon warneth us to do every one his own business, to the which God hath called us, when he saith,  
Prepare thy work without, etc. He speaketh here but of one kind of work, to wit rural, and under that he comprehendeth all other businesses which are lawful, and by the which one may gain justly his daily bread. He speaketh but of one work to shun prolixity, and principally of husbandry: for with that that God hath ordained it first, it is the most necessary for the body, and 
Gen. 2.  from the same come all our other goods corporal, and temporal, and there is nothing neither in town, nor village, nor house, the which cometh not from the field. And we have nothing without labour of the earth. It is the custom of Solomon under one kind to comprehend the rest, as heretofore. And when he saith, Which is thine, we may here learn two things. The first that we 
Prou. 12. 11.  ought not to leave and abandon our business to do another man's. For thus doing we put both ourselves and our family in danger to beg our bread: but yet I will not forbid one to do his neighbour all the pleasure, and service he can: and chief him which is poor and feeble, and hath need to be helped. Thus doing one leaveth not of his business. For the office and duty of every one is, to aid him cheerfully and without constraint which hath need of it. The second is that we content ourselves with that which is ours, not coveting to order our affairs at another man's costs. As do they which shift their neighbour's landemarkes, and encroach upon his ground. Otherwise we are accursed. Cursed is he which removeth 
2. Cor. 8. & 9  the marks of his neighbour.  
Moreover Solomon in this sentence showeth us, that we ought not to eat our bread for nothing. Wheretoo that agreeth which S. 
Deut. 27. 17. Eph. 4. 28. 2. Thes. 3. 6.  Paul teacheth us: If we obey the same, we shall not want an house. As Solomon promiseth us saying, And after thou shalt build thine house. Whereby he signifieth, that if we will have an house to be ours by just title: it behoveth us to apply carefully our business, and get our bread in taking pains, according as the state wheretoo God hath called us, requireth. Contrariwise, that they which make no account to labour, can neither make nor possess an house which is theirs, but usurp as thieves and robbers, all that they have, by what title soever they possess it. But if we take the end of this sentence for a form of admonition, as the beginning is, according as some think, it is meet to say that Solomon teacheth the father of the household, how he ought to govern himself, to prosper in his affairs: that is to wit, that he be careful to employ himself, first of all in things most necessary, and that when he hath done one thing, he do not desist, but labour daily, and in good order, lest one thing let the other to be done, such sense is not unconvenient: but the first agreeth right well with the scriptures, as may be seen: and containeth large doctrine, and of good edification.   

28 Be not a witness without cause against thy neighbour: for wilt thou deceive with thy lips?  
To favour the wicked which they love carnally, and to be welcome amongst them, also to hurt, & endamage the innocent whom they hate unjustly, and of whom they look for no support or favour, men make no difficulty nowedayes to speak against their consciences, in lying slandering, and laying false reproach against them. Solomon showeth well that it is against conscience, and of set purpose when they do so. First when he saith, simply, Be not a witness against they neighbour. For also it is not ill done to bear witness, against the injurious and wrong workers, the dissolute and reproachful: But it is necessary to accuse them, and purchase their correction and punishment. As we ought to understand if we have any smack of natural sense, and also the scripture showeth us it in many places. Solomon (I say,) saith not simply,  
Be not a witness against thy neighbour, etc. but he addeth, 
levit. 5. 11. Num. 35. 30  without cause. And herein as it is said, he showeth that the slanderers and false witnesses do sin against their consciences, & of malice deliberate. For there is none, be he never so wicked, 
Deu. 17. 6. Mat. 18. 16. 17. john. 18. 23.  which will not judge it to be very ill done to hurt, or seek to hurt his neighbour, when he giveth him no occasion. Likewise if the wicked endure evil for just occasion, and that he seeketh to persuade himself that he hath given no occasion thereof, he will complain and say that men do him wrong to punish him: which is a very sure argument that slanderers and false witness bearers do sin against their consciences, and of set purpose: seeing they know well enough, that those whom they witness against, have given them no occasion of the wrong which they do unto them. Secondly, when he asketh, And wilt thou deceive with thy lips? For no man seeketh to deceive, but he which proceedeth of set purpose, and is reproved by his own conscience that he doth evil, and that he would not that others should do the like unto him. Also Solomon doth prick the conscience of the false witness bearer more nearly, when he useth interrogation, then if he used a simple affirmation. And rebuketh him more sharply of his malice which is not little, but great and very detestable: for men are not therewith only endamaged, but also God is greatly wronged thereby, by the malicious hypocrisy of such people, when under shadow of religion, they seek to undo their neighbours for to be hollow in witness bearing, they brag themselves to be honest men, as one may see, when they make no difficulty to swear that they say true, and they know well that they lie, and that they shall lie falsely. In this manner they wrong God greatly. For they take his name in vain, in forswearing themselves, and they reck not if God be the author of lies: and as much as in them is possible they despoil God of his truth and by consequence of his deity, which is to annihilate him wholly: for he cannot be God, if he be not veritable. We see then that it is for good cause that Solomon attributeth fraud to them, seeing they counterfeit honest men swearing, and promising to say the truth, and their heart is otherwise bend: to wit, full of treason and disloyalty. And so the deceit is in the heart, as God well seethe it: and the perjured himself well knoweth it. Nevertheless in the sight of men, which see but the outward shape, the deceit is in the lips, when they promise one thing, and do another quite contrary. It is thus that they deceive men. And therefore Solomon saith, And wilt thou deceive with thy lips? We see then that it is a very wicked thing to backbite and bear false witness. But yet the world maketh no difficulty of it, as hath been said heretofore. And although the scripture admonish us often to withhold us from false witness bearing, yet nevertheless men amend not. This is done because they think not that God is witness and judge thereof, and that they love not their neighbours.   

29 Say not, I will do to him as he hath done to me, I will recompense every one according to his work.  
Albeit the world, devoid of good sense, and right judgement, say, that a man is worth nothing if he have not blood in his nails, and if he revenge not himself on them which have offended him, yet nevertheless one cannot so much abuse himself in speech, but his conscience will show him in spite of his head, that one ought to be peaceable, and not to revenge himself on his enemy according as he desireth. For let us take the most wicked man in the world, who if he have done injury to any one, whom he esteemeth stronger than himself, he will be content that he which is offended, should hold his peace and dissemble the injury which is done to him, and not revenge it, he will not think him for this, a man of no value. Likewise if he whom the wicked hath offended, go about, & force himself to be revenged, the wicked man will seek to appease him, & show him that the offence is not so great, that he ought so to covet to be revenged. Cain showeth us this somewhat: for having offended God by the murder which he had committed, his will was 
Gen. 4.  good, that GOD who was the stronger should have left him unpunished. And seeing that he could not shun the judgement, nor fly the vengeance of God, he complaineth saying, my puniment is greater than I can well bear. Wherein one may see that the conscience of a man teacheth him, that one ought not to be revenged over his enemy. And when Saul who was a wicked reprobate at divers times justifieth David in that he had the power and opportunity to revenge himself, and yet nevertheless had spared, him: he showeth us that a man be he never so disordinate hath 
1. Sam. 24. & 26.  witness in his conscience, that he ought not to revenge himself over his enemy according to his own desire and pleasure. But although we have such natural light, yet nevertheless we are so perverse, that we seek to extinguish and quench it. And therefore we have need to be admonished else how, that is, by the word of the Lord. Also for to show the right way of clemency and peace to them which show themselves tractable and easy to be taught and to make culpable and guilty the proud and high-minded, the furious and enraged, the Lord giveth us many commandments which have been heretofore alleged, by the which he showeth us that it is not not lawful for a man to revenge himself, nor do the like to him that hath offended him. He showeth it us also by many examples of holy men, which have been before us: and principally of jesus Christ our Saviour, and we may and aught to behold the charity of God towards us which were his enemies, and yet as much as in us lieth are his enemies, and provoke him too anger by our sins: for so much was he absent from revenging himself on us, that he is come to seek us by his son jesus Christ to reconcile us to him, and make peace and alliance with us, to the end that we should not be lost, but saved and kept unto life everlasting. Then seeing we have so many commandements and examples, let us take heed that in all gentleness and humanity we follow them. Otherwise if we be so rigorous or rather furious and mad, that we will not reconcile ourselves with our enemies, we shall have for adversary against us the Lord, which will send us into utter darkness. Now because the effect of revenge proceedeth from 
Mat. 18. 3●  the heart, which is ill affectioned, and that the threatenings which proceed from the same, serve also to inflame it the more, for this cause Solomon seeketh not only to correct the effect, but also to reform our tongues and lips, and to restrain them from all threatening words, saying, Say not I will do to him as he hath done to me. And if it be not lawful to say so, it followeth well that it is not lawful to do so. But in this manner it may seem at first blush that Solomon giveth us a doctrine contrary to the law of God, or more strait, for it seemeth that the law permitteth us to do to our neighbours as they have done to us, and to recompense every one according to his work, according as it is written, eye for eye, tooth for tooth, foot for foot, bruise for bruise, wound for wound, murder for murder. But the law speaketh to judges to 
Exod. 21. 24 levit. 34. 19 Deut. 19 25 Mat. 5. 58.  whom it appertaineth to do to the wicked, as they have done to their neighbours, and recompense them according to their works, and not to the parties to revenge their own injuries. And as in the time of jesus Christ our Lord, there have been false expositors of the law, whom he rebuketh: Even so we ought to understand that Solomon hath done the like in his time, & hath spoken to the parties when he saith, Say not, etc. And not to judges, & so he saith nothing contrary to the law, and is not more rigorous than Moses was. For he hath not taught that one should revenge himself of his enemy, but that he should aid him. 
Exod. 23. 4. 5    

30 I passed by the field of the slothful, and by the vineyard of the man void of heart.  
Solomon cannot but he must needs speak of ten-times of the slothful, to blame him, rebuke him, & threaten him, to the end that we should remember it, and take instruction thereby to hate & detest the slothful and sluggish, and to be careful and diligent to do every one our own business. And to begin now to blame the slothful, he maketh himself like to a man which goeth by the way, and in passing considereth how the fields and vineyards are disposed and ordered, and according to the order that he findeth, inquireth whose is this or that. He signifieth the inquiry, when he affirmeth that it is by the field of the slothful and by the vinyeard of the man void of heart that he passed. For a traveler cannot tell whose this or that is, unless he have made inquiry. He useth here a repetition or exposition: for the slothful and a man void of heart is all one. For why a man is not at any time sluggish, but because he hath not courage to apply his business. Moreover we are here instructed, that we ought not to be hasty to blame any one, but that to blame rightly it behoveth to have seen or heard it by witness worthy credit. Otherwise we shallbe rash and overhasty judges and defamers. To blame the slothful and man void of heart he telleth the order of his field and vinyeard, saying.   

31 And lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.  
The slothful, and man void of heart is very worthy to be blamed, when he suffereth by his negligence & laziness the good creatures of God to go out of kind, and, as much as he can, maketh them unfruitful and profitless. For God hath given the earth to the sons of men, and hath appointed them to labour it continually, to the end that it may fructify and be profitable to us. The gift is marked. Gen. 1. ver. 28. 29. and Psalm 115. ver, 16. The ordinance is written. Gen. 8. ver. 22. And so with negligence there is also contempt, when we apply not ourselves according to God's ordinance. There is also ingratitude, when we use not the creatures that God hath given us, with acknowledgement, & thanksgiving, which thing the slothful do, when they let thorns and nettles grow in their fields and vineyards, and give them over to wild beasts. As Solomon signifieth it by the breaking down of the wall. Therefore when we see that Solomon blameth the slothful, For the thorns and nettles which had covered, etc. We have to note, that although the earth be cursed through man's occasion: yet never 
Gen. 3. 17.  the lesse man is not forbidden, to seek to shun this curse by toil and diligence, but he is commanded to travel, and blessing is promised him, if he labour, in obeying the voice of the Lord. It is meet also that the man which seethe the disorder in the field & vinyeard of the slothful and man void of heart, that is to say, 
levit. 26. Deut. 28. 8. Psalm. 12. 8.  in his goods and estate, consider and way the ruin and desolation, to the end he may take heed not to imitate the slothful, but learn to be better advised, and apply himself to his business. Solomon teacheth us by his example that we ought to do so, when he telleth us what he did, saying,   

32 Then I beheld, and considered it well: I looked upon it, & received instruction.  
When he is not content to say, I beheld: but addeth, And considered it well and looked upon it: He showeth that to be well taught to take care and diligence, it behoveth to consider attentively and nearly, the desolation, which is in the estate of the slothful, and void of heart, to the end we be not partakers of their sloth, laziness, and negligence, and that we praise them not nor flatter them in any case, but we reprehend them, showing them whence the desolation cometh that is in their goods and estate: as Solomon doth saying.   

33 Yet a little sleep, a little slumber, and a little folding of the hands to sleep.  
He rebuketh the slothful, flouting them, and speaking according to their opinion and fantasy. For although the slothful sleep too much, yet he hath never slept enough, neither speaketh he of any thing but to sleep a little, when he hath no will to awake. Solomon expressing the words and fantasy of the slothful, showeth also very plainly that he sleepeth too much, and that the deed is not according to the word for he is not content to say, yet a little sleep. But he multiplieth the words and saith one thing three times, under divers phrases of speech. And herein he rebuketh the slothful sharply of his too much sleep: and threateneth him afterwards with poverty, which shall come suddenly upon him, and he shall not withstand it, saying.   

34 So thy poverty cometh walking on: And thy necessity as an armed man.  
Although he have attributed field & vineyard to the slothful: yet nevertheless because he tilleth them not as he ought: he telleth him that he shallbe overpressed with sudden inexpected poverty, the which is signified by this word walking or as a traveler, or way faring man: for he arriveth, when no man thinketh on him. But it shall not be only sudden, but also rude and rough, hard and very difficile to overcome or escape, as Solomon signifieth by an armed man, or one well appointed.    

The xxv. Chapter.  

1 THese also are parables of Solomon which the men of Hezekiah king of juda copied out.  
GOd gave commandments to the children of Israel to show them how the king ought to govern 
Deut. 17. 16  himself amongst them. To the which commandments king Ezechias was obedient. Now amongst these commandments he saith: When he shall sit upon the throne of his kingdom, than he shall write for himself this law 
2. Kin. 18. 3 Deu. 17. 18. 19  in a book by the sacrifisers Levites, etc. Wherefore we may understand that the men of Ezechias whereof mention is made here, were of the Levitical sacrificers which were careful to instruct and teach the king Ezechias. And to do this, they gathered him togitherin a book the sentences which were here and there dispersed, and put them in order, according to the authors out of whom they were drawn: and amongst others they have put the proverbs of Solomon which follow, to the former, to make thereof a book. Wherein we may see two things: the first, what kings ought to learn and follow of their predecessors, to wit, good doctrine after the which they may reform their manners as they ought, in all holiness and justice, and not to regard their worldly pomps, and carnal magnificencies, neither their pride and haughtiness, nor their vanities and folly. The second, that about them they have skilful men, which may be careful to search the scripture, and that they expound it in such good order and fashion that it may be easy to the hearers which are ready to be taught and profit therein. And these two things here appertain principally to Princes and Magistrates which bear the name of Christians, and say they are reform to the Gospel. As we may see, when there is express mention made here that Ezechias which had such men, was King of juda, that is to say, of the people of God.   

2 The glory of God is to conceal a word: but the King's honour is to search out a word.  
The worldly wise men desire greatly to be known, to the end to be in honour and worship. And to come to this, they make their works to shine, and as much as they can possibly, give a fair show to their speech and words: and all to darken the glory of GOD, which they have in contempt and derision, & are enemies & adversaries thereto. Yet God showeth not himself to the eye what he is, as isaiah pronounceth it. Truly thou art a God which hidest thyself. For he exempteth not the wicked from his vengeance, and yet 
Esa. 45. 15.  nevertheless he executeth it not presently, also he frustrateth not his chosen of their promises, although he accomplish them not so soon as they would. But he dissembleth, letting the wicked flourish and prosper, and sending afflictions to the just, reserving to himself that which he hath determined everlastingly, to put it in effect at his time appointed without change of purpose. And this is for his glory that he doth so: keeping himself as it were covert and in silence. Solomon pronounceth it so when he saith,  
The glory of God, etc. And this is as though he said. Because that God is still and dissembleth, and it seemeth to the wicked that he is deaf and blind, or that there is no God as they say in their hearts. For this cause they despise him, and as much as they can, bring him to reproach, yea to nothing if it were possible for them. But we seeing and knowing his bounty and patience, by the which he inviteth us to repentance, to the end that we perish not, we have to call upon and glorify him with David. For the riches are great, which thou hast reserved for them which fear thee, etc. And 
Psal. 31. 20.  albeit God by his eternal purpose (which cannot be but just) is silent and dissembleth for a time, yet nevertheless kings and governors of the earth which are his lieutenants, cannot, nor ought not to search their glory in deferring judgement, but rather their honour is and shallbe to make diligent inquisition of things, to the end that they may readily do justice and judgement, according as God hath commanded them by his word. Solomon well showeth it them, when he saith, But the king's honour, etc. Wherein he showeth that the kings of the earth are worthy of contempt & rebuke, for in steed of searching out a word, that is to say, of being careful and vigilant to do their duty and office, they are asleep. And if they wake it is not to look to that which they have to do: so that men may rightly complain of them. Al their watchings are 
Isa. 56. 10.  blind: they know nothing: they are all dumb dogs, etc. He showeth also that false witness, as much as in them lieth, deprive kings and men that do justice, & of honour: for they let them to search out the word, when in steed of verity they witness untruth. Moreover seeing we ought to honour our Kings, Princes, and superiors. Solomon showeth us that we ought to be careful to let them understand the truth, and not to hide it from them in no case, especially when there is question of maintaining the honour of God, the peace and quietness of the just and innocent. If Kings and their subjects will well search out the word, it behoveth them to be careful to read, hear, and meditate the doctrine of Moses, of the Prophets and Apostles, the which is hidden to the sage and prudent 
Mat. 11. 25. 1. Cor. 1. 18. 1. Sam. 2. 30.  of this world. Thus doing they procure the honour and glory of God, and he will honour them as he hath promised.   

3 The heavens in height, & the earth in deepness, & the king's heart can no man search out.  
Although the heavens and the earth be things visible and palpable: yet nevertheless the heavens are so high, and the earth so profound, that if all the men which ever were, were assembled together to aid one another to reach up to the heavens, and dig or make a hole to go through the earth, to know how high the heavens are, and how deep the earth is: yet they could have no sure knowledge thereof. For they could not mount to the heavens, nor descend from the one side of the earth to the other. Esay willing to 
Esa. 40. 12.  exalt and magnify the puissance of God, attributeth to him, that there is none, but he alone, that can measure these things, saying, Who is he that hath measured the waters with his hand, and hath compassed the heavens with his palm? Solomon pronounceth the same now, when he saith,  
The heavens in height, and the earth in deepness, and the kings heart. etc. Not that it is his principal intent to show, that there is none but God, which can measure the highness of the heavens and the depth of the earth: but he compareth the heart of kings, princes, and superiors of the earth to this highness and deepness, to show us that it is not for us to tempt and assay what the heart of the king is, to make it condescend to our will and be governed by us. And also the heart of a true king is so upright, that one shall hardly bow it to wickedness and iniquity, as Solomon hath said elsewhere. And although there is none but God which 
Prou. 16. 10. & 21. 1.  soundeth the hearts of men, how great or little soever they be: yet nevertheless Solomon speaketh here principally of the hearts of kings, and this for divers reasons. First because God maketh kings otherwise then they were when they were private persons, as we have seen in Moses, which was instructed in all wisdom by the Egyptians, and in josua. One may see it also in the judges which 
Act. 7. 22. Deut. 34. 9 1. Sam. 10. 16  were after josua. It is also written, that Saul should be changed into another man.  
Secondly because they are the Lieutenants of God, which boweth for no body. Also they ought not to suffer that one should search their hearts to make them incline to another man's will, for their inclination would be far more dangerous than a private persons. Thirdly, because that subjects ought to bear such reverence to their superiors, that they should not once think, to turn the heart of their superious to their appetite, but that they leave it to God, praying him to dispose it as he shall see good. Fourthly, because that when magistrates suffer not their hearts to be searched, for to be turned from right and equity, but that they fear to offend the Lord, and are afraid that God will use them as the instruments of his ire: as he hath done with Pharaoh and the Kings of the Assyrians and Babylonians. And as he doth now with the Pope, and Kings and Princes which obey him, to persecute and murder the poor faithful. Then the subjects also shall learn to fear the Lord, and for his sake to obey their superiors, whom they see to be conducted by the providence of God, and know that if they have no fear and reverence towards God and their magistrates, that they shall not escape the judgement of him who governeth the hearts of the magistrates.   

4 Take the drossefrom the silver, and there shall proceed a vessel for the finour.  
This present sentence would be little account made of, if we should say that Solomon taught the finour, how he ought to dispose and purify the silver to make some piece of work thereof. And therefore note we that the holy scripture transferreth the names of things unsensible, to creatures which have sense and reason. And sometimes it useth similitudes and comparisons the better to imprint in our hearts (which are rude) the doctrine which is very profitable and necessary for us. As when he saith, thy silver is turned into dross, and thy wine is mingled with water. The Prophet 
Esa. 1. 22.  calleth corrupt silver the hypocrites. Likewise jeremy transferreth the names of silver and other metals to the people of Israel. And chief to the greatest which would be most esteemed. And when Solomon saith, 
jer. 6. 28. 29 30.   
Take away the dross, etc. he speaketh by similitude: for this sentence with that which followeth.   

5 Take away the wicked from before the king, & his throne shallbe established in righteousness.  
It is as much as if Solomon should say: As when the goldsmiths are careful to scum and purify their silver, than they make substantial and pure work, which cannot be found fault withal: even so when Kings, Princes, and Magistrates, are careful and vigilant to root out the wicked, than they reign peaceably over their subjects which fear to offend them, or do wrong or grief one to another, and are careful to yield every one that which appertaineth to him in all truth and righteousness. The Lord showed this well when he purged the world by the flood and subverted Sodom and Gomorrha, and sunk Dathan Core and Abyron. He gave Moses well to understand that he ought to root out the wicked, when he gave many laws and commandments, wherein he expressed the punishment, which he would that the wicked should endure: And hath often appointed that the wicked should be rooted out to the end that others hearing & seeing their punishments might learn to fear and restrain themselves from the like wickedness. David well understood such ordinances, and had good affection to follow them: as appeareth by the protestation which he maketh in the 101. Psalm. Hear kings are taught clearly how they ought not to spare the fire of punishment to purify their subjects thereby, to the end they may be as clear as silver from the dross. Also subjects ought to let themselves be ordered by their superiors, as the silver is by the finour: & in no wise to murmur against the magistrates, for the punishments which they make although they trouble their neerestkinne. And as silver, after one hath taken away his dross, is of no less price, but more saleable: even so a nation ought not to think themselves dishonoured if one root out of the wicked which are in the midst of them. Note we also that although it be said,  
From before the king, & that it is meet he have good assistance about him: yet notwithstanding in that the care and wakefulness of the king ought to stretch throughout all his realm, he ought not to restrain it before him, in his presence and sight, but stretch it out over all his dominions and charges.   

6 Boast not thyself before the King, and stand not in the place of great men.  
We will not abase ourselves, but by our wills, will naturally be advanced, and appear great, to the end that by this means we may maintain ourselves, and enjoy our enterprises and attempts. Adam would have been like to God. The giants got themselves 
Gen. 3. & 6. & 11. 1. Sam. 18. 8 2. Sam. 15. 16. & 17.  great renown. The sons of men, began a great building to purchase fame, and make themselves mighty. Saul seeing himself despised, was angry, and to maintain his greatness, conspired against David. Absalon coveting after the Kingdom, wrought treason against David his father. And all these here have thrived very ill with their ambition and pride. And because Solomon knew well that we feared the harms, to the which yet nevertheless we went not, but rather ran headlong as furious and enraged, by our rashness and boldness, by our pry de and haughtiness of stomach: for this cause he seeketh to despoil us, and withdraw us from all ambition, and induce us to humility, and make us love it when he saith, Boast not thyself, etc. There is none of us but naturally he hath a King's heart, worldly and carnal, which seeketh to be praised, exalted, and redoupted: and we strive to prefer ourselves before our neighbours, and covet to be afore them in honour and glory. Solomon thinketh not such a nature to be good, which is so full of pride and loftiness, and will that we prevent one another in honour, esteeming every one more excellent than ourselves. He showeth us this well, when teaching us in general to humble ourselves towards our neighbours, he nameth but kings & great men. Because those are they which ought to be preferred above all men, & if we humble not ourselves unto such personages, we will easily despise the others. For this cause we are admonished to be subject to all human order for God: be it to the King as a superior; or to governors, as sent by 
1. Pet. 2. 13. 14.  him, etc. There are very few that think well of this that Solomon saith here, & think nothing better than to exalt themselves, & strive to make themselves fellows with Kings and great men of the earth. And it seemeth that if they should recoil, and play the cowards and bashful fellows, than men would make no more account of them then of sots, and idiots. But to the end we resemble not such men, but like well of this sentence, to withdraw us easily from all ambition, pride, and arrogancy: Solomon showeth us what it is that we ought to prefer & esteem as most profitable for us, when he saith:   

7 For it is better that it be said unto thee, come up hither: them thou to be put lower in the presence of the prince whom thine eyes have seen.  
Here at first view it seemeth that Solomon teacheth us only a modest and humble civility, but in taking this sentence so, we give it not that excellency that belongeth to it: wherefore we ought to understand, that under the word of humble civility, he striveth to print in our hearts the true spiritual humility, by the which we are guided to humble behaviour, & modest countenance. Our lord 
Luk. 14. 7  jesus Christ doth the like. Nevertheless our Lord jesus Christ, nor Solomon condemn not the first places how high soever they be, but the ambitious affection: as the Evangelist showeth it well, when he saith that jesus told the bidden guests a similitude: to beware how they chose the first place at the table, etc. Now to allegorisate this sentence otherwise by the Minor, it would be to no edification. Let it suffice us, that the holy Ghost inviteth us here to true humility, to the end, that being lowly of heart in this world, we may be at last exalted, which thing we shall obtain if we be of the same affection that the Publican was. 
Luk. 18. 1●    

8 Go not forth hastily to strife, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.  
They that are haughty of courage, do quickly begin strife with their neighbours. And therefore it may seem, that to bring us to concord, Solomon hath sought to root out of our hearts, pride and ambition, & to plant in them true humility, which consists chief in having God in great admiration and reverence, we may fear him and obey his will according to his word, and that we lift not ourselves up against our neighbours, deeming ourselves more excellent and worthy than they, that we be not followers of the Pharisee. Solomon (I say) having told us of such humility, cometh by good order to speak of concord, when he will not that we strive saying, Go not forth hastily to strife, etc. Wherein he describeth unto us the manners of a stout and unadvised man, and which hath too hot a blood. They that are such, hearing the least word that is to their displeasure, go out into the street straightway to scold and chide with their neighbour, or to arrest him to the law and trouble him. Of such people the world is full, as one may see daily. So that one may well complain of all nations, as Saint Paul did of 
1. Cor. 6. 6. 7.  the Corinthians. Brother hath process against brother, etc. Solomon describeth also the perplexity wherein they fall which are hasty to strife unadvisedly: which is, that they whom they wish ill too, are often Superiors, and obtain the conquest: and so make these rash fellows abashed, ashamed, and confounded: so that they know not what they shall do. In making such descriptions, Solomon seeketh means to withdraw us from all mutinies, seditions, strifes, and debates: for to be put to shame is a thing which we fear: Not that it is the principal cause that should withdraw us from being hasty to strife. For the principal cause is, and aught to be the fear of the Lord, and next, the charity which we own to our neighbours. But Solomon in this case speaketh to us as to men, which fear more their damage then God, and love their worldly honour better than their neighbour. If we will well shun such perplexity and confusion, let us follow the counsel that jesus Christ giveth us, Agree with thine adversary quickly, whilst thou art in the way with him. 
Mat. 5. 25. 26.    

9 Debate thy cause with thy neighbour, & reveal not the secret of an other man.  
Men are naturally so hot of blood, and so choleric and furious▪ that if it seem them that their neighbour hath done them any offence, although it be light and secret, incontinently they rage in public, and sound, as it were a Trumpet, to give to understand to others that those have offended them greatly, and seek not but to defame their neighbour, sowing words of reproach here & there against him. And because this dealing is contrary to humanity, which we ought to have in great estimation: For this cause Solomon willing to moderate our choler, admonisheth us, that if we have to do with our neighbour about controversy, we shall talk thereof with him, & seek to make an end of it, the secretliest that we can, without calling witness to us, and that we discover not the imperfection, & fault of our neighbour, till we have first talked of it between us and him, & sought to remedy it secretly. Solomon (I say) admonisheth us this same, saying, Debate thy cause, etc. Whereto agreeth 
Mat. 18. 15 Luk. 17. 3. 4.  the saying of our Lord: But if thy brother have offended thee, go and rebuke him secretly between thee and him. Take ye heed. If thy brother have offended thee, rebuke him, and if he repent, pardon him, &c: & this agreeth with the law, Thou shalt not hate thy brother in thine heart, Correct thy neighbour, & suffer not sin upon him. We could not so guide ourselves, if we were not gentle, gracious, and merciful. And therefore to obey Solomon, or rather jesus 
levit. 19 17  Christ well, it behoveth us to mortify, despoil, and : as saint Paul admonisheth us in divers places. Mortify therefore your members 
Col. 3. 5  which are earthly, etc.   

10 Lest happily, he that heareth it, put thee to shame: and that thine infamy do not cease.  
Some think they get great honour in revealing an other man's secret, that is to say, they creep into reputation by defaming their neighbour, and complain of him to an other man of some secret offence, or which is none at all, as it cometh oftentimes to pass, that the accusers, and they which complain, do the most wrong. But it happeneth (as good reason it should) that in steed of getting honour thereby, he that heareth the accusation or complaint, knoweth quickly that it is without cause that the accuser complaineth. And therefore he that sits in audience, blameth him, as he well deserveth: and the accuser getteth a mark or blot to himself, which endureth and can not be defaced: and they that know him well, take him for a liar, talebearer, and backbiter, & will call 〈◊〉 so: as Solomon signifieth it by the shame and infamy which will not cease, when he saith, Lest happily, etc. He saith namely, peradventure, or happily, regarding first the opinion of the accuser: who thinketh that men will hold his words for true, and deemeth it a great hap if his malice be discovered, and he have blame and infamy thereby. Regarding secondly, that it is very hard to change custom, chief when it is wicked. Now the custom is such throughout all the world, that they take pleasure to hear ill speeches of their neighbours, and that flatterers, liars, & backbiters, are the best welcome. And so it is great hap if they be rebuked and defamed. They which slandered David unto Saul, were welcome, and more esteemed than he. But the holy Ghost which heareth them, knoweth well how to rebuke them, by the scripture, and to put them to shame, and infamy, which shall never be abolished. And so if backbiters be not discovered by men, God can well discover them at time convenient.   

11 A word spoken in his due place, is like apples of gold, with pictures of silver.  
If any man seek to garnish his speech, to please and bring profit and delight to an other man, he for whom, and at whose pleasure this man speaketh, will say, that his neighbour hath a golden tongue, and that his speech pleaseth him as well as a jewel of gold, bedecked with white silver. If amongst worldlings, words be of such price, by far more reason we ought greatly to esteem of the word of God, which is purely and faithfully administered to us, and should take great delight therein. Solomon showeth us it, when he saith, A word spoken in his due place, or order, or upon his wheels (as Solomon's language is) is like apples of gold, etc. I know that one might apply this sentence to all purposes which are spoken of, as it appertaineth of what matter soever they be. But when he saith, Blessed is he that hath his affection set on the law of the Lord, and meditateth it day and night. We should not find a word so well spoken in his due place, or upon his wheels, as the word of the Lord. And therefore with Solomon we will compare it to Apples of Gold, with pictures of silver: not that the word divine exceedeth not far all the fairest, and most precious things of the world: but the scripture applieth itself to our rudeness, to lead us as it were by the hand, to take a taste and delight in the word of God: the which in other things is compared to gold, silver, and precious stones. If one will take here the word, for that which is proper to pacify quarrels between one neighbour and an other, without publishing them, the sense shallbe very convenient, and not contrary to that which hath been said. For there is no word more fit to pacify strifes, than the word of the Lord, or that which is conformable thereto.   

12 He that reproveth the wise and the obedient ear: is as a golden ear-ring, and an ornament of fine gold.  
earrings or pendents of gold, were in old time in use with maidens and women, and also other jewels of gold, and pleased them, & (as they thought) became them well as may be seen, when Rebecca was ready to receive the earrings of gold that Abraham's man put before her face. And at this day, also maidens and women which are curious to be seen, take delight to wear precious 
Gen. 24. 2●  ornaments, and think themselves gay, when they shine in gold and silks, and when they be preciously and pompeously appareled. And they love such ornaments so well, that they are very careful in keeping them: and if they have power & liberty, they will gather abundance of them. We say not this, to the praise of women and maidens, nor to allow that which they do in this case. For Saint Paul and Saint Peter rebuke them. But if women be so desirous to deck themselves outwardly, it behoveth us to be 
1. Tim. 2. 9 1. Pet. 3. 3.  very ready to receive inward ornaments to deck and beautify ourselves: which is, that in all obedience, we lend our ears to them which instruct us in the word of the Lord, by the which they admonish and instruct, argue, and reprehend us, to make us more fair and pleasant before our God. Let us take pleasure in such persons, and esteem ourselves well iewelled, when the Lord putteth before our face such earrings. To do this well, we ought to renounce all folly, for they which are given there too, despise all counsel, and reject all correction and instruction, as is said here above in divers places. And it behoveth us to embrace wisdom, the which maketh us attentive to correction, & procureth us to love it. Thus doing, we shallbe decked and adorned very gorgeously: as Solomon signifieth it, when he saith, He that reproveth, etc. The wise man which giveth ear to obey corrections and reprehensions, maketh great account of him which reproveth him, and thinketh him well garnished and adorned thereby. And (as hath been seen) he loveth him which reproveth him, & becometh sage thereby, and 
Pro. 9 8. 9  groweth up in doctrine. Wherefore let us never think ourselves so wise, but men may find wherein to reprove us: chief if we be wise, we will acknowledge that we are well worthy of rebuke. Not that I will say, that wise men commit crimes wittingly, but they offend by infirmity. Whereof perceiving themselves guilty, they suffer willingly to be reproved, and take pleasure therein, thinking it a great honour to do so. They resist not by murmuring and despite, they brag not themselves to be honest men, as do the foolish & wicked, who rise up against them, which seek to deck them with earrings and spiritual jewels of sapience: whose merchandise is better than the merchandise of silver: and her revenue, then fine gold. 
Pro. 3. 14. 15    

13 As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his mistress.  
A faithful messenger hath been spoken of elsewhere: notwithstanding, 
Pro. 13. 17.  Solomon letteth not to treat of it now again, & to show us, what we ought to be in our charges and commissions, and what we ought to do therein, and whereto to attend. For there is none of us but he is a messenger: not that the charges or commissions are all alike, for some have more power than some. And to show us this same, he setteth before us those messengers or Ambassadors which serve their masters faithfully, & by this means give them matter of joy, and content them so, that they repose themselves wholly upon them. And he compareth them to the cold of snow, which wintereth the corn that is in the ground, and cometh in such a season that it maketh it to prosper: so that the harvest following is fertile and abundant. Or also (which seemeth more convenient) he compareth them to cold which cometh in harvest time, much like to the cold of snow to refresh them which reap and labour in a hot region: such cold is a great recreation, for it maketh that they which travel, are not altered, surfeited, nor choked up with the great heat. And it is not without cause that he maketh such a comparison, for they which do their message faithfully, do keep their masters which send them from great grief and from all vexation, and as much as they can, yield them matter of recreation. As we know that it is a great pleasure to a Gentleman, when he hath servants that execute well the charge that is committed to them. Now we are all messengers and Ambassadors of our God, who hath called us into his family, & sendeth us as he thinketh good, & giveth us a charge which he will that we execute. Not that we have all public charge, as kings & superiors of the earth, nor as Pastors & ministers of the Church, which are the principal messengers, as hath been said above: But the Lord sendeth us to our neighbours, giving us charge that we have care one over another, according to the talon which he hath put into our hands. If we execute our charge faithfully, we shallbe to him as the cold of snow in the Harvest. Not that we can do any thing to recreate or rejoice him, but he alone of his bounty rejoiceth, and delighteth himself, when in uprightness of heart we seek to execute our charge faithfully.   

14 He that boasteth of false liberality, is like clouds, and wind without rain.  
When men see clouds driven by the winds, they look that they shall have rain, but it chanceth sometimes that none at all falleth, and so they lose their expectation: Even so when men see any one which is frank of his promises, they hope to obtain the same of him. But they are very often deceived, and prove that the greatest promisers are clouds & wind without rain. They are rich and liberal in promises, but there is no effect following, and so they boast themselves falsely and are of no profit. They are content to bear a fair face, and make men gape after them, and hold them in hope of things. Those which are such, not only are vain, as clouds which are without water, but also hurtful, as the wind which drieth the earth, sucking his humour without sending him any again, but making it yawn for thirst and dryness. The captain of such men is the Devil, and of him they have learned to boast themselves falsely. Adam well proved the boasting of the Devil 
Gen. 3. 1. Kings. 22.  to be false. Likewise Achab and josaphat have proved it, after that they had believed false Prophets, by whose mouth the Devil spoke. The Devil sent clouds, and wind without rain, when he 
Mat. 4. 9 Luke. 4. 6.  promised our Lord and Saviour jesus Christ to give him all the kingdoms of the world, and boasted that all the glory thereof was his. We see then that they which brag of things which thy neither will nor can do, are supposts of the Devil, who is a liar & the father of lies. Also as the clouds & wind without rain vanish away, & 
john. 8. 44.  come to nothing: even so these great boasters shall perish with the Devil their father. For, Thou shalt destroy all them that speak lies: and chief when the lie is in slander. As is the false doctrine of the Papists, which teach of free will, and merits, and other abominable 
Psal. 5. 7.  lies, & promise that by this means men shall win paradise & obtain life eternal. Their destruction is plainly showed them. Wherefore we ought to take great heed of all false boasting. And principally 
2. Pet. 2. 3.  of things which are to come which are to us uncertain, & of them we should make no promise, but at God's good will and pleasure. Also of things which are present with us, if we will show liberality, let us do it in secret, without ostentation or vain show, even as our Lord jesus Christ hath taught us. Last of all let us understand, that the holy Ghost teacheth us here to love one another indeed and truth, as also we are admonished thereof in john. 
1. john. 3. 18.    

15 A Prince is pacified by the staying of anger: and a soft tongue breaketh the bones.  
Albeit the anger of kings and great men of the earth, be marvelously to be feared because of their highness and power, 
Pro. 16. 14. & 19 14. & 20. 2. Pro. 16. 19  and that men hardly escape it, and with great difficulty and danger: yet nevertheless if one show himself sage before them, he may pacify them, and in steed of being harmed, find pleasure and utility. Now to show one's self wise, it behoveth him to put of an angry and furious heart, which is seditious and arrogant, haughty and rebellious, and not to be easy, nor hasty to show his anger nor wrath, to rise up against his prince, or do damage, hurt, or violence to his neighbours. If we have 
Pro. 14. 29 & 16. 32. & 19 11.  such wisdom and discretion to defer and slack our anger, we shall find grace at our prince's hands, so that they shall refrain their great anger, and be induced to use benevolence. Solomon hath showed this above, and yet now again he showeth it when he saith,  
A Prince is pacified, etc. Yea, though he be very obstinate, and hardened in his anger, yet one shall win him by fair words, as Solomon signifieth it saying, And a soft tongue breaketh the 
Pro. 15. 1  bones. This is agreeable to that which is said: A soft answer appeaseth anger, etc. This hath been proved by David and Saul, and David and Abigael. Meanwhile this is not to say that one ought 
1. Sam. 26. & 25.  to seek by fair words to turn away wrath of kings and great men of the earth, which is and aught to be kindled against the wicked to do vengeance on them: for this should be to resist the ordinance of God, but we ought to be of so peaceable, humble, and obedient a life, that we may win the hearts of our superiors: and also it is needful for us to turn them away from all tyranny 
Rom. 13.  & cruelty, & that we keep them from animating themselves against other Princes their neighbours, by good admonitions and forewarnings, so to maintain peace, and to live under them in rest and quietness. And if we ought to be so heedy, to yield ourselves obedient, and humble to men, by a far more strong reason we ought to take heed to despite, or murmur against our God which is our sovereign Prince: for it is an horrible thing to fall into his hands. Nevertheless his anger is not so hard, but it may be broken by a soft tongue, if with an affectionate heart we yield him praise, prayers, and thanks giving, with confession of our faults & offences, acknowledging that we are wicked, and that he alone is just: as the ancient fathers afore us have done, to turn away the wrath of the Lord both from them, and from their neighbours. And amongst others, Daniel. Chap. 9   

16 Hast thou found honey? Eat that is sufficient for thee: lest thou be overful, and vomit it.  
God hath given us, all meat to use indifferently with thanks giving, which thing gluttons and drunkards cannot do, who are not content to take sufficient, but devour and swallow such abundance thereof, and with such excess, that they almost burst therewith, and are constrained often to cast their gorge: and which worse is, lose both sense and understanding, as is daily proved: and so they cannot acknowledge the goods which come from God, too give him thanks for the same, as belongeth to him, wherefore to the end that we be not unthankful for the benefits which God bestoweth upon us, let us use it with temperance and sobriety, and be very circumspect that we take not too much delight in the goodness and sweetness of the meat, to cause us to abuse the good creature of God, in using the same excessively. Solomon under the name of honey as it seemeth, admonisheth us of this same, when he saith,  
Hast thou found honey, etc. This sense is not impertinent, & containeth good and necessary doctrine: for there is no meat so good but it hurteth us, and wasteth & destroyeth us, if we take too much thereof. If one fill himself over full, he is hurt thereby: for the stomach is grieved therewith, and the understanding (which is worst of all) is ouerladen and dulled. And so he is in worse estate than bruit beasts, who eating and drinking their fill, yet lose not their natural sense which God hath given them: If men vomit, the meat and drink is lost. And so gluttons and drunkards destroy themselves, and work destruction, and in this manner they way not God as they ought to do. For not only they destroy the goods which he hath created for the use of man, but also in as much as in them lieth they deface and abolish the image of god. But it seemeth to be more convenient to say that Solomon speaketh by similitude, and that the second part of the same followeth, when he saith:   

17 Withdraw thy foot from thy neighbour's house, lest he be weary of thee, and hate thee.  
Now the sense of the similtude is such, as if one said, as honey hath a sweet taste, and therefore men delight to eat it, and give it entry into their bodies: yet nevertheless if one eat more thereof then is needful, he overchargeth his stomach, and is forced to vomit. Even so, although it seemeth that thy neighbour liketh of thee, and that he taketh pleasure to have thee familiarly conversant with him, yet nevertheless take heed to be importunate upon him, & to trouble him at unconvenient hours, and too often, for fear lest he be weary of thee, and in steed of loving thee, fall to hate thee: and for a friend, become an enemy. As then, it behoveth that in all sobriety and temperance we use meat and drink, how good & sweet soever it be: even so what amity and familiarity we have with our neighbours, and though they declare both in words & deeds to be at our commandment, yet let us take heed to be curious inquirers of their estate, and not to bind on them as far as our appetite biddeth us, as if that which they have were ours to dispose at our pleasure. Such over boldness engendereth hate and enmity, whereof proceed strife and debate, dissension, and sedition, by the which one is often forced to cast his gorge, & leave that which he hath taken unadvisedly. Wherefore one may well call the Anabaptists authors of sedition, troublers of peace, and destroyers of charity, when they would have all goods to be common. One may also call them blasphemers, when they speak against the holy Ghost, who hath said by Solomon, Withdraw thy foot, etc. For if all things be common, it is lawful to enter every where, & to use all things at one's pleasure, and there would be no thieves: and so that would be in vain which God hath said, Thou shalt not be a thief. Let us not think that it is lawful to enter into our neighbour's house at our pleasure, no although they have somewhat of ours, and that we would fetch it away, or have a pledge for the same. Know we therefore that we are here taught that we ought to spare our neighbour, 
Deut. 24. 10. 11.  & not thrust ourselves forth to inquire of his doings, nor to use his goods at our pleasure, be he never so much our friend. Our duty is to let him be master within himself, & use his goods as he list privately, as we would do ours. By this means amity shallbe maintained, and we shall live in peace one with another. Hereby one may conclude that they which smell and seek out good cheer, and tarry not till they be bidden, but have the face to present themselves and sit down at another's man's table, are not afraid to be hated: it is enough for them to satisfy their bellies. Of the number of which are the begging friars, to whom the world is bounden as they think. And therefore they are importunate too ask, and go not away for two or three biddings, but think that men do them wrong to deny them that which they ask.   

18 A man that answereth against his neighbour as a false witness, is like a hammer, a sword, and a sharp arrow.  
Solomon hath already often treated of the false witness, he hath showed partly the frowardness of the false witness, and 
Pro. 6. 19 & 12. 17. & 14. 5. 25.  threatened him destruction, the which he well deserveth, as hath been largely declared. And because it hath been but partly, that he hath declared his frowardness, and that it is very needful to know it better, to the end to understand that they perish not without cause, and that we may have them in more disdain, now he setteth out their cruelty more plainly. And to do this same, he nameth the witness by circumlocution, calling him, A man that answereth, etc. Wherein we have first to note, that although in the scripture, to answer, is taken often for to speak, not being asked nor provoked by other words: notwithstanding one may say, that in this place Solomon hath regarded that false witnesses to make their words be taken, come not to speak before the judge, until they be called by oath. Secondly let us note, that it is said expressively, Against his neighbour, because the intent of the false witness, is to hurt his equals, either in goods or in good name, or in his body or in all the three, and hath not God in his mind: and yet nevertheless he that answereth against his neighbour, tieth himself to God, & riseth up against him, to bring him to nothing if it were possible. Solomon signifieth it when he calleth him a false witness. For seeing he forsweareth himself, he maketh God the author of lies, and depriveth him of his truth (as much as in him is) without the which God cannot consist, & so there is great boldness & temerity in the false witness, when he wrongeth not man only, but God himself also who hath all power, whom it is unpossible to resist. He expresseth afterwards his cruelty, making him like to three instruments with the which men do many murders: for the hammer breaketh the bones shivering them into pieces here & there: The sword cutteth and giveth great wounds in the flesh: The sharp arrow, pierceth deep, and cannot be easily drawn out, but the iron will remain in the body. And so the false witness hath a tongue very soft it seemeth, and which is not other in appearance, but that, which speaketh truth, but it is very hard, very sharp, and very piercing, when it murdereth and killeth the innocentes. It is not therefore without cause that the Apostle Saint james complaineth of the tongue.  
Now when Solomon accuseth the false witness of such cruelty 
jam. 3. 6. 7. 8  he showeth that he is worthy of death: for he that sheedeth another man's blood, his blood shallbe shed. Then seeing we will be neither thought murderers, nor be murdered, let us learn to speak 
Gen. 9 6.  truth and fly from lying.   

19 Confidence in an unfaithful man in the time of trouble, is like a broken tooth, and a sliding foot.  
They that have broken teeth eat not as they would, and as necessity requireth: but if they be an hungered, languish, and cannot remedy themselves according to their desire. Likewise a lame man which is weak of his feet, cannot go lightly nor soon dispatch a long journey, nor help another to paste it: for his feet are not steadfast, but slide, and lets them fall whom he thinketh to help. This is well known by experience: nevertheless, there is none so toothless, but he thinketh to feed well if he have wherewithal, and there is none which hath so great desire to go, as the lame, and weak of foot, but often the toothless and lame, are both frustrate of their intent, and chief in their most need, even so when one trusteth the unfaithful: That is to say, those which have no fear of God, nor reverence of his word, nor have any affection of humanity towards their neighbours, nor make it no difficulty to lie & deceive them, to hurt and betray them: when (I say) one hath confidence in such wicked persons, they eat not when they have need, nor go not when they should go, that is, they are frustrate of that which they looked for of them when they fall into tribulation: for they are like a broken tooth, and a lame foot in the time of need. If they be such towards their neighbours, it is no marvel seeing they are no more profitable to themselves: forgiving themselves to all despising of God, and all treason towards their neighbours: for they promise them that they shall prosper, and be without harm, and shalbehave themselves valiantly against all assaults. but they come to their purpose: for God breaketh their teeth, and maketh their feet slide, and stumble. If therefore the unfaithful 
job. 4. 8. 9 10 Psal. 38. & 58. 7. Psal. 37. 18.  have any confidence it is vain, and if we have any in him, we are abused. And so, it is the surest way to trust only in the Lord.   

20 He that taketh away the garment in the cold season, is like vinegar powered upon 
* or Alumme, or Sope.  Nitre, or like him that singeth songs to an heavy heart.  
When it is very cold, and we will keep our bodies from harm, we put on clothes enough to keep us warm, and lay them not away willingly, for fear of catching cold, the which we call the enemy of nature: for without taking away the garment, the cold being great, pierceth so that one feeleth it even in his bones, as may be seen when each man trembleth thereat. And when men power vinegar upon Alum or Nitre (which is unknown to us) they melt it away, for it looseth it hardness. Also if any one have an heavy heart, he hath no pleasure to take pains to comfort him, but rather is vexed and grieved thereat the more, and chief if his heart be froward and malicious, and he do bite on the bridle, as one would say, and is displeased, and taketh it in ill that he is not come to the end of his wicked enterprises, but is desperate therewith. Or also when a poor conscience is as it were overwhelmed with the judgements of GOD, and seethe nought but death and hell about him because of his sins. The more one seeketh to comfort such men, the more they are grieved and vexed, and their sorrow is augmented: for they neither will nor can give place in their minds to any good word of consolation as is seen by proof. Notwithstanding the intent of Solomon is not to forbid us to comfort them which are afflicted in their hearts, by sweet and pleasant words: for God hath given us his word to the end that we should use it: for the consolation of the sad and sorwful. The Lord comforteth the afflicted by the preaching of his word, when he giveth efficacy to the admonitions, exhortations, and warnings, which are done in his name. 
Esay. 40. 1. & 51. 11. 12. & 61. 1. jere. 31. 10.  And when the wise instruct the ignorant, and that the strong uphold the weak, the rich help the necessity of the poor, and those that are in prosperity have compassion on them that suffer adversity. Solomon therefore will not keep us from taking care to comfort the miserable and afflicted, neither giveth he us to understand, that consolation is hurful unto them: but he meaneth that if seeing our neighbours in distress, we laugh at their misery and rejoice and take pleasure at it, whereas we ought to weep & have compassion on them, and put ourselves in pain to comfort them, we resemble those which unclothe their neighbours, when it is cold wether, and which spill vinegar upon Soap and Nitre. He will not therefore have us sing songs to an heavy heart. That is to say, he will not have us to laugh and rejoice, when we see our veighbours in affliction, for so doing (in as much as in us lieth) we augment their misery, which is a thing very wicked before GOD: as our Lord jesus Christ showeth us. Wherefore let us obey the Apostle Saint Paul, who saith, Rejoice with 
Luke. 6. 24. Rom. 12. 15. 1. Cor. 12. 26.  them that are merry, and weep with them that are sad. So that it may be accomplished in us which is said, And if one member endure any thing, all the other members shall suffer with it. etc.   

21 If he that hateth thee, be hungry, give him bread to eat, and if he be their sty, give him water to drink.  
So much is it unlawful to take away the garment in a cold day, or sing songs to the heavy heart, when thy neighbour loveth thee (or at leastwise hateth thee not) is in misery and distress, that rather it behoveth us to have pity and compassion on them which wish us evil not only in words & sound shows, but also indeedes, helping them and succouring them at their necessity. joseph did so to his brethren, who had showed him great sign of hate, and executed 
Gen. 7. &. 42 1. Sam. 24. & 26.  great cruelty against him. David kept that none should do Saul his enemy harm, where unto Solomon agreeth very well saying,  
If he that hateth thee be hungry, etc. jesus Christ commandeth us the like. Now as concerning the words of Solomon we have to note, that it seemeth at the first show, that he is content, that one make as much account of him which is his enemy, as of a Dog, to whom likewise we give bread and water: for he speaketh but of giving him bread and water. But one may easily exempt Solomon from such suspicion, first in saying (as the truth is) that the Scripture under bread and water comprehendeth all that which serveth to nourish the body of man, yea under the only word bread. Secondly in saying that Solomon hath named that which is least esteemed, to show that if one refuse to give to his enemy bread and water, he will not give him other meats which are 
Gen. 3. 19 & 18. 5. & 28. 20. & 39 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10  exquisite, nor wine which is sweet and delicate, and to show that if one obey not in a little thing, he will hardly obey in a greater: according also as our Lord jesus Christ saith, He that is unjust in a little matter, is also unjust in a great matter, etc. And though in no other place of the Scripture are found not bread and water, for all the nourishnent of the body of man, yet Saint Paul showeth us, that we ought to understand this place, for all food: for he nameth neither bread nor water, but saith simply that one should give to eat 
Rom. 12. 20.  and drink. Understand we therefore that Solomon teacheth us to be merciful towards our enemies, ministering to them according to our power, that which they have need of. And herein he showeth that we ought not to hate any body, although we be hated, neither do ill though we be done ill unto, but rather render good for evil in all things which are possible for us. Thus doing we shallbe the children of our heavenly father which maketh the Sun shine 
Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45  on the good and on the bad, etc.   

22 For thou kindlest coals upon his head, and the Lord shall deliver thee.  
The first good that cometh of our doing well towards our enemies, is that we kindle coals, or as Saint Paul saith, Heap coals of fire upon their heads: that is to say, we break their hearts. Insomuch that they are forced to incline on the one side or on the other, that is to wit, that either by our benefits their courage is softened, and they induced to love us: or if they be so cruel that they relent not by our benefits, yet nevertheless they shall burn and be troubled with the witness of their conscience, which shall feel itself confused and overcome with our benefits. One may see this token in Saul, and as Saul finally ceased to persecute David, even so our enemies will leave of to trouble us, & so we shall not lose the 
1. Sam. 21. & 26.  good that we have done them. The second, and which is most profitable for us, is that the Lord will recompense our benefits: And to perform the same, not only will give us a temporal good thing for a temporal: but also will receive us for his children. Our Saviour admonisheth us to do well to our enemies, to the end we 
Mat. 5. 44. 45  may be the children of our father which is in heaven, and if we be children, we are heirs. And seeing it is an heritage, it followeth that God giveth us not that which he oweth us: for he cannot 
Rom. 8. 17.  be our debtor: and so the retribution is gratis, and proceedeth of his free liberality, without any merit of ours, as we ought well to acknowledge it: for we ought not to be otherwise towards our God, than we would that our children should be towards us, and we would have them still to acknowledge that they have not deserved the goods which we leave them in possession after us.   

23 As the North wind driveth away the rain: so doth an angry countenance, the slandering tongue.  
Whiles the North wind bloweth not, the southwind sendeth him clouds which distill rain, even so when a man which is in credit and authority, in power and superiority, showeth himself favourable and courteous, than flatterers, tale bearers, liars, and backbiters, fear him not, but dare easily come before him, and think themselves welcome, when in secret they bring him false reports of their neighbours. Contrariwise, when the North wind which is dry and impetuous, bloweth, the clouds are scattered, and yield no rain: even so when a parsonage which is in pre-eminence showeth himself rude and severe, rough and rigorous, as though he were always angry, the flatterers which desire to distill rain of lies and backbitings, dare not approach to him, but absent themselves away: for although they seek still to cloak their saying, for to hide their falsehood, yet nevertheless a virtuous judge can well discover it, and confound them, so that they dare not appear before him: and when he hath caught them, he will scatter them, as the dry Northern wind bringeth the clouds to nothing. Hear Solomon showeth well to kings and rulers of the earth that they ought not to laugh, rejoice, and take pastimes at flatterers & backbiters, but rather to be bitterly angry against than, & in anger to take revenge upon them, executing that which David purposed to do, saying, He that privily slaundeth his neighbour, him will I destroy. He that hath a proud look and high heart, I cannot suffer: 
Psal. 101. 5.  and he teacheth us that to shun the fury of our Princes, and to be in their grace and favour, we ought to abstain from lying detraction and falsehood, for here above it is said that the just man's lips do please kings, etc. And so one may see that all is out of order, when kings give entertainment rather to flatterers and backbiters then to men of truth, and also men seek to please them rather 
Pro. 16. 12.  by lies then by truth. Let us learn also every one of us not to favour in any case, liars and backbiters, but rather show them an angry countenance to give them to understand that we have them in horror and detestation, to the end that they withdraw themselves from us, and be mute and dumb before us, if so be it, they will not speak truth. Otherwise we are guilty of lying and detraction, seeing we take pleasure in hearing them.   

24 It is better to dwell in a corner of the house top, then with a contentious woman in a wide house.  
We have seen this sentence word by word. Nevertheless this repetition used of the holy scripture, is not unprofitable, but rather 
Pro. 21. 9  necessary, because of our rudeness and negligence, or rather (as concerning this present sentence) because that commonly women are the more proud and arrogant, they are the more stout and obstinate in their wickedness, and as it were enraged, insomuch that they will not rest upon reason, what warning soever one giveth them: & also because men are more attentive to match themselves with rich women, which are come of a good house and kindred, then to inquire of their womanhood and good manners, of their modesty and humility. This avarice or disordinate desire is marked by the wide house. For these causes I say Solomon setteth again before us this present sentence to reprove men and women according as they deserve. And as the repetition is not superfluous, so it shall not be unprofitable to apply to this place present that which was said in the 21. chap. 9 verse.   

25 As are the cold waters to a person fainting for drink: so is good news from a far country.  
When any body hath long suffered hunger, and through the long suffering of the same is waxed faint and out of heart, if he find any cold well of water, or fresh running river, he taketh pleasure to drink thereof, he stencheth his thirst, he recovereth strength, and is renewed again. Even so if any one have his friend in a far country and thinketh that this friend is very convenient for him, yea necessary, he will be vexed and grieved greatly, and will as it were pine away when his friend hath not of long time sent him any news. But if his friend have a care of him, and if he be diligent to let him understand of his news, which be pleasant and profitable to him: his grief will pass, his languor will cease, he is well recreated and refreshed, and heartily thanketh his friend that hath him so in remembrance. Now whiles we are present in body, we are absent in the Lord, which is the best friend that we can have. And so in respect of us that walk in this earthly country by faith and not by sight, our God is in a far country. And if so be it he send us not and distill down upon us his fresh waters, if he send us not of his good news, we languish and are faint through spiritual thirst: with the which he hath threatened the children of Israel. We languish I say, and wax faint if we have the true knowledge of the bounty, and clemency of our God, and 
Amos. 8. 11. 12.  know how great a gift it is to enjoy his word and serve him according to the same, and not to have liberty to do it in the company of the faithful. David was seized with such languor and faintness. As he expresseth it. If we will be free from the foresaid 
Psal. 42. 2. &. 63. 2.  menace, and not lie long in languor, let us hearken to our GOD which invyteh us so courteously by his Prophet: All you that are thirsty, come unto the waters, etc. And to obey him, let us come to 
Esa. 55. 1. Mat. 11. 28. john. 7. 37. john. 4. 10. 13. 14.  jesus Christ, who also inviteth us, and he will give us of the water of life, which will keep us from thirst for ever. And also it is he which is sent from a far. For he descended from heaven, and brought good news to the world. And as he hath begun to bring us this good news, so he continueth it by his ministers, whereof we ought to be ravished in admiration, and make great account and be joyful saying, How fair are the feet of him upon the mountains which hath pronounced and published peace and goodness, which preacheth salvation, who saith to Zyon, thy God raineth, we were very far from our Lord GOD by our sins and abominations, and likewise we were his enemies: and yet he hath not letted to love us, and send us his good news. And therefore we ought to remember that we which were of late Gentiles in the flesh, were at that time without Christ, strangers 
Esa. 57 10. & 66. 19 Eph. 2. 17. 11  in the common weal of Israel, and strangers of the alliances which contained promise, etc. But now by jesus Christ, we which were then a far of, are made near by the blood of Christ.   

26 A righteous man falling down before the wicked, is like a troubled well, and a corrupt spring.  
Men judge by the world that they behave themselves well if they maintain themselves peaceably with every one, and that chief to live in peace, one should bow down himself before the wicked, flattering them, and favouring them, & should search all the ways he can to have their grace. They think they do not ill in thus doing, for they have the Devilish proverb in their heart and in their mouths which saith, that we must live by the quick & not by the dead. And so they think a just thing to make themselves companions or rather inferiors to the wicked. But such justice is no better than wickedness itself. Solomon showeth it well saying, A righteous man falling down before the wicked, is like a troubled well, etc. Wherein he showeth us that we ought to persever in righteousness and integrity, to approve our justice before God, and before his elect and faithful, Otherwise as the cleanest and purest fountain of the world is unprofitable, yea noisome and hurtful, if in treading in it with our feet, or otherwise we trouble it: or else if one cast into the spring thereof any filth or poison to infect and corrupt it: Even so if the just man consent to the wicked, to be at his commandment and service, his righteousness shallbe unprofitable to him: and he will make no conscience to give himself to evil, to be a reproach and hurt to his neighbours, and to corrupt them: and so he shallbe no more righteous, but wicked and unjust, and as a corrupt spring is despised, and men let it go to ruin: even so the just man which joineth himself to the wicked, and becometh his peer in turning away from his righteousness, shall perish in his iniquity. Now one ought not to find it strange, that I say, the just man turning away 
Eze. 18. 24.  from his righteousness: for although that God be faithful, and performeth the work which he hath begun in his faithful, to make them continue unto the end, yet nevertheless as there is in some a temporal faith: so in some there is a temporal righteousness, as one may see it here when Solomon saith, A righteous man falling 
Luk. 8. 13  down before the wicked, etc. And also as one may see it in the place afore alleged out of Ezechiel. But one may say that many of the ancient holy fathers have fallen down before the wicked as Abraham, the brethren of joseph, jacob. And jeremy admonisheth king Zedechias and his people to serve the king of Babylon. The 
Gen. 23. 7. 12 &. 47. 3. & 33. 3. jere. 27. 12. Rom. 15. 1. Pet. 2.  answer is, that it is not evil to bow down before the wicked for ceremony, or to obey God, who putteth the wicked in pre-eminence and maketh us subject to them: but it is great wickedness to incline to them, to favour them, and consent to their iniquities. In the time of the primitive church, the kings and princes were infidels, and yet nevertheless the Apostles would that men should be subject to them.   

27 It is not good to eat much honey: so to search their own glory, is not glory.  
Man from the beginning of his creation hath been constituted in glory & honour, being created of God to his image and likeness, & having obtained of him the rule over the earth, & all things therein 
Gen. 1. 27. 28  contained, but man was not content with such glory, but was curious to exalt himself further, striving to be like God in disobeiing 
Gen. 3.  him, whereby he fell: as he hath well perceined when he hid himself amongst the trees in the garden of Eden. Ecclesiastes hath expressed this glory, and also the fall, saying: I have thought in my 
Eccle. 3. 18.  heart of the estate of children of men, that God hath made them excellent, yet to see to, they are in themselves as beasts. Now as our first fathers have not kept themselves in the glory which God hath given them, and therefore have slided: even so their posterity hath done after them. One may see it in Cain, who was not content with the honour of first begotten, but he would rule cruelly, & killed his brother Abel, and therefore he fell into an everlasting curse. Pharaoh 
Gen. 4.  was not content to rule over the people of Egypt, but he would oppress the people of Israel, and keep them in bondage, and therefore he perished wickedly. One may here put Absolom coveting, and gaping for the kingdom of his father: David numbering his 
Exo. 14  people: Sennacherib besieging jerusalem: and others, by whom one may see that it is not good to search ones own glory. Now that which these here, and others have proved, Solomon pronounceth it when he saith, It is not good to eat much, etc. he saith so, because experience hath not touched our hearts as it ought, and that it is very needful for us to be reproved, and told of that expressly which we have to follow or forsake. As in this present sentence we are admonished not to be covetous of glory, otherwise we shallbe exposed to ignominy, as it is well marked, saying, That it is no glory when men search their own glory. Wherein we have to note that we make great account of them which are exalted in glory & honour, and esteem them as holy: and if it be in our own selves, we swallow it (as one would say) like sweet honey. And indeed also, it is not a thing to be rejected, that this glory when through the same we forget not ourselves, nor put not God, nor the duty which we bear to our neighbours in oblivion, seeing also that God which exalteth them in glory which please him: and if we obtain any degree of honour, it is from him that we have it: and as one may see it when he promiseth Abraham to make him grow into a great nation. 
Gen. 12. 2. & 45. 8. 1. Chr. 29. 25  And joseph acknowledgeth his glory to come from God. And Solomon obtained of God the glory of the kingdom, such a one that no king before him had the like in Israel. But as God hath given us the honey which is very sweet, & all other good meats for to maintain and keep us in this life: and yet if we take too much of it, and use it excessively we receive harm thereby: Even so if we be covetous of honour, and search curiously our own glory, we fall into ignominy, as one may see it by the examples alleged in the beginning. Whosoever therefore exalteth himself, shallbe brought low, yea, by the hand of God, for he resisteth the proud.   

28 A man that refraineth not his appetite, is like a City that is broken down, and without walls.  
Those people that will keep themselves safe from the danger of their enemies, & be in surety, are careful to munite their towns & cities with strong and good walls all about, & if peradventure there be any breach made, they are diligent to repair it, to the end that the enemy have no entrance that way. Otherwise, if they make no account to environ the city with good walls, it is open to the enemy, & easily destroyed: for the enemies which crave but the ruin of the same, enter in as they will, and pull it, and sack it at their pleasure: and so the city is dispatched for lack of walls, which is a miserable thing. Solomon compareth to such a city, the man that refraineth not his appetite, and so approveth him very miserable. And therefore that we may know how to eschew such miserable destruction, we ought to understand what it is that we have to do, to refrain our own appetite, and to be able to attain to the same, we have to note that the appetite is taken diversly in the Scripture. First for the inward part of man, in the which are resident understanding, thoughts, affections, wills, determinations and counsels. And because this part is corrupted by sin, it is moved sooner to evil then to good: wherefore it hath need to be restrained, otherwise it bringeth forth the destruction of the man, Solomon hath showed us this. Contrariwise if the appetite be refrained, 
Pro. 16. 18. 19 32. Mat. 12. 35. 36. 37.  the man is preserved: as Solomon showeth also. Secondly, it is taken for the spirit, that is, the blowing, or breathing of the mouth the which followeth the inward disposition: for of the abundance of the heart, the mouth speaketh: if the breath be good, good cometh to the man: but if it be evil, there followeth destruction. Let us understand therefore that it is very necessary for us to refrain both our inward and outward spirit or appetite: As also Saint james admonisheth us to do. 
jam. 1. 19 20.     

The xxvi. Chapter.  

1 AS the snow in the Summer, and as the rain in the Harvest are not meet: So is honour unseemly for a fool.  
AS there are seasons wherein snow and rain are profitable, as proof showeth it: so there are persons who are fit to be exalted in honour, because they can well use the same, as do the virtuous, fearing God, prudent, sage, discrete, careful, and diligent to do their duty in all uprightness and integrity, without any lifting up of their hearts, or rising up above others, to despise them, molest them, or oppress them. Honour was very seem ely, for Abraham, Moses, David, Ezechias, josias, Daniel, and other holy personages. Contrariwise, there are seasons wherein snow doth great hurt, as when it cometh is Summer, when all the things of the earth have need of heat for to grow and to wax ripe, the snow that falleth, letteth them to prosper, for it cloieth the earth, & the things that she beareth. Likewise the rain which cometh in harvest, rotteth the corn & grass which are cut down, lying yet on the field. Now if we fear the snow in summer, and the rain in harvest, it behoveth us greatly to fear, lest fools be placed in honour and glory. For as Solomon saith, Honour is no more seemly for a fool, than snow in the summer, and rain in the harvest. If fools be placed in honour, they cloy the earth: for, as much as in them lieth, they take the courage from them, which otherwise would give themselves to well doing. They freeze the goods, for they hate them which seek to prosper and increase, they rot the grass and corn: for as much as they can, they corrupt and destroy all good order, and good policy, and set and show forth slanders, dissolutions, wantonness, wickedness, infamy, filthiness, villainy, and abomination: as the wicked Kings and governors, and the false Prophets have done. And also now a days the Emperors and Kings, the Pope & his Adherentes do, which tend only to destruction. Here we have to note first of all, that Kings, and all they which are in any pre-eminence, or which have any honourable government, aught to be careful to refrain from all folly and wickedness, and to give themselves to prudence and sapience, and to do their diligence, to abase and bring down, yea, to root out the foolish which are so unprofitable and hurtful, that if they be exalted, and once crept into credit and authority, they serve but as snow doth in summer, and 
levit. 26. Deut. 28.  rain in harvest. Secondly, as snow and rain which cometh not in season, are the scourges of God, and his curses: even so let us understand that God is angry against us, & that he chastizeth us, when 
Esa 3. 2. & 29. 14. Osee. 13. 11.  we have fools for rulers and governors: as also he giveth it us to understand by his Prophets. Thirdly, that the world asketh but her own ruin and destruction. For as we see commonly, men seek not to have wise men to rule and govern them, but rather give the authority thereof to fools.   

2 As the sparrow by flying, and the Swallow by flying escape, so the curse that is causeless, shall not come.  
Men set nets, and prepare snares for birds, who have not deserved it: and it comes to pass often times that they lose both their time and their labour: and the birds have no harm, but save themselves and scape away by flying, and fly away, and so the bird-catchers obtain not always that which they desire, but are often frustrate of their intentes. Likewise mouths that are full of curses, strive to hurt the innocent without cause, who never offended them, but the goodness of God which is very succourable, serveth for feet and wings to them whom we curse wrongfully, and without cause. Insomuch that the curses which one casteth out against them, never touch them: for God turneth it away. Solomon teacheth us this saying,  
As the sparrow by flying, and the Swallow by flying, escape, etc. David had no evil through Goliath his curse, nor for the malediction of Semei. Also the children of God feel no evil for 
1. Sam. 17. 43. 2. Sam. 16. 5. Mat. 5. 11. 44.  the curse of the wicked: as jesus Christ showeth us well, but their curses return rather unto themselves, and they bear the pain thereof by the just judgement of God, as Goliath well proved it: for David cut off his head with his own weapon. Semei also proved it. And in many places God hath threatened malediction and punishment to them which curse without cause. Those therefore 
1. King. 2. 42 Gen. 12. 3. & 27. 29. Exo. 21. 17. levit. 20. 9 Pro. 20. 20. Psal. 109. 17 2. King. 19 6  which at random and without just occasion curse their neighbours, curse themselves, and hurt not them a whit whom they curse, nevertheless they force not of it, wherefore they well deserved punishment. And thus while we are taught not to fear their curses: as the Prophet isaiah admonisheth King Ezechias, and his folks. And note we, that it is not said in general, that the curse shall not happen, But the unreasonable curse, or the curse without cause: for if one curse us justly, it is to be feared, that we shall feel the hurt of it, yea, by the just vengeance of God, which will hearken to the cry of them that curse us. For this cause Ecclesiastes admonisheth 
Eccle. 4. 5. 6.  us not to give occasion to any body to curse us: for the prayer (sayeth he) of him that curseth thee, in the bitterness of his soul, shallbe heard of him that created it. And this is in following that which Moses pronounceth, and as by witness we see, that the curse uttered for good cause, cometh to pass, even so, 
Deu. 15. 9  we have examples thereof. Moses' prayed against Core: Ely cursed the messengers of King Ochosias: Elisee, cursed the young 
Num. 16. 15.  children, and two Bears to are twenty and two of them in pieces. Saint Peter cursed Ananias and Sapphira, and they fell 
2. Kin. 1. 10. & 2. 24. Act. 5. 3. 4. 9 & 13. 10  down dead: Saint Paul cursed Elymas, and he became blind.   

3 As the whip is for the Horse, & the bridle for the Ass: so is the rod for the fools back.  
It is written, I will give thee understanding, and will teach 
Psal. 32. 8. 9  thee the way wherein thou shalt walk, etc. And this is to the end that we be not fools, and without reason: as also we are warned thereof, Be not as the Horse, or Mule which are without understanding. Otherwise, as men tame Horses, Asses, and Mules by bridles, spurs and whips, or by other means, even so the Lord hath ordained chastisementes and punishments for to tame fools, and root them out if they be uncorrigible. As one may see by the 
P●al. 2. 9 & 89. 31.  threatenings which are in the scriptures, and now here when it is said, As the whip is for the Horse, etc. Now even as great Lords, for to tame their Horses and other beasts, have men to whom they give the charge thereof: even so our God hath his men to whom he committeth the charge of guiding them, which have need to be tamed: he hath given to his Prophets and Apostles, to his Ministers and Pastors his word, which is a cutting sword, more sharp than any two edged sword. This word hath been committed, I say, to the Prophets and Apostles, and to 
Hebr. 5. 12. isaiah. 49. 2. jer. 1. 9 10. 2. Cor. 10. 4. Rom. 13. 1. Pet. 2. Pro. 13. 24. & 22. 15. & 23. 13. 14. Pro. 1. 26.  all Ministers for the chastisement, yea, for the destruction of the rebellious. He hath given Kings and Princes, Superiors and Governors, the rod of iron, to wit, the sword, to chastise fools. He hath also ordained that fathers and mothers should correct their children. Briefly, all those, which have any pre-eminence or superiority, have charge from God to chastise the foolish which are committed to their charge. That if the foolish remain uncorrigible and obstinate, they shall not only feel the temporal rod, but as one is constrained to murder and kill the Horse which will in no wise be tamed, even so the fools that are obstinate, shall perish everlastingly. And as an horse which will not be tamed, overthroweth his master, even 
Eze. 3. 18.  so, when one correcteth not the foolish, he goeth to perdition as he well deserveth, and as it is well given us to understand. And although the foolish be not corrected, yet they cease not to perish, Saint Paul showeth it. It is meet then that the great men which 
Rom. 2. 12.  are in authority and power, and those which have superintendance and government, be wakeful, and heedy, to use the rod which God hath given them, in chastizing, & punishing, in admonishing, and reproving, correcting and threatening: and that inferiors and all they which know not how to guide themselves, should submit themselves to that discipline which is convenient for them. For if bruit beasts which have neither sense nor reason, endure to be tamed, it is good reason that men who ought to have understanding, be not more wild and savagde, to the end that, that be not laid against them, which Moses rebuked the children of Israel with. He which ought to be righteous, is waxed fat, and hath kicked with his heel. And though that God hath his servants to tame and chastise 
Deu. 32. 15. isaiah. 1. 2.  fools, yet nevertheless they profit nothing, if he himself put not to his hand, as Moses well showeth. For although that he admonisheth the children of Israel, Circumcise the forepart of your 
Deut. 10. 16  hearts, etc. He showeth them notwithstanding afterwards that his admonition is nothing, if God himself work not, when he saith, The Lord thy God shall circumcise thy heart, etc. Even so 
Dent. 30. 6. jer. 31. 18. 19  doth the Prophet jeremy.   

4 Answer not a fool according to his foolishness, lest thou also be like to him.  
Men see by experience in this world that fools have power, credit, and authority, that they are at their ease and prosperity, according to outward appearance. And for this cause men doubt them and fear them: or else have them in admiration, and desire their alliance under hope that they shallbe well advanced, and profit by their means. But be it for fear, or for hope, men favour and flatter them, and seek to covenant and agree with them, without displeasing them any way. And whereas they commit great wickedness, men will say to them it is well done, yea, they will encourage them to follow their wicked enterprises: as the flatterers did Saul, against David, and them which favoured him, and gave him aid and secure. They did this, to be welcome to Saul who was a wicked fool. And therefore those which do so, are wicked and foolish, as them to whom they consent and accord. Solomon will not have us to resemble them: as he showeth, when he saith, Answer not a fool, etc. To answer, in this case, is not to satisfy in words any question or demand: but it is to fulfil, covenant, and accord to the will and appetite of another. For why the scripture apply itself often to our manner of speaking: for if any one will say, that two things accord and agree well together, he saith, that they answer well one to an other. Contrariwise, if any one condescend not to our opinion, we say, that he answereth not our purpose: and this is because if one ask us of any thing which we know, and which pleaseth us, we answer willingly: but if it displease us, we nod the head, and vouchsafe not to open the mouth to answer. And we understand that Solomon would that we should disdain fools, and that we should show no sign of consenting to their folly, otherwise we are in danger to be put in a reprobate sense, and to be abandoned to all folly. For if evil talk corrupt good manners: the conversation and accord which we have with the foolish, will make us fools and wicked, according to the foolishness and wickedness 
1. Cor. 15. 33.  which we shall see, and to the which we consent: as with thieves, one becometh a thief: and with Idolaters, and Idolater. Wherefore we ought to take careful heed that we answer not Papists and other heretics.   

5 Answer a fool according to his foolishness: lest he be wise in his own conceit.  
It seemeth at first view, that this sentence is quite contrary to the former. Nevertheless it is not lawful to think nor say that there is any contrariety: for they are spoken both by one and the same spirit of truth, which can not be contrary. Wherefore we ought here to take answer otherwise then in the former sentence. For if one condescended to the fool, and accorded to his folly, he giveth him occasion to esteem himself wise: which Solomon will not have done, no more than he will that we be like unto them. And therefore note we, that the fool seeketh wholly to persuade himself that he is wise, and can not abide one to reprove him, nor reprehend him for his folly. For this cause, to the end that as much as in us lieth, we suffer not the fool to be so abused. Solomon admonisheth us to answer him according to his folly: that is to say, to rebuke him, and tell him sharply and severely, that there is nothing but folly in him, and that he is void of all wisdom. Thus doing, he will know that he is a fool, and will seek to amend himself, if so be it, he be not altogether uncorrigible, and of the number of them which are sharply rebuked and threatened. We have therefore to answer and resist the Papists, and principally the most 
Pro. 1. 24.  esteemed: for, because they are not resisted, but that the ignorant people favoureth them, and hath them in admiration, they wax so proud, and it seemeth them, that they are wise men of the world. And note we, that Solomon speaketh principally to them which have pre-eminence, or super intendance.   

6 He that sendeth a message by the hand of a fool, is as he that cutteth off the feet, and drinketh iniquity.  
It is very meet and necessary, that one be well advised & careful to take heed, whom he putteth in trust to do his business, and chief those which are of great importance. See Pharaoh King of Egypt, who having considered the wisdom and understanding of joseph, made him ruler and governor over his country. Also Nabuchodonozer having seen the great understanding of Daniel, honoured him, and made him governor. It behoveth one therefore 
Gen. 41. 28 Dan. 2. 48. Exo. 18. 21  to be careful to regard who those be which are fit and capable to deal in affairs, and to commit them to their charge: as jethro telleth Moses. Saint Paul declareth it plainly. 1. Tim. 3. & Tit. 1. and in other places. If one do contrary, not only he laboureth in vain, but also hath hurt thereby, as Solomon showeth it, when he saith,  
He that sendeth a message, or he which committeth his affairs, etc. If he have damage thereby, he well deserveth it. For (as we see here) in committing any affairs to fools, one doth them injury: seeing it is as though he cut off their feet, and constrained them to go. Now he that doth such injury or violence to his neighbour, meriteth well to drink the iniquity, and sustain the loss: they therefore which favour the wicked, and to advance them, place them in office, do them injury, and violence: for they lay upon them a charge which they cannot well wield, but as a man which hath his feet cut off, so that he cannot go, to bear any message from far: and as such a one doth rather fall and hurt himself, than go: even so the wicked cannot, nor will not do their duty, when they have any commission: and therefore they go to ruin and destruction, and they which so have cut their legs off, remain not unpunished, but drink the iniquity. If therefore we love the profit and health of our neighbours, and our own, let us not put to charge or office those whom we know to be fools, and wicked persons.   

7 Lift up the legs of a lame man: so shallbe a sentence in a fools mouth.  
Lame men have commonly one leg long, and another short: whereof it cometh that they cannot go at their ease, nor as they would: and so their going is not pleasant. And though one seek to help them in lifting up the one of their legs or both, yet they go never a whit the better. Likewise if fools study to pronounce any thing of excellency, they cannot compass it, nor their words are not acceptable, but to them only which are like unto them, and although they have some which by flattery seek to give them heart to say well: Yet nevertheless their words are not amended. Solomon maketh such a comparison, saying,  
Lift up the legs, etc. The which comparison is very convenient for although the fool have but one mouth, yet when he forceth himself to speak well, he halteth. For as one leg of a lame man, or one side when he walketh, answereth not the other and is not agreeable too it: even so when the fool will meddle to speak well, his mouth is not agreeable to his heart. He hath a short heart as concerning excellent things indeed: for he despiseth & rejecteth them, and filleth himself with affections, thoughts, wills, and determinations out of order, and by hypocrisy and ambition, seeketh to stretch his mouth to things, by the which he may be in admiration, to the end that men may say of him as of Herod, The voice of a God, and not of a man. But mean while, 
Act. 12. 22.  as they which have a clear sight, know well that the lame man's going is not good: Even so, they which have the understanding of the truth, discern easily between that which is well, and that which is ill said, although one seek never so to disguise himself. Behold the children of Israel boasted themselves to be the people of God, and made profession to serve him: but Ely filled with the spirit of god, knew well that they were lame, what fair sacrifices soever they made: and therefore he said to them: How long will you halt 
1. Kin. 18. 21  on both sides? Wherefore if we will speak uprightly of things which are worthy to be heard, it behoveth us to put of all folly, and receive the instruction of wisdom to frame our hearts well, to the end that a sentence may be fit for our mouths.   

8 As a precious stone closed up in a heap of stones: so is he which giveth glory to a fool.  
If we find it strange and without all reason that one should hide amongst a great heap of common stones, a precious stone, because it is a rare thing, and men make much account of it: for it hath other virtues than the rest, and is more delectable to the sight, and while it is thus enclosed, it is almost unpossible to find it, and lieth to no use, for one hath neither profit, nor pleasure thereby: Even so we ought to think it an unreasonable thing to see fools esteemed, and exalted to glory, for glory is an excellent gift of God which exalteth them that seem worthy. And those which desire it, have not still the enjoying of it, but are often cast off, and deprived of it utterly. And in steed of glory, reap contempt, rebuke, and ignomy. For fools know not how to use glory according as it is appointed by God, but rather abuse it, when in steed of giving themselves to gravity, virtue, magnanimity, prudence and wisdom, 
Pro. 25. 27  they follow lightness, vice, pusillanimity, blockishness, vanity, and folly: and so their glory can be neither profitable nor delectable, no more than a precious stone which is enclosed so far in a heap of stones, that one cannot come by it. Wherefore they which have power to distribute states and degrees, are here taught, that if they will not lose the precious stone, they should take heed not to advance fools, malicious persons, dissolute and lose livers, nor any such: because it is a thing lost. For as one cannot see a precious stone shine, which is enclosed in a heap of common stones, as well for the multitude, as for the grossness and weight of the stones which are upon it: even so, the foolish abound so much in vanities and follies, in filth and infamy, in scandals, and dissolutions, in malices and wickedness, and are so weighed down with the same: that they darken, and annihilate the glory in which they are placed: for they themselves think, say, and do, things which tend to the extinguishing of it. And so they are wholly unworthy: yea, what greatness or nobleness soever they have, yet they are notcapable thereof: no more than it is to hide a precious stone in a heap of stones be it never so great. Saul was mighty and puissant, & yet nevertheless he showed himself unworthy of the glory 
1. Sam. 9 1. 2. & 15. 11 23. & 16. 1. 1. Sam. 16. 7 12. 13.  of the kingdom. David's brethren were greater than he, and yet they were dejected, in that they were not anointed, and David the least of them all was anointed for King. Even so, although the Pope have power and authority, yet nevertheless, he is not capable of the glory which the world giveth him.   

9 As a thorn standing up in the hand of a drunkard, so is a parable in the mouth of fools.  
The man that is given to drink much, and so is drunk, is so blockish, dull, and foolish, so void of sense, reason, understanding and feeling, that he seethe not commonly, nor knoweth not what it is that he hath or holdeth in his hand, nor how he ought to use that which he hath between his fingers. He makes no more difficulty to gripe in his hand a sharp thorn, than he doth a soft feather, & will give it to kiss to them whom he meeteth, as if it were a nosegay of flowers, or sweet smelling herbs. And in this wise he showeth that he careth not what harm he do to himself, nor to his neighbours: but as he pricketh himself, so he pricketh and spoileth them which do him no hurt, and which likewise desire that he were in sound estate and good disposition. And so we see that the drunkard leadeth a miserable and wicked life: whereby it appeareth that one ought to have drunkenness in great horror and detestation, and fly the company of drunkards, as a mad Lion, or any savage beast. Now if we ought to take heed, of a thorn standing up in the hand of a drunkard, because he cannot handle it as he ought: even so we ought to understand, that fools words are very dangerous. As Solomon pronounceth it, saying,  
As a thorn standing up, etc. Wherein we have to note, that as the drunkard maketh no difficulty to prick his neighbours, and hurt them with some thorn, or other sharp instrument which he hath in his hand: even so the foolish are hardy and rash to pronounce words, or speeches which are irksome, grievous, or hurtful to their neighbours. And that in divers sorts: for some speak to their neighbours, making no show to hurt them, and yet secretly practise their death. As Cain dealt with his brother, when they were together on the field. Cain rose up against his brother 
Gen. 4. 8. 2. Sam. 3. 27. & 20. 9 10 & 11. 6. Mat. 26. 49. & 22. 15. Gen. 39 17 Mat. 26. Luk. 23.  Abel, and killed him. joab killed Abner in treason: the same joab killed also Amasa by treason. David used such feignedness towards Urias. judas and the pharisees towards Christ. Other backbite and defame in secret, as those which in the absence of David spoke ill of him to Saul. Others bear false witness, as josephes' masters wife: and the jews against jesus Christ. Others speak openly foul words and outrages against the innocent, as if they were greatly worthy of blame, as they did to the Prophets, to jesus Christ and his Apostles, and as they do presently to the true servants of God. And (which is the most sharp and pricking thorn of all) some bear about false doctrine, the which pricketh the souls to death. And so the mouth of Papists is the most dangerous, and they are the wickeddest and worst fools of the world. One may add those Magistrates who instead of pronouncing equity, make unlawful ordinances, and give wrong judgement. We have also to note, that as the drunkard pricketh himself, even so fools words are their own destruction: as it hath been already showed, both by witness and examples. Forasmuch therefore, as we will not be reputed drunkards, nor fools, let us look that we cast away thorns, and carry sentences which are not pricking, & that no word pass out of our mouth which is not sound, pleasant, and amiable, to the glory and honour of God, and to the edification and health of us and our hearers. And this is that which appertaineth principally to Ministers of the word, and to them which are committed to do justice and judgement, and this, towards them which yield themselves tractable and ready to be taught. For we ought to use thorns against them which are obstinate and uncorrigible: not fearing to incur the note of drunkenness or of folly. Some said, that jesus Christ had Belzebub, that he was a glutton, 
Mat. 12. 24. & 11. 19 Act. 2. 13.  a drunkard, and a friend to them that lived wickedly. And that the Apostles were drunk, but being ass●●●d that they walked uprightly, they letted not to prick where it was needful. So ought all they to do, which have any administration, to guide themselves uprightly in prudence and wisdom.   

10 The mighty man doth all things by himself: but the fool giveth wages, yea, he giveth wages to the transgressors.  
When Solomon praiseth the man that is great & excellent in virtue, insomuch that he is sufficient of himself to do his office and duty, even so he doth it, and apply himself thereto carefully: and to express this same, he saith, That he doth all things: and blameth the fool which hireth folks to do his business. It may seem at first view, that Solomon reputeth them fools that have hired servants under them, to do their work in the house, or in the town, or in the field: and herein he should blame the good ancient Fathers, and good Kings which have had a multitude of persons in their wages, and himself also, for he had no small company to serve him, as the holy history reciteth. But Solomon's intent was not such. For also it is lawful, yea necessary that they 
Eccle. 5. 10 Exod. 18.  which have much to do, set many about it, to help and aid them. For what force, virtue, or sufficiency soever they have, they cannot perform al. And chief when a man hath store of goods, he useth deeds of charity when he hireth poor folks to let them gain their bread, & payeth them their wages faithfully. It behoveth also, as there where are many goods, are many eaters: so there where are many things to do, must be many workers, as jethro showeth it to Moses. Solomon's intent therefore is to praise them, which are so grown and augmented in virtue, that feeling their ableness they will not be idle, but rather of free courage employ themselves to do all things which are for their calling and duty: and so they put the talents of the Lord to profit. And contrariwise, his meaning is to blame the foolish naughtipackes, which despise all virtue, & also are void thereof: and therefore they neither can nor will apply themselves to their work, but rather hire folks for wages, not regarding if they be sufficient, or if they have courage to do well. As Solomon marketh it, when he saith, That the fool giveth wages to the transgressors. That is, to them which pass over or above that which is their duty, despising it, and rather giving themselves to do the contrary. And herein is accomplished the common proverb, Like master, like man. Understand we therefore, that it behoveth us to increase daily in virtue, to the end we may need no Vicar, Suffragan, nor Lieutenant, but that having negligence & sloth in disdain, & despising all ease, delight, and pleasure of carnal rest, we may give ourselves carefully to do our duty, yea, when for the same, we must endure afflictions and calamities, injuries and wrongs, reproach and ignomy. Let us follow Moses who carefully and faithfully did his duty, what difficulties soever came, as one may see it in the scriptures.  
Now although such care appertain chief to great-men of the earth (as likewise the first word of this sentence signifieth it, the which we have expounded mighty, and one may term it, Master, Lord, 
Num. 12. 7 Hebr. 3. 2. 5. & 11. 24.  excellent and virtuous) and that it appertaineth also to all them which have any government or superintendance: for they ought above all men to acknowledge the honour wherein God hath placed them, and not to be unthankful for the same, as Kings and Princes of the earth, which are fallen a sleep in their own delights, & drunk with worldly pleasures, pleasing themselves in their own loftiness: and meanwhile make no account to do their duty, but hire men for wages, yea, negligent men who most commonly overturn right. And although the Pope and his great Minions, Cardinals, and Bishops, be not so exalted by God, but rather by the Devil, whom they serve and do homage too: yet nevertheless, because they vaunt themselves to be Vicars of jesus Christ, and successors of the Apostles, which were men sufficient enough to do their office, and applied it: for this cause we will put them in the rank and number of fools, which do nothing but have their Vicars, & suffragans, the which they hire for benefices, & take no care if they be honestmen or no, for why they will have them no better than themselves: and if they were honestmen, they would not be served with such, but rather would burn them. Although (I say) that great-men above all others, ought to be careful to do their duty themselves: yet nevertheless, it is meet that all they that are called to the knowledge of the truth, & make profession to be Christians, be careful to employ themselves faithfully to do all things which are for their estate, duty, and office: as we are well taught the same in the similitude of talents. Meanwhile let us take heed of such pride and presumption, 
Mat. 24. & 25. 2. Cor. 3. 5 Phil. 2. 13.  not to esteem ourselves so mighty, that of ourselves we may fulfil that which is our duty: seeing we are not able enough to think any thing of ourselves, as of ourselves, but our ableness and might is from God. It is also he which worketh in us both the will and the effect, according to his good pleasure. Also when Solomon saith, That the mighty man doth, etc. He will not establish free will, but that we should give ourselves to work, without trusting to our neighbours. For God appointeth us not, making us virtuous and able, to live without doing any thing, & passing away the time pleasantly, but that we labour all our time.   

11 The fool which beginneth his folly afresh, is like a Dog returning to his own vomit.  
By the corruption and wickedness of our nature we are despoiled of the true knowledge of God, without the which we have neither religion nor reverence, nor fear of him, so that we are deprived of all wisdom, and are fools, without sense, reason, and understanding. And there is none but of himself is such a one, what worldly wisdom soever he have, for all the imagination of the thoughts of the heart of man, are only evil at all times, and 
Gen. 6. 5. & 8. 21. Psal. 14. 1. 2. 3.  the conceiving of the heart of man, is wicked from his youth up. And therefore David maketh great complaints thereof: and so of ourselves we are ignorant, blind, wicked and naughty, and can not be otherwise, until such time as God lighten and regenerate us, giving us true intelligence of his word, and reforming our hearts, to the end we may live after the same: for this word is our understanding and wisdom: and therefore we ought to receive it, and imprint it in our hearts, to the end it may make us vomit all the folly of our natural corruption, and that we may be well purged from our filthiness and infections, and that we vomit it in such sort, that we never return thereto again, but that we have it in horror and disdain, and that we fly it as poison, and fear it as a mortal pestilence: otherwise our later condition would be far worse than the former, and we should give Satan a more easy access than he had afore. Solomon marketh us out 
Mat. 12. 43. 2. Pet. 2. 20  the corruption, and return to the same, when he saith, The fool which beginneth his folly afresh. And after he noteth the miserable condition, saying, Is like a Dog returning to his own vomit. Wherein we have to note first of all, that it is not without cause that he calleth men foolish: for from the beginning he hath forsaken his Creator from whom cometh all wisdom. Now if for this cause he merit to be called fool, by a more reason he is well worthy of this name, when having been instructed in the word of truth, which is the true wisdom: he returneth to his folly: for in so doing he apostateth, & revolteth from wisdom, to whom afterwards he cannot have recourse. For those which once have been lightened and have tasted the sweet word of God, if they fall again, it is unpossible that they should be renewed by repentance, etc. Secondly we have to 
Hebr. 6.  note, that although God have eternally reproved the foolish which apostate and revolt from wisdom, and that the first cause of their apostasy is eternal reprobation: yet nevertheless, God ought not to be so blamed in no wise for their apostasy. For it is the fool which beginneth his folly afresh: as Solomon showeth it, etc. Thirdly note we, that although the elect of God after being called to the knowledge of the truth, commit follies, either through wickedness, or by ignorance or fragility, yet nevertheless they begin not their folly afresh: as we may see it here, when Solomon compareth the fool which beginneth his folly a new, to the Dog which eateth that which he hath vomited: for there are none but the reprobate which are like to such dogs. For although such dogs, after receiving again that which they have vomited, do not return to it again: even so the reprobate being gone back from the holy commandment, which they have received, do never return by repentance. But the elect of God are not denied repentance: as the scripture doth witness in divers places: and as there are thereof divers examples: and their last state is better than the first: for they obtain forgiveness of their sins by the precious blood of jesus Christ: but the reprobate lie still wallowing in their filthiness: and are like not only unto dogs, but also unto swine, which after their washings, 
2. Pet. 2. 22.  do return to wallow in the mire. Therefore, when we are delivered from the filthiness of the world, through the knowledge of the word of God, let us see that we accomplish our salvation in 
Mat. 12. 34. 32. Hebr. 6. 4. & 10. 26.  fear and trembling: for if we return unto our foolishness, sinning against the holy Ghost, we can not obtain forgiveness of our sins.   

12 Seest thou a man wise in his own conceit? more hope is of a fool then of him.  
We naturally do desire to be well esteemed and accounted of amongst our neighbours, & would have men to hope well of us. This desire is good & commendable, so that in attaining the effect thereof, we behave & govern ourselves, in the fear of God, & reverence of his word, with humility and modesty towards our neighbours, and that we may truly protest with David, Lord, I am not high minded: I have no proud looks, etc. For if we think to set forth ourselves, 
Psal. 131. 1  and to be esteemed as being wise and able enough to win reputation, not needing to be admonished nor rebuked: and that we be so puffed up with our worldly and carnal wisdom, that we can abide no admonition, nor correction, we deprive ourselves of all good reputation, and are in the way to be counted worse than fools, which are so corrupted, that they have no mind nor desire after wisdom, nor to get reputation. And indeed, they which think themselves wise enough, are worse to be corrected and reform then fools, which are utterly void of wit and reason. Solomon doth so pronounce it, saying, Seest thou, etc. This thing hath been proved, as the scripture showeth. The Scribes and pharisees thought themselves just and wise, and thereby remained obstinate and hardened, and would not receive jesus 
1. Cor. 1. 30 Mat. 3. 7. & 9 9 & 12. 3. & 15. 13. & 21. 31. & 23 13. Luk. 7. 29. & 15. 1. 2. & 16 14. 15. & 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. isaiah. 5. 21. Luk. 16. 15. 1. Pet. 5. ●. 1. Cor. 3. 18 19 Col. 3. 12. Phil. 2. 3.  Christ, who of God is made unto us wisdom. But the Publicans and whoremongers did confess their follies and wickednesses, and repented their sins, & believed in jesus Christ, receiving him for their redeemer and Saviour: but those Scribes & pharisees, which were wise in their own conceit, scorned him, refused him, and persecuted him unto death. For this cause are they sharply rebuked, threatened, and condemned, & the tolegatherers & whoremongers, are comforted, and receive hope to be saved Therefore if we would that men should conceive a good hope of us, let us follow that which Solomon doth teach us, saying: Trust thou in the Lord with all thine heart, and lean not unto thine own wisdom, &c: and S Paul saith, Be not high minded, etc. Otherwise, though the world were dazzled with our pomp and fair show, yet should we be little the better for it: for we can not deceive God which resisteth the proud, abhorreth the high minded, and curseth the arrogant. We see therefore, that it is very necessary for us to follow the advertisements of Saint Paul: If any amongst you seem wise, let him become a fool in this world, that he may be made wise. Moreover, let us note, that when Solomon saith, More hope is of a fool then of him, etc. This is no more to say, that he alloweth foolishness to cause us to continue therein: then when S. Paul saith, that where sin abounded, 
Rom. 5. 20.  there did grace more abound: he alloweth not sin, neither would he have us to continued therein, that grace might abound: otherwise Solomon should build that which he had destroyed, and destroy that which he had builded. Let us understand then that Solomon compareth him, which praiseth himself, and will not suffer too be admonished, with him that suffereth himself to be carried away of his unbridled concupiscences, and yet doth presume nothing of himself, whom he calleth fool: and pronounceth that we ought rather to hope for the amendment of such a fool, then of him which thinketh himself to be wise. And thus he doth closely admonish us, to forsake our foolishness, that men may not hope in 
Pro. 22. 1  vain of us, and that we should obtain good fame and renown: the which is more to be desired than great riches. And thus we may desire it, so it be done without ambition, & only seeking the glory of God, and the profit of our neighbour: and not to be praised therefore, 
Mat. 6. 23.  and to be made a wonderment, for to be worshipped: as do the hypocrites, whom jesus Christ taxeth.   

13 The slothful man saith, A Lion is in the way: a Lion is in the streets.  
When God doth command or forbiddeth us any thing, or that he doth place us in any estate, and calleth us unto any vocation, we must employ ourselves therein with all care and diligence, without stopping or lingering to consider the hurts, or fear the dangers which may happen: following the good old fathers: as Abraham, Isaac, and jacob. Likewise God showed unto Moses that we must not strive against that which God commandeth, and will have no man to leave of his charge which he hath given him, 
Goe 12. & 31▪ Exo. 4. 11 jer. 1. 7. 17  for fear of dangers. But they which will neither obey God nor their superiors, but will live after their fantazie, and to do little, or nothing, are ready to allege excuses, and to lay for themselves the dangers which are to be feared and avoided, as they think. We must not follow the example of such, except we would be 
Mat. 10. 28.  counted amongst the number of the slothful, and to be blamed with them: as we see that Solomon doth rebuke them, saying, The slothful man saith, a Lion, etc. Wherein he showeth that they which will not do their duty, do forge fantastical excuses, without knowledge that it is so indeed. For he saith not, that the slothful knoweth that the Lion is in the way, but only that the slothful man saith it. And for to show how the slothful man is very desirous to make excuses, he repeateth again his saying. Amongst the number of such slouthfulmen, we may place the Nichodemites, which do carefully excuse themselves for that that they know not what shall happen and betide them, and think thereby to be excused from making confession of their faith.  
Now that we may not be of the same number, let us assure ourselves of the promise of our Lord, Behold I give you power, 
Luke. 10. 19  to tread upon Serpents, and Scorpions, and over all the power of the enemy, and nothing shall hurt you. Now that they which disdain and refuse to do their duties, do not know whether the dangers for the which they excuse themselves from labour, are present, or to come. Solomon doth show it when he saith.   

14 As the door turneth upon his henges, so doth the slothful man upon his bed.  
When the slothful man removeth not out of the house, no more than the door which hangeth upon his henges, yea doth not stir out of his bed, turning and tossing now on the one side, and now on the other: as doth the door which is put to and fro, doth not remove from his place, but doth turn hither and thither upon his henges, he cannot certainly know what is done in the streets) but doth fear pain so much, and liketh so well of the rest, that he forgeth in himself excuses, by the which he laboureth to show, or also to make himself believe, he hath good cause to abstain from labour. Notwithstanding he is not without pain, neither hath such rest as he would: otherwise he would not seek it as he doth, turning himself in his bed: for if he rested after his desire, and at his ease, he would not turn so often from one side to another: but he tosseth and turneth seeking the rest that he hath not. And so they which pass not of doing their duty and office, cease not to be without pain, though they labour to avoid it: albeit they have none without, yet do they feel it within: and though they are not troubled with those that appertain nothing to their charge, yet are they vexed and molested with their household. Nevertheless let us not think that Solomon would rebuke all them which turn them in their beds for to take the better rest: for it is lawful for them which have laboured sore in the day, to take their rest at night, that they may be the better disposed on the morrow after for to do their duty: but he blameth those which do eschew and fly pain and labour, and doth declare them to be unprofitable: as also he doth again immediately, following, when he addeth.   

15 The slothful hideth his hand in his bosom, & it grieveth him to put it again to his mouth:  
And herewith he showeth that through his slothfulness he must needs come unto great misery, as hath been declared. But it seemeth that Solomon speaketh here, somewhat by an Irony, and after our kind of speech. For if we see any man which willingly abstaineth from labour, though he be a strong and bold eater, and that he spareth not his hand for to thrust it often to his mouth, yet in mocking him, and rebuking him for that he is not quick and nimble, but to eat and drink, we say unto him, Thou labourest sore, and takest great pains to lift thy hand to thy mouth. He sweateth (will some say) for pains he taketh in eating. And we must not wonder though Solomon doth scorn and flout the slothful: for they do well deserve it, seeing they will eat their bread in idleness, which is not lawful.   

16 The sluggard is wiser in his own conceit, than seven men that can render a reason.  
He showeth well that slothfulness is a very dangerous vice, and that if a man delight therein, he waxeth obstinate and indurate: in such wise as it seemeth there is no good, nor better, nor more goodly estate then to live without doing of any thing, and in being idle, They are flouted which let themselves out to hire, setting themselves diligently on work: neither can such as will not work, endure their exhortations, admonitions, and corrections which do reasonably, and as behoveth exhort them to labour, and to set themselves on work, for to do their duty, and to give good example unto their neighbours. Of the number of such slothful persons, which are so wise in their own conceit, are the Pope, Cardinals, Bishops, Priests, and Monks, which labour too make themselves believe that they lead an angelical and perfit life, in doing nothing but only occupied about an heap of trifles, yea ungodlinesses. For though the Lord should raise them up seven, that is to say, divers persons that can give a reason, aswell in labouring as in exhorting them, yet would they nothing esteem it, but would rather despise them, yea persecute them: as we may see by the fires that are daily kindled. In the same number we may set whoremongers, gluttous, drunkards, and gamesters.   

17 He that passeth by and meddleth with the strife that belongeth not unto him, is as one that taketh a dog by the ears.  
As God hateth and abhorreth him that soweth strife between brethren: even so also he loveth and accepteth him that is careful 
Pro. 6. 19 Mat. 5. 9  for to make peace between brethren: yea he accounteth him for his child: for blessed are the peacemakers, for they shallbe called the children of God. Whereupon it may seem (as also it is the truth) that there is no strife but that we should labour to appease and quiet it, when we once know of it, and are come where it is, and that we have the power to reconcile the parties together which are at discord, though the persons do nothing at all belong unto us, but only that they are men, and also that the matter whereupon the discord riseth, doth nothing touch us, and that we in meddling to pacify it, do put ourselves in danger: for we come not hither to seek our own particular profit, but to serve God and our neighbours. Wherefore it may seem at the first sight that Solomon ought not to have compared him that passeth by, and meddleth with the strife that belongeth not to him, unto one that taketh a dog by the ears. For if it is a good thing to be wished that brethren should dwell together, yea altogether: even so also ought we too think him a good man which passing by, seethe a strife, and laboureth 
Psal. 133.  to set peace: and so he ought to be esteemed wise and discrete: in steed where he which taketh a dog by the ears, is arrogant and rash, putting himself in danger of the dogs teeth, if one of his ears do slip or escape out of his hands or both of them. Even so must we understand that Solomon doth not rebuke him that in passing by, laboureth to accord them which are at debate, but he that without witting and learning where about they strive, without knowing who hath right or wrong, doth take part and maintain the quarrel of one of the parties against the other: such a passenger is well worthy of rebuke, when rashly he putteth himself into danger, for one of the parties: or which in passing by raiseth a quarrel of a matter whereof he hath nothing to do nor to meddle. And thus, not to be like unto him which taketh a dog by the ears, let us content ourselves to meddle with that which belongeth unto our state and vocation.   

18 As he that feigneth himself mad, casteth fire brands, arrows and mortal things: 19 So dealeth the deceitful man with his friend, & saith, am not I in sport?  
God doth highly commend unto us faithfulness and loyalty towards our neighbours, when he doth expressly forbid us to 
Levi. 19 11▪ 12. 13.  deceive and beguile them. But so much it wanteth that we esteem any such forbidding, that we think not a man to be cunning, except he, can make his particular profit by the hurt of another, and most what they that are the greatest deceivers, and which do most hurt, and bring greatest loss and damage, do persuade men to believe that they do nothing but sport and play, and that they mean no evil. In which doing they are very dangerous: as Solomon doth declare, when he compateth such deceivers unto those which seem to be out of their wits and without strength and yet will use great violence, the which can not be easily helped. This violence is signified, By the casting of firebrands, arrows, etc. Now as we cannot easily remedy such violence: even so also can no man lightly and easily rise up from them which would have men to think that what so ever they do against their neighbours is nothing but sport. And thus such deceivers are murderers: for no thank to them, though those whom they deceive, do not perish. And forasmuch as we would not be counted murderers, let us be careful to keep truth with our neighbours, following that which Saint Paul teacheth us: Let no man oppress or defraud his brother, in any matter, otherwise the vengeance of the Lord is prepared ready 
1. The. 4▪ 6.  against us, as against murderers. And if we fear the deceivers which in sporting bring hurt unto our good name, to our bodies, and to our temporal goods: by a more strong reason we must greatly fear the sport of Papists, whereby they destroy souls. I call all their doctrine and all their ceremonies, play and sport, because that without faith they teach and do all their divine service, as they call it: for if it were not to live at their ease, they would not meddle with it. And truly there are many which in their hearts, do mock at their doing: as we may know it by their words uttered at unawares.   

20 Without wood the fire is quenched, and without a talebearer strife ceaseth.  
When the fire hath taken any part, it is of no continuance, except it meet with matter fit for to burn, or that there is something ministered unto it, even so, when any strife beginneth, it may be quickly appeased, except some talebearer do labour to maintain it. Solomon making such comparison, doth first of all admonish us, that we shovide not cast debates, strifes, the faggots of false reports and slandering, flattery, & false witness bearing into the fire: for such wood doth not cool and quench strife, but maintaineth and kindleth it more: as we have seen heretofore under other 
Pro. 18. 8.  words.  
Secondly, he doth admonish us that if we fear lest the fire will catch our earthly houses, we must fear much more to give entrance of tale-bearers unto us. Thirdly, as we draw the wood back out of the fire, that it should no longer burn: even so the office of the Magistrate is to root out tale-bearers. And every one of us should labour to quench the fire of strife and debate, chief when we bear our neighbours no good will, or that our neighbours do stir and provoke us unto anger and strife. And for to do this, we 
jam. 4. 1.  must renounce our own concupiscencs: for from them come debates.   

21 As the coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle strife.  
Solomon compareth a riotous and contentious man unto a coal & wood, the which are good creatures of God, the use whereof is good and necessary, as experience teacheth. It is not to say, that such a man is any thing profitable for all that: but he would give us to understand, that as when a man careth not for warming of himself nor for fire, he will draw back the coals and wood: even so if we will be exempted from strife and dissensions: we must forsake the company of the riotous & contentious. Such men do kindle dissensions which are of no small continuance: as Solomon doth mark it well, when he compareth them unto coals and wood, which make the fire to burn the longer, and not unto straw the which is incontinently consumed, & maintaineth not the fire: and so they are very dangerous, and is very expedient to fly and avoid their conversation. For as when we stand near unto the chimney or fire, we wax warm: even so when we use the company of the contentious, we are stirred up to be angry, and to make strifes and debates, the which cannot be so soon quenched, no more than it is easy to quench a great flame or great fire. Let us understand then that Solomon doth admonish us to be soft, gentle, and gracious, that we should not stir up any man unto strife and dissension against us: and also he doth admonish us to seek the company of quiet people, & to fly theirs that are contentious. For albeit that Solomon doth not presently compare the contentious unto chaff, yet are they chaff, which shall burn eternally in unquenchable fire, as all other wicked shall do.   

22 The words of a talebearer, are as flatterings, and they go down into the bowels of the belly.  
The word which we here expound, as flatterings hath been expounded as wounds, because the word hath divers significations and not contrary: for there is no repugnancy that the talebearer should flatter him whom he will deadly hurt: he will speak gentle, that no man may beware of him, and till he have leisure to hurt at his pleasure: and that not only he may do hurt unto his goods, of whom he speaketh evil, but also that by his false tongue, he may bring him utterly unto destruction, Solomon doth signify it, saying,  
That the flattering words go down into the bowels of the belly. As touching the rest, when he so often rebuketh the tale carrier, let us know that it is because he is inclined unto slandering of his neighbour: and the which also is a very abominable thing: for he proceedeth therein of malice against his conscience. The talebearer knoweth well that he would have no man to speak so of him. They that are such, are dangerous: but some of them are much more to be feared then other, when they labour by their tale bearing to turn away the poor weaklings from the true religion.   

23 As silver dross over laid upon a potshard, so are burning lips, and an evil heart.  
When we delight to see goodly things, if we have any vessel of great price, for to make the same fair, we will cover it over with gold or silver, according as we esteem the piece to be worthy: neither will we bestow such cost and glittering show upon a thing of nothing, as is a potsheard, even so when a man doth delight in the uprightness and goodness of his heart, he will overlay it, after a manner of speech, with pure, clean, sweet, and loving words, he will make his heart to shine by fit and convenient talk, which shall bring no hurt nor trouble, no molestation nor hindrance unto his neighbours, but rather with his talk he will labour to make them glad, and to bring them profit and honour. A good man out of the good treasure of his heart bringeth good things. 
Mat. 12. 35.  Contrarily, when a man delighteth in the frowardness of his heart, he will not overlay the same with holy words for to pleasure therewith his neighbours, to profit them, & to honour them: but with his fiery lips of evil speaking he will endeavour to vex his neighbour and to hurt him so much as he can. Behold the overlaying which is fit for an evil heart: such had the Scribes and Pharisees, which 
Mat. 12.  could not speak well of jesus Christ our Lord. And for this cause also our Lord rebuketh them sharply, declaring to them, that they had overlayed the same, with wickedness agreeable to their hearts, when he saith to them, Generation of vipers, how can ye speak well, seeing you yourselves are evil? Let us therefore understand that 
Mat. 12. 34.  Solomon saying,  
As silver dross, etc. doth admonish us that we should be careful to keep that our hearts be not infected with wickedness and made unfruitful as is a potshard. And for to do this, let us arm them with the pure word of the Lord, which are pure as silver that is purified and perfectly fined: let us learn thereby to abhor all iniquity and frowardness, that we may not have furious and burning lips that will utter hurtful things unto our neighbours, but rather that by our words we may procure their benefit and honour, without any thing hindering them.   

24 He that hateth, will counterfeit with his lips: but in his heart he layeth up deceit.  
When they which conceive any hatred against their neighbours, do think to have a just cause to hate them: if they feel themselves strong enough for to hurt and to bring damage, they will not gladly dissemble it, but do openly assault their enemy: as Saul making himself believe that David was his enemy, did pursue him without dissimulation. The enemies of the truth, which think to do service unto God for killing of the disciples of jesus Christ, do boldly pronounce without dissimulation, sentence of death against them. Even so they which are not ashamed to show their evil mind, do nothing at all fear to declare themselves enemies to them which please them not. These are not they whereof Solomon speaketh, when he saith,  
He that hateth, etc. But of them which shall know in their consciences that they do wrongfully hate their neighbours, and yet will not cease their hatred, the which they will dissemble with sweet words, and will secretly devise in their hearts suddenly to take them whom they hate, and to hurt them by deceit, that they may not take heed and avoid them. The captain of such people is 
Gene. 4. 8. & 37.  Cain: The brethren of joseph are so in likewise. The traitor judas doth well deserve to be set in the same order. Likewise the Scribes and Pharisees, and all those which hate the truth, which know and make a fair show unto them, whom they pursue, that they may find means to destroy them. Now we must carefully take heed that we do not become like unto the first haters, who are proud: for than we shall not only have men for our adversaries, but God also who resisteth the proud. And we must also take heed from being like unto them, of whom Solomon now speaketh: for than should we be cruel and hypocrites sinning against our own consciences and of set malice. Hypocrisy is noted and known by the feigning of the lips: and cruelty is discerned by the dissimulation which lieth hid within: and the malice prepensed in them both: to wit, in the dissembling of their lips, and in the covering of the deceit. But we may take heed of them both, so that we suffer not ourselves to be overcome by the sweet words of such as hate us, and that we give credit unto the admonition following.   

25 Though he speak favourably, believe him not: for there are seven abominations in his heart.  
The words of the hateful may seem sweet and amiable: but let us not believe them: for whiles he speaketh so gently, he in venteth abominable things in his heart, not only one or two, but many: as Solomon noteth by the number of seven. Nevertheless we 
Prou. 6. 16.  may say that Solomon meaneth here, that the hateful are given unto six things that God hateth, yea to the seventh, which he abhorreth. For they which hate their neighbours invent and seek out all wicked and abominable ways, yea cruel means by the which they may destroy them, whom they hate. Now if we ought to beware of such haters, as bring harm to our goods, bodies or good name: by a stronger reason, we must carefully fly from them which hate our salvation, which are enemies of the cross of our Lord jesus Christ (without the which we have neither salvation nor life) and so consequently are our enemies: as also Saint Paul doth well signify 
Acts. 20. 29. Rom. 16. 17. 18  it calling them grievous wolves which will not spare the flock, and yet notwithstanding will speak favourably for to draw disciples after them, but we must not believe them. We must believe them 
Phi. 3. 17. 18  which follow S. Paul, as he exhorteth us to be followers of him.   

26 Hatred may be covered by deceit: but the malice thereof shall be discovered in the congregation.  
Solomon following that which he hath said in the two former sentences, doth show now again what the hateful seek, when he laboureth to dissemble and to hide his hatred, by the dissembling of his lips, and by the favourableness and sweetness of his voice, that is to say, that he seeketh to deceive him whom he hateth, to take him, to hinder and to hurt him, before he can know it, till after he is caught and had by the back, and cannot escape. Lo, what the hateful seeketh when he hideth his hatred. But he deceiveth himself: for nothing is so hid, but at one time or other it cometh 
Mat. 10. 26.  to light. And therefore let the hateful dissemble and hide his hatred so long as he will, saying he intendeth no evil against his neighbour or such like words for to disguise himself and to counterfeit, and to deceive his neighbour, his hatred shall not remain covered, but his malice (as saith Solomon) shallbe discovered in the congregation. He thinketh to hide his hypocrisy, malice and cruelty, from two or three: but God will discover and defame him before many. Though it is not here in this present life, yet shall it be in the congregation of his Angels, and of his elect.  
Let us understand that Solomon by this sentence doth admonish us, that we should be gentle, soft, and loving, and that we should walk uprightly and in the integrity of our heart one towards another, without dissembling. Thus doing, we shall not be defamed in this world before the congregation of the Lord, nor at the last day before his Angels and elect. Likewise he doth admonish us that we should not be overmuch pensive, though through the hatred and malice of the wicked, our righteousness or innocency be not made manifest and revealed: for it shall come to light the time that God hath appointed, and as saith Saint Paul, Some men's sins are opened before hand, & come to judgement, other some do follow after. 
1. Tim. 5. 24. 25.    

27 He that diggeth a pit, shall fall therein: and he that rolleth a stone, it shall return unto him.  
The holy Scripture so useth by similitudes, for to show the wicked, that the wicked enterprises they take in hand, against their neighbours for to destroy them, are not only unprofitable, but also hurtful, and noisome. And amongst others, it setteth forth the similitude of them which hunt the great and wild beasts, or such 
Psal. 7. 16. & 9 16. & 57 7. jere. 18. 20.  beasts as are hurtful: as Lions, Bears, Wolves, and Foxes. These hunters make pitfalles, and cover them over with green turfs, that the beasts may not perceive them, and that in running over them, they may fall and tumble unto the bottom: and sometimes forgetting the place where they lie, and running after the beasts to make them fall in, they themselves often times tumble in headlong. Solomon doth now use the like similitude saying,  
He that diggeth a pit shall fall therein. Whereby he showeth that so far it is off, that the wicked profit by their wicked enterprises, that rather thereby they seek their destruction, and find it ere they know it. And for to express this same yet further, and to show that albeit the wicked are strong and lusty, yet they shall not avoid the evil they think to do unto other, but it shall come to them and overthrow them. He addeth another similitude, the which is taken of a man that standeth at the foot of an hill, & with his arm casteth up a stone, & not taking heed of the same which falleth faster & more swiftly than it mounted & went upward, standeth still not caring for it, and is suddenly overthrown of the stone. Wherein the faithful are admonished not to fear the devices and enterprises of the wicked: but seeing them vexed with them, let them patiently look for the issue which it shall please God to send: and the evil shall not destroy them, but themselves that work it. Pharaoh did invent much evil against the children of Israel: Saul against David: judas against jesus Christ: but the end hath showed the truth of this present sentence. And though we should not see the experience thereof in this world, yet shall the last day show it, that the wicked have sought their own destruction, in going about to destroy others. And if they which invent but our temporal destruction shall receive their reward, worthy of their pain and labour, by a stronger reason must they, (which seek to entrap men's consciences, to destroy their souls, to look for a grievous and fearful punishment, as the Pope and his band.   

28 A false tongue hateth the afflicted, and a flattering mouth causeth contention.  
The world is not satisfied to see the affliction of the miserable, after the outward appearance, but laboureth to add affliction upon affliction: as the wife of Putipher joseph's master in Egypt was not contented that joseph should be a poor slave, but for 
Gene. 39 Exo. 1. 33.  to afflict him further, she used a false and lying tongue against him. Pharaoh also was not contented that the people of God were subject unto him, but made wicked laws for to oppress them and make them more miserable. The neighbours of the children of Israel, as the Moabites, Ammonites, Edomites, and Ismaelites, laboured more and more to kindle rage and fury against them. The Babylonians procured laws and proclamations to be made to afflict the poor jews the more, that they held in captivity: and as it is said, when we will kill a dog, we will say and lay to his charge, he is mad. In all times this hath been seen proved, after the which Solomon speaketh, when he saith,  
A false tongue hateth the afflicted. Wherein we have to note that that which Solomon calleth a false tongue, he afterwards calleth a flattering mouth, because that the custom of liars for more better to deceive and to hurt, is to flatter, that they may more easily execute that which they have conceived through hatred. And to the flattering mouth he attributeth contention, which is the fruit proceeding from hatred: for he that hateth, desireth nothing but to raise up contentions against them whom he hateth, that he may overthrow and destroy them. Now forasmuch as we would not be counted neither liars, nor flatterers, let us take heed to follow what soever tendeth and belongeth to peace, concord and love towards our neighbours, and chief towards such as are most miserable and full of calamity, most despised and weak, which have no power to be revenged. Otherwise, we should despise this present sentence, the which is not written, to the end that we should only know what the liars and flatterers think and do, but also that we should abhor their affections and works, and also should take heed and beware of them.    

The xxvii. Chapter.  

1 BOast not thyself of to morrow: for thou knowest not what a day may bring forth.  
Worldlings which neither have nor will have any knowledge of the providence of GOD, and can not believe that all things come to pass according as the Lord hath ordained 
Gene. 11. 3. & 27. 41. & 37. 27. Exo. 1. 8. & 14. 3. 1. Sam. 26. 2. 2. Sam. 15. 1. Kings. 12. 2. Kings. 18.  in his eternal counsel, which cannot change, but do attribute one part unto fortune and chance: and another part unto their wisdom and worldly and sensual counsel, are full of arrogancy and boasting of concupiscences and disordinate affections, after the which they promise themselves great things in time to come: but most often they are deceived of their mind & hope. Solomon would not not have us to be like unto such worldlings, when he saith, 
Dan. 4. Luke. 12. 16. james. 4. 13.   
Boast not thyself of to morrow. For besides their arrogancy, as we may see by the scriptures, they guide themselves by chance, not referring & committing themselves unto the will of God. Chance is marked, when Solomon saith, For thou knowest not what a day may bring forth. When he thus speaketh, he doth not rebuke us of ignorance, though we know not what shallbe done to morrow: for God only hath things to come in his presence: and would that we should tarry patiently and look for that which it shall please him to send, and that we should be certified that all things come to pass according to his good will: for the which the foresaid worldlings look not after: and therefore they are well worthy to be rebuked of ignorance, the which is not imputed unto the faithful, which wait upon the providence of God. For albeit that particularly, they know not the things that are to come: yet nevertheless they know and are certified that nothing can come to pass, but what God will have, and that he hath ordained from eternity. This ignorance is humbleness before God, who doth not count it for ignorance: but when we do so cast ourselves down, we are received and accepted for well learned and knowing much. Notwithstanding, though we do not know, what thing the day shall bring forth, yet he doth not mean that we should do nothing, whereof we might make our profit on the morrow: otherwise we should tempt God, who would have us to labour, that afterwards we might eat the fruit of our labour. Having regard to this will of God, if we labour faithfully to gather riches, without over greedy desire, not minding to enrich ourselves, and without desire to hurt our neighbours, we care nothing for to morrow, but do follow the means, by the which God will give us our daily bread. Furthetmore let us note, that our free will is very small, yea of no force, when we neither aught to will, nor can ordain of things done to morrow. And if the worldly & temporal matters which are of no great importance & weight, are not in our power, much less shall we have power over the heavenvly and eternal. Let us also note that Solomon doth here compare the day unto a woman with child, of whom no man can certainly say whether she shall bring forth a son or a daughter: and as we cannot tell the same, even so is it too much curiosity to inquire thereof. Let us therefore understand that by this similitude Solomon doth admonish us that we should not be curious.   

2 Let another man praise thee, & not thine own mouth: a stranger, and not thine own lips.  
The worldlings and carnal men which care nothing of glorifying God in all things, and who for all things do not acknowledge him to be the only author of all things, do greatly praise themselves, and are so puffed up in their hearts, that the mouth must speak, and sound out the praises of such boasters: in such wise that some will brag of the nobility of their parentage: other some, of their wisdom and cunning: othersome, of their power, credit, and authority: and other some again of their beauty and riches: and the most foolish boasters of all, will brag of their merits. In the number of such boasters, we may reckon Absalon, Roboam, Nabuchadnezar, 
2. Sam. 15. 2 1. King. 12. 10 Dan. 4. z7. Luke. 12. 16. & 18. 11.  the rich glutton, the proud Pharisee. The end of such people is shameful and full of confusion: and therefore Solomon, which desireth our honour, would not have us to brag of ourselves but if there be any thing in us worthy of praise, that we should hold our peace, and let others speak, saying, Let another man praise thee, and not thine own mouth. And forasmuch as it is very hard for us to forsake boasting, and that our tongue doth ache with the great desire that we have to praise ourselves, Solomon therefore addeth the same forbidding again, saying, Let it be a stranger, and not thy lips. And let us note, that he saith not, let thy brother, or thy cousin praise thee, but a stranger. For if the brother praise the brother, or the cousin his cousin, this is as if a man should praise himself: but if a stranger doth praise us, it is an argument and probation that we walk so virtuously, that they which are not acquainted with us, are constrained to praise us. Notwithstanding, this is not to say, that it is lawful for us to do any thing for to be praised: but in all our conversation, we must seek the honour and glory of God, & the edification of our neighbours. Thus doing, God without our desire, will raise up men which shall praise us, according as shallbe expedient: as we may see by the holy histories, wherein he hath gathered by writing the deeds and acts worthy of praise of our old Fathers, that we should praise them and follow their virtues: and also hath brought to light the acts of the wicked, that we abhorring them, might fear to do the like.   

3 A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both.  
We naturally do desire to be exempted from offices, pain, labour, and travail, and to live doing nothing, except a very little thing, for to seem that we would not be idle. And yet for to be at ease, and to live delicately, we seek the acquaintance, and familiarity of the Lords of the earth, who for the greatest part, are so void of wisdom, and of modest affection, and of humble mind, that for a thing of nothing and without cause they will become angry, and will storm against them that are about them, and will greatly revile them, and furiously oppress them: so that it were better for them to help a mason or bricklayer, for to carry stones & mortar, then to dwell with such fools, with whom a man knoweth not how to be, except he can abide injuries & wrongs, oppressions, & violences, even to be weary of his life, when a man seethe that he cannot tell how to avoid their fury, and that they rather look for death, then for life. Albeit that the children of Israel being in Egypt, sought not to live idly without doing any thing, yet it had been more expedient for than to have suffered more pain than they did, then so to have felt the wrath of the king which caused their sons to be slain. David also did not seek to live idly: but it had been more necessary for him in man's judgement, to have lived a private and a baselife, then to be the son in law of Saul, who was a wicked and cruel fool, and persecuted David, in such wise, that he knew not where to hide himself, but amongst the infidels. According to this experience Solomon saith now, A stone is heavy, etc. Wherein he doth admonish us, not to be delicate, but to follow our vocation, though it be very hard. Let us also learn, that it is far better to bear the yoke of jesus Christ, which seemeth troublesome and hard to the flesh, then to submit a man's self and incline unto the traditions and doctrines of men. For albeit that at the first approach it seemeth that they are Angels which teach them: yet do they proceed with great fury: first of all against them that will not yield and obey: secondly they destroy for ever their souls which suffer themselves to be deceived by them. And further let us note, that he saith not simply and absolutely, wrath, but the wrath of a fool: for it is profitable for us that the wise become angry with us, when we fail & err, seeing they seek not our destruction, but our profit, the which we shall feel, if we do not rebel against them. And contrarily, the fool by his wrath seeketh nothing but destruction, for the which to avoid we must take diligent heed from consenting unto his folly: for thinking to eschew a temporal destruction, we shall fall into an eternal damnation: from the which the fools shall not be exempted, for they wax angry without cause, the which is equal to murder.   

4 Anger is cruel, and wrath is raging: but who can stand before envy?  
An angry man is cruel: as we may see by Cain, Esaw, and the brethren of joseph. And a man that is furious, is like unto a flood of 
Gene. 4. & 27. & 37. Exo. 14. 1. Sam. 18. 2. Sam. 15. 1. Kings. 12.  water that descendeth with raging: as we may see in Pharaoh, Absalon, and Roboam. Now that which is seen by experience, Solomon doth pronounce, when he saith, Anger is cruel. etc. Wherein he doth advertise that the company of the wrathful & furious man is very hurtful and dangerous, and for this cause that we should not desire the same, but should rather shun and avoid it. And forasmuch as we desire not that any man should fly our company, as from cruel and wrathful, furious and unmerciful men, and also that we would not have our neighbours to be such towards us, let us understand that Solomon doth admonish us to put from us all bitterness, anger, wrath, and roaring, as doth S. Paul. The angry and wrathful 
Eph. 4. 31. 32. Col. 3. 8.  are very dangerous, but the envious are far more cruel: as Solomon doth pronounce, when he saith,  
But who shall stand before envy? For besides cruelty and raging, the which we may correct in the angry and wrathful, the envious is ambitious and arrogant, a dissembler, purposing malice, obstinate and hard of heart against his conscience, so that they are altogether without reconciliation: as we may see in the Scribes and Pharisees against jesus Christ our Lord. Thus we are advertised to take diligent heed of the envious, and also that we ourselves fall not too it: following the admonition of S. Peter. 
2. Pet. 2. 1.    

5 Open rebuke is better than secret love.  
Love is little worth and serveth them to no purpose whom we think we love, or that we would persuade ourselves we love, except that we declare the same by good deeds towards them, in helping their necessity. And therefore S. john doth admonish 
james. 2. 14. 1. joh. 3. 17. 18.  us to help the necessity of our brethren. It were better for us to be openly rebuked, then so to be loved: as Solomon doth pronounce it, saying,  
Open rebuke or correction, etc. For if we do openly rebuke our neighbours, if they are easy to be taught and tractable, they will be ashamed, and will be ware of returning to the like fault, and will return unto God by true repentance: as did David, after that the Prophet Nathan had rebuked him. That rebuke was much more profitable for him, than the secret love of Nabal: who sought to do 
2. Sam. 12. 1. Sam. 25.  David no hurt, but yet he would not help his necessity. As there are many such which will persuade themselves that they love their neighbours enough, when they do them no wrong nor violence, though they have no mind at all to do them any good. Such kind of love is so secret, that it is nothing, but rather hatred: for where there is no love, there is hatred: seeing there is no mean way between both. Moreover, we are admonished rather to reprove and correct, then to dissemble the faults of our neighbours: and also we are admonished that we should not desire to be flattered, but to be sharply corrected and rebuked.   

6 The wounds of a lover are faithful: but the kisses of an enemy are hard.  
We call a tree a true and faithful sister, when it faileth not to bring forth her fruit in due season: even so we call rivers true or faithful sisters, when they faint not, but do always run abundantly. After this sense Solomon doth call the wounds of a lover which chasteneth, when he saith, the wounds of a lover, etc. For albeit that after men's carnal reason, we take not the chastisements and corrections in good part, yet are they fruitful. And thus, Solomon doth admonish us that we should count the chastisements of the wise and just, profitable and fruitful: seeing they love us, and that they labour to make us that we should take our profit, not only temporal, but also spiritual and eternal. For they seek to make us exercised and profit in the fear of the Lord God, whereby we are turned from evil, to follow righteousness and holiness, and consequently come to the accomplisment and perfection of this profit, which is the possession of the everlasting blessedness. The wounds therefore of such people are very faithful, and so must we receive them in good 
Psal. 141. 5.  part, with patience and with joy, and say with David, let the righteous smite me, for that is a benefit: and let him reprove me, and it shallbe a precious oil, that shall not break mine head, etc. And if we must thus behave ourselves towards men which of love that they bear us, do chasten us: it is therefore good reason that we should take in worth, when the Lord which loveth us 
Heb. 12. 5.  with an incomprehensible love, doth correct and chasten us: even as the Apostle dothadmonish us: my son despise not the chastisement of the Lord, neither faint when thou art rebuked of him: for the Lord correcteth every son that he loveth, etc. Now as we must patiently suffer their chastening that loveth us: even so contrarily, we must fly and abhor the flatteries of them which hate us: as Solomon doth admonish us, saying, and the kisses, etc. Albeit that such kisses after the outward appearance are pleasant, as the word which we have expounded hard may import: yet when they are full of treasons and murders, the which are things much abominable, then are they truly very hard: as amongst other the kiss of judas the traitor.   

7 The person that is full, treadeth under feet an honey comb: but unto the hungry soul every bitter thing is sweet.  
It is lawful for us to eat and to drink, of such things as GOD hath created for our use, and also it is as lawful for us to abstain from them: as we may in some sort gather of S. Paul. I say in some sort: for the intent of S. Paul, was not to handle, whither it were lawful 
Rom. 14. 3. 6 Phi. 4. 11. 12  for us either to eat, or to abstain: but knowing that their use is free and lawful for us both to take and to leave, we should be careful to keep ourselves that we fall not into one of these two extremities: the one whereof is properly vicious & damnable, the other is dangerous and hurtful. The vicious extremity is marked by Solomon, when he saith, The person that is full, treadeth under feet, etc. Wherein he doth show us that we ought not to desire superfluity and excess in eating and drinking, but that we should fly and avoid all gluttony and drunkenness, and all intemperancy. For besides that all the person is made heavy and ill disposed, men come to despise and mar the good creatures of God, which is a great unthankfulness. Solomon doth note the contempt & spoiling, by treading under feet the honey combs. We may also say that Solomon meaneth that the person which hath abundance of riches, and doth not confess that God doth give them to him, for to use soberly and temperately, careth not though the better part be lost: as are they which never have their tables furnished enough to their mind and desire, at the which they entertain a sort of idle bellies. There are the combs of honey trodden under feet, there is much good meatelost, that would serve well to fill the hungry soul. And thus let us understand that Solomon doth exhort us unto sobriety and temperancy, how rich soever we be, and would have us to confess that they come from the goodness and liberality of the Lord, that we should fear to make any spoil, or to have them in contempt. But as touching the dangerous extremity, it standeth in the abstinence of meats and drinks, when any man careth not to nourish and to sustain himself, but doth famish and hungerstarve himself, so that with the great greediness that he hath to eat, he careth not what he taketh and eateth, but devoureth the first meat that he meeteth and cometh to, be it good or bad, sweet or bitter. Solomon noteth this extremity, saying, But unto the hungry soul every bitter thing is sweet. The which I call dangerous, because that the person which so ruleth himself, runneth in danger to poison himself. Nevertheless we may say that Solomon meaneth that they which are poor, and stay to eat till they have a stomach, have no need of sauce, for to dine withal, and that the meat which the gluttons do abhor, as if they were bitter, are to them sweet and pleasant. Now as they that are full, despise good meat, even so the worldly wise which are puffed up with their knowledge, do nothing regard and esteem the good meat of our souls, which is the word of God, the which to the faithful is sweeter than honey. Contrarily, as the hungry take 
Psal. 19 11.  them to all kind of meats that they meet with, and are in danger to be poisoned: even so the ignorant do consent as soon unto a false doctrine as unto a good and true: and so their minds and understandings are easily poisoned. They also which are delighted in the pleasures and voluptuousness of this world, and do enjoy them, do nothing esteem heavenly things. They which challenge righteousness by their works, and think themselves rich by the righteousness of them, are not earnest, neither do hunger that GOD should grant them grace, or should show his goodness to them: but they which hunger and thirst for righteousness, do find the yoke of jesus Christ sweet, and his burden light, and do manly and courageously bear the cross, yea death.   

8 As a bird that wandereth from her nest, so is a man that wandereth from his own place.  
The nature of the bird is to be careful of his nest, that he may nourish, maintain, bring up, and keep his littleones. Notwithstanding yet will he suddenly fly from his nest, & forsake his little birds, And this shallbe sometimes for to go seek food for herself, and for his youngones: and so this cometh of the care that he hath to feed them well: sometimes forasmuch as he hath perceived something wherewithal he hath been feared: and so he wandereth and flieth far off, for to save his life, and forgetteth some of his little ones. Such is the nature and kind of doing of little birds, as we may see it by experience. And the holy scripture maketh mention of it, not to the end that we should know it: but the scripture speaketh of birds, comparing unconstant men unto them, which easily are afeard, forsake their office, and forget their duty. And thus by this comparison the scripture doth rebuke the fearfulness, the weakness and inconstancy of men: as here, when Solomon saith,  
As a bird that wandereth, etc. True it is that as the bird doth fly far from his nest for to seek food and meat, even so, when the Sun is up, man must go forth unto his work and to his labour, till it is night: but he should not go far from his place. For he that doth his office and duty, wheresoever he goeth, he doth not wander far from his place, but keepeth residence there as he ought. And also when the scripture compareth man unto the bird that flieth her way, most commonly it serveth for to rebuke him, as in this present sentence, or for to threaten to take his rest from him. Now that we may not be taxed of inconstancy, of fearfulness, or of weakness, let us take heed to be careful to hold fast our place, in walking diligently and faithfully in the state wherein God hath placed us: and let us for any fear that can be, made us, say with David: In the Lord have I put my trust, how then say ye unto my soul, 
Psalm. 11. 1  fly away to your mountain as a bird? For if in holding our place we walk in the fear of the Lord, and do ask in a sure trust with David, keep me as the apple of thine eye, etc. again, 
Psalm. 17. 8 & 57 2. Psal. 91.  Have mercy upon me, O GOD, have mercy upon me: for my soul trusteth in thee, etc. he will not fail to assist us, and to keep and save us, as he promiseth. For he is not like unto the bird which wandereth far from his nest, and forgetteth his 
Dau. 33. 11. Exo. 14. 4. Mat. 23. 27.  young: but he is like unto the Eagle which stirreth up her nest, flootereth over her birds, stretcheth out her wings taketh them, and beareth them on her wings. He is also like unto the hen which gathereth her chickens under her wings. Wherefore confessing that of ourselves and of our own nature we are weak, unconstant, and fearful as little birds, let us run under the wings of this hen, trusting in the fatherly care of our father, and wondering at his goodness which he showeth to them which trust in him, saying, How excellent is thy mercy, O God! therefore the children of men trust under the shadow of thy wings. I will 
Psal. 36. 7. & 61. 4.  dwell in thy Tabernacle for ever, and my trust shallbe under the coverings of thy wings.   

9 As the ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.  
When the body is at his ease and in health, the heart is merry and glad: as we feel it by experience. And therefore after this experience, Solomon saith, that the ointment and perfume rejoice the heart. Not that he will teach us that for to possess our delights and sensual pleasures we should apply ointments and perfumes unto our bodies for such delights, because they are too curiously desired, and used excessively, are not acceptable unto God, albeit he hath created all things for the use of man, to whom it is lawful to use all good creatures, soberly and temperately, with giving of thanks. But Solomon speaketh of ointment and perfume, by comparison, and would, that if we rejoiced in such things, and that we found them sweet, we should also rejoice at the unfeigned sweet counsel that the neighbour giveth: for by such sweetness the soul of man is brought in good health: as Solomon doth pronounce, saying,  
So doth the sweetness of a man's friend by hearty counsel. When we see that our neighbour loveth us, and that he desireth nothing but to procure our wealth and our salvation, and to cause us to attain thereto, he doth teach, admonish, exhort, reprove, correct, rebuke and threaten, according as he seethe to be expedient and necessary for us: so far is it of that we should stomach or despite him, that rather considering the gentleness and good affection that he beareth to us, we should receive his counsel pleasantly and acceptably, though in outward appearance it be sharp and sour: as David did the reprehensions of Nathan the Prophet: and the Apostle Saint Peter of the rebuke that Saint Paul gave him. Otherwise the good and sweet favour of Christ, which is brought unto us by his ministers, 
2. Cor. 2. 14. 15. 16.  should be savour death unto death, and should go unto perdition.   

10 Thine own friend, and thy father's friend forsake thou not: neither enter into thy brother's house in the day of thy calamity: for better is a neighbour that is near, than a brother far off.  
We are so unconstant of nature, that weecannot hold that which is profitable, and that which is familiar unto us, & as it were common by custom, but we desire new things, and therefore we labour to make alterations, the which are not always profitable, but oftentimes bring great hurt, whereby we have troubles & most heavy sorrows: in such sort that we know not on which side to turn us, insomuch that weedare not resort unto our own carnal brethren: for we have experience that the rich brethren do not care for their poor brethren, nor would gladly to see them, and also 
Pro. 19 7. Pro. 18. 24.  do hate them. Wherefore, when we have proved and tried our friends, we ought not to change, but to hold them still: as Solomon hath already admonished us. And now he doth the like, when he saith,  
Forsake not thou thine own friend, etc. And herein, he teacheth us, that if we have good neighbours, who have always showed signs and tokens of love, and have been favourable and helpeful unto our house, that we should in no wise separate ourselves and lose such neighbours: for in time of necessity such neighbours will be more ready to help us, than our own carnal brother: and oftentimes we lose both time, labour and our hope to resort unto such brethren. Solomon doth signify as much, saying, Neither enter thou into thy brother's house in the day of thy calamity. He meaneth not that it is ill done of us to resort unto our brother to have succour of him in adversity: but he signifieth that most often we gain nothing in beseeching him. As joseph in man's judgement got nothing in beseeching his brethren: they took no compassion or pity on him, but sold him for a poor slave. And so it is far better to have good neighbours near unto us, and willing to help us, than brethren that care nothing for us, and are far from us. Let us therefore understand, that neighbours are admonished to maintain peace, concord and love amongst themselves, and to help one another: and brethren are rebuked for their cruelty, when they refuse and deny brotherly duty. For albeit that they kill not their poor brethren, as Cain slew Abel: yet are they the brethren of Cain, and are murderers, when in not helping their brethren, they declare their hatred which answereth to murder.   

11 My son, be wise, and rejoice mine heart, that I may answer him that reproacheth me.  
Be it that Solomon speaketh here in the person of God, or of the ministers of the word, or of fathers and mothers, or other superintendents, let us know that when he asketh of us that we should give ourselves unto wisdom, and that in so doing, we should inwardly rejoice him, he admonisheth us carefully to frequent the word, and that thereby we should learn to amend our lives, forsaking all infidelity and incredulity, all superstition and idolatries, all malice and iniquity, all offences, insolences and dissolutions: and that we should convert by true faith, and by true repentance to trust upon the goodness of our God, to love the good that he commandeth, and to give ourselves to do it. For we cannot otherwise rejoice our good God and father, then in turning to him, and obeying with a free mind his word: as he hath well showed, when he repented to have made man, and that No found 
Gen. 6. & 19  favour in his sight: and when he overthrew Sodom, and delivered Lot: When he raised up Moses, and divers Prophets, to instruct the people in all wisdom and prudence, and to make them turn unto his God: and when he saith expressly, Return you therefore, 
Eze. 18. 30. & 33. 11. 18  and repent you of all your transgressions, and wickedness shall not destroy you, etc. As sure as I live saith the Lord, I desire not the death of a sinner: but that he should convert and live. 
Deut 30. 8. jere. 32. 38.  Thou shalt return and obey the voice of the Lord, etc. And they shallbe my people, and I will be their God, etc. What think ye? If a man have an hundred sheep, and that he hath lost one, doth 
Mat. 18. 12.  he not leave nienty and nine in the mountains, & goeth to seek the same that went astray? It is the will also of your heanenly father, that not one of the least shall perish. What man among you, who 
Luke. 15. 4  having an hundred sheep, if he hath lost one, doth he not leave nienty and nine in the wilderness, & goeth his way after that which which is lost? etc. Even so I tell you, there shallbe joy in heaven for one sinner that repenteth, etc. Herein, all they which have charge, aught to learn whereat they should rejoice: to wit, for the conversion of them that have gone astray, and of their perseverance in goodness, that they have learned by the word: as S. Paul doth 
Phi. 2. 14  show it to the Philippians. And thus, the Papists do not execute their charge with such joy as they ought to do: for they rejoice at the profit of the purse that they receive, and not for the edification and salvation of the people. Now albeit that the poor faithful which are the children of God, and of wisdom, do give themselves unto wisdom, and labour to please God, and their governors by holy life: yet the wicked cease not to trouble them, to do them injury, to revile them, and to slander them: as in all times the true & faithful servants of God have been subject thereto: but they ought not care for it: for our good God and father taketh these reproaches as done against himself, & knoweth well how to resist them, if we persever in wisdom: as Solomon doth signify when he addeth, that I may answer him that reproacheth me. Answering, here is taken for resisting, and to confound, and to revenge, as also in our language we use it in this signification. Now as God thinketh him to be provided of answer and defence against our oppressors and slanderers, if we apply ourselves unto wisdom: even so, so much as in us lieth, we make God to be dumb, & make him ashamed, when we give ourselves unto vanity, foolishness, and wickedness: and likewise those which have charge over us: as Saint Paul complaineth of the Galathians. 
Gala. 4. 20.    

12 A prudent man seethe the plague, and hideth himself: but the foolish go on still, and receive hurt.  
Albeit that Solomon hath pronounced this present sentence 
Pro. 22. 3.  word for word before, and that it hath been largely handled, yet forasmuch as Solomon hath not thought the repetition thereof superfluous, we ought not to think it unprofitable, if we handle it here again. And therefore, let us note that this present life is replenished with miseries and calamities, with hurts & dangers, and that we are here as it were in an high way, which is, occupied with thieves and robbers, which wait for to cut the passengers thotes, and to spoil them. And first of all, there are subtle and malicious devils, which demand nothing else but to kill us: and therefore to avoid their claws and griping, we must be very wise: as we are admonished: and to arm us well, as Saint Paul doth teach 
1. Pet. 5. 8. 9 Ephe. 6. 10.  us. Thus doing we shall not be counted of the number of the simple and rude, which are endamaged, not taking heed of the devils craftiness, but by such means we shall hide ourselves under the protection of our God, who will preserve and save us from hurt. 
Psal. 91.   
Secondly, there is the world of the wicked, who have always exercised, and do daily still exercise great tyranny against the poor servants of God, and that after divers sorts: for some seek riches for to become rich, and therefore do violence to the body for to win and to get them: and other (which are yet worse) by false doctrines and traditions of men, not only devour the houses of the poor simple, but also destroy both their bodies and souls, sending them to the fire of hell. Against the which we must resist, not with worldly and carnal policy to do them violence: but seeing they are instruments of the Devil, we must fight against them with the 
1. john. 5. 4. 5 Luke. 21. 19 Rom. 7 Gala. 5.  self same wisdom that we do against the Devils: and as we are admonished, we must possess our souls with patience. Thirdly, we have our own flesh which watcheth and spieth us, and doth us great violence and oppression: as Saint Paul complaineth thereof, If we withstand not our flesh, we are but simple and foolish which receive hurt, as we well deserve. For the more we obey to our flesh, and the lusts thereof, the more are we made the enemies 
jam. 1. 13. 1. Cor. 14. 20.  of GOD, by whom only we live and die. Therefore if we will surely hide us from the plague, and receive no hurt, obeying the admonition of Saint Paul, for we must not think that Solomon would advertise us to be wise after the worldly sort.   

13 Take his garment that is surety for a stranger, and a pledge of him for the stranger.  
This present sentence is contained in the. 20. chapter and. 16. verse.   

14 A curse shallbe imputed unto him that praiseth his friend with a loud voice, rising up early in the morning.  
Because that the slothful and negligent lie snorting in their beds, and are not diligent to rise early in the morning, when we will signify any thing to be done, or that it shallbe done with great care and diligence, or hastily and without tarriance, we attribute unto him early rising: for they that have care, & will hasten to dispatch some work, do not as the slothful do, but having taken their reasonable rest and sleep, do rise early and betimes in the morning. And also the Scripture signifying some thing that is done with diligence and with speed, saith that he rose early in the morning to do it. And thus when Solomon saith:  
A curse shallbe etc.: Let us understand that he would not that we should be ready and hasty to publish and proclaim the 
Gen. 49. 27 Psal. 5. 4. & 46. 6. & 143▪ 8.  praises of men, how great friends soever they be: otherwise we should give occasion to other to think us to be hypocrites, & that by fair words and flatteries, we should seek to enter into their favour whom we would bless with our moth, and yet curse them in our 
Esay. 5. 11.  hearts: or else also we give occasion to them whom we bless openly to be grieved with our blessings, and to hold and count us for cursed, yea, if so be they be modest & humble. For we shall see some arrogant and ambitious, which are greatly delighted, that men should blow the trumpet, and pipe out merrily with a loud voice their praises. Now we may say that a curse shallbe imputed unto him, that shall bless his friend with a loud voice: rising up early in the morning. And this agreeth with that which jesus Christ pronounceth: Woe be to you when all men praise you: for even so did your fathers 
Luke. 6. 26.  to the false Prophets. Let us learn here not to be curious to set forth the praises of men: but let us be careful and diligent to give glory and honour unto our only God, as it behoveth: and let us take good heed in any wise to hurt the good name of our neighbours by slanderings, flatteries, leasings, and false tales.   

15 A continual dropping in the day of rain, and a contentious woman are a like.  
The woman is given of God unto man for his ease, help, and comfort, that man being not alone, might the better maintain and uphold his house, and preserve the same in a good state, and that all things should be done between them for the edification of their family, and that it should not fall into decay and destruction. Wherefore, when we will marry, we must not look unto high estates, neither to riches, neither to nobility, or to an ancient stock, neither to credit, authority, or to the power thereof: but the chief point standeth in inquiring after the honesty, genlenesse, humanity, wisdom, holiness: and innocency of the party that we desire to have in marriage. For it may come to pass that we may be married highly and rightly, for to raise our house, and to live at our ease: but therewith we may meet with a lofty and arrogant party, whom nothing may please: and there shallbe continual crying and soul wether, whereupon strifes and debates will arise, and one of the parties shall withdraw on the one side, and the other on the other: the which is cause of great ruin and destruction: as Solomon 
Pro. 19 13.  hath well showed it before, and at this present doth pronounce the same again, saying,  
A continual dropping in the day of rain, etc. Albeit that he doth not speak but of the wise, yet when the husband is contentious, the dropping is very dangerous. And as by the continual dropping an house falleth to decay: even so when either the man or the woman is given unto contention, the children and household servants areevil edified. The which is much worse than if any sumptuous and gorgeous house fall into decay, without being repaired. For the children and servants which are brought up by an evil example, do not only perish concerning the body, but the souls also go unto eternal destruction: yea if the children follow the evil trade of their fathers and mothers. We ought then to be very careful to look narrowly and straightly what party we take in marriage: for if 
Eze. 18.  the wife be contentious and riotous, seeing it is a vice very natural unto women to be riotous, it is almost unpossible to quiet it: no more than it is possible to stop the wind when it bloweth vehemently that it should go no further: and no more it is possible to forbid any man to smell the sweet and pleasant balm or ointment that is carried open in the hand. Solomon doth signify this same, saving,   

16 He that hideth her, hideth the wind, and she is as the Oil in his right hand that uttereth itself.  
The more that we labour to withstand the wind, the more do we feel it vehement and stormy: and the more that the ointment is pressed in the hand, the more greater is the odour: even so also when we labour to suppress a riotous woman, and to make her to hold her peace, so much the more will she cry out, and take on the more. Nevertheless it is not to say, that we should not labour to reduce women unto modesty and humility: as S. Paul doth in divers places, showing what ought to be the conversation of the wives: even as hath been alleged heretofore. Now when Solomon speaketh thus at divers times of women, making them like unto the covering of a house pierced through in a stormy wind, and because that for their sakes he doth attribute crying unto the ointment, they should be greatly ashamed, and careful to keep themselves silent, and to behave themselves humbly and modestly. And forasmuch as the husbands ought to be the more wise, and to show the way unto the wife, who is the weaker vessel, let them therefore understand, that their lesson is here given them, that they may learn not to live in their houses like fierce & cruel Lions, but to be modest & quiet. It were expedient to show here the decay and destructions that cometh of the riots and contentions between the husbands and the wives: but 
Pro. 21. 9 19 & 25. 24.  it hath been already largely handled.   

17 Iron sharpeneth iron: so doth a man sharpen the face of his friend.  
We know by experience that when we rub or whet the edge of a knife that is blunt, upon some hard or sharp thing, as upon some piece of iron, or whet the same upon an other knife, it is made to cut better than it did before: even so also when man, which of himself, is not thoroughly awake, nor quick unto work, is stirred up, and as it were pricked & spurred up by an other, which will not let him sleep, then is his face sharpened: then doth he take courage, and show himself free and willing to yield his duty, and to do his office more readily than he was before, except he be untractable, obstinate, and hardened. For then so far it is of, that he should be sharpened to do well, that rather his mind is stirred up unto wrath and fury, to contentions and debates, unto murmurings and seditions against him that provoketh him: as Noah, Lot, Moses, the Prophets, jesus Christ and his Apostles have tried it by experience: and also now we have trial thereof, in the scorners and contemners of the word of the Lord, when we labour to sharpen and quicken them up by wholesome doctrine, by holy admonitions, exhortations, and declarations, by reprehensions, corrections, and threatenings. Such kind of men are like unto swords which have their edge so thick and so blunt, that it will not cut, do what you can, albeit that you take great pains to whet and sharpen it. Now to the end that we may not be of the number of such indurates, let us be counseled to awake out of our sins, when daily we are laboured to be sharpened by the word of the Lord, without any regarding whither we be strong & mighty, learned and wise. We must therefore be followers of David, in that that he patiently suffered Nathan to sharpen his face: and of S. Peter, which wept, when jesus Christ sharpened his face by his countenance: and resisted not: when S. Paul did also sharpen by his reprehension.   

18 He that keepeth the Fig tree, shall eat the fruit thereof: so he that waiteth upon his master, shall come to honour.  
By the Fig tree, we may understand all things that are brought out of the earth, and carry fruit. And so, Solomon doth signify, that he which is careful of keeping the blessings that his land bringeth forth, shallbe sustained and nourished with them, so that he shall never want, nor never shallbe constrained to beg his bread, nor never shallbe blamed for negligence, nor for contempt of the good creatures that God hath given unto him for his use: as are the slothful, the prodigal, and light people, which have no consideration of not wasting the substance that God giveth them, for to keep it well, and for to distribute the same well unto their household, and to the poor that need and want. Solomon doth signify this same, when he saith,  
He that keepeth the Fig tree, etc. Nevertheless, this is not only to show us of the foresaid care, but to make comparison: as he doth show it, when he addeth,  
So he that keepeth his master, etc. Wherein he warneth servants not to forsake their masters, promising unto them, that as the Fig tree bringeth forth his fruit for his use, that keepeth good watch, even so, the master shall help all the necessities of his servant that forsaketh him not, but doth keep him at home with him, and is careful to serve him. And thus, as he honoureth his master, keeping him, and not forsaking him: even so, his master will honour him, not blaming, nor casting him off, but will secure him in all his necessities. We have here then, divers instructions. The first is, that we should not contemn the earthly blessings as unprofitable, but that we should keep a good watch, for to use them as God hath ordained. So doing, we shall not be beggars, but enriched by the blessing of God, who will give us the right and 
Mat. 6. 24. 25.  profitable use of the riches he giveth us into our hands. Yet notwithstanding in keeping watch of our goods, let us take heed that 
Luk. 12. 15. 22.  we be not careful of to morrow, but rather let us be careful of this, to follow the doctrine of jesus Christ. The second point, That all 
1. Tit. 6. ●. Hebr. 13. 5. ●  subjects and inferior persons, all children and servants ought to help their Superiors, to be ready at their commandment, and diligently to do their will, as it hath been tofore showed by the scriptures. The third point, That all they which are in authority 
Rom. 13. 1. Ephe. 6. 1. 1. Tim. 6. 1. Tit. 2. 9 2. Pet. 2. 13  should keep well that they contemn not, nor despise their subjects and inferiors, which are not disobedient, nor forsake them, but do honour them, doing their office, and paying unto them, that which belongeth to them: as they are warned to do in the places before alleged. The fourth, If it is not lawful for subjects and inferiors to forsake their carnal masters: by a more strong reason must we be careful to keep and hold fast our heavenly great master: and he will not despise us, but giving unto us abundantly all things in this world to use, in the end he will honour us, glorifying us in his heavenly kingdom for ever.   

19 As in water, face answereth to face: so the heart of man to man.  
When a man looketh into a clear spring of water, he seethe his image, even as if he saw himself in a glass, or little difference: and so he seethe how taul he is, by the correspondancie or representation that is showed in the water: and as he removeth and changeth place, even so doth his representation: and if he stand still, it standeth still also: so that it might seem to them which are not accustomed to see such a thing, that the representation had moving, life, & understanding: the which is false nevertheless, as we know: for it is nothing but a dead shadow, and which soon vanisheth away. Even so, when we apply our hearts and minds to behold the natures, customs, & manners of our neighbours, we see our image, and may judge what we are: for we are like unto ourselves, and are the lively images, and the true representations one of an other, in as much as we are all the children of Adam. And so, if we see any malice in our neighbours, let us not be pleased in ourselves, & flatter us, in praising ourselves more than they: for we have the root of all evil in us, as we show well, when God doth slack us the bridle. It may seem at the first sight, that Solomon doth admonish us hereof, when he saith,  
As in water, etc. But there is another sense and meaning, which agreeth better according to the nature which is in the water and in the heart of man. For as one water agreeth & is like unto another, but yet it runneth, & hath no steadfastness to come and stand by the other: even so albeit that the hearts of men are one like to another, and that they have some likeness together, and some knitting and conjunction, yet is there no tenure and hold: for as one man doth easily separate himself from another, and turneth away his mind, not caring for his acquaintance, alliance, or confederacy: To day, a man will show himself well minded towards his neighbour, & in less while then turning of a hand he will be gone, and show disdain, or will declare to be his enemy. And thus Solomon teacheth us, that we must not look to men to trust in them, no more then to the water which roameth, and is not known where it becometh: but the Lord is faithful, and changeth not, in whom we must trust: and say with an assured heart with David, it is better to trust in the Lord, then to trust in men, etc. Thus doing, though the hearts of 
Psa. 118. 8. 9  men do run away from us as doth water, yet shall we not remove. For they that trust in the Lord, are as mount Zion, which cannot 
Psal. 125. 1.  be removed, but standeth fast for ever. Contrarily, if forsaking our God, we put our trust in men, we shallbe frustrate and void of our hope, and shallbe accursed. Albeit then that God hath created, & set us in this world for to serve one another, yet for to have a sure 
jere. 17. 5. Psal. 129. 1.  help we should look to the Lord, as David teacheth us.   

20 The grave and destruction can never be full, so the eyes of man can never be satisfied.  
At the beginning man was created after the image of God, after the which he was exempted from death and destruction: into the 
Gene. 1. 27. 2. Pet. 2. 4. jude. 6.  which the Angels fell, to wit, those that sinned. Now the Devil seeing himself thus deprived of glory and felicity, and to be damned for ever, did envy the glory & blessed estate wherein man was placed: & therefore from the beginning he hath made his batteries, that he might throw man headlong into the same damnation. Now man hath 
Gene. 3.  not resisted the assaults of the Devil, but hath easily yielded unto him: by his rebellion & disobedience hath put out this image, introducing sin into the world, and by sin death. And as the Devil 
Rom. 5. 12. john. 8. 44. 1. Peter. 5. 8. Ephe. 6. 10. Mat. 12. 43. john. 8. 44.  from the beginning hath been a liar and murderer, even so doth he not cease to pursue his work. S. Paul doth well signify the same. And thus the Devil is never filled nor satisfied with the damnation of mankind: as also jesus Christ our Lord doth signify it well. And forasmuch as by the continual envy of the Devil, and by the sin of man, who hath consented to the Devil, all humane creatures tend to death, and go to the grave, and that in man's judgement and outward experience, the sepulchre or grave corrupteth and bringeth all the body which it receiveth to nothing, and never refuseth any, nor never yieldeth any back again, but consumeth them, without any remedy, as the worldlings and carnal men esteem, and as it is seen before our eyes, and by experience in all worlds: for this cause, that which is proper to the Devil, is attributed unto the grave, and is called destruction that never can be full. For when Solomon, having named the grave, setteth afterwards destruction, this is by Repetition or exposition. For it is as if he said, the grave which consumeth, and swalloweth what soever is given too it, is never weary of receiving & corrupting all that is brought unto it. Now that which Solomon pronounceth in this place, is seen by experience to the eye: and therefore, Solomon tendeth not to teach us the nature of the grave, the which is known: but rather he will set before us our misery, and partly show us the fruits of our sins, which are death and destruction. For if there had been no sin, we had had no need of grave: and without sin, there had been no temporal nor eternal death: but because of sin, 
john. 11. 25. 26  we must die, and be buried. Notwithstanding if we die in the fear of the Lord, being assured that he is our resurrection & our life, the grave shall not be our destruction, but as a rest, wherein our bodies do sleep, looking for the blessed resurrection: and our death is a ready passage from death to life. Contrarily, to the unfaithful the grave and temporal death are their entrance unto eternal destruction. For albeit that at the last, they shall rise again, yet shall it not be to live, but to be tormented in pains everlasting: the which is a very sharp & hard death, & which never shall have end. Solomon then 
Dan. 12. 2. Ioha. 5. 29.  doth rebuke men for their unsatiableness, comparing their greedy desires unto the grave and destruction: as he doth show, when he addeth,  
So the eyes of man can never be satisfied. Wherein we have to note, that he speaketh of the man that is left in his natural corruption, who suffereth himself to be transported by his evil concupiscences and disordinate affections. For they that are regenerate, and made new creatures by the holy Ghost, are satisfied, and crave nothing further, but only that the good will of God should be done and fulfilled. And for to conserve this satisfying well, they fight, labouring for to destroy and kill the relics of sin, which are still in their flesh, the which, because of the same relics, lusteth against the spirit. And so, Solomon speaketh not of the eyes of the children of God, but of the evil affections of the children of Adam, which also 
Gal. 5. 17.  are the children of the Devil. And as the Devil is not filled nor satisfied to see, & to pursue the decay and destruction of men: even so his children have never satisfied enough their affections, but do daily grow, as we prove it by experience in many: as in the ambitious, covetous, & usurers. Solomon calleth such affections, eyes, and not without cause: for whatsoever is set before man's eye, he still desireth to see more. Even so we can never satisfy our affections, and chief when they tend to ruin and destructions whereunto they which tend thither, are like unto their father the Devil, who is never satisfied with the destruction of men.   

21 As is the fining pot for silver, and the furnace for gold: so is every man according to his dignity.  
We have already had this same sentence, saving that in place of, So doth the Lord try the hearts: we have here, So is every 
Pro. 17. 3.  man according to his dignity. This is not to say, that man of himself hath any dignity or excellency, whereby he should deserve to be so handled: or thus, or to have such and such reputation: for all men of themselves are nothing worth, they are nothing but earth and dirt, filthiness and corruption, and are filled with malice and wickedness: and so they deserve not to be esteemed nor praised. But as the gold is more precious than the silver not of it own self, for it is a dead creature, and serveth to no use, except because that we trim and dress it for to serve unto profit, S: unto delight: even so, one man shallbe more worthy and more excellent than an other, because that God by his favour esteemeth him, and dresseth him for to make him serve as he shall think good: as Saint Paul saith: For who separateth thee? and what hast thou, that thou 
1. Cor. 4. 7.  hast not received? etc. And daily, the more that God esteemeth and setteth by an human creature, so much the more doth he examime and try him the more narrowly, & exerciseth him by great assaults: as our holy ancient fathers have always tried by experience, and above all, jesus Christ our Lord, who of himself only was worthy to be esteemed and praised: for he is the Lamb without spot. It is he that hath not sinned, neither was there any guile found in his mouth. It is he only, of whom the Father saith, This is my well beloved Son, in whom I am well pleased. And yet, he hath 
Mat. 3.  been tempted in all things, yea, even to the going down to hell. Wherefore when God sendeth us afflictions, let us not think that it is because he hath rejected us, or doth hate us: but let us know, that it is because that of his grace and mercy, he judgeth us worthy for himself, doth love us, and that he receiveth us for his household servants and children: let it be, that he doth afflict us for our sins, be it, that he would prove our Faith and patience, and humility and obedience. For (as it hath been handled) God doth prove us by afflictions for divers causes. As touching the 
Pro. 17. 3.  reprobate, forasmuch as by the afflictions which are sent them, they return not unto God by repentance, and that they do not bear them patiently, but do murmur and despite God, and are desperate, they are neither like unto gold nor silver, but to dry wood, to chaff, and to haye, which is easily consumed in the fire.   

22 Though thou shouldest bray a fool in a Mortar, among wheat brayed with a , yet will not his foolishness departed from him.  
When we bray wheat in a Mortar, we unhuske the skin, so that afterwards it is easy to separate the good flower from the bran: but the fool is so obstinate and hardened in his folly, that for any chasteninges, how grievous and sharp soever they be, yet can he not be deprived of it: as in divers places here before, Solomon hath complained of it: and as we may show by examples of the scripture: and amongst other of Pharaoh and of the jews, which God corrected by divers and sharp afflictions. Wherein we have to note, that albeit naturally we are all fools, yet the scripture calleth the mockers and contemners of God & of all religion chief fools, which will not amend for any thing that may hap. And so, though he lose his time in correcting and chastening such kind of people, 
Pro. 22. 15.  yet is it not to say, that we should forbear to chasten them whom we count fools: for foolishness is bound in the heart of a child: but the rod of correction shall drive it away from him. And albeit that for their sake, and for their profit we lose time, and win nothing, yet it is very necessary to bray them, that first of all they should serve for example, and other should fear to commit folly. Secondly, that troubles might cease, and that they which love wisdom, and follow it, might live in peace. Let us therefore understand, that Solomon doth not pretend to forbid that justices 
Rom. 2. 5.  should not punish fools, but he reproveth the foolish of obstinacy, and of hardness of heart: and for this cause doth foreshow them privily their eternal destruction: as Saint Paul saith, But thou, after thine hardness, and heart that can not repent, heapest unto thyself wrath, against the day of wrath, and of the declaration of the just judgement of God.   

23 Be diligent to know the state of thy flock, and take heed to the herds.  
Many do think it a vile and a base thing, and greatly to be contemned, that man should be contented to rule his family, and the affairs of his house in simplicity, which are fit and meet to help the necessities of his children and household, and should not aspire as concerning the matters of this world no higher. Such a man shallbe counted faint hearted, and a man nothing worth: and they will say, he is a coward and a fool. And therefore they that would exalt themselves, set up their feathers (as is said) and labour to fly, higher and higher: and to do this, they follow the Eryers, which find no house worse than their own. And so, these men which would be esteemed and be aloft, do go away far from their family, and seek to dwell with Kings, Princes, and Lords of the earth, for to get riches, and to obtain glory and honour, credit and authority, and to make their name perpetual for ever. This desire is very disordinate: and therefore Solomon would not have us to follow them: as he doth show it us, when he saith, Be diligent to know, etc. Notwithstanding, let us not think that it is evil done for a man to give up and forsake his low estate, when God doth place him in higher state, and doth exalt him. As we will not accuse joseph, when from the going out of the prison, received 
Gen. 41. Exo. 3. 1. Sam.  it, instead whereas he was a poor slave, to be the second in the country of Egypt: nor Moses, when he left the flock with jethro, and received the government of the people of God: nor David, when he left his father's flock, and followed the court of Saul, and obtained the Crown, etc. For we must follow the calling of God: but if we be not assured of his calling, let it suffice us to take care of the riches which are in our possession already: the which Solomon doth signify by the flock and herds. For in old time men were very diligent to raise and bring up cattle: as we may see it in Abraham, Isaac, jacob, and other children of jacob, which were Pastors, and had many great flocks. If we be not contented therewith, and that we aspire more high after the world, thinking to bring us ease for a long time, and during which time, to possess great riches, and to enjoy glory and honour, & to be in credit and authority, we are deceived: as Solomon doth show us, saying.   

24 For riches remain not always, nor the crown from generation, to generation.  
The worldlings and carnal men, by the experience that is seen in the world, will speak according to this sentence: they will say, that there is nothing here beneath that is sure and stable, and that all things are subject unto change, and that suddenly they are removed and altered, yea, that easily they vanish away. We shall see riches to vanish out of their hands which possess them, either by fire, or by water, or by thieves and robbers, or by subtle means, or by law and suits, or by excess and dissoluteness: we shall see at this day, great Lords to flourish and prosper, to be mighty and fearful, which quickly vanish away, either by war, or by death, either violent or natural. As these alterations are seen with the eye, even so do they confess them, but it is not as they ought. For all they which have not known, neither do know the providence of God, do attribute such alterations unto the violence and malice of men, or to fortune and chance, and so much as in them lieth, they deprive God of his government, and do spoil him of his Majesty, glory, & power. And so, it is not true, that the worldlings and carnal men speak agreeable to this sentence, but in appearance only: for Solomon doth not here in any wise pretend to derogate the government, glory, power, and Majesty of God, but rather to maintain them, when he pronounceth that the riches and honours of the world are of no long continuance: and herein he confesseth the providence of God. Otherwise, he should not have spoken in true wisdom: 
Pro. 8. 14. 15 16. & 10. 22 & 16. 9 33  and also he should speak against himself. For here before speaking in the person of wisdom, he hath said, I have counsel & wisdom, I have understanding, and I have strength, etc. And the blessing of the Lord doth make men rich. And the heart of man purposeth his way: but the Lord doth direct his steps. The lot is cast into the lap: but the whole disposition thereof, is of the Lord. Daniel also did well know the providence of God: as appeareth 
Dan. 2. 20. 21. 22. & 4 14.  in his book. Wherefore, let us not be careful to attain unto high degree: but whilst it shall please the Lord that we are in a low state, let us not lose that which our fields bring forth, but let us with care and diligence gather them, according as God hath sent it us, and showed in our earthly possessions: the which Solomon doth signify by the mountains, saying,   

25 The hay discovereth itself, and the grass appeareth, and the herbs of the mountains are gathered.  
He speaketh thus, after the situation of the land that the Lord had given to the children of Israel, wherein there were a multitude of mountains. And as we must be diligent to gather the goods that God giveth us, even so also, ought we not to be curious of brave and costly garments, which may be of great show, and great price, nor a multitude of men living of our wages, for to do our work with so great superfluous expenses, or to be about us to reverence us: but according to the profit that we can lawfully spend by our revenue, let us be clothed, and hold servants to do our work, Solomon doth teach the same, saying,   

26 The Lambs are for thy clothing, & the Goats are the price of the field.  
Likewise we should not be greedy of dainty and delicate dishes, nor to be superfluous and excessive in eating and drinking, as wantoness, gluttons, drunkards, nor to deny food to those which do our work, as unmerciful and cruel men which suck the blood and the substance of their hirelings as much as they can: but let us be sober and temperate, contenting ourselves with little: and as we would be nourished, even so, let us administer necessities unto our servants, maids, and hirelings: according to that which Solomon doth teach us, saying,   

27 And let the milk of the Goats be sufficient for thy food, for the food of thy family, and for the sustenance of thy maids.  
And as we must be sober, so must we maintain our family, our children and household servants in sobriety. And thus in these five last sentences, we are taught to fly covetousness, and to content ourselves with things present, not to be ambitious, but to continue and hold still the state wherein God hath placed us, walking in the same with all humbleness, to abhor all braveness and gorgeous attires, walking with simple and honest garments: and to hate daintiness, gluttony & drunkenness, using common meats with soberness and temperancy.    

The xxviii. Chapter.  

1 The wicked fly, when none pursueth: but the righteous are bold as a lion.  
WE do all naturally desire to have peace and rest, to live safely and without fear, and also to flourish, to triumph and to prosper in this world. This desire of itself is not evil: but the means most often times are unlawful and wicked, by the which men labour to enjoy their desires: and also our mind and heart is fixed and set so much thereupon, that we suffer ourselves by them to be transported and carried away, neither do we care what we do, provided that we may come to enjoy them. The wicked for to accomplish their desires, will not care what they do, but will run hither and thither, up and down, doing oppression and violence unto the innocent, which can not be revenged: as Cain against Abel his brother: the sons of jacob against joseph their brother, Pharaoh against the children of I-Isreal, and judas against jesus Christ. But as these have obtained nothing by their violence and oppression, even so all wicked men shall profit little better. And albeit that in man's judgement & outward appearance we tremble and quake under them, and that we on the one side do greatly fear their presence, and that they on the other side are bold and safe, and fear no man, yet for all that in spite of them, and let them do what they can, their conscience doth reprove and rebuke them so lively, that though no man do pursue and hunt them, but that all the world (as a man mightsay) doth commend and praise them, yet do they not cease to fear and tremble within: as we may know by the confessions which the wicked before alleged have made, and by witnesses of the scriptures. And according unto the threatenings contained in the law, Solomon saith,  
The wicked fly, etc. Wherein we have to note, that Solomon speaketh of the flight of the wicked in the plural number, and of the 
Levi. 26. 36. 37. Deut. 28. 65 66. 67. isaiah. 57 20. 21.  pursuit in the singular: and is as much as if he did say, Albeit that no man pursueth a wicked man, no, not one, yet do they all fly, and are all troubled and feared by their own conscience, which fighteth against them. Contrarily, although that in man's judgement, and outward appearance, the just and innocent be poor and miserable, and that they are always in danger, and be never in safety, and are not suffered to live in rest, and that men labour to fear & trouble them by great pursuits that are made against them, and that it seemeth they have neither place nor time, where they may be safe and in peace: yet God maketh them invincible, because he hath purified their consciences, the which do not condemn them, and because they desire nothing more than to obey his word. And this is according as he hath promised in his law. And by his Prophets he doth often promise, that he will deliver his poor sheep, and 
levit. 26. 3 Deut. 28.  make them dwell in safety, that none shall make them afraid. Whereunto Solomon accordeth, saying,  
But the righteous, etc. Wherein let us note, that as the Lion of himself hath no power to defend and save his prey, and cannot assure himself, and be bold, except that God had given him such a nature, and maintained him therein: even as we of our own selves are not righteous, but the same cometh of the grace and mercy of God, which changeth our nature and imputeth the righteousness of his Son jesus Christ unto us: even so of ourselves we should fly as wicked, but by the free promises he assureth and maketh us bold, printing them in our hearts by his holy spirit. And this is the cause for the which we see the poor faithful to be so constant in bearing the persecutions with joy and patience. And as the Lion, (according to the nature he hath received of God) knoweth well how to use his strength, to assure himself, and be bold: even so the righteous trusting in the righteousness of jesus Christ, the which is imputed unto them, do fear no power, whither it be earthly or hellish, carnal or spiritual: but say with David, The Lord is my light and my salvation, of whom shall I be 
Psal. 27. 1. 2, 3  afraid? etc. And thus it is not in their own power that the just do trust, assure themselves, & are bold, but in the power & might of GOD, in his grace and mercy. For as of themselves they are bare and void of righteousness, as they know well enough: even so also they know well, that they want all strength, except that the almighty doth uphold them, and work in them both the will and the deed. Notwithstanding, let us understand, that albeit none of himself is just, but that of our own nature we are wicked & ungodly, yet doth the holy scripture call us righteous, when we referring & giving unto the grace & mercy of God, by the means of the obedience that jesus Christ hath rendered for us, and trusting that he is our righteousness, our satisfaction, & redemption, we mourn and lament our sins, & striving to bring forth fruits worthy of repentance, in love unfeigned. For the principal fruits that God requireth that we should bring forth towards our neighbours, is, that whatsoever we would that men should do unto us, we should do unto them the like. And the scripture calleth those wicked, which utterly despise these things, & scorn them, & delight in all kind of wickedness.   

2 For the transgression of the land there are many Princes thereof: but by a man of understanding and knowledge, a realm likewise endureth long.  
If we diligently read the holy scriptures, we shall find that the children of Israel in small time have had many Governors, judges, and Kings. And if we overlook the profane Chronicles, we shall see that in all nations there hath been often mutation and changing of governors, Princes, & Kings. The worldlings & carnal, do not think from whence these alterations come, but do chief attribute them unto fortune: yea, when a King hath been overcome by his enemy, we will say, That fortune was against him. But the holy Ghost by the scripture doth teach us far otherwise: to wit, that it is God who changeth Kings, and kingdoms, as seemeth him good: and albeit that he doth change them after his will, yet is it not without 
Dan. 2 & 4.  good cause. Sometimes he doth remove & take away Kings because they be wicked: as he took away Soul & others: sometimes, because the people was unworthy to have good Kings: as he took josias the King of Israel, from the children of Israel, in the 18. year of his reign, or there abouts: for he was very angry against juda, because of their iniquities. And this is the cause that Solomon 
2. King. 23.  setteth before us, when he saith,  
For the transgressions of the land, there are many, etc. And because that oftentimes we see it happen, that the people follow the manners of their King and of his governors, we ought to be very careful & diligent to pray unto God, that it would please him not to give us a King in his wrath, but that he would place over us such rulers as are of a sound and perfect conscience, and that will walk honestly and religiously, justly and uprightly before us, to the end, that after their example, we might live holily and chastened under them, separating ourselves from all iniquity, foolishness, and wickedness. Thus doing, the Lord will not suddenly change our governors, after he hath given us good, for to punish our iniquities: but because that through understanding and knowledge, we have been turned from all offences, dissoluteness, and insolency, from all maliciousness, wrong doing, and cruelty, the Lord will have pity upon us, and having given unto us by his grace, good Superiors and upright Magistrates, he will continue his grace towards us, in prolonging, and making their kingdom and government long to endure. This is it that Solomon meaneth, when he sayeth, And by a man of understanding. etc. Albeit that Solomon speaketh in the singular number, yet because of the Antithesis, we must understand that he speaketh of many men, by whose wisdom and good counsel, Kings and Rulers are confirmed and established, and are not suddenly changed. True it is, notwithstanding that whatsoever cometh to pass by the understanding & knowledge of many, may also be done by the wisdom and good counsel of one: as the Ecclesiast. declareth. We may also say, that a King 
Eccle. 9 13. 14. 15.  of understanding and knowledge, may long uphold and maintain himself in his estate, and to let and stop his enemies from stealing his Empire and kingdom from him: as it happened in the days of David, Solomon and Ezekias. But how soever we take this sentence, yet have Kings, Princes, Governors, and judges of the earth, their lessons therein, by the which they are admonished to be attentive 
Deut. 17. 18 19 20. Psal. 2. 10. 11. 12. Psal. 20. & 21.  and diligently to hear the law of God, as it is appointed them: and that they should not be ignorant, but learned in the fear of the Lord: as the holy Ghost doth counsel them. So doing, they shall not perish in the wrath & anger of God: but he will give unto them their desires, & raise them unto glory & dignity: as the faithful do crave and require the same, & as they affirm & confess it. And as they should be thus ruled by the word of the Lord, even so, also ought they to be diligent & careful in nourishing and maintaining of their people. And for to finish this well, they must be diligent to maintain & defend the good & quiet, & to root out the wicked & seditious: as David doth teach them, by the protestation he maketh, & as S. Paul doth teach them. The people also have therein 
Psal. 101. Rom. 13. isaiah. 3. 2. 3. Osee. 13. 10. 11  their lesson, to wit, that they are admonished to live holily & innocently, & not to provoke God to wrath by their iniquities, lest God give them a King in his wrath: as he hath threatened before this time, the children of Israel.   

3 A poor man, if he oppress the poor, is like a raging rain, that leaveth no food.  
It is a very evil thing that is daily committed in the world, that the mighty & rich do poll & eat the little & poor: though God 
Exo. 22. 21▪ levit. 19 13 isaiah. 1. 23. & 3. 13.  hath expressly forbidden it in his law, & that he doth often complain thereof by his Prophets. But moreover this is worse, when he that is poor, shall extort & show such cruelty to them which are in necessity & poverty, that he will pil & eat them. Solomon doth signify it, when he compareth such a poor man which spoileth the substance & goods of the poor, unto raging rain, that carrieth away with it the seed & trees with the fat of the earth: and after the same, is great want & scarcity of victuals. Such a raging rain doth not only not profit itself, but also bringeth great hurt unto the earth, & to them which have dressed, sown, & planted it. Even so, such a poor man as extorteth & wringeth from an other poor man, hath soon consumed that which he hath ravished, & cannot be enriched therewith: for that which he can get, & take from a man in necessity, is not much, but a very small thing, in comparison of the great desire wherewith he is carried to make a spoil upon the needy. And not gaining ought thereby, he doth great hurt & destruction to him whom he pilleth and spoileth: and afterwards he cannot help him, though he would. But if he that is rich & mighty, doth take pity & compassion of the poor man that he rob, he hath wherewith to help him. And so, as it may seem, he is not so dangerous nor hurtful, as is the poor that extorteth from the needy.  
Wherefore, let us understand that the poor which have need of charitable alms, relief, and mercy showed unto them, are admonished to turn away from all ravening and extortion, and chief of the needy: otherwise as the worldlings and carnal, which look not to the hand of God, which sendeth such seasons as him pleaseth, doth curse the raging rain that bringeth famine: even so, the poor which do extort upon the needy, shallbe cursed of God, who will cast them into an horrible necessity, wherein they shallbe perpetually tormented.   

4 They that forsake the law, praise the wicked: but they that keep the law, are angry with them.  
There is none how wicked soever he is, that doth not desire to have good reputation, and to be placed in the number of honest men, as if he submitted himself unto the law of God as he ought to do. And for to have this reputation, they will do many goodly things which shall have some sight of goodness, righteousness, and religion, the which shall dazzle the eyes of the simple & ignorant: but they that have a quick and sharp sight, & diligent ears, & will apply themselves rightly, to know what they ought either to say or to do, for to submit themselves unto the law of God, and not to decline either on the right, or on the left hand, may judge and discern, that such shadows are of no value. Solomon doth give us marks and tokens thereof, by the which we may so judge, when he saith, They that forsake the law, etc. When we shall know what it is to praise the wicked, we shall understand who they are that forsake the law. And therefore we must note, that to praise the wicked, is to commend him, to allow of him, to favour him, to reverence him, to help him, to maintain and uphold him, to take his part, to defend and to justify him: as do flatterers, liars, slanderers and false witnesses: as do all judges and Magistrates, which are corrupted with covetousness, ambition, acception and regarding of persons, with cruelty and tyranny: as do all Kings, Princes, and Superiors of the earth, which care not to follow right and equity, but will have their will for every law: as also do all they which call themselves Prelates and men of the Church in Popery, which are led with avarice, and ambition, and desire to live in pleasures & wantonness. All such kind of people do forsake the law: for they have no reverence unto the word of God, nor love to their neighbours, and despise all good order, and all policy well ruled. The present exposition 
Rom. 2. & 3 1. Pet. 2.  of praising, may be drawn out of Saint Paul, Saint Peter, and others. And also Solomon doth show us that we must so understand it, when he addeth,  
But they that keep the law, are angry with them. For against praising, he setteth to be moved, or to be angry. Wherein he declareth that they which give and apply themselves rightly and with a pure desire to reform their spirit and understanding, their manners and conversation according unto the word of God, and to keep good order and policy well ruled, that they shallbe so far of, from praising the wicked, or should favour them any thing, that rather being inflamed and stirred up against them, because of their wickedness, they will rebuke, chide, and reprove them, they will threaten and condemn them, and according to the power that God hath given them, they will destroy and root them out: the 
Exod. 32. 27 Numb. 16.  which chief is the duty and office of good kings, princes, and superiors of the earth: as Moses doth well show it them. Moreover let us note, that as to forsake the law, is to despise and reject it, and to turn all our mind from it: so also to keep the law, is to esteem and receive it, and to give our hearts altogether to be ruled and governed thereafter: and not perfectly to fulfil it: for it is unpossible by reason of their weakness of the flesh, for the corruption of our nature, & for the relics of sin which continually dwelleth 
Rom. 7. Gala. 5. Rom. 8.  in us: as Saint Paul doth well show it: but for jesus Christ his sake who hath fulfilled it for us, we are delivered from condemnation. Some say that they which forsake the law, are moved against them that keep the law.   

5 Malicious men understand not judgement: but they that seek the Lord, understand all things.  
When a man delighteth not to do a thing, or doth not accept and take in good part that which is told him, he will say he 
Psal. 36. 3.  understandeth nothing. According to the which sense it is said of the wicked, that he forbeareth to understand, and to do well. And according thereafter, Solomon saith, Malicious men understand not judgement: for when men are given unto malice and wickedness, and that they think to do nothing but hurt, they understand not judgement: that is to say, they take not in good part, that they are showed what is good and right, neither delight to apply themselves thereto, yet, forasmuch as for to punish the malicious, God doth abandon and give them up unto a reprobate sense, we may say that the malicious are so dull, ignorant and blind, that they cannot know what is good and right: and for this cause do turn away, and do clean contrary, as if they had conspired to turn all upside down. In the number of such, we may chief place all wicked judges, 
Psal. 82. 5.  of whom it is said, they will not be learned, nor understand, but walk on still in darkness: and all they also which falsely usurp the title of Pastors and Ministers, of whom it is said, The Priests said not, Where is the Lord? and they that should minister the law, knew me not: the pastors also offend against me, and the Prophets prophesied in Baal, and went after things that did 
jere. 2. 8.  not profit. And finally, we may place all contemners and scorners of God and of his word: for they understand not judgement, but are rebellious against God, and outrageous and cruel against their neighbours, without any remorse or care of amendment: the which is a certain argument that they do not delight in any thing that is good and right, and will understand nothing therein. This kind of blindness or blockishness doth proceed of contempt of God, whom they will not vouchsafe to call upon, nor accknowledge as they ought. Solomon doth signify this same, by his Antithesis or contrary, when he saith,  
But they that seek the Lord, etc. And therewith he showeth us that if we will take delight in goodness and righteousness, and willingly to hear admonition, and to be set in the right way, we must seek God, in calling upon him, praising, thanking and confessing that he is the author of all goodness, & therefore must needs wholly submit ourselves unto his word, which is the rule of all righteousness and equity. Thus doing, we shall understand whatsoever we ought to do, for to serve God in a sound conscience, and our neighbours in true love. Herein consisteth & standeth the right understanding of the judgement that God requireth of us: as we may understand by the scripture, when David joineth understanding with the service of God. To the end therefore that we may understand judgement as we ought, and that we 
Deut. 29. 9 Pro. 2. 1. 2. 3. 4. 5. 6.  may want nothing of that which we ought to understand, but may understand whatsoever is necessary for us to walk rightly, let us be diligent to seek the Lord, as Esay doth admonish us. Now as it is necessary for us to seek the Lord all the days of our life, and in any wise not to turn from his presence, even as we are admonished, 
Esay. 55. 6. 7 Psal. 105. 4.  Seek the Lord and his strength, seek his face evermore: even so must we increase and profit from day to day in the understanding of judgement: seeing that we never understand it so all, that we can learn no more: for all that we know and understand 
1. Cor. 13. 9 12.  is never perfect in this world, as S. Paul dot pronounce it. Wherefore, when Solomon saith, that we understand all, if we seek the Lord: let us therefore imagine a state of perfection in this life, whereunto nothing may be added: but that we have a right sound, and true understanding, according as the Lord shall see to be expedient, and as it shall please him to give the measure and portion of his graces. And when we see that the wicked are moved to seek the 
Mat. 9 13. Eph. 14 17. 18 19  Lord: and also that jesus Christ saith, I am not come to call the righteous, but sinners to repentance: let us know that the malicious whereof Solomon speaketh here, are such as are obstinate and durate in their malice, of whom Solomon speaketh.   

6 Better is the poor that walketh in his uprightness, than he that perverteth his ways, though he be rich.  
When Solomon is not contented to have exalted the poor that walketh in his integrity, thereby the poor aught to be admonished to be contented with their state, without murmuring, or dispiting of God, and without giving themselves to deceit, to evil trades, or to ravishing and the every. And when he suppresseth and blameth the rich which is perversely and wickedly led, then let us all remember the admonition of the Apostle Saint james, Let the brother of low degree, rejoice when he is exalted: contrarily, he that is rich, in that he is made low, etc. 
jam. 1. 9 10.   
And also let the rich tremble at the thereatninge of jesus Christ, who saith, Woe be to you, ye rich men: for ye have your consolation, etc. and of Saint james, Now go to, ye rich men, 
Luk. 16. 24. 25 jam. 5. 1.  weep, and howl, for the miseries that shall come upon you, etc. Not to the end that they should despair, but in true humility of heart they should be turned unto the Lord, whose blessing maketh rich, and not the labour that is taken to gather goods together with great covetousness: and that renouncing the same, they should use the goods which God giveth them, with thanks giving: as have done the holy patriarchs, which had abundance of riches, the which they held, not with blame and offence. Likewise Solomon doth not simply and absolutely beat down the rich, nor riches, which are the good creatures of God, but the rich that governeth himself evil to the slander and hurt of his neighbours, in gathering riches on all sides, and having gotten them, denieth to show mercy unto the poor and needy, fearing lest his goods should decay and diminish, and the earth should fail. The simple poor man is better than such a rich man: and that for divers causes, as hath been showed 
Pro. 19 1.  already.   

7 He that keepeth the law is a child of understanding: but he that feedeth the gluttons, shameth his father.  
When fathers and mothers are godly, wise, and prudent, and do follow the word of God, then are they careful to instruct their children, and to show them how they should follow God, and how they should live under the law▪ For when the parents are wise, they greatly delight that their family should be given unto wisdom, that God may be honoured and served amongst them, and that the house and affairs thereof should be in good state, and that nothing should be wasted nor consumed. The children which follow the mind of their parents (which is this,) are wise: as Solomon doth pronounce, saying,  
He that keepeth the law, etc. By the law, Solomon doth not only understand the chief commandments of God, which do teach us to serve him with true religion, but also all instructions which show us how we should govern our houses in all soberness, modesty, and temperancy, that may shun and avoid all superfluities, excess, dissoluteness and wantonness, by the which the goods of an household are unprofitably spent. Solomon doth show it, when he addeth,  
But he that feedeth, etc. Wherein he showeth rightly unto children, that if they will keep the law well, that is to say, the doctrine that is given them by their godly wise parents, & will themselves also be wise, that they ought to be contented to live soberly in their house, without desiring the company of gluttons and drunkards, for to spend excessiively with them: for if they feed gluttons, so much as lieth in them, they show that their fathers & mothers never made any account to teach them: and so they do dishonour unto their parents and make them ashamed. This that is said of fathers and sons, may well be applied unto superiors and subjects.   

8 He that increaseth his riches by usury, and interest, gathereth them for him that will give alms unto the poor.  
Riches are the good creatures of God, and to get them and possess them is lawful: but all ways and means to come by them are not lawful, because that God doth blame, forbidden, and condemn them, for that, that in following them we do distrust the providence of the Lord, and wound the charity of our neighbour, not helping him in his necessity, but rather bringing him to more poverty: 
Ezo. 22. 25. Leut. 25. 35. 36. 37. Deut. 23. 19  as they do which lend their money to their poor neighbours upon usury, against the commandment of God. And therefore, if we will righteously get goods, & possess them lawfully, let us beware we oppress not our poor neighbours with usury and over plus, in taking profit of them for the money or other goods that we have lent them: but let us follow the doctrine of jesus Christ. Thus doing, 
Mat. 5. 42. Luk. 6. 34. 35. Psal. 15. 5 Eze. 18. 8. 13  we shallbe blessed, following righteousness: and doing contrarily, we are wicked and accursed. Nevertheless when Solomon saith,  
He that increaseth his riches, etc. It may seem at the first fight that he alloweth usury, and that he praiseth and commendeth him who by usury and increase doth augment his riches: seeing it is a mean and instrument by the which he that is merciful getteth wherewith to give alms unto the poor: the which is a very 
Oseas. 6. 6. Mat. 12. 7. Heb. 13. 16.  acceptable service unto God. To this same we may answer in two sorts: first of all, that God often useth wicked instruments for to acomplishe a good work: as for to send joseph into Egypt, that he might be governor of the country, and might sustain his father and his brethren in the time of famine, he used his brethre, 
Geu. 37. 27. 28. & 45. 5.  who were wicked instruments, miserably selling their brother joseph. And when God pleased to chasten his people, he stirred up wicked and ungodly enemies of true religion: as Pharaoh, the Assyrians, and Babylonians, and other nations. When it pleased him to deliver us from tyranny of the Devil by jesus Christ, he stirred up against him, the Scribes, Sacrificers, and Pharisees, and judas, who desired nothing but to shed innocent blood. And so the usurers are wicked instruments, whereby God gathereth riches, for to distribute them afterwards in alms deeds unto the poor by merciful men. But for all this, the usurers are never the more justified, either before God, or before men that rightly understand the truth. It happeneth then by the providence of God that the riches evil gotten are afterwards by other means employed: and yet for all that they that have gathered them, are never the better: for in gathering them they have laboured to hurt their neighbours: and in keeping them, they have (so much as in them lay) famished and starved the poor. The second, seeing that it is not lawful for to do evil, that good may come thereof, let us know that the holy Ghost, for to allow and commend a lawful & good work, doth not respect what proceedeth thereof, though it be good & profitable: otherwise he should allow all the evils that are done against his faithful servants. For we know 
Rom. 8. 28.  that all things work together for the best unto them that love GOD, even to them that are called of his purpose: and so the most wicked should be justified before GOD: the which we must neither think nor say: but for to allow a lawful and good work, the holy Ghost respecteth the will and mind of him that hath done it: to wit, if that his mind were set wholly to follow that which God teacheth him by his word, after the which all our works should be ruled. Otherwise, what goodness soever proceedeth thereof, and what fair colour soever they have, yet are they wicked and abominable. Notwithstanding let us note, that it is not evil done to augment our riches, provided that we do no wrong to any man, and that we oppress not the poor, but that we govern ourselves towards our neighbours, as we would that they should govern themselves towards us, as if we were in their place and state, and they in ours: as jesus Christ doth admonish us. And we must take good heed 
Mat. 7. 12.  from following the opinion of those which say, that they do no wrong unto their neighbours, when they would gladly receive and take money at the price that they give it to their neighbours: for jesus Christ speaketh of a mind well governed by unfeigned love.   

9 He that turneth away his ear from hearing the law, even his prayer shallbe abominable.  
For to serve God as we ought, it is not enough, to hear that which he teacheth us, but also we must give our hearts thereto, 
Psal. 50. 14. 15 & 145. 18. 19 Mat. 7. 21.  and with a right affection set ourselves to conform our manners unto his word, for to obey him: and in this wise we shall please him, and he will hear our prayers. But for to be counted rebels before God, and to have our service counted abominable, there needeth not but the turning away of our ears from hearing of the doctrine which he presenteth and offereth unto us: as Solomon doth well signify, saying,  
He that turneth away his ear, etc. For he straightly commandeth us to hear his word, and hath in all times ordained ministers thereof. And also whosoever despiseth to hear the doctrine, doth fall to all disobedience and rebellion: and as he detesteth all honesty and virtue, even so doth God abhor all the service that such a contemner doth offer unto him, how fair and holy soever it appear. And thus all the service that the Papists do call divine, is nothing but filthiness and stinking puddle. We must therefore be careful to hear the doctrine, that we man obtain faith, which is the true foundation of our prayers. As except we have faith, being assured that God doth love us, 
Rom. 10. 17.  and will give us whatsoever we require, so far as shallbe expedient for our salvation, we can not with a free heart and earnest mind make our prayers unto God. Even so can we not 
Mat. 21. 22. john. 15. 4. james. 1. 6.  be heard, except we pray in true faith. And therefore, jesus Christ doth admonish us to ask in faith, and promiseth us that we shall obtain. Wherefore, let us know that the prayer whereof Solomon speaketh here, is not properly prayer, but crying which proceedeth of no right affection, but only of hypocrisy, or of fear of torments, or of custom, and as if a man would acquit a thing, in hope of gain and profit. With such kind of clamours popery is filled. But Solomon doth call it prayer, because it hath some show thereof, and that the wicked do so call it, etc. For also true prayer is never abomination before God, seeing that it is the principal service that we can do unto God: not that he hath need thereof, but forasmuch as calling upon him in our necessities, we hope to receive all good things of him, and not of any other, confessing that he is the only author of all good things, and that we can have them no where else. And also under the invocation of the name of GOD, the scripture comprehendeth all the service that we own unto him. Let us note then that albeit the law was not written until the time of Moses, yet in all times there hath been doctrine, whereunto it behoved to give 
Gene. 4. 26. joel. 2. 32. Rom. 10. 13.  ear, that such as heard the same, might believe in God, and obey him. Otherwise the sacrifice of Abel could not have pleased God, no more than the oblation of Caine. For without faith it is unpossible to please GOD, Heb. 11. 6. It is not to say that faith must needs be perfect, for to make our prayers to please God: but it sufficeth us to follow the steps of Cornelius, Acts 10. Furthermore let us note, that if their prayers which turn from the law were abominable, by a more strong reason than must theirs which turn away from the Gospel, be much more abominable. and they that are such, must look for wonderful great torments. 
Heb. 10. 29.    

13 He that causeth the righteous to go astray by an evil way, shall fall into his own pit, and the upright shall inherit good things.  
By the corruption and malice of our nature we are all blind and ignorant, and know not how to govern ourselves, nor what way we must hold to walk, and to save ourselves from dangers, and chief from them which lead our souls to destruction. Now albeit that by our transgressions and disobedience we had well deserved to have remained in darkness and blindness, and to go unto destruction, yet God hath had mercy on us, and for to open the eyes of our understanding, he hath given us his word, the which 
Psa. 119. 105  serveth us as a lamp unto our feet, and a light unto our steps: yea it is the way whereby we must walk, if we will not err. And for to do this well, the Lord doth print the same in our hearts, by his holy spirit, according to his promise. Let us then 
jere. 31. 32.  follow the guiding of the holy Ghost, and we shall not wander astray by the evil way of offences & dissolutions, of seditions, of uproars, of doctrines and inventions of men, nor of other enormities, and shall not fall into the pit of ruin, of destruction, of damnation and eternal death: but walking by the straight way, we shall come unto life, wherein we shall inherit the true blessedness which never shall fail.  
Now as the Lord of his mere grace doth give us such a guide, even so would he have us direct the blind, the simple, & ignorant: and that so much as we possibly can, we should keep them from going astray into the evil way. And for to do the same, let us exhort them to ascend up to the hill, following the prophesy 
Esay. 2. 3.  of Esay. Otherwise, if we give offence by evil doctrine, or evil conversation unto our neighbours, and chief to them which are single of heart, & desire to live sincerely in truth, justice & holiness, we prepare a pit for them, but we shall fall into it ourselves: as Solomon threateneth, saying,  
He that causeth the righteous to go astray by an evil way, shall fall into his own pit, etc. And in this threatening he doth well show us, that when God hath reformed our hearts by his word, we must take diligent heed with what people we walk, and we must needs fly a company of offenders and dissolute men, whose lives are an evil example. Otherwise, what righteousness & integrity soever there is in us, yet are we in danger to be corrupted, and to forsake the good way for to stray by the evil. For also without such companions we are so weak, that without the offence of other we do easily run astray by an evil way. Behold David (of whom we say that he was a righteous and perfect man, seeing that God doth give him witness, that he had found a man according to his own heart) who by the regard of his eyes went 
2. Sam. 11. Luke. 22. 32 Mar. 14. 17. 1. Kin. 11.  foully astray, by the evil way, in committing adultery and murder. Saint Peter (for whom jesus Christ had prayed, that his faith might not fail) went astray by the evil way in renouncing his master, by swearing, cursing, and forswering. And Solomon himself, who was so wise, was carried into the evil way, by committing whoredom with strange and Heathenish women, and by committing of idolatry.  
Now albeit that such going astray is wicked, dangerous, and mortal unto them which give offences, and not contented too be corrupted themselves, labour to corrupt others and to destroy them: albeit (I say) that the going astray of such men is deadly: as Solomon doth mark it, when he saith, Shall fall into his own pit: yet is it not deadly unto the righteous and perfect, to whom God of his grace and goodness doth reveal, giving faith and repentance, to the end: that in steed of the pit of ruin and destruction, they might obtain the eternal blessedness which God hath prepared for his children, for their inheritance: as Solomon doth note it, saying,  
And the upright shall inherit good things. Wherein we have first of all to note, that sith that Solomon, against the pit, setteth good things, he speaketh not only of worldly things, which are common both to the good and evil, and are of no continuance: but he speaketh chief of the kingdom of heaven, and of everlasting life. True it is nevertheless that the just & faithful do inherit the good things of this world, and do obtain 
Psal. 33. 18. 19 & 34. 10 11. & 37. 9  them in such abundance and sufficiency that they have enough: and the offenders, castaways, and dissolute do often fall even in this life, into great misery: as the Psalms before alleged do pronounce it, and as it might be showed by divers examples. In jeremy there are great threatenings against the false Prophets which 
jere. 23. 1. Kin. 18. 4●  caused the people to go astray: and so were four hundred and fifty false Prophets slain. Secondly, that the upright and perfect are the children of God: otherwise they could not inherit this good thing: for the inheritance belongeth unto the children. Thirdly, forasmuch as this good thing is an inheritance, therefore it can not be deserved, but is obtained by grace: as also it is by grace that God hath adopted us for his children.   

11 The rich man is wise in his own conceit: but the poor that hath understanding, can try him.  
The riches of this world are the good creatures of God, and by them in wisdom and prudence, we may and we ought to bring forth good fruits of love, pity, compassion and mercy, in helping with a free heart and ready will, the poor and needy. And such fruits are of sweet savour before God, who desireth mercy, and not sacrifice. And they that are careful to bring them forth, are very wise and prudent, in the wisdom of the Lord, but such wisemen are very rare and thinly sown. As we may see by the great contempt and disdain that the poor are in, by the negligence, unmercifulness, cruelty, ravening & thevery of the rich: who are never satisfied, and have never made an end in gathering of riches, but heap up still without ceasing: and so doing, they think they work diligently and carefully. For as saith Solomon, The rich man is wise in his own conceit. He saith expressly, in his own conceit: for to show us that albeit the rich esteem themselves wise, & that they would be so counted of other, yet are they not such indeed, for God judgeth them far otherwise: as we may see it, when he rebuketh, threateneth and condemneth such rich men, calling them fools thieves, robbers, & murderers, & depriveth them of the heavenvly heritage. Even so when by the word of the Lord, we have learned to despise riches, & to govern us wisely in being contented with that which the Lord shall give us, we may try the worldly rich men & having found what they are by the word, to judge them fools. Solomon doth declare it so, saying, But the poor that hath understanding, can try him out. Yet Solomon doth not simply say, the wise shall try him out: but he saith, The poor that hath understanding. And this cometh because that the poor being in necessity, is more inclined and hath more occasion to inquire out the rich, and to judge that they are not such as they esteem themselves to be, when they are void of pity and compassion, and use not their riches as they ought. But either they lock them too fast (as do the covetous and usurers, which are afeard that the earth will fail them) or else they fat themselves only as hogs in a sty, or else do spend them in play, in sumptuousness and pomps, in superfluities and excess, in gluttonies and drunkenness, in whoredom and other filthiness, as prodigal persons: and yet nevertheless care not a whit for the cry of the poor. He also saith not simply, the poor: For if the poor beee not wise and learned, he will desire to be like unto the rich: and thus he shall not try him out for too judge him to be other then wise, seeing he is of the same affection.  
Furthermore, let us know that Solomon giving such wisdom of imagination unto the rich, doth privily denounce their malediction: for it is said, Woe be unto you that are wise in your own 
Esay. 5. 21.  conceit, and prudent towards yourselves. Therefore if GOD hath given us riches, let us not delight in them, as though for them we were more excellent than other, and as if it were lawful for us to use them after the lusts of our flesh: but let us humble ourselves, and behave ourselves faithfully, knowing that we have nothing but what we have received, and also that we have received it as disposers, for to distribute them according to the will of our master. And therefore, let us not esteem and brag never the more for our riches, but let us follow the admonition of the Apostle Saint Paul, Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain 
1. Tim. 6. 17 18. 19  riches, but in the living God, which giveth us abundantly all things to enjoy.   

12 When righteous men rejoice, there is great glory: but when the wicked come up, the man is tried.  
We mightily rejoice when we are at ease, and prosper, and come to the end of our enterprise, and that we are not gain said nor resisted: and for these very causes do we rejoice, as experience teacheth. And therefore when Solomon saith, When the righteous, etc. it is as much as if he said, the people feel themselves exceeding happy, and do much rejoice when the righteous do prosper and have such credit and authority, that they will rule quietly, without troubling or molesting their neighbours: then have we also matter of rejoicing and gladness: as also Solomon hath declared the same here before, when he saith, In the prosperity of 
Pro. 11. 10.  the righteous, the city rejoiceth.  
Now that we must so understand this first part of the present sentence, the second part doth plainly show it, when it is said, But when the wicked come up, etc. The which is as if he said, when the wicked do prosper, and have credit and authority, every where they tread under feet, and do greatly vex their neighbours, and trouble them, greatly extorting, doing wrong and violence, robbing, spoiling, and murdering them. Behold how the man is tried, or sifted out, in the lifting up of the wicked. For the joy that we have for the righteous, we may bring forth joseph the son of jacob, Moses, josua, David, josias, and Ezekias. And for the trial of the man, when the wicked are raised up, we bring forth Pharaoh, Saul, Achab, and other wicked ones which troubled the people of Israel. Moreover, let us note that Solomon doth show us that we ought greatly to desire the prosperity of the just, and to pray that God would maintain them, and not suffer them to be grieved and vexed. Contrarily, he showeth, that we ought to hinder and to stop so much as we possibly can, that the wicked may not come into credit and authority, to have power and government: for in their exaltation and lifting up, the world is troubled and molested, and chief those which live religiously and godly.   

13 He that hideth his sins, shall not prosper: but he that confesseth, and forsaketh them, shall have mercy.  
Albeit that the hypocrites are wicked and malicious, and are filled with divers filthiness and infections, and are very abominable before God, yet as if they were righteous and innocent, as if they were pure and clean, they brag not only before men, for to be counted of them holy and righteous, and to obtain praise and glory before them: for they do the works which have a goodly 
Mat. 23. 5. Esay. 58. 1. Luke. 18. 9  show of holiness and religion, to be seen of men: but also they boast even before God, as he complaineth of it by his Prophet Esay. And jesus Christ doth also declare it unto us by the example of the Pharisee. And thus so much as they can, they hide their misdeeds, and seek to be rewarded of God, as though they were worthy of it, and had justly deserved it. But they shall never get or obtain that which they think and desire to do. For, as Solomon saith,  
He that hideth his sins, shall not prosper. Cain (as he thought, and as he would feign have had it) did hide his sin, saying, Am I my brother's keeper? but he prospered never the more, 
Gen. 4. 9  seeing he was a runagate and a vagabond. When judas by a kiss betrayed the innocent blood, he hide his trespass: even so also he prospered not, but did miserably hang himself. And so they that think to hide their sins from God, shall not prosper, but the curse of the Lord shall fall uponthem, and shall never obtain forgiveness: as never had Cain, Saul, and judas: and also all their like shall never obtain it: for malediction lieth upon them, which think to hide their counsel from the Lord. Contrarily, if indeed 
Esay. 29. 15.  and truly, we feel ourselves grievously faulty before God, if we confess our sins, and that through great displeasure and sorrow we forsake and turn from them, and ask forgiveness thereof of the Lord, he will grant us mercy, as he did unto David, Daniel, Matthew, Peter, Zacheus, and to the publican, and to the sinful woman, to Mary Magdalin, out of whom jesus Christ cast seven Devils: even so will he do to all poor which will turn unto him with an unfeigned heart: as Solomon doth pronounce it, saying, But he that 
Esay. 55. 6. 7 Eze. 18. 30. 31. 32.  confesseth and forsaketh them, etc. Whereunto agree these places of scriptures, Seek the Lord, whiles he may be found▪ call upon him whiles he is nigh. Let the unbelieving man forsake his way, and the Lord will have mercy upon him. Return you, and repent you for your offences, and your sin shall not destroy you. Wherein we see that to obtain pardon & forgiveness, it is not enough to confess ourselves sinners: as Pharaoh, Saul, and judas have proved it, and felt it: but in confessing of our sins, we must leave them: as did the holy old fathers: and amongst others David, Peter, Matthew and Zacheus. But some will say that during this life sin doth cleave so fast and unseparably unto us, as we may well feel, and as the Apostle Saint Paul doth well show it, by the complaint he maketh: and therefore they conclude that we cannot 
Rom. 7 Gala. 5.  leave nor forsake it: and so we never obtain mercy: or for to obtain it, it is not required to forsake sin, & that it is enough to confess the same. Whereunto I answer, Albeit that sin doth not forsake us, yet do we leave it, when we abhor and detest it, and that we suffer it not to reign in our mortal bodies, 
Rom. 6. Gala. 5. Ephe. 4. Colo. 3. Rom. 8. 1.  but do follow what the Apostle Saint Paul doth teach us of the mortification of the old man, and of our earthly members. Thus doing, we forsake sin, and do obtain mercy. For as saith Saint Paul, There is now no condemnation to them that are in jesus Christ, which walk not after the flesh, but after the spirit. Besides this, we have to note first of all in this word to Confess, that auricular confession hath no foundation in this place. For when Solomon wrote, there was no popish Priest, but every man privately confessed himself to GOD, and the people in common confessed their sins, not in numbering them one by one, as the Pope would have us to do: the which cannot be done seeing also that no man can rehearse the faults that he doth in an how respace. Nevertheless I will not condemn the confession that is made unto men: for it is necessary. First of all, if GOD do advertise me of my sin by men, I must confess them unto him, that GOD may be glorified. As josua doth admonish Acham thereto. And David being admonished by the Prophet Nathan, confessed he had sinned. Secondly, 
josu. 7. 19 2. Sam. 12. 13  when we have offended our neighbours, for to reconcile us unto them, we must confess the sin that we have done against them. Thirdly, it is very profitable that we should open unto our brethren our imperfections, to the end that knowing our necessity, they might be stirred up to pray for us, and that by their prayers, we may be helped: as we are admonished. Fourthly, let us 
jam. 5. 16  note, that he which forsaketh his sins, aught to esteem himself never the more for it, but to humble himself, and acknowledge that he forsaketh not his sins of himself, but because that God hath mercy upon him, and giveth him true repentance, and the guiding and government of his holy Spirit. Thou hast chastened me, and 
jere. 31. 18. 19  I have been as an untamed calf. Convert me, O Lord, and I shallbe converted. Even so, Solomon doth not promise him that he shall not obtain as he hath deserved, but that he shall obtain mercy. Wherein we ought to learn that we do never so clean forsake our sins, but that we be always still faulty: otherwise we should have no need of mercy, and should not need to ask forgiveness of our sins: but that we should be rewarded according to our deserts. The which we neither aught to think nor say, except that we will be unthankful unto the goodness of our God, and renounce his mercy.   

14 Blessed is the man that feareth always: but he that hardeneth his heart, shall fall into evil.  
We are often admonished by the holy scripture to fear the Lord, by admonitions, promises, and examples. Gather the people unto me, and I will make them to hear my words, the which they shall learn, that they may fear me all the days of their life, etc. 
Deut. 4. 10. & 6. 13. & 10. 12. Psal. 22. 24. 25. & 33. 18. & 34. 8. 10.  Thou shalt fear the Lord thy God, and him only shalt thou serve, etc. And now Israel, what doth the Lord thy God require of thee, but only that thou shouldest fear the Lord thy God, & walk in all his ways? etc. Ye that fear the Lord, praise the Lord: & fear him all the seed of Israel, etc. But the eye of the Lord is over them which fear him, and look for his goodness, etc. The Angel of the Lord doth pitch his tents round about them which fear him, and to deliver them. Ye that are his Saints, fear him, for they that fear him shall want nothing that is good. As touching examples, we have the holy patriarchs and Kings, the Prophets and Apostles, which feared the Lord, in distrusting themselves: and also have done well. Now albeit that in this book, Solomon hath already at divers times exhorted us to fear the Lord: yet forasmuch as we never think thereupon as we ought, and that we trust too much to ourselves, and that it is most necessary for us to walk in fear & trembling, serving the Lord, as David doth admonish us: for this cause 
Psal. 2. 11. Pro. 14. 16  by promise he doth exhort us now again to fear, saying, Blessed is the man that feareth always, etc. Him, that he calleth now blessed, he hath before called wise, saying, The wise man feareth, and departeth from evil. And indeed, he that departeth from evil, doth show great wisdom, wherein there is great prosperity & felicity. 
Pro. 3. 13.  But he is not contented simply to say, He that feareth, but he addeth, always. Wherein he showeth, that we must persever unto the end, in the fear of the Lord: otherwise we should not work out our salvation, but should fall into evil, as Solomon doth declare it, saying,  
But he that hardeneth his heart, shall fall into evil. That which now he calleth, hardening of the heart, he calleth before, is careless, saying, But a fool rageth, and is careless. Therefore he that hardeneth his heart, is a fool: whereupon it doth well follow, 
Pro. 14. 16.  that he deserveth to fall into evil, as he is now threatened. And forasmuch as Solomon setteth hardening of heart, and to be careless, against fearing, therein he showeth us, that for us rightly to fear, we must humble ourselves, and distrust ourselves, and become gentle and easy to be taught, under the yoke of the Lord, confessing that therein is rest, and out thereof is falling and destruction. And whilst we do thus fear, distrusting ourselves, let us take good heed from distrusting the help of God, or to doubt what love he beareth us. In this sort, in fearing and being careful and diligent to keep us in the obedience of our God, we shall not fear to be forsaken nor rejected of our God and Father: for there is no fear in love: but 
1. joh. 4. 18  perfect love casteth out fear, etc. If we believe that God loveth us, his love is so perfect and accomplished, that when we have any knowledge thereof, we rest quietly out of fear, neither are troubled with any fearfulness. And although we be not altogether exempted from fear, yet doth it not let that we should not enjoy peace, which we obtain by faith, when we have our refuge unto God, as unto a still and safe harborowe or Haven from all danger, of tempests and perils. Further more let us note, that as their felicity which do always fear, doth chief stand in the remission of their sins, and in eternal life, even so the evil, whereinto the hardened of heart do fall, lieth chief in this, that having heaped sin upon sin, they never obtain pardon, but are cast down headlong into eternal death.   

15 As is a roaring Lion and a hungry Bear, so is a wicked ruler over the poor people.  
It is known that the Lions and the Bears are wild and cruel beasts: and chief when they desire the pray, after they have been long without meat, to meet with them is very dangerous: for if they have once caught their pray, they tear, and devour it, without any remedy: for as much as they are mighty, and do proceed therein with so great violence, that none can deliver the prey from their paws or jaws. Even so the holy scripture willing to declare the cruelty, violence, and power of men, doth compare 
Psal. 7. 3. & 17. 12. & 22 22. isaiah. 5. 29. 30  them unto Lions and Bears. And now Solomon compareth the wicked (unto Lions and Bears) which have power & domination, and exercise their cruelty upon their subjects, which are so pulled down, that they can not resist their power, nor deliver themselves from the oppression of the wicked rulers: and even so they are as poor sheep between the paws and teeth of Lions and Bears. Solomon for to signify the weakness & small power of poor subjects, useth a word in his language, which cometh of a verb that signifieth to attenuate, or to lessen and to make weak. And saith expressly, Over the poor people, feebled and brought down, the which is for to tax the cowardice and slackness of the wicked, which dare do nothing against their equals and like, but do counterfeit the valiant captains against those that cannot be revenged. We may daily see that wicked rulers will favour the wicked, which shallbe amongst the people, & will oppress the poor simple. We need not to go far of, to seek examples hereof. It is not long since, that we might have said to the City which did boast herself of the reformation of the Gospel, that which isaiah reproacheth to the City of 
isaiah. 21. 22 23.  jerusalem, saying, How is the faithful City become an harlot? She was full of equity, and justice lodged therein, but now they are become murderers. Now albeit that the wicked rulers are mighty & cruel as Lions & hungry Bears, yet as David took away the pray 
1. Sam. 17. 34.  from the Lion and the Bear, and slew them: even so the wicked rulers cannot always come unto the end of their enterprises, and to have their desires: for the Lions shall suffer want, & be hungerstaruen. And this is by the power and might of the Lord, which raiseth the poor, & beateth down & suppresseth the high minded: as have 
Psal. 34. 11  Pharaoh, Saul, Achab, Nabuchodonozer, & many other proved true. Wherefore though the wicked governors be cruel & mighty, yet ought we not to stand in fear of them: seeing that the ruler of heaven & earth is on our side, against them: so that we may say, The Lord is mine helper, I will not fear what man can do unto me. And though we fear them not, yet must we not leave of from obeying them, when they do not turn us away from the true service of God by their oppression & extortions. On the other side, when the rulers 
Psal. 118. 6. Rom. 13. 1. Pet. 2.  are the Lieutenants of God (who is of a pitiful & merciful nature) they ought to be greatly ashamed for degenerating by cruelty from him who hath done them this honour, to communicate his name unto them, & instead to be gentle as lambs, they should become like unto Lions & Bears. And when as they should tremble for their destruction. For if God doth give power unto his faithful servants 
Psal. 9 13. isaiah. 31. 4. Osee. 11. 10. & 13. 7. 8.  to tread the Lion under feet, he can also destroy the wicked which become Lions & Bears: for he is the great & mighty Lion: as he is called by the scripture. Moreover let us note, that when the wicked rulers are compared unto Lions & Bears, that we be admonished for to take heed of them: by a stronger reason then, of that Lion the 
1. Pet. 5. 8.  Devil. For these same make no war but for to get riches, & to take our bodies, but the Devil seeketh to devour us. And thus on all sides, we are open as a pray: but, for all that, we must not fear nor be discouraged, for as much as we have the Almighty on our side, who in time convenient can and will safely deliver us from all dangers and perils, and to place us in safety.   

16 A Prince destitute of understanding, is also a great oppressor: but he that hateth covetousness, shall prolong his days.  
It seemeth unto the Princes of this word, that they have nothing to do to labour to learn wisdom, either human or divine: and therefore they are blockish and brutish, and do suffer themselves to be transported with a lose bridle, by their lusts and carnal affections: but God hath well showed them, that they ought not to be so beastly and ignorant, when for to guide his people of Israel, he ordained Moses, who was instructed in all wisdom of the Egyptians, and was mighty in doings and sayings: and that for his 
Act. 7. 22. Exo. 18. 21. Deut. 17. 18 19 20.  better instruction, and to make him more wise, he gave him his law, his statues, and ordinances. He also hath showed them by jethro, when he said, And do thou provide amongst the people men of strength, fearing God, & true, & place them over the multitude. Thirdly, he showeth it, when he willed the King to write out a book of the law for himself. Fourthly, when he hath placed so many wise Kings over his people: as David, Solomon, josaphat, josias, 
Psal. 2. & 82 isaiah. 1. & 3. & 56.  and Ezekias. Furthermore, he doth show it by divers admonitions that he pronounceth against them. It is therefore a most wicked thing, that the Princes and rulers of the earth, should be void of wisdom and understanding, and it is also very hurtful and dangerous: as their subjects do prove it by experience. For how great desire soever they have, to get wherewith to furnish out their easy living, and to maintain themselves long in credit, authority, and power, and to do all things after their desire, yet do they oppress the people by extortions. Solomon doth pronounce it so, saying, A Prince destitute of understanding, etc. When he is not contented to say destitute of understanding, but in the plural number, saith, Of understandings: he showeth that it is not enough for Princes to be wise, gentle, and prudent, after the judgement of the flesh, but that they must be very diligent to hear the word of God, the which is our wisdom and prudence. And that they do commit extortions, of covetousness of getting. Solomon doth show it when he setteth the hatred of covetousness against extortions, saying, But he that hateth covetousness, etc. He showeth also that the fruits of covetousness are extortions, & that they which do them, are covetous, though they do excessively waste the riches that they ravish. He showeth also that they which are given unto extortions, are of no long continuance, when he affirmeth, that he which hateth covetousness, shall prolong his days. The which is true. For albeit that after man's judgement, it seemeth that the oppressors and ravishers do live long, yet forasmuch as when they think least, and rather than they would, they are taken out of this world, they do not prolong their days. But though they which hate covetousness, should decease this life in the flower of their age, yet forasmuch as they despise the world, and aspire unto the heavenly riches, they content themselves with such number of days as it pleaseth God to give them, and had rather to die then to live: and thus they prolong their days: for also they obtain eternal days: and contrarily the covetous which work extortions, do perish eternally. And before their end it often happeneth, that they which do extortions are hated, and meet with many evil things which shorten their days, after man's judgement. Contrarily, they which hating covetousness, do no extortions, but use gentleness and liberality, are loved: and therefore they are preserved and saved, so much as may be. The Princes here then, are admonished to give themselves unto wisdom and prudence, and thereby to fly avarice. For so far is it of, that we should prolong our days by covetousness, that rather thereby we are destroyed. For, 
Pro. 15. 27.  as we have seen, the covetous of gain, doth trouble his household. Hereunto we may add, that which is treated of in 12. Chapter of Saint Luke, and 1, Tim. 6. & james. 5.   

17 A man that doth violence against the blood of a person, shall fly unto the grave, & they shall not stay him.  
Violence against the blood of a person, is done in divers sorts. First of all, in killing of our neighbour, as Cain slew his brother Abel: and as the infidels and Idolaters do, persecuting and burning 
Gen. 4. 8.  the poor innocents. Secondly, in doing some wrong unto our neighbour: as did the sons of jacob, selling their brother joseph unto the Israelites. They wrought violence against his blood: as they 
Gen. 34. 28 & 42. 21. 22.  afterwards confessed it. As judas betraying the innocent blood, and as do all those which feigning to know the truth, do betray the poor faithful. Thirdly, violence is done to the blood, by thefts, ravenings, exactions, and extortions: as did the great-men of jerusalem, and the common people of juda & Israel, towards the poor 
isaiah. 1. & 59 Eze. 22. 17 Miche. 3. 9 10. 11. & 7 2.  and feeble: even as the Prophets do reproach them for it. Fourthly, violence is done unto the blood, when we do not our duty in helping the neediness of the poor. For after we are destitute of love, there is nothing but hatred, which is counted murder. Now after which of these foresaid manners soever we do violence unto the blood, we think to make our profit, and to take our ease, and to be in credit and authority, and out of danger. And indeed whilst God doth dissemble and patiently give the looking on, the wicked bear the sway, do flourish and prosper in the outward appearance: and therefore every man is at their commandment, & they are maintained as if they were honest men: and it seemeth that they should never perish, nor be destitute of people to maintain or support them, but though he tarry, yet must they themselves (as they tend to destroy other) fall headlong into destruction, without having any man to give them secure for to keep them from it. Solomon doth threaten them there with, when he saith, A man that doth violence, etc. And for to show that they shall not avoid destruction, he maketh them like unto them which fly and can not be kept back, and also find no man to pull them back, if they meet with a pit, they fall therein. In the number of such people we may place Pharaoh, which perished in the sea: Saul, who slew himself with his own sword: Absolom, who remained hanging by the hear of his head: judas, who hung himself. These have done violence against the blood: and also they hasted to their destruction, without that any man hath preserved them. We may here place the conspirators of this City, which had earnestly determined (as they thought) to have done violence against the blood: but by the just vengeance of God, they have of themselves run unto the pit, and could find no help to profit them.   

18 He that walketh uprightly, shallbe saved: but he that is froward in his ways, shall once fall.  
The worldlings and carnal men have in their heart and mouth this devilish proverb, He that becometh a sheep, maketh himself a pray for the Wolf: and therefore they govern themselves in all ungentleness, violence & cruelty, for to maintain themselves not only against them which labour to do them wrong, and to be revenged of them, but also to oppress the simple, feeble, and innocentes. And indeed, they make them to suffer much: as experience teacheth: and also the innocents do complain thereof. And even because of the infirmity of their flesh, they think that God maketh no 
Psal. 10. 1. 2 & 17. 8. & 44. 10. 23. Psal. 37. 73  account of them, therefore they are tempted with the prosperity of the wicked. But albeit, that the faithful feel strong afflictions, and that even under the same they die, yet do they not perish: for God doth strengthen them and sustain them, giving them patience and constancy, and very often breaketh the enterprises of the wicked, and delivereth his faithful from their oppression & violence, & thus he saveth them: as the patriarchs, Moses, the people of Israel, the Prophets & Apostles, & some good Kings, as David & Ezekias. After the same experience Solomon pronounceth, that he that walketh uprightly, shallbe saved. But the principal part of salvation lieth not in that which is said, but in the remission of our sins, & in the possession of the crown of immortality, the which they that walk uprightly & innocently, & in the same suffer temptation. Contrarily, 
jam. 1. 12. Mat. 5. 10  albeit that the wicked which live disorderly in all wickedness, do flourish & prosper for a time: yet at the last, they fall suddenly to destruction: as many wicked have felt by experience: To wit, Pharaoh, Saul, Absalon, & judas. And according to the same experience, Solomon addeth, But he that is froward in his ways, shall once fall. As also, they which have conspired to destroy the Church of God have felt. But the principal part of their fall, lieth in the hardening of themselves in their frowardness, they are not only contented to do frowardly in one sort, but run unto many wickednesses: as Solomon doth note it in his tongue, when he saith not singularly, he that is froward in his way: but in the plural number, He that is froward in his ways. And thus hardening themselves, they obtain not remission of their sins, but perish in them, & go unto eternal death.   

19 He that tilleth his land shallbe satisfied with bread: but he that followeth the idle, shallbe filled with poverty.  
Solomon knew well enough, that God had not created man to be as a stone, or some other unmovable thing, but to the end that he should spend the time about some good work. He knew also that man, because of his corruption & vicious nature, is much more inclined to cease from well doing, then to occupy himself faithfully. And in this sort, rebelling against the ordinance of his Creator, he well deserved to be deprived of the use of the good creatures that God had given him from the beginning of his creation, and to be brought to great necessity. And therefore, having compassion of his neighbours, he doth admonish them to labour, & to be occupied aboutsome work: and doth the same sometimes in threatening the idle and slothful, & sometimes in making large promises unto the careful and diligent: as we have already very often seen. But because we are deaf, & will not vouchsafe to occupy ourselves about that which we ought, Solomon is not contented with the former admonitions & promises, but to stir us up the more, he setteth down here word for word the promise that he hath made heretofore, saying, He that tilleth his land, shallbe satisfied with bread. Whereunto 
Pro. 12. 11  he addeth a threatening agreeable to the same, out of the 6. Chapter, when he saith, He that followeth the idle, shallbe filled with poverty. As touching the promise, it hath been handled already, & concerning the threatening, it hath been also explicated & expounded. But besides that which hath been said, we have to note, that Solomon compareth 
Pro. 12. 11. Pro. 6. 6.  poverty, unto meat, & that very fitly: for as when a man hath abundantly filled his belly with meat, he is grieved & pained: even so, when a man hath long fasted, it greatly troubleth & vexeth him. Now sithence we will not be filled with such meat, which is nothing but poverty, sorrow, & famine, even a bitter death, let us take heed we follow not the slothful, but diligently to apply ourselves to do our work, according as we are called of God. Thus doing, we shall have want of nothing that is necessary for us.   

20 A faithful man shall abound in blessings: and he that maketh haste to be rich, shall not be innocent.  
The world is filled with falsehood, untruth, deceits, lies, ravishinges and evil trades, as it is both heard and seen indeedes and words, in such wise, that it is not certainly well known whom a man may trust. For this cause also the holy scripture maketh great complaints of such wickednesses, and condemneth all the world: and amongst other places it is said, The earth is filled with wrongs 
Gene. 6. 13. Psal. 12. 2. 3 & 114. 1. 2. 3 Rom. 3. 4. Esay. 59  and extortion. And also it is said, that God is true, and every man a liar. And if Esay made so great complaints for the untruth of the people of God, must we not think that there where God was not preached, all was much more gone astray? And indeed, if God of his grace did not except some from the common condition of men, there should be none righteous, true nor faithful: for we are all of one nature corrupted and defiled. And thus, so long as the corruption of the world lasteth, it is said that Noah was a man just and 
Gene. 6. 9  perfect, we must understand he was so, not of himself, but because that he found favour before the Lord. Likewise whatsoever faith, croath, verity and righteousness was in Abraham and other patriarchs, in Moses and other Prophets, in David and in other most holy kings, in the Apostles and other holy servants of God, the same came of the mercy he had on them, and regenerated them, and 
Ephes. 1.  sanctified them by his holy spirit, for to separate them from the corruptions of this world. And therefore, when Solomon saith, A faithful man shall abound, etc. Let us not imagine that there may be found in all the world a man that is faithful of himself: but let us confess that it hath pleased God of his mere mercy, eternally to elect whom he would, whom also afterwards he 
Ephe. 1.  would call by his word, that he might bring them to righteousness and innocency of life in jesus Christ.  
And therefore, if the faithful man do abound in blessings, that is to say, if GOD do endow him with his graces and gifts, if he give unto him abundance of wealth, if he give him rest and peace, if he place him in glory and in honour amongst his neighbours: to be short, if allthings come to pass as he would have it, and that he wanteth nothing: and that which is much more worth, if God give him witness by his spirit that he is of the number of his children, and inheritors of those number to whom jesus Christ will say, Come ye blessed children of my father, 
Mat. 25. 34.  possess the kingdom which was prepared for you from the beginning of the world: yet this is not to say, that he doth deserve by his faithfulness. But as he is faithful by grace, even so by grace doth he abound in blessings: for also God should have no need to promise us blessings, if we could deserve them. Now forasmuch as there is none of us, but would gladly enjoy the foresaid blessings, let us therefore understand that Solomon promising them unto the faithful, true, upright, and perfect man, doth labour to bring us to abhor lying, falsehood, unfaithfulness, deceits, and wicked trades, and doth exhort us unto faithfulness, truth, integrity, and uprightness, for to walk honestly with our neighbours, as we ought to do, without labouring to be rich to their hurt and hindrance. Otherwise in steed of obtaining the former blessings, and promises in the law, the curses shall fall upon us: as Solomon 
Deut. 28.  doth well signify briefly, saying, And he that maketh haste to be rich, etc. He saith not, which is rich: for albeit that for the greatest part, the rich are cursed and deprived of the kingdom of God, because they trust in their riches, and are not stayed upon the providence of the Lord, and because they fill themselves, and have their comfort, and care nothing at all for the affliction of the poor, and pass not to feed the hungry soul: and also because they rise up and wax proud, despising the little ones, and so much as they can, do tread them under feet, and that worst is, not caring for God nor his word, but blaspheming his holy name, and by their violences and oppressions, cause him to be blasphemed, ye the riches are the good creatures of God, and the rich men that use them well, are blessed of God: as Abraham, Isaac, jacob, job, and the good kings of the people of God. But he saith, that maketh haste, which is transported by his unbridled concupiscences and affections, and burneth with covetousness, & runneth about in such wise that he careth not what he doth, be it good or evil, be it wrong or right, provided that he can soon be rich. Such a man will hold neither faith nor truth, and therefore he shall not abound in blessings: but forasmuch as he serveth strange Gods, setting his heart upon riches, and turning his heart from God, and that againstlove he proceedeth against his neighbours by unlawful means, to enrich himself and to make them poor, he shallbe accursed: as Solomon doth signify, saying, that he shall not be innocent. And it is according to the manner of speaking of the scripture, the which threatening the wicked with malediction and punishment, saith, that they shall not be innocent. True it is that the 
Exo. 20. 7. Deut. 5. jer. 25. 29. & 40. 12. Nehe. 1. 3. Luke. 16. 1. Tim. 6. 9 10 1. Tim. 6. 17.  chiefest pain for such riches, standeth in eternal death: as the rich glutton and judas the traitor do feel: but in abiding such confusion, they feel great sorrows in this world: as Saint Paul doth show it. Now to the end that we may be exempted from such sorrows, let us fly covetousness: and if we have abundance of those worldly riches, let us possess them as we possessed them not. And that we may well do the same, let us obey the lesson that Saint Paul teacheth the rich.   

21 To have respect of persons, is not good: for such a man for a piece of bread will deal unfaithfully.  
He saith, that God is no acceptour of persons. S. Peter speaketh thus after Moses and the Prophets. And because that the superiors 
Act. 10. 34. 35  and governors of the earth have the pre-eminence and power from God, whose lieutenants (as it were) they are, and even 
Exo. 23. 3. Levi. 19 15. Deu. 1. 16. & 17. 2. Chro. 19 6 7. Prou. 24. 23.  are called Gods, they are often admonished in the scripture not to have respect of persons, but to be followers of the most highest. Solomon in following such doctrine hath said, it is not good to have respect of any person in judgement. But albeit that the superiors of the earth are so often admonished of their duty, and threatened with destruction and damnation for their disloyalty & unfaithfulness, notwithstanding it is seen that almost every where the favour & respect of persons taketh place, and judgement is given in respect of persons, and that the one is borne up to oppress the other, that wrong is done to him that hath the right, & right to him that hath the wrong, that the wicked is cleared, and the just and innocent blamed & condemned. For this cause Solomon is not contented with the admonition that he hath made heretofore, but to stir up and awaken the superiors of the earth, to rule them, or to make them unexcusable and more guilty, he doth admonish them again saying, To have respect of persons is not good, etc. For to do shame unto their superiors, and to show them their filthiness, he compareth them unto knaves and varlets, who for a morsel of bread, or mess of pottage, or other thing of small price, will do, or take in hand to do whatsoever a man would have, when he saith, for such a man, for a piece of bread, etc. And indeed it is a thing very dishonest and fowl, that they whom God hath placed in seat, and doth so much honour unto them, as to call them Gods, should fall into the order of the most vile and abjects of the world, and should become knaves and villains. It is not to say, that they which have respect of faces, in judgement are contented with the offering of a piece of bread: we will give so much to a dog: but by a piece of bread Solomon doth signify great presents and gifts that are given unto Governors, judges and Magistrates, for to corrupt them, and to cause them to give wrong judgement: And doth show them, that it is no great matter, nor of any great profit, for to take gifts, and that if they had a noble heart, right & perfect, they would in no wise take gifts, how great and excellent so ever they were, no more than a varlet, which feeleth not himself an hungered, would not gladly receive an alms of bread, but would have a piece of money: and even so a dainty cur being used to the greasy kitchen, will not care for a piece of bread. And thus the wicked superiors are here compared unto hungry dogs, which cannot be filled. 
Esa. 56. 10. 11    

22 A man with a wicked eye hasteth to riches, and knoweth not the poverty that shall come upon him.  
An envious man is vexed, when he seethe that his neighbours do prosper, and he that is not stayed upon the providence of God, feareth that he shall not be soon enough rich. For this cause both the one and the other do post hither and thither to get riches, so much are they carried away with sinister and evil affection, the which Solomon doth signify by a wicked eye, saying, A man with a wicked eye, etc. It is not needful to expound what it meaneth, to haste after riches: for it hath been expounded here before in the 20. vers. and also it may be understood by that which hath been said at the beginning: but we must note that it seemeth to them which hast both by envy and by distrust, that if they can gather riches, that they shall never want. Solomon doth pronounce it so, saying, and knoweth not the poverty shall come upon him. He speaketh after the opinion of those which haste to be rich, and yet for all that he threateneth them with poverty, and declareth unto them that their activity shall not exempt them from want: as we daily see the experience thereof: and this cometh because that God bloweth upon the riches of such men, & their riches consume as smoke: and S. Paul doth note it well, when he attributeth uncertainty 
1. Tim. 6. 17. Psa. 34. 10. 11.  unto riches. And this is according to the scripture, which doth attribute vanity unto the riches of this world. And thus we are admonished to cleanse our eyes, and not to set our hearts upon worldly riches, that we be not tempted to ravish the substance of other men, but rather that by love we should be inclined unto liberality: and we may assure ourselves that we shall never want. Moreover let us note that the world esteemeth such men for honest, of good wit and understanding, that can quickly become rich, and doth reverence them, but the holy Ghost pronounceth that they are filled with envy and falsehood, the which doth blind them, & feed them with vain trust: as they shall feel, chief when they are 
Luke. 16. 19  with the richeglutton.   

23 He that rebuketh a man, shall find more favour at the length, than he that flattereth with his tongue.  
Those that are feeble and needy, or that are not contented with their state, desire to make their gain at them that are great & rich, and seek by all means for to obtain good will, and to get the favour of those which may raise their state. And amongst other means they use to flatter, knowing that such words are pleasant and acceptable in the ears of such as are delicate, boasters and proud, which seek after nothing but the praise of men, and would be exalted as high or rather more high then God. But they which walk in the fear of God, and in all humbleness, do confess, that they have need to be admonished, yea corrected and rebuked, and not flattered, but rather are thankful to them, which are severe & sharp. As David did receive the reprehension of Nathan with all humbleness: as also Ezekias did patiently hear the threatenings of the Prophet Esay. They then that fear God, which are wise & 
2. Sam. 11. 2. Kings. 20.  humble: are not troubled when they be rebuked, but rather honour them which rebuke them, will gladly hear them, and follow their counsels. It cometh to pass also that even they themselves which love to be flattered, think not well of themselves for having given ear to flatterers, and at last come to know that they which rebuked them, spoke the truth, and that for their profit: and therefore at length they detest the flatterers, and do love them that are sharp and severe. And this is it which Solomon pronounceth, when he saith, 
Psal. 141. 4. 5   
He that rebuketh a man, etc. David doth well show us, that they which rebuke us, aught to be best welcome, saying, incline not my heart to evil, that I should commit wicked works with men that work iniquity: and let me not eat of their delicates, let the righteous smite me: for that is a benefit, etc. Let us then learn, not to resist, nor despite them, which reprove us, but rather let us give them thanks, and to love and reverence them: for in rebuking us, they seek not our hurt, but they seek our benefit, our honour and salvation: where they which dissemble to see 
Eccle. 6. Pro. 15. 5. 12 31. 32. & 19 20. 25.  our faults, care not though we go to destruction. Let us learn this same of this sentence. To this purpose it is said: It is better to hear the rebukes of the wise, than the song of fools, etc. If we pass not after this sort to abase and to humble ourselves, we show that we are fools and mockers, whereupon followeth destruction and damnation. Let us therefore understand that they which rebuke us when we fail either in words or deeds, are organs and instruments by whom God will pull us back from death, and bring us to life.   

24 He that robbeth his father and mother, and saith, it is notransgression, is the companion of a man that destroyeth.  
The fathers and mothers which govern and guide their children as it behoveth, are not without great care and great pain: for they desire that their children should profit and prosper, and should chief grow in wisdom and discretion: and herein they bear a great love unto their children. For this cause, God not willing that children should be unthankful towards their parents doth command, 
Exo. 20. 1●.  Honour thy father and thy mother. This honour standeth not in words and gestures of the body only, but in reverence and fear, in obedience, help, succour and service also: so that the children, for to give the honour they own unto their fathers and mothers, aught to have such affection towards them, that they should love them, commend them, and greatly to fear their displeasure, and to do all things in such sort, that their parents do suffer no loss, through their fault: but so much as in them is, they should help them to ease, and be altogether at their commandment. Solomon doth teach us briefly, saying, Hear thy Father, who hath begotten thee, etc. The same doth our Lord, and S. Paul. Wherefore, 
Prou. 23. 22 Mat. 15. 3. Mar. 7. 9 Ephe. 6. 1. Col. 3. 20.  when in steed that the children are bound to sustain Father and Mother, they spoil them of their wealth, so far is it of, that they honour them, that they rather use cruelty, as thieves do against poor passengers. The thieves will say they are honest men: even so the children, because they are the heirs of their parents, will not think they have offended, though they draw unto themselves the substance and goods of their parents: but Solomon doth deny, that they do well, but saith that they exercise the transgression of thieves, which lie in weight for to rob and spoil such as pass by them, when he saith : He that robbeth his Father and Mother etc. This sentence might well seem strange unto children, which will not obey their Fathers and Mothers, but will be masters over the goods of their parents, and spend them at their pleasure, because they think themselves to be heirs of them. But Solomon doth handle them very gently, when he compareth them but unto thieves: for truly, they are worse, seeing they are bound unto their fathers and mothers by a double band, yea threefold: to wit, for creation, generation and bringing up: and very thieves will have respect to do no wrong nor violence unto them of their blood: and to hold their hand, will go far from them, and be afraid to meet with them. Children than are admonished to preserve the wealth of their fathers and mothers, & in no wise to spoil them of it: otherwise they shallbe like thieves, and consequently deserve death.   

25 He that is of a proud heart, stirreth up strife: but he that trusteth in the Lord▪ shallbe fat.  
The worldlings and carnal minded, which desire to prosper & to be rich, and to make their particular profit, be it to the hurt of another, or otherwise, are led and carried with an overboldness, arrogancy & proud heart, so that where they esteem their neighbours to give them some let, whereby they cannot attain to their purpose, they are incontinently ready to show that they are not fain thearted, but that it is whole right, as it is said. And for to show the same, they begin to brawl and contend against them which mind them no hurt, and do dog them, labouring to destroy them, for to come unto their purpose and desire, that is, to be fat, and to be at their ease, to the hurt of their neighbours: as did Cain, Pharaoh, Saul, and other proud hearts: and as we have seen it, and do still see by experience. According to the which Solomon pronounceth, saying,  
He that is of a proud heart, stirreth up strife. Hereunto agreeth S. james, from whence cometh strife and debate amongst 
james. 4. 1.  you? Is it not hereof, to wit, of your lusts? etc. Now that the proud, whose heart is gross, do stir up strife, thinking to be fat and to take their ease, Solomon doth show it, when against the same he addeth, but he that trusteth in the Lord, shallbe fat. And also therewith he showeth that the high-minded do not come to that whereunto they pretend, and obtain not their desires: for it is as much as if he said, ye lust, and have not: yeenuie, and have indignation, and cannot obtain: ye fight and war, and get nothing, because ye ask not: but the humble and patiented which stir up no strifes to maintain themselves thereby in prosperity, and to live in wealth, at their ease, but rather suffer to be spoiled: such humble minded trusting in the Lord, and depending of his providence, goodness and liberality, shall abound in wealth. For the 
Psal. 10. 11. & 33. 18. 19 & 34. 8. jere. 17 7. 8.  Lord never faileth them that put their trust in him: as we see that many Saints have proved it true by experience: and also God who neither lieth nor canlye, hath so promised. Moreover let us note that the scripture useth this word to be fat, after our manner of speech. For when a man is wealthy, we will say of him he is very fat, or full. And albeit that fatness is promised unto them that trust in the lord, yet let us take good heed, from esteeming that our trust may be such that therefore we should deserve to be made fat: but let us acknowledge that it is the gift of God, proceeding of his mere & pure grace And therefore if we be fat, let us not abuse the abundance that God giveth us in dissoluteness and wantonness, in pomp and excess in superstitions and idolatries, as did the children of Israel, as we may see by the rebukes that Moses giveth them. Let us note also that to trust in the Lord, is not to hope in him, and to do nothing but to be idle. They which so use it shallbe made fat. In trusting in the Lord we must bestow our time in well doing, and by the fattning we have received, to fat also the needy and poor, and thus we shall abound. chapter. 11. 24. 25.   

26 He that trusteth in his own heart, is a fool: but he that walketh in wisdom, shall be delivered.  
The gentle hearted do take great matters in hand, and do put themselves in hazard of many dangers, and it cometh of the great courage they have, and that they think they have wit and understanding enough, for to end their matters, and to know to avoid the dangers. When they do thus, they think themselves to be wise and quick witted, but the holy Ghost pronounceth contrarily, saying,  
He that trusteth in his own heart, is a fool. Wherein we have too note, that to trust in our heart, is too make account of ourselves, and to be governed and ruled after our own fantasy, without taking heed what end we shall come to, and have, and without knowing whether GOD doth allow our enterprise, or not, and if we put ourselves in danger, whether he will give deliverance, or no. Solomon doth show it by the Antithesis, attributing deliverance unto wisdom, when he saith, But he that walkethin wisdom, shallbe delivered. Many have tried it by experience, as the patriarchs, and other Saints. And albeit, that in man's judgement and outward appearance, the most wise do perish, yet do they not cease to have deliverance: for dying temporally, they are set free, and delivered from the power and tyranny of sin, death, and the devil, and are exempted from the torments of hell. For walking in wisdom, we renounce ourselves, and cleave unto the guiding of the Lord, as he teacheth us by his word, which is our wisdom and prudence.   

27 He that giveth unto the poor, shall not want: but he that hideth his eyes, shall have many curses.  
There is none that desireth want, nor that wisheth to be poor. And therefore the worldly and carnally minded, for to save themselves from it, and carefully to gather together, and enclose so much wealth, as they can by any means possible: and they think, that by such means they shall avoid lack: and indeed, after man's judgement, it is the best way that a man can take: but the holy Ghost doth teach us an other means, clean contrary to natural reason, when he saith by Solomon, He that giveth to the poor. This is much against natural reason, the which saith, that we must gather and hold fast, for to avoid poverty. She looketh not to that God can and will do: she is blind in the works of the Lord, and chief in those that he worketh according to his free promise: the which notwithstanding are unfallible: for it is true, He hath promised 
Deu. 15. 7. 8. 9 & 24. 19 Deu. 28.  blessing to him that giveth unto the poor: whereupon it followeth well, that he shall never want. For blessing signifieth abundance of riches, and contrarily, cursing signifieth want of riches, miseries, calamities and sorrows. And after this signification, Solomon threateneth the churlish and cruel, the thieves & robbers, the covetous and insatiable throats, which regard the poor nothing pitifully, nor have any compassion of them: he threateneth them, I say, that as they are not merciful, and suffer the poor to endure many griefs, afflictions, and sorrows, yea and disdain, and abhor them, and are rather ready to curse them, then to bless them, and to trouble them, then to maintain them: even so shall God grievously punish them, and in divers manners: as Solomon doth signify rightly, when he is not alone contented to say, that he which hideth his eyes shallbe cursed: but saith, also, that he shall have many curses: that is to say, that he shall suffer many miseries. But his greatest and chiefest wealth, abundance & fullness that he giveth to the poor, standeth not in abundance of earthly blessings, but as he is merciful, so doth he obtain mercy: the which 
Mat. 5. 7.  consisteth in this, that God doth not impute his sins unto him, but in forgiving him, doth count him always righteous, and maketh him to persever in righteousness, that he may continue in using liberality 
Psal. 112. 2. Cor. 9 Mat. 25.  towards his neighbours. And for the full measure of his felicity, jesus Christ counteth the alms done and given unto himself, that is given unto the poor, and doth promise to recompense it with the kingdom of heaven. Even so the worst and greatest curses, that shall fall upon the churlish and cruel, which care not to show mercy to the poor, are not the sorrows that be suffered for want of earthly riches: but because that God imputeth their 
Deu. 15. 5. james. 2. 13. Mat. 15.  sins unto them, and condemneth them without mercy. For because they have despised the Son of God in his members, therefore shall they be sent into the fire, that never shall be quenched.   

28 When the wicked rise up, a man hideth himself: but when they perish, the righteous increase.  
They that have the election and free choice of placing rulers and governors, either in the Church for to preach the word, and to administer the Sacraments: or in the common wealth for to minister justice, in rendering right to him, to whom it appertaineth, in maintaining the good, and punishing the bad, ought diligently to take heed to commit the same to such people, as S. Paul teacheth us, writing to Timothy and Titus, and jethro and Moses. For if in such offices and authorities we raise up wicked men, or that they themselves rise up, usurping the places and seats, orders and degrees consecrated for to serve God and his people, the good, 
Exo. 18. 21. Deut. 1. 13.  righteous, holy and innocent, know not where to become. For so much it wanteth that they may have audience, for to pronounce that which shallbe true, and to declare what is law and right, that rather they are constrained to fly and to hide themselves, because of the great searching that is made after them. Many holy men have tried this true by experience: and amongst other, Moses, David, Elias, and other Prophets, and the Apostles of our Lord jesus Christ: who were persecuted from city to city, and were not spared, till they were cruelly and shamefully slain. And as they have been used, so do the Papists still continue the same against the followers and such as hold the same truth preached by the foresaid Prophets & Apostles. And to leave the Papists, we know that of late in fresh remembrance, there hath been a company of wicked, which bragged of holding the reformation of the Gospel, which not only have laboured to cause that the good, righteous, innocent and quiet should hide themselves, but also had devised to destroy them by treason, to the end that they should have no leisure to hide themselves. And therefore we ought to take very good heed, what people we raise up to the seat of justice, lest we make thereof a den of thieves, robbers, spoilers, and murderers. Solomon doth admonish us hereof, saying, When the wicked rise up, etc. Wherein we have to note: first of all, that he speaketh of the wicked in the plural number because the world is fall of them: as the scriptures do complain thereof. And also, when the wicked rise up, many cleave unto them, and show their wickedness, the which before they held covered under the cloak of hypocrisy, and of fear to be taken: but when they perceive themselves to be a great company, then are they bold to follow their wicked enterprises, to oppress and torment the good and innocent, than they think none can resist them, nor let them to accomplish fully their evil will, as it seemed well unto Pharaoh, unto Saul, and unto Achab, to the Scribes and Pharisees, & to all the persecutors of the faithful. Secondly let us note, that when he speaketh of the good, wise, just, and innocent, which are not heard so long as the wicked, and their tyranny beareth rule, and cannot tell where to hide themselves, so that they are compelled to fly, and not to be seen: he saith not, that men hide themselves: for the number of them is so small in comparison of the wicked, that as we have already alleged once, the scripture complaineth that there is none righteous, none that understandeth, none that seeketh after God: and therefore he saith in the singular number, a man hideth himself. For as it hath been said, the number is very small: And even so the Preacher concludeth. Now that by the man that hideth 
Eccle. 7. 2●.  himself, we must understand the small number of the righteous and innocent: Solomon showeth by the Antithesis he maketh, saying, but when they perish, etc. This is not to say that the destruction and perdition of the wicked is cause of the great number of the righteous: for there is none but the grace of God which maketh us righteous, and that for jesus Christ his sake, whose righteousness he imputeth unto us: but it is that when we see the wicked are rejected and punished, or otherwise we see their destruction manifest, and that the virtuous and people fearing God, are in authority and bear rule, many fear, and abstain from doing of evil before the world, and also will do the works of the righteous, that they may be had in good estimation, and avoid rebuke, shame and punishment. And also the good people which did not appear, and had no credit during the authority of the wicked, and seemed to have been clean gone, come again into light, are commended and honoured, as they are worthy: they flourish and prosper, and live in peace. Now albeit that we must stop and let so much as we can, that the wicked rise not up, yea every man in his place, yet it belongeth to none, but unto the Magistrates to punish them, neither is it lawful for any man to wish or desire their destruction, but rather we must pray for their conversion: except that we see manifestly they be obstinate, and past amendment, and are of the number of the reprobate.    

The xxix. Chapter.  

1 A Man that hardeneth his neck, when he is rebuked, shall suddenly be destroyed, and cannot be cured.  
THe doctrine of God, which consisteth in commandments, admonitions, exhortations, declarations, corrections, reprehensions and threatenings, is compared unto a yoke that is bound upon the neck of oxen. Now as there are some oxen which cannot be tamed, nor made to carry the yoke: even so is 
jere. 5. 5. Mat. 11. 29  the world filled with rebels which harden their necks, that is to say, which wax obstinate against the law of God, and against his admonitions, reprehensions & threatenings, as we may see by experience: and the complaints thereof are contained in the scripture, even against the people of God. And 
Deu. 9 23. 24  as the oxen which refuse to bear the yoke, do tend unto death: (for when we see that we can use them no longer, than we fat them for to kill them) even so do the rebels and indurate which have need of the yoke of correction and reprehension, and do with obstinacy reject it, do think well to play the valiant captains to defend themselves, and to despite them which correct & reprove them. But God, against whom of set malice they bend themselves, can suddenly destroy them without help: as divers rebels do feel it well: and Solomon doth pronounce it, saying,  
A man that hardeneth his neck, etc. And thus we are admonished to bend our neck to the yoke of the Lord, that is to say, to become gentle and tractable, easy to be taught and humble, when in his name and by his word we are exhorted, admonished, corrected, rebuked, and threatened: yea, if we will be preserved and 
Psal. 95. 7. Heb. 3. 7. Acts. 7. 51.  exempted from destruction. We are often admonished hereof. Let us humble ourselves therefore, and become obedient, that it may not be reproached us that we are people uncorrigible: even as Saint Steven doth reproach the jews therefore. For sithence we have the word more clearly and plainly then had the jews, we deserve well to be suddenly destroyed and that without remedy, if we harden our necks against the doctrine. For seeing that it is not of ignorance or of infirmity only, that we err and fail, but do wilfully also resist the holy Ghost: and thus by our sin we deserve to be bruised without help: and also we cannot be helped: for sin 
Mat. 12. 31. 32. Heb. 6. 4. & 10. 26.  against the holy Ghost cannot be pardoned: neither also can it be repent of. Wherefore we can find no reconciliation. We have to note further, that they which take in hand to correct and judge others, and in the mean while despise that which they themselves do teach, and also do as evil, or worse than they whom they reprove, shall not be exempted from destruction: as jesus Christ and Saint james do well show. Saint Paul also doth attribute 
Mat. 7. 2. & 23. 4. jam. 3. 1. Rom. 2. 3.  hardness of heart unto them, and doth threaten them with destruction. We might apply this present sentence to this matter, and say, A rebuking man hard-hearted, etc. But the first exposition is received of all expositors, and is the most meetest: For this cause we will follow it. Notwithstanding we may learn, whether we be reproved, or rebuke other, that we should not harden our neck: that is to say, if we be rebuked, that we should yield ourselves tractable and easy to be taught, receiving correction with humility, fear and obedience: and if we reprove other, to be ourselves of an unreproovable conversation, desiring of God without feigning that he would correct and chasten us. For albeit that men find nothing in us to be reproved, yet can we not justify ourselves before God: for before him none of us of ourselves are innocent, and he shall find but too much to be rebuked in us all.   

2 When the righteous are in authority the people rejoice: but when the wicked beareth rule, the people sigh.  
There is no people or nation how ignorant and barbarous soe-ever it is, which doth not desire to flourish and to prosper, to live at ease and in rest, to rejoice and triumph. And for to obtain such pleasures, we arm and fortify ourselves, we gather vittalles together abundantly, and labour to grow rich mightily: we seek friendship and covenants of them, whom we esteem most mighty, or the meetest to help us, and save us from danger. And when we are thus armed, we think ourselves happy, and are pleased: And therefore we laugh, we rejoice, we leap, we dance, we sleep, we rest, and make us good cheer, without caring for any man. The 
Gene. 6. Mat. 24. 38. Gen. 18. & 19 Eze. 16. 49. Luke. 17. 28. Dan. 5. 1.  world in the time of Noah lived after this fashion and manner: even so, did the Zodomites in the time of Lot: even so, did the Babylonians in the time of Balthasar. But the end of all these people hath well showed that they were not happy, in that sort that no man ought to rejoice therefore: for they miserably perished. And for this cause also Solomon doth show us, wherein chief the prosperity of a nation consisteth, and wherein they ought to rejoice, saying,  
When the righteous are in authority, etc. He setteth the ruling or multiplying of the righteous. For the people is never more happy, neither ought they at any time more to rejoice, then when the just do rule and reign over them, and is governed by a multitude of them. It is a very commodious and profitable thing, for a nation, when it wanteth not righteous men, as we may well understand it: first of all when God preserved, and delivered the family of Noah from the flood, because he was righteous: Not that he had deserved 
Gen. 7. 1. Gene. 6. 8. & 18. 26. Gene. 41.  the same by his righteousness: for in that that he was righteous, it came of the only grace of God. Secondly, when God promiseth unto Abraham to save Sodom, if there were fifty righteous therein. Thirdly, the people felt it by experience in the time that joseph governed in Egypt: also under the reigns of David, josias and Ezekias they have known it: and now where the righteous do rule, be it either in the Church, or in the civil policy, the people are very happy: and so they rejoice. For to rejoice, after this sort, is to have the possession of the things for the which we joy. Contrarily, to lament them (when Solomon addeth, But when the wicked are in authority) it is to be deprived of prosperity, & to be in misery & trouble, & to go unto ruin & destruction. Otherwise, the present sentence could not be verified. For the worldly & carnally minded, do not delight that the righteous should multiply, or have domination, but they rejoice when the wicked, which are their like, do grow in number, & bear the authority. They cannot taste the prosperity they have under the reign of the righteous: even as the children of Israel, when David, josias, Ezekias, & other righteous reigned. As they have well showed, when they confessed not the blessings and graces that God bestowed upon them, when such men ruled, and when they triumphed during the reign of the wicked, as if they had won al. They were accursed, not knowing that the wrath of God was kindled against them, & his vengeance prepared for to destroy them. Let us therefore understand, that we have good cause to be glad, when we are ruled by righteous men: for therein God doth show us that he loveth us, favoureth & maintaineth us. And when he giveth us wicked rulers, we have cause to sigh and lament, and to confess that we have grievously offended: and therefore, that God rejecteth us to destroy us, except we return unto him. Let us also understand, that the principal of the world are admonished to give themselves unto righteousness, whereby they handle the wicked rigorously and sharply, and the good, gently and softly, that their subjects may live under them in peace, and therein to rejoice, not after the desires of the flesh, but after God: and that they which have to ordain Magistrates, let them diligently and straightly look of what conversation they have been from their youth, that they bring not in such wicked men as were Pharaoh, Saul, Roboam, Achab, and other wicked: under whom the people suffered much, as the holy histories do witness. And if in the common wealth and administration of the civil policy, we ought to be thus careful to choose good men, by a stronger reason than must we have regard unto the Ecclesiastical ministry, where the governing of souls is required, which are far more precious than the body and the goods. For the wicked Prelates, by the tyranny of their traditions and inventions, do greatly torment men's souls, and so do make them to lament and sigh: first of all, in this world: secondly, in hell. But the good and faithful Preachers of the pure truth, do comfort the children of God, assuring them of their salvation: as they are commanded to do. And the people which have such Ministers, aught to rejoice: as they are 
isaiah. 4. 1. & 52. 7.  admonished to do.   

3 A man that loveth wisdom, rejoiceth his father: but he that feedeth harlots, wasteth the substance.  
Solomon hath said before, that the wise son rejoiceth the father: and now he saith, A man that loveth. etc. Wherein he 
Pro. 10. 1.  showeth, that wisdom is meet for every age, and also that old age exempteth not us from the duty that God requireth and commandeth that we should give unto father and mother: the which Solomon doth not now name, yet his intent is not to exclude her: but it is only to avoid prolixity and tediousness. For he laboured to give us quick & short sentences, without any derogation to the commandments of God. And this is not without cause that he showeth not only unto children, but also unto the aged, that such is their duty towards fathers and mothers: to wit, to be given unto wisdom, to love him not only with word, but with deed, learning thereby to lead an honest, holy, righteous, and upright conversation, by the which God may be honoured, and our parents succoured: in such sort that they may rejoice, & have cause in their children of praising God, and to give him thanks. For, for the greatest part, when men are aged, they persuade themselves that they have nothing to do to obey their fathers and mothers, & indeed, they cast off and reject the fatherly yoke. Some think their fathers and mothers live too long: as did Absalon, who persecuted his father 
2. Sam. 15. Gen. 9 22. 4. 8. & 26. 34 35. & 28. 8. 9  to death. Some again do scorn their fathers, as old dreamers and doaters: as did Cham unto his father Noe. Other some work wickedness for to grieve and vex their fathers and mothers: as did Cain, who slew his brother Abel: and as Esau, who took wives for to vex his father & mother. They that desire the liberty of the flesh▪ and which by pride & arrogancy do reject the fatherly yoke, count themselves valiant, and not to be faint hearted: and do count them dolts which persever and continue in the obedience of fathers and mothers: but contrarily, the holy Ghost pronounceth that they are wise, and do love wisdom: and so, have no faint heart, neither are dolts, but strong and valiant: for they can well tame their carnal and unbridled lusts. Solomon doth show it us briefly, By loving of wisdom. For whosoever loveth wisdom, is also again, loved of her: and she instructeth him in all knowledge and understanding, and armeth him with counsel & discretion, with power and constancy, with modesty, sobriety and temperancy: she decketh him with chastity and shamefastness. Solomon doth show this same, when against loving of wisdom, he setteth to feed or to entertain harlots: and against rejoicing of the father, he setteth, wasting of the substance, saying,  
But he that feedeth harlots, etc. Under feeding of harlots, he comprehendeth all manner of untemperancy: as pomps & sumptuousness, gluttonies and drunkenness, dances and games, and other dissoluteness, whereby we are led to make excessive expenses, and to spoil much substance unprofitably, and to the hurt of other: the which is not to rejoice him, but rather for to vex him and to bring him sorrow. Let us also note, that rejoicing of the father, is by wisdom to maintain him, and to preserve his goods, and to feed him therewith: or if he have no substance, that the son should learn to be a wise steward of that which he possesseth, so that he may help the necessity of his father. Solomon had good regard hereunto, when he said not, He wasteth the substance of his father: but generally and indefinitely he saith,  
He wasteth the substance. For where the fathers and mother's want, the children are bound to bestow their own substance for to secure them. divers do understand by wasting of the substance, the losing of the goods and waxing poor: as the prodigal son. And after this sense, a man doth rejoice his father, when he behaveth himself honestly in his household, and 
Luk. 15.  that he is contented to spend sparingly, and where it is lawful, necessary and profitable. For also fathers and mothers are naturally glad, when they see that their stock keepeth a good house, and do prosper: and moreover the fathers and mothers help forward their children so much as they can, to make them grow & prosper: & are more careful thereof, then to teach them the fear of God, and love towards their neighbours: the which notwithstanding is the chiefest point for to lead them to love wisdom. Furthermore let us learn, that if the fathers and mothers will have true joy of their children, they ought to be careful to nourish them, & to bring them up in the doctrine and learning of the Lord: as Saint Paul doth admonish them thereto. If the Magistrates also will rejoice of their subjects, let them not suffer dissoluteness and wasteful spending. Likewise if Ministers will rejoice of the people that is committed 
Ephe. 6. 4.  unto them, let them not dissemble their follies.   

4 A King by judgement maintaineth the country: but a man receiving gifts, destroyeth it.  
They that have kingdoms, rule, and Lordship, that have credit, authority, and power, that have administration, pre-eminence and government in their countries, and over any people, do much desire that their subjects should not break forth and rebel, but to live peaceably under their jurisdiction, & would that their country should flourish and prosper under their obedience. But there are very few Lords that know how & by what means to maintain their country in such estate. Some think that by haughtiness and pride, by cruelty and oppression they should reign over their subjects, and hold the country in their obedience. Some labour to gather riches and to take of all hands to be wondered at of the people because of their great substance, and to the end, that none should dare do any thing against them: and they think that being rich, they have enough wherewith to revenge and to defend their country against them that would invade and assault the same: and also to tame, and order them, who by rebellions, uproars, seditions and treasons, would revolt from their obedience & subjection. And in the mean while, they pass not though the weak be oppressed, as fatherless children, widows & strangers: they neither revenge, nor maintain their cause, but are given to flatterers, to mealemouthed men, to players, to jesters, and to such as can make them pass their time merrily, and also to them that labour too corrupt them by gifts and by presents. And so doing, they will in no wise yield unto them which in the name of the Lord and by his word do declare, that they ought to do justice and judgement. And because that in this manner they are rebels, not to men only, but to God also, who commandeth them to judge justly: for this cause, in steed of maintaining 
Exod. 23. 2. Levi. 19 15.  their country, they destroy it, For because of their wickednesses, the Lord, who is judge of the world, whom no man can resist, doth take vengeance of them, spoiling and destroying their country: as in the time of Noah, the earth was corrupted before God, and filled 
Gen. 6. 11.  with extortion: and for this cause, he destroyed the world by the flood. In the time of Lot, Sodom thought to defend herself with pride, oppression, and other abominations: but God knew well enough how to take vengeance. The children of Israel were defiled with like iniquities, yea, more horrible, as it is reproached unto 
Gen. 18. & 19  them by the Prophets, that they exceeded the abominations of the Gentiles and Infidels: and amongst other places, they are sharply rebuked in the 1. Chapter of isaiah, and in the 16. Chapter of Ezechiel, 
Eze. 16.  and in the 5. Chapter of jeremy. Even so could God well destroy them, as it is seen by the holy histories. Now forasmuch as God is righteous, and doth judge the world, he will not therefore spare that people from punishment, wherein there is no judgement, albeit he seem to prolong the time, & dissemble the matter. Wherefore, let the Lords & Rulers of the earth, which desire to maintain their countries, yield themselves obedient unto the law of God: let them submit themselves to the Lord: let them do justice and judgement, in rendering the right to whom it belongeth, and delivering 
Deut. 17. 18. Psal. 2, 10. & 82. 3.  the poor & weak from the violence of their oppressors. Solomon in few words doth teach them this same, saying, A King by judgement maintaineth the country. He showeth also what people we ought to place in the government of a country: and that they which labour by gifts and presents to win the favour of their Superiors and Magistrates, are deceived and beguiled: for by such means they think to make their profit, but because they labour to hurt their neighbours, and to destroy them, their own wrong shall light upon their own heads: and thus they destroy themselves, as they shall one day feel, come it early, come it late. Furthermore, let us note, that the Kings, Princes, and Superiors of the earth ought to offer themselves to defend those that are injured and oppressed, and to deliver them: otherwise, they do no judgement: and that they which suffer oppression, ought not to revenge themselves, but to have their refuge unto judgement, and without being led with desire of vengeance. For it is not lawful to ask the help of superiors for to hurt our neighbours, but to the end that we may live in peace, & obtain that which is ours.   

5 A man that flattereth his neighbour, spreadeth a net for his steps.  
They that use sweet and flattering words to their neighbours, and uphold them in whatsoever they say, labour by this means to be welcome unto them, & to gain something by them, not caring whither they do any pleasure or service to them whom they flatter, or is profitable for them: yet nevertheless they persuade both themselves & them whom they flatter, that whatsoever they do and say, flatteringly, they do, & speak it for their pleasure & service. But when they know well they lie, they are convinced in their conscience that they go about nothing else but to beguile & deceive them whom they flatter, even with a most dangerous deceit, which bringeth death: as Solomon doth signify By the nets that they spread for his steps whom they flatter. For as the bird that is taken in the net, is in danger of death, even so, they also which believe flatterers, fall into great perils: to wit, either into shame, reproach, and evil name, or into loss of goods or friends, or loss of life. Our first father Adam, believing and obeying the flattering speeches of the devil, fell not only into reproach and loss of goods, but also he lost his life: Dalila flattereth Samson, and spreadeth the net for him: 
judg. 16. 1. King. 12.  for yielding unto her demand, he could not avoid death. Roboam by the flattery of young men, lost all his kingdom, except a tribe and an half. Herode delighting in the flattery of the people, which cried, The voice of God, and not of a man: was eaten of worms. 
Act. 12. 21.  Even so, we see that flatterers bring great hurt unto them that willingly hear them. Therefore we must give them no entrance with us, but to reject them, and abhor them: and chief they that labour to fill their bellies and their purses, do most destroy the souls of them which yield unto their words. Saint Paul doth admonish us hereof in divers places, following therein jesus Christ, 
Mat. 7. 15. & 16. 6. Rom. 16. 17. 18 Col. 2. 8.  who hath very diligently forewarned his Apostles of the same.   

6 In the transgression of an evil man is his snare: but the righteous doth sing and rejoice.  
When the wicked do give themselves to think or to do evil, it is for to hurt their neighbours, to take them unprovided and to destroy them, though they be innocent, and never thought once to 
Psal. 31. 5. & 35. 7. & 91. 3. & 119. 110. & 124. 7. & 141. 4.  do them hurt: as there are many complaints thereof in the scripture, the which compareth often the wicked unto fowlers, hunters & warrenners. And because, that without cause & wrongfully they imagine the destruction of the innocent, they themselves fall into destruction. And thus whiles the wicked lay and prepare their nets, snares and pitfalls for the innocent, they prepare them for themselves. Wherefore, when Solomon saith,  
In the transgression of an evil man is his snare: we may understand that the wicked devise the destruction of the righteous: and therefore must we beware of them, and pray unto the Lord 
Psa. 7. 16. 17. & 9 16. & 35. 8. & 57 7.  that he would deliver us: and chief from them that labour to turn us away from the true religion, and to deprive us of the pure service of God, and consequently of eternal life: as David maketh divers requests for the same. We may also understand that Solomon meaneth that there are snares in the transgression of an evil man, because that intending to hurt his neighbours, and to destroy them, he prepareth snares for himself, and is destroyed. These two senses are both true, as we may see it in the scriptures, and they both agree well unto the last part of this sentence, the which is contrary unto the first, howsoever we take it. For albeit the wicked are sharp and earnest in persecuting of the just, who is weak of himself, and can make no resistance, yet the righteous doth not cease to assure himself of the grace of God and of his help, defence and protection. Solomon noteth this assurance, by singing & rejoicing, when he saith, But the righteous doth sing & rejoice. David in his afflictions hath trusted in GOD: as he witnesseth in divers Psalms. And as he is assured, even so doth he exhort others 
Psal. 13. 6. & 18. 2. & 56 11. & 59 17. Pal. 5. 12. 13. & 9 10. & 22 23. Exod. 15. judg. 4. & 5. Psal. 7. 18. & 58. 11. 12. &. 59 17. 18.  to be assured. When also the wicked do perish, the just for all that do not lose their hope, but rather sing and are glad. As when Pharaoh and his people perished in the Sea, Moses and the children of Israel sang a song. And when Sisara with his army was discomfited and vanquished, Deborah and Baracke sang a song of thanksgiving. This trust or confidence is well set forth in divers places. Now that we must take this rejoicing and singing, it is plain enough by that which is outwardly and temporally showed: for after the judgement of the world, and outward appearance, there are no people more sorrowful nor more miserable than the righteous. I say expressly, afore the world: for the righteous are always joyful. 
2. Cor. 6. 10.    

7 The righteous knoweth the cause of the poor, but the wicked regardeth not knowledge.  
For as much as the poor are not able to secure their neighbours, but have great need themselves to be succoured, they are therefore commonly destitute of friends, though they have many parents and kindred. Solomon heretofore, following experience, 
Pro. 14. 20. & 19 7. Exod. 23. 3. Levi. 19 15.  doth pronounce it. For this cause, though that God doth forbid to have respect of the poor, and to prefer them in their causes, yet would he that we should take pity on them, to assist them, to know their matters, to maintain them in their good right, to defend them, & to deliver them from wrong and violence of the ungodly and wicked. But yet no man careth to follow the will of the 
Esay. 1. 23. & 3. 12. 13. 14. & 10. 1. 2.  Lord therein, so that we may rightly complain of the iniquity that reigneth on all sides in the world, with the Prophet Esay. It is not without cause that I have said, on all sides of the world: for seeing that the Prophets do complain so sore of the people of God, ought we not to understand, that amongst the Idolaters, there were great opressions, and that unrighteousness was spread over all? And also now it is very hard to find such as have care to do right unto the poor, and that will know their matters, to do them right. Albeit, that this hath been in all times, & is still manifest enough unto them that will see: yet Solomon intending to show how much the poor have great need to be succoured, and how they want such as should favour them, doth mark the foresaid difficulty, when he saith,  
The righteous knoweth, etc. He hath noted it, I say in two sorts: first of all, forasmuch as he saith, that it is the righteous which knoweth. For it is very hard to find a just man: as we have showed it heretofore by the scripture. Secondly, when he saith not, the righteous men do know, but saith in the singular number, the righteous man knoweth: for to show the scarcity of such as have care to do right unto the poor, and consequently the difficulty to find them out.  
Furthermore, attributing knowledge unto the righteous, he showeth that we have knowledge enough, if we be righteous: for God doth not leave them in ignorance, whom he endueth with righteousness, and placeth in his seat, for to administer the same: but giveth them knowledge and wisdom, that they may 
job. 29. 16.  do their office. Moreover he sheweh that the righteous are careful to examine and to inquire: otherwise they could not know the cause of the poor: seeing the wicked are witty, and strive so much as they can to give light and fair show unto their cause, for to darken the right of the poor, that it may be overthrown. But (as hath been said) the righteous that desire to do justice without acception of persons, are endued with knowledge and are careful to inquire to the end that whatsoever other go about to darken, the same might be manifest unto them. Contrarily, the wicked judges and Magistrates, which proceed through favour, by acception of persons, and by covetousness of gifts and presents, should make no account of inquiring for to know to whom the right belongeth: they will know nothing thereof, they close their eyes, that they may know nothing: and also when they understand it, they understand not that same to judge justly, but of set malice do wrest judgement. This is that which Solomon doth express unto us, saying,  
But the wicked regardeth not knowledge. And albeit, it is of set malice that the wicked judges will not understand to do well according to the duty of their office, yet the same happeneth not without the secret and just providence of God, which blindeth the wise of the world, for to punish the sins of a country: as 
Esay. 3. 2. 3 & 29. 14 Esay. 1. 22. 23. & 28. 7 &. 56. 10.  he hath threatened the children of Israel therewith. And as he hath threatened them therewith, even so have they had: as we may see by the complaints that are in the scripture against the unrighteousness and oppression which reignedin juda and Israel   

8 Scornful men bring a city into a snare: but wise men turn away wrath.  
We have proved by experience in all times, and yet do try that the kings and princes, the rulers and superiors of the earth rise up, and fight one against the other, and labour to destroy houses, castles, villages & to wnes. And they do the same, being led with ambition and desire of reigning, to wax rich, and to be great, or else being moved with wrath and indignation, with hatred and desire of vengeance. And albeit that men do such things of their own will and set malice, yet do they come to pass by the just judgement of God, which by such uproars, dissensions and wars doth punish the contempt of his word, revenge the violences and oppressions, the filthiness and uncleanness, the offences and dissolutions, the deceit & guile that the mighty of the world commit & the common people, who despise the threatenings that God maketh them by his servants, scorning at his judgements, as though they should never be attainted, albeit the examples are set before their face: as the judgements that he hath exercised in the time of Noah by the flood: in the time of Lot, upon Sodom and Gomorrha: in the time of Moses, upon Pharaoh and his people, in the time of David upon Saul: and many times upon the children of Israel and other wicked scorners: whom we may reproach with malediction. Woe be to them that draw wickedness as it were with 
Esay. 5. 18. 19 & 28. 14. 15 & 5. 24. & 28. 7.  cords of vanity, etc. And to declare the punishment of such as Esay doth foretell them, saying, As the flame of the fire consumeth the reed, and the flame consumeth the straw: even so shall their root be like rottenness: and their bud shall ascend as dust. By the abovesaid examples, and the foresaid reproaches and threatenings, we see that scornful men bring a City into a snare. For look how the destruction of birds is, when they are taken in the net, or snare: even so doth a country run to destruction, when the people thereof is given unto the foresaid scornings: & chief when the Rulers and Superiors are infected therewith. For if they scorn God, when he sendeth them his soldiers for to chasten them, they will easily also mock at men: and so they will kindle them more, and hasten them to make destruction of the country: as it is well proved by the wars that are raised up in our time. One Prince doth scorn an other, and do so move and stir up one another, that the one spoileth of the one side, & another of the other. Contrarily, if through the fear of the Lord, the rulers & superiors of one country do give themselves unto wisdom, and that they are careful to cause the people to walk therein, than they shall not snarl the city, but shall appease and suage the wrath aswell of God, as of his organs and instruments, and shall deliver the people from perdition. This is that which Solomon pronounceth saying,  
But wise men turn away wrath. Hereof we have divers examples 
Exo. 14. 10. & 16. 2. & 17. 2. & 32. 1. Num. 11. 1. & 14. 1. & 16. 46. Eccle. 9 14. 2. Sam. 20, 16  first of all in Noah, who by his wisdom turned away the wrath of God from his family. Secondly, joseph preserved and saved Egypt, and the house of his father that they perished not by famine. Thirdly, Moses did often turn away the wrath of God from the people of Israel.  
Fourthly it is said that a little town, where there were but few men within it, was besieged of a great king: and there was a poor wise man found, who saved it by his wisdom, etc. Fifthly, it is said that a wise woman saved a city from overthrowing by the soldiers of joab.   

9 If a wise man contend with a foolish man, sometimes the fool is angry, sometimes he laugheth, but there is no stay.  
It is not without cause that God giveth wisdom to men, but it is to the end that thereby they should guide themselves so wisely, that none should justly have occasion to contend with them. And not only so, but also to the end they should know how to correct the foolish, and to contend against them, in reproving them, rebuking and threatening them. They that are wise, do their duty, when they so behave themselves. But they lose their time in the sight of the foolish: for the foolish reject all correction, and do scorn all instruction and discipline: as it is largely showed here before in the first Chapter, and in other places. And besides that they despise & reject, & scorn, they do also furiously persecute the wise which contend with them, for to bring them unto amendment: yea, they persecute them without ceasing: as Solomon doth pronounce it, when he saith, If a wise man contend with a foolish man, sometime he is angry, sometime he laugheth etc. By the anger, we understand the furious persecutions: & by the laughter, we may understand the contempt, rejection & mockery, even with persecution: as it is so taken, in Gen. 21. 9 Albeit, that the Hebrew hath divers 
Gal. 4. 29.  verbs, yet are they all of one signification: to wit, to laugh and to mock: whom Saint Paul doth interpret to persecute. There are some that take this sentence, as if Solomon said, Be it that the wise having any matter to comen of with the foolish, whither he be angry, or laugh, yet can he not quiet and content the foolish man. The wise man shall profit nothing to contend with a fool, though he speak never so gently with all humanity and clemency: as also jesus Christ doth reproach the jews thereof. Now the diversity 
Math. 11. 16  of opinions doth proceed hereof. For to avoid tediousness, it is not openly expressed, whether it is the wise or the fool that is angry and laugheth. But in what sense soever we take this sentence, we see that the foolish is never the more amended, after what sort soever we contend with him: yet most commonly he doth remain obstinate, scorning all exhortations, even with choler, which is not soon quenched: as Solomon noteth, saying, that there is no stay, or ceasing, or rest. Yet is it not to say, that we should not continue to strive and contend against fools, in rebuking, and threatening them: for GOD would have his word to be declared unto all creatures, and that by the same word we should labour to bring all men unto faith and repentance.   

10 Bloody men hate him that is upright: but the just hath care of his soul.  
Because that at the first sight there is none so simple but seemeth well to understand that the murderers do hate the man that walketh uprightly and sincerely. For this cause it might seem that Solomon doth not pronounce here any sentence of excellency. But there is great difference between thinking to understand, and to understand indeed and in truth. For every man how ignorant soever he is, doth presume to understand: but it is very hard to find such as truly doth understand and know that Bloody men hate him that is upright. For it appeareth not that a man is a murderer, except that by deed of violence and oppression he kill and slay his neighbour. But we think not that he doth hate his neighbour that pursueth him in judgement, at least wise of hatred, for the which he is to be rebuked: though under colour of good right he labour to destroy his neighbour. And also for too show that they may well hate their neighbour, in pleading against him, they will say, that in a whole book of Law, there is not one ounce of love. And as it is said, so it is practised by them, which neither can demand nor desende their right, with such modesty as is required, but suffer themselves to be carried about of their affections, not resisting their passions. Now a man is a murderer that hateth his neighbour, and that without cause is angry with him, and who having the riches of this world, hath no compassion of his needy brother, is void of love: of what state and degree soever 
1. john. 3. 55. Mat. 5. 22. Mat. 5. 44. Rom. 12. 20.  he be, as it is showed us, when it is commanded us to love our neighbours and to feed them. Whereupon it followeth, that they which hate good men deserve rightly to be called bloody men and murderers. The which notwithstanding the world doth not know, nor will understand. For because that upright men are contrary to the worldlings, which think themselves and would be accounted wise and upright men, therefore the worldlings labour to persuade themselves that upright men are wicked: and therefore do bear them hatred, the which they declare by their fruits: that is to say, by outrage, oppressions violences and cruelties that they exercise against those men which walk uprightly and sincerely. And because that they labour to deceive themselves with false and cruel persuasion, Solomon doth call them murderers, and showeth how they are bloody men, when he saith, that they hate the upright man, that in no wise thinketh to do them any injury or wrong, nor to use with them fraud and deceit, nor with any other person.  
Now he judgeth of hatred: not that he knoweth the hearts, but because it is seen by his evil fruits. And albeit that all hateful men are murderers, yet is this chief against wicked kings, princes, magistrates & judges, that he pronounceth this sentence: for seeing that God, who is right and just, and therefore taketh care to preserve upright men, doth make and ordain them his liefetenantes, and giveth them his place, they above all other aught to be upright and careful of the lives of upright men. And not only, not to do them any injury, but also to save and defend them from all oppression, in punishing the oppressors and wrong doers. Solomon doth well teach them this lesson, when he saith,  
But the just have care of his soul. Forasmuch therefore as we would not be counted murderers or bloody men, let us take heed to put away all hatred, and to turn ourselves from doing any injury and oppression: and chief, that we do no hurt unto them that walk uprightly and sincerely, but rather let us be careful over them, and that with a frank and free heart we be ready to do them all the pleasures that we possibly can. And thus doing, we shall not be accused of murder, but shallbe counted upright, even before God.   

11 A fool poureth out all his mind: but a wise man keepeth it in till afterwards.  
There are some that make a great account of themselves, & do also desire to be reputed of towards other: and therefore they brag so much as they can, and pronounce from their mouths all things that they think may serve to win praise, and to be in admiration: and are so puffed up with vainglory, pride and arrogancy: their hearts are so infected and corrupted with malice, that if they think a man doth or saith any thing that is contrary unto their desire and affections, incontinent they show the poison that lieth hid in their thoughts, in outraging, iniurying, and cursing them which either do or say any thing that liketh them not. And when they use themselves so, they think they are excellent, and have their hearts in good estate: but the holy Ghost doth declare unto them, that they are faint hearted, when he calleth them fools, saying by Solomon,  
A fool poureth out all his mind. Now when the fool despiseth and rejecteth all counsel, all admonitions, corrections and threatenings, it followeth rightly that he not his heart armed with good thoughts, but filled with all malice and wickedness. forasmuch as from the abundance of the heart the mouth speaketh, it followeth also that from a wicked treasure of his heart the fool bringeth out wicked things, by the which he openeth all his thought and showeth that it is nothing worth. If then we will not be fools, nor counted such, let us be careful to arm our hearts with wholesome doctrine, willing to receive admonitions, corrections, exhortations, and threatenings, that are made unto us in the name of God and by his word, that we should learn to walk in humbleness of heart, and in no wise to brag, and not suddenly to do injury, outrage, and to curse our neighbours, that make no great count of us but despising us, labour to provoke us unto wrath and anger, and to contend with them. Thus doing we shall be wise as followeth,  
But a wise man keepeth it till afterwards. That is to say: Albeit that the wise, after his wisdom, being sold under sin, is provoked to show forth his wrath and his choler, yet nevertheless, by the wisdom wherewith he is endued, he restraineth it, and poureth not forth his thought, but keepeth it back till afterwards, that is to say, till he see that it is needful to declare it, or till afterwards, signifieth, that he committeth the matter unto God, who can at the last well show what he thinketh, of the foolish, and to be revenged of them.   

12 Of a Prince that hearkeneth unto lies, all his servants are wicked.  
Forasmuch as the Princes of the world have great burdens, & that also in great number, the which they cannot well execute by themselves, as jethro doth declare to Moses, for this cause they have need to have officers and Ministers under them, that they may bear a part of the charge and burden: as saith jethro. 
Exod. 18. 18. 21. 22   
Now the right and true Princes, do desire to have good ministers and good officers, and are careful to admonish them to do justice and judgement: as did king josaphat. They that are like unto 
2. Chro. 19 6. 7.  him, do not desire to have about them a great number of Ministers to serve them with a fair show, to be magnified and exalted above their subjects by pride and arrogancy. They desire not to be accompanied in their houses with scoffers and jesters, talecarriers, flatterers and slanderers: but they follow what David protesteth to do. I will know the perfect way, and will walk in my 
Psal. 101. 3.  house with a perfect heart. Contrarily, wicked and unfaithful Princes do gladly hearken unto flattering tales, false reports, and backitinge: and therefore they love not to have either in their towns or houses upright and true men: but do reject, yea persecute them. For this cause they can have none other but wicked ministers and servants: as Solomon doth very plainly pronounce, saying.  
Of a Prince that hearkeneth unto lies, etc. We may here allege, Pharaoh, Saul, Acab, and other. We may say also that there is a threatening enclosed within this sentence: to wit, That God for to punish the Princes that delight to hear lying tales, will not suffer that they shallbe served with good and virtuous men: but as they are wicked, even so doth God give them for their companions wicked men, which will be very ready to show them some wicked act of unfaithfulness: as they also are unfaithful unto God, when in steed that they should continually meditate in the law of God, and have all their delight therein, for to learn to follow the way of truth, they give themselves unto lies. Therefore, let the princes which desire to be well served, become the true & good servants of God, who loveth truth, the which they ought to follow, for to serve him rightly, and minister justice truly: otherwise they serve the Devil, and iniquity reigneth in them, by the which the feeble, poor, and innocent are oppressed.   

13 The poor and the usurer meet together, and the Lord lighteneth both their eyes.  
Solomon hath said heretofore, The rich and the poor meet together, the Lord is the maker of them all: and now he 
Pro. 22. 2.  saith the same, saving that in steed of the rich, he setteth the usurer. But there is no great differnce therein: for oftentimes we see the rich men of the world to be given unto usury, spoiling, to deceit and fraud, for to attain unto greater riches. We see almost daily that the usurers become rich, or at the least labour to be rich. The poor then that is destitute of worldly riches, and the usurer, whose mind and affection is altogether set to make profit of, and to multiply his gold and silver, and other goods, to the hindrance of his neighbours, and chief of the needy and poor: though they be of a clean contrary state, yet do they meet together: that is to say, that they are mingled together, and occupy one with another. The poor man hath need that the usurer should help him with his abundance: and the usurer which is full and rich, cannot himself do all his business alone: wherefore he must needs set the poor man on work. Behold how the poor and the usurer meet together. Notwithstanding it often happeneth that the poor man being pinched & grieved with his neediness and poverty, and distrusting to be able to obtain that which is necessary, envieth the prosperity of the usurer: and the usurer that hath a covetous heart, and aboundeth in riches, doth contemn the poor, either by pride, or for fear he should want himself.  
Now they both proceed thus, through want that they know not that God made them, and that as he hath made them, so will he also maintain them in this life, and giveth them wit and understanding for to know how to govern themselves in this world: as Solomon hath well noted, saying, that the Lord is maker both of 
Pro. 22▪ 2  the poor and rich: and now, when he saith,  
The Lord lighteneth the eyes of them both. For, to lighten the eyes, is to quicken and to comfort: as it is so taken in divers places of the scripture. Behold how God lighteneth the eyes both of the poor man and of the usurer, quickening & giving them knowledge: 
1. Sam. 14. 27. 29. Esdr. 9 8. Psa. 13. 4.  but there are few poor, and usurers that do know the same, as we may judge, for that that there are but a few poor men contented with their estate, and very few also of usurers which do loath and abhor their estate, to forsake it, and to abstain from all extortions and exactions, from all fraud, deceit and spoiling, If it were otherwise, they would every where obey the admonition of Saint james, that he which is of a low and poor estate, would rejoice ween he is exalted, contrarily, the rich would 
jam. 1. 9 10. 11.  rejoice in his low degree and when he is abaced, etc. As touching the rest, let us note that when God lighteneth aswell the eyes of the usurer as of the poor, and that he maketh the Sun to rise both upon the good and bad, we ought not to judge of men according 
Math. 5. 35.  to the prosperity they enjoy, nor after the adversity they suffer. For also most commonly the righteous are in misery and calamities, they are afflicted, tormented, and persecuted: and the wicked prosper and flourish, they are honoured, and praised, as hath been already sometimes handled. Some understand by lightning of the eyes, governing and moderating the hearts and minds, so that God maketh the poor man to be contented with his state, and the usurer not so sore to afflict the poor man as he would: the which containeth truth. Othersome understand that God hath mercy on whom he will, and showeth mercy to the poor man, to the rich, to the sinner and usurer. And this sense containeth truth also: but the first is the most fittest: as may be seen by the scriptures alleged.   

14 The king that judgeth the poor in truth, his throne shallbe established for ever.  
The kings & superiors of the earth are often ambitious, proud, arrogant, and high minded: They love to be exalted, to be had in reverence to be feared and doubted. And to the end that none should dare to do any thing against them, they will brag & magnify themselves, and as the same shall seem to them to be necessary, they will arm and fortify themselves against those whom they take to be their enemies. And lest their own subjects should rebel against them, and revolt from them, they will handle them most severely & sharply, most ungently and cruelly. In doing the same, they think to make their name perpetual, and it seemeth to them that their kingdom shall never departed from their house, so long as the world shall last. And for to arm themselves strongly in their fantasy, they will hold themselves in with the great and most mighty, will honour them and show them favour, in disdaining and treading the poor under feet, which have neither power nor maintenance, and will overthrow their right to pleasure therewith the stronger. Now because that in so doing they justify the wicked, and make wicked decrees, they are cursed, and so they cannot prosper, nor be permanent and established for ever, as they persuade themselves, but shall 
Esay. 5. 23. & 10. 1. 2.  be suddenly destroyed, according as they are threatened. And also we have the examples thereof in the flood of Noah, in the subversion of Sodom, in the destruction of Pharaoh and his army, and in the discomfiture of the kings and their people, of the land of Canaan: in Saul, Achab, and Balthasar. But where the kings without preferring the poor in their causes will take pity of them, yielding them the right that belongeth unto them, then shall they cause their throne long to endure, as Solomon doth pronounce saying.  
The king that judgeth. etc. But against this sentence we may allege that if ever there were governors, judges, and kings, which have judged the poor in truth, Moses, josua, Samson, Gedeon, David, josias, Ezekias, and josaphat, have done it, and yet they have not established their throne eternally. For, as we may see, they have not long continued, and even between the reign of the one and the other there have been horrible dissipations, & after them all, & yet still the people over whom they reigned, is in great desolation.  
Now hereunto we may answer that the establishment for ever ought not to be referred to that which is seen to the eye, but unto the faith and contentation that God hath given unto those kings, and to that, that he beareth their justice in perpetual memory, the which shall never be abolished. We may also say that the good kings do not reign in their own name, but do confess themselves to be the lieutenants of jesus Christ, and to be ministers of his kingdom, the which shall endure for ever, and that at the last they shall enjoy this eternity.   

15 The rod and correction give wisdom: but a child set at liberty, maketh his mother ashamed.  
Forasmuch as wisdom is of greatest excellency, and of greatest profit, not only unto old men, but also unto young people, as we have seen by the admonitions and declarations that Solomon hath made us heretofore oftentimes, therefore the fathers and mothers that desire to have their children to profit well, must be diligent to make them learn wisdom not worldly and carnal (which is nothing 
Pro. 13. 24. & 22. 15. & 23. 13. 14.  else but vanity and foolishness before GOD) but the heavenly wisdom, that expelleth foolishness which is bound unto the neck of of the child.  
But forasmuch as children will not give themselves thereto, except they be constrained by corrections and rods, therefore Solomon in divers places admonisheth fathers and mothers for to beat their children with rods: now he affirmeth that the rod and correction give wisdom. And thus if we desire that our children should be wise, we must be diligent to correct and chasten them. Not that by our rods and corrections we can achieve to give them wisdom, for it is a work of the holy Ghost. True it is, that the corrections and rods are instruments ordained of God, and do profit so much as it pleaseth him: and therefore, when we correct and chastise our children to make them wise, we must diligently commend our work unto God: For also if the rods and corrections of themselves give wisdom, than none of those children that are corrected 
Prou. 10. 1. & 15. 20. & 23, 15. 16  and chastened should remain obstinate. And forasmuch as they give wisdom unto children, even so they bring joy unto the fathers & mothers. Therefore let the fathers & mothers for the profit and honour of their children, and for their joy & consolation, peace and rest, keep and hold their children short, correcting and chastening them: for if they give them the bridle, they shall proceed in 
Pro. 10. 1. & 15. 20. & 17 21. 25.  folly, whereof they shallbe grieved and ashamed: as now Solomon saith.  
But a child set at liberty, etc. And sith that Solomon who was so wise, standeth so long in declaring that we must correct and chasten children, therefore let us know that it is a very necessary thing: and therefore ought not to be despised nor neglected.   

16 When the wicked are increased, transgression increaseth: but the righteous shall see their fall.  
Wickedness hath ever reigned, as we may see it in Cain and Lameth, but when the world was grown and multiplied, by the 
Gene. 4.  disordinate and unbridled lusts of the sons of God towards the daughters of men, the wicked did multiply. At this time were the 
Gene. 6. 41.  Giants dwelling on earth: afterwards the sons of God agreed with the sons of men, etc. Then as the wicked and cruel multiplied, 
Gen. 6. 5. 11. 12. 13.  even so did wickedness increase and multiply. The like was found true by experience in the Canaanites, and also in the people of Israel, that where the wicked did grow amongst them, even there wickedness also did increase. And in these years passed we have had but too much experience thereof.  
Now it is common that when the wicked see themselves a great number, they wax bold to do infinite evils, and chief against the poor and feeble, against the righteous and innocent, against the good and upright, for to destroy them if it were possible: and do boldly promise too themselves that whatsoever they do 
Psa. 10. 6. Esay. 28. 15. Psa. 10. 2. Psa. 14. 6. & 22. 8. Gene. 6. 8. 13 & 7. & 18. & 19  they shall feel no hurt thereof. And this is because they delight in their worldly prosperity, even to care nothing for God. And to discourage the righteous, whom they persecute and would make to despair, they scorn them, that being so feeble, they dare hope and trust that God will deliver them. But as No found favour before GOD, who revealed unto him the end of all flesh, and showed unto him the destruction of the world: and as God foretold Abraham: and as the angels foretold Lo● of the destruction and overthrow of Sodom, and the same also: and as God hath made many other righteous to see the destruction of the wicked, which were mighty and many in number: as to the children of Israel, David, and other good kings and judges: even so will he also show us the same favour, if we walk truly in righteousness and uprightness: as Solomon doth promise us, saying,  
When the wicked, etc. And this agreeth with that which is written in divers places. Thus we see that the wicked, how mighty 
job. 22. 15. Psal. 37. 34. & 52. 7. & 58. 11. Esay. 66. 24.  & great a number soever they be, can they not achieve to the end of their enterprises: but must fall & perish. And contrarily, the just that are weak, and which daily do perish even before our eyes, are preserved, and behold the vengeance that God taketh of their persecutors. And thus we are taught not to weigh, nor to judge things, as we see them at the first sight, but we must look to the threatenings that God maketh against the ungodly, and to the promises that he maketh unto the righteous, for they are certain, & other things that we see with our eyes, do pass and vanish away to nothing.   

17 Correct thy son, & he will give thee rest, and will give pleasure to thy soul.  
There is neither old nor young, but desireth rest and peace, & also therewith to have wherewith he may be delighted and made to rejoice. And as it is a thing to be desired, even so also it is proper unto the nature of man: and chief unto the aged, which are not of such power and might that they can labour, as can they that are in their flourishing age. But commonly we know not the means whereby we may come to obtain these desires, and when we know them, yet will we not hold them. For albeit that Solomon hath sometimes exhorted the fathers and mothers to correct and to chasten their children with rods, and that he hath promised them, in so doing that they shall drive out and expel foolishness from the hearts of their children, and shall deliver their souls from hell, yet for the most part the fathers and mothers do not understand that they ought to chasten their children, and do much fear to anger them, and for to rejoice and to give them recreation, they let them run where they list. Whereupon it cometh, that in steed of resting upon their children, and to have pleasure in them, and to delight in their good government, in their modesty and obedience their children do torment them, and vex them by their dissolutions, lewdness and rebellion. And therefore, again Solomon doth admonish them, correct thy son, etc. And he promiseth them that in so doing they shall have rest and pleasure. For in correcting their children, foolishness which was bound unto their hearts is put away, and thereby wisdom is given them: whereupon followeth rest and pleasures. For a wise son rejoiceth his father: 
Pro. 10. 1. & 15. 20.  Herein Solomon teacheth the fathers, what duty they own unto their children: and to the children he teacheth what they own unto their fathers and mothers, not only that which is necessary, but also what is pleasant, yea even before God. For children must not be given to vanity and foolishness, to uncleanness and dishonesty, for to give recreation unto their fathers and mothers: but they ought to follow whatsoever God commandeth them, and to have their fathers and mothers in abomination and hatred, which should demand the contrary, or that should hinder them to follow what God commandeth.   

18 Where there is no vision, the people decay: but he that keepeth the law, is blessed.  
It is written, before time in Israel when a man went to seek an answer of God, thus he spoke, Come & let us go to the Seer: for he that is called now a Prophet, was in old time called a Seer. And 
1. Sam. 9 9  sith that a Seer is a Prophet, we will take the vision for a prophesy: as the same is taken in Esay. This kind of vision hath ever been necessary in the world for the preservation of men, and hath greatly profited the people of Israel, when they had Seers that governed them, the want of them bringeth great hurt: for having the Prophets, 
Esay. 1. 1.  they were instructed in the will of God, which showed them the way to salvation and life: but being destitute of Seers, they know not what they should do. They gave themselves unto superstitions & idolatries, unto craftiness and ravin, to doing wrong, extortions, and violences, and other wickednesses: and so provoked GOD unto wrath against them: and for this cause he raised up enemies to spoil and destroy them: as we may see in the book of the judges, and in other holy histories. Likewise all other nations being destitute of Seers, or rejecting the word of God, have suffered horrible wasting. And still now we see that the nations which have not the pure preaching of the Gospel, are vexed and tormented with wars, by the which a great number of people doth perish.  
Now according to these experiments: Solomon saith, Where there is novision, the people decay. Except than that we receive the word with all obedience, by the which word, God doth reveal himself unto us, and doth declare his will unto us, we are cursed: for by such contempt we go to perdition: though for a time it seem that we do prosper and flourish. Let us therefore receive the vision, that is to say, the wholesome doctrine, whereby we are instructed what the will of God is: and in this sort, we shall not decay, but shallbe happy and blessed, as Solomon doth pronounce, saying,  
But he that keepeth the law, etc. That we may well and truly keep this law or doctrine, we must hate and abhor our sins, and with all our hearts follow and do the good deed that God commandeth us, and to distrust ourselves, and to call unto him for our help: and also we must be assured that he will not fail nor deceive us, though we accomplish not perfectly that which he commandeth us: but of his only grace and goodness he giveth us faith and repentance, and he doth accept and allow them for the fulfilling of his law, and doth pardon and forgive us our imperfections, so that they do truly displease us. And thus though it is said, that he that keepeth the law is blessed, yet let us not think that we can fulfil it: but forsaking our merits, let us weep and lament for our maliciousness, and imperfections, desiring of God that he would please to guide us in his ways. So doing, we shall not walk in over weening and arrogancy, for boldly to give ourselves unto all kind of sins: we shall not abide in ignorance, for to doubt of the doctrine, and religion that we should hold: neither shall we be destitute of consolation, for to fall into despair: nor we shall not be left in the power of the Devil, for to be troubled in our consciences by his cruelty and tyranny, and to fall under his temptations, Let 
2. Pet. 1. 9 Amos. 8. 11.  us therefore be attentive, and give diligent heed unto the word of the Prophets, and such famine as the jews are threatened withal, shall not fall upon us.   

19 A slave will not be chastised with words: though he understand, yet he will not answer.  
It is a common thing in the world, that men labour to do contrary to that, that is commanded them, & is forbidden them, though they well understand it is reason to obey. And therein we show ourselves of a slavish condition, though that in despising the forbiddings, and resisting the commandements, we think to be exempted from bondage, and to live at liberty and in freedom. For being rebellious against that which is, and that we know to be reasonable, we serve and obey our unbridled lusts and wicked desires. Contrarily, we are in true liberty, when with a free heart & mind, without constraint we submit ourselves unto that which is reasonable. Whereupon it rightly followeth, that we are not at liberty of ourselves. For neither we will, nor can be governed, but after the desire of our flesh, the which is enmity against God. And thus, this is verified in us, that a slave will not be chastised, etc. It were in vain to preach unto us, to admonish us, to reprove us, and to 
Rom. 1. 7.  threaten us, except that God did set us at liberty, and make us free by his Spirit, we serve our lusts, by the which with all our power, we rebel against God, and thinking to set ourselves at liberty, we become more the slaves of sin. Wherefore, we must humble ourselves, and confess with Saint Paul, that we are bondslaves, sold under sin, and that there is a law in our members, fight against the law of our mind. And therefore we ought to weep with him, saying, O wretched men that we are! who shall deliver us from 
john. 8. Rom. 7. 14. 24.  the body of this death? And we must pray with David, O create in me a clean heart, and renew a right spirit within me, etc. And in the mean while to give our hearts unto the word of truth, and therein to persever: and in this sort we shall not be servants that 
Psal. 51. 12. 13. 14.  will not answer, but framing our lives unto the word of truth, we shallbe free by the grace of the Son of God. Behold, how we must learn to know and to change our servile state, when Solomon reproveth servants, for that, that being admonished of their duty, albeit that they rightly know, that it is reason they 
john. 8. 31.  should obey, and not be deaf, yet esteem nothing thereof. For if servants that are bought for money, are to be reprehended when they yield not obedience to them that have bought them, or possess them by succession: and that for the doing of their duty, they ought to be subject in all things unto their masters, as Saint Paul 
Ephe. 6. 5. Col. 3. 22. 2. Tim. 6. 1. Tit. 2. 9 1. Pet. 2. 18. 1. Pet. 1. 18. 19 1. Cor. 6. 29. 30. & 7. 23. Luke. 12. 47.  doth admonish them: by a stronger reason then, we are rightly to be condemned, if we be not obedient unto our God, who hath redeemed us with a most precious ransom. For this cause Saint Paul doth admonish us, that we should confess such a benefit. Let us take heed to make as though we heard not such admonitions, the which are so clear and plain, that we can not excuse us not to have heard them. Otherwise, after that God by words shall have opened unto us his will, he will punish us for our disobedience. And albeit that Solomon speaketh here, of those that were of servile condition, because they were gotten & bought with money, or taken in war: notwithstanding, we may stretch this sentence unto hirelings, who during the time that they gain the money of an other, are slaves: but the greatest number of them, for all the things that are showed them, and admonitions that are given them, yet do they not pass to do their duty. Some of them desire nothing but to pass away the time in idleness: other somelabour to deceive and to steal: and so, albeit that they well understand and hear, yet will they not answer. They know well enough, that whatsoever is demanded of them, is reasonable: as they well show, when before their masters, they will appear good servants, and in their absence, do the worst they they can, But if they be not beaten of their masters, as were the poor slaves, yet shall they not escape the whip of GOD, as daily is seen.   

20 Seest thou a man hasty in his matters? there is more hope of a fool, then of him.  
As we have seen heretofore in divers places, that fools are obstinate & past correction, and for this cause, they are rebuked and despised, threatened and condemned, as people in whom there is looked no amendment, and of whom we utterly despair. And therefore, when Solomon saith, That there is more hope of a fool then of him, that is hasty in his matters, or in his words, let us not understand that we must hope for any thing of a fool: but that the hasty man in his matters is not only a fool, but worse than a fool: and if it be a hard matter to bring a fool to goodness, it is a thing much more hard to be done with him that is hasty in his matters. And thus, albeit that Solomon setteth the hasty man against the fool: yet let us not think that Solomon goeth about to blame the diligence that a man giveth to follow his vocation: whom he hath praised and commended before, by rebuking of the slothful. For also there is great difference between the diligent and hasty man: the diligent doth carefully look to what he hath to do, and laboureth not to lose the time, but to spend the same in works that may profit him, and bring no damage unto his neighbours: he is not envious towards his neighbours, for to hinder them from their profit, but will rather help them, and be glad of their prosperity. A hasty man is without care: he is fervently minded, he is earnest about his matters, without considering what shallbe the end: he careth not though he troubleth his neighbours: he proceedeth ignorantly, and suffers himself to be carried with a lose bridle, after his unbridled lusts: he casteth God at his back, he maketh no count of his word, and rejecteth his providence. This same, is gathered partly in this present sentence, wherein Solomon more dispaireth of the hasty man, then of the fool, & partly in the nineteeneth Chapter, and 2. verse: and partly, in the one and twentieth Chapter, & fifth verse. And because the hasty man is such, he shallbe cursed of God, & shall feel his vengeance, as hath been handled. If we shall say hasty in his words the sense shallbe fit enough: for the tongue is a dangerous and an unruly evil. To the end then, that we fall not into the number of 
Pro. 18. 20. jam. 3. 3. & 1. 13.  such hastiemen, let us obey the admonition of Saint james, Let every man be ready and hasty to hear, and slow to speak. Thus doing, we shall not be hasty in hearing, and slow of speaking. So doing, we shall not be given unto idle talk, vain babbling, to blaspheming, to unjust rebukes, to cursing, to lying, false witness bearing, to backbiting, to flattery and false tales, nor to dishonest talk: 
Ephe. 4. 29. & 5. 3. 19 Collo. 4. 6.  but we shall weigh our words, following the holy admonitions of Saint Paul.   

21 He that delicately bringeth up his servant from his youth, at length he will be even as his son.  
There is a common proverb, that saith, Save the thief from the gallows, and he shall kill thee: or, Fat the villain, and he shall prick thee. And this is according to experience. For if a man do graciously entreat a villain, he is ready to be unthankful, and in place to acknowledge the humanity and the gentleness that is used and showed towards him, he will use sharpness, & do extreme wrong, without cause, rising up against him, to whom he standeth bound, and will labour to subdue him, and persuade men to believe that he to whom he is debtor, doth owe unto him: and in steed that he should be his servant, he would reign over him, yea destroy him. Now according to this experience, Solomon saith,  
He that delicately bringeth up his servant, etc. He nameth a servant, by whom he meaneth all persons that are bound to give honour, service, subjection and obedience to other. And thus, he comprehendeth all those that are under the power of Kings and Magistrates, of fathers and mothers, of Lords and Masters. And albeit that such inferiors are not of a servile or slavish condition, as were the slaves bought for money, or taken in war, notwithstanding, they are bound to acknowledge those with all humbleness, under whose tuition they are, to be their superiors: and to understand that they ought in no wise to rise up against them, but the more gently they are handled, so much the more to humble themselves: as Saint Paul doth closely teach them. But forasmuch as we see most commonly to happen, that the servants and other of vile and low 
1. Tit. 6. 1.  condition before the world, do wax proud when they are gently entreated and suffered to have their pleasure, Solomon by this sentence warneth all those that are in authority, that they should not slack the bridle unto those that are under their subjection and yoke, for to let them live after the desires of their flesh, nor to take their pleasures after the lust thereof: but should use gravity and moderate severity, and should accustom them to bestow the time about good works, after as they are called, and to teach them to live soberly and temperately, yea rather austerely, then to suffer them to run where they list, Otherwise the superiors are in danger to feel their pride and arrogancy: as Solomon doth signify, when he saith, that at the length the servant will be as the son: yea even as the son that feeleth and knoweth his heart, and because he knoweth himself to be his father's heir, and that he thinketh the goods do appertain and belong unto him, therefore he will do after his pleasure, as a Lord and Master, and will murmur against his father, unless he suffer him to have the ruling of the goods of the house at his pleasure: and chief when the fathers are waxen old, the children, which have been most delicately brought up, do curse them, calling them old doaters, and giving them other injurious words, except they be permitted to do with the goods as they wil Now forasmuch as it is so, that by our corrupted nature we are all of a servile condition (for we serve our wicked lusts, & unbriled affections, & the law of sin, the which holdeth us captives) therefore we have need that our God (who is our Lord, that hath dearly bought us with the blood of his only son) should hold us under his yoke and discipline, and not to nourish us up with the ease of our flesh, making us to enjoy his riches in delicateness and pleasure, in abundance and excess: but should tame and chasten us, that we rebel not against him, nor disobey him: as it is our manner and custom, to fall away when we enjoy our pleasures: even as we may see it in the holy histories, and as experience teacheth through all the world. It is then very needful for us to crave of our God with jeremy, let him correct us, not in his wrath but in judgement, lest 
jer. 10. 23. 24. & 31. 18.  he bring us to nothing. Convert me O Lord, and I shallbe converted, etc. Thus doing, we shall truly be the sons of the great Lord of heaven and earth, and fellow heirs of all things with jesus Christ our Lord, by whom our good heavenly Father of grace & mercy hath adopted us for his children, before the foundation of the world.   

22 An angry man stirreth up strife: and a furious man aboundeth in transgression.  
As it is said, Behold, how good and joyful a thing it is, for brethren to dwell together in unity: even so there is no man (if he have 
Psa. 131. 1.  any sound judgement) but desireth to live in peace and concord with his neighbours: as also Saint Paul doth admonish us thereof. But albeit that this is the judgement, yet many can not, or will 
Rom. 12. 18 Mat. 5. Ephe. 4 & 5. Phil. 2. Collo. 3.  not follow the fit & right means to obtain this peace, the which Saint Paul doth teach us in divers places, following the doctrine of jesus Christ. But in steed of being so humble, modest, patiented, soft and gentle, we will strive with our neighbours in rising up against them in wrath and anger: and yet we will persuade men that we dare not once murmur, & whinch against them: & therefore they will be out of troubles, and far from vexations. Notwithstanding, experience showeth the clean contrary: for such people do often meet with shrewd heads, that know how to answer and resist them, and give them a sharp repulse: whereupon riseth strife. According to this experience, Solomon hath said, An angry man stirreth up strife or debate: and now he saith again, An angry 
Pro. 15. 18  man stirreth up strife, etc. And forasmuch as we desire, or that we should desire peace, let us understand, that forasmuch as Solomon is so careful to advertise us of this experience, he doth thereby admonish us to put away wrath and anger, and also to fly the company of angriemen, which are suddenly angered. Thus doing, we shall live peaceably with our neighbours, and also have peace with our God: for he loveth the peacemakers, calling them the children of God. And also having peace, and seeking 
Mat. 5. 9  to continue the same with our neighbours, we will abstain from many injuries, outrages, cruelties, and oppressions, whereunto they are readily given, which rise up in anger & wrath against their neighbours: as Solomon doth pronounce, saying,  
A furious man aboundeth in transgression. Whereupon followeth, that as he maketh war against his neighbours, and oppresseth them: even so will God pay them again, and knoweth how to be revenged on them in his wrath and anger, the which he shall feel eternally for ever. Therefore if we will have God merciful unto us, let us be soft and gentle unto our neighbours, following the admonition: Cease from anger, and leave of wrath: fret not they self 
Psa. 37. 8. 1.  also to do evil.   

23 The pride of a man shall bring him low: but the humble in spirit shall enjoy glory.  
A man riseth in pride divers ways. First of all, when he is not contented with the state wherein God hath placed him, being high 
Gene. 3. & 11.  or low, but laboureth to rise up higher: as our father Adam, as they which builded Babel, as Absolom did in his father's life time. Secondly, 
2. Sam. 15.  when a man rejoiceth and braggeth of his power: as did Pharaoh King of Egypt, and other infidel kings, which vexed and oppressed the people of God. Thirdly, when we are pleased, and rejoice in our riches, and contemn and despise the poor: as did Nabal the husband 
1. Sam. 25. Luke. 16.  of Abigail, and the rich glutton. Fourthly, when we esteem ourselves for the authority and credit we have with them, which are of power and estimation, as did Aman. Fifthly, when we persuade 
Hester. 3.  ourselves to be wise and prudent by our travail and policy, and other of such kind. All those that be proud in any of these sorts continue not long in high estate, but their pride doth bring them down: as have all the former alleged persons experimented, and all those that shallbe like unto them, shall fall also, yea very suddenly: as amongst other, the poor Papists, which boast of their merits, by the which they promise themselves to fly unto heaven: but forasmuch as in this sort they renounce God for their saviour, and become saviours to themselves, they shallbe thrown down to hell. Wherefore, let us take heed we follow neither them, nor those that have been named before, lest we go to destruction with them, and with the Devil, who is the Prince of the proud: but let us learn to acknowledge our God and father, & humble ourselves under him, confessing with our hearts, that we have nothing but of his only goodness and liberality, and be contented with the state wherein it hath pleased him to set us: and our good God of his grace and mercy will when the time is come, glorify and magnify us. Solomon hath pronounced these things, and not contented herewith, he pronounceth yet again the like, saying,  
The pride of a man, etc. And this is because it is very hard 
Pro. 16. 18. 19 & 18. 12  to beat into the mind of the proud, that he ought to humble and cast himself down: and also that the poor faithful which are contemned in the world, have great need of comfort: for to possess 
Luke. 14. 11 &. 18. 14.  the which, let us believe this present sentence, the which agreeth with that which jesus Christ our Lord saith,   

24 He that is partner with a thief, hateth his own soul: he heareth cursing and declareth it not.  
Albeit that we come all from one father and one mother, and that we be all of one flesh and blood, and that for this cause we should have such fellowship in goods, as we should not suffer our neighbours to want: nevertheless we cease not to be partakers of the riches of this world, and too appropriate and hold to ourselves that which cometh to us: so that we judge them to be thieves that take any thing of that which we possess, against our wills, and do esteem them as abominable, yea naturally because they bring us hurt. But that which ought to make them more detestable unto us, is that they are disobedient unto God, who forbiddeth to steal. For the honour of God ought to be more precious unto us then all the gains of the world. Now albeit that we count the thieves for abominable, yet as there are thieves that persuade themselves, or labour to put into their fantasy, that it is not ill done to take goods where a man can find them: even so there are some which judge that it is wickedly done to rob, and also if they can, will cause them to be taken, and yet will be glad to have part with the thieves: as it is reproached unto them that are such. When the thieves and their partakers do thus behave themselves, they well 
Psal. 50. 18 isaiah. 1. 23. Rom. 2. 21.  think to make their profit, and to maintain themselves richly in this life: and they think also that they have very great care for their souls, because they labour to have abundance of wealth to sustain them. Because the more they love themselves, the more they labour to gather riches: and they think that in this sort they do well make their profit: but to make a temporal gain that is not certain (for they may be rob themselves, as they have rob other: neither can they long possess them: for they themselves are not of long continuance, and yet during their life, that which they have stolen doth vanish away, either by excessive expenses, or after some other sort that they look not for) they destroy their souls for ever, and get shame so long as they live, the which they can not shake off, nor purge them thereof. Solomon signifieth this same, saying, He that is partner with a thief, etc. The destruction of their souls, is noted by the hating of the soul. For no man preserveth that willingly which he hateth, but striveth to lose and to destroy it: albeit nevertheless, that the theeuse persuade themselves that their intent is not such, when they steal, and gather the booty together, and use the same at their pleasure: but indeed and truly, they destroy their souls: for thieves and robbers shall not inherit the kingdom of God. The shame is marked, when it is 
1. Cor. 6. 10  said, He heareth cursing When the thieves and their partakers or accessaries are taken, they are compelled to hear cried, out upon the thieves, out upon the wicked: & if they hear it not with their corporal ears, they know well enough, that they are condemned and evil spoken off. Now that they can not repulse the shame, nor purge themselves of it, Solomon doth show it, when he saith, And declareth it not. Some expound this same as if he would say, that they which are partners with thieves, dare not complain of the rebukes that is laid to their charge: and indeed, if the thief thinketh that any good and sufficient proof may be brought against him, he will take good heed from lamenting of his case: but if he think to be maintained, or that he knoweth the probation is not plain enough, not only he will complain, but also will ask amends for slandering and taking away of his good name, and will do the worst he can against those which blame him. And albeit that in this sort, he doth signify some what the cursing that he hath heard, yet he doth not declare it for to repulse, and to clear himself thereof. For though he laboureth to cover his shame, yet it can not be always hid, but at the last, it will come to light, so that he shall not be able to deny but that he is wicked: as Saint Paul saith, The sins of some men are manifest of themselves, coming before to judgement: 
1. Tim. 5. 24.  and other some come after. We may also say, that by not declaring the cursing that he heareth, Solomon meaneth, that the thieves and their partners are deaf, and drink up the reproaches and injuries sweetly, that are made them, and take all in good part: provided that they stop them not to make their hand & get what they can. They are like unto great mastiff curs, which whilst they are gnawing of the bones, care nothing at all for the little whelps that bark after them, and thinketh scorn once to remove to bite them: but because that the word which hath been expounded, cursing, signifieth also swearing, some understand that Solomon would say, That though an oath be given unto the thieves partner, yet will he not declare and reveal the truth, but will forswear himself. Even so it is a thing that is but too common; that men had rather blaspheme God, then to discover and open the sin of their neighbour, when it is required. But it might be said, that Solomon is rather tied here unto the partner of the thief, and his accessary, that taketh part of the booty, then to the thief that hath stolen the goods from an other. We answer hereunto, that there is good cause. For if the thief be guilty, than he that hideth and partaketh with the booty, is much more guilty: for not only he is a thief, but also so much as in him lieth, he justifieth the thief, when he consenteth unto his spoilings and robberies. And these are of the number of those whereof Saint Paul speaketh: who though they knew the righteousness of 
Rom. 1. 32.  God (that is to say, that they which do such things are worthy of death) yet they will not only do them, but also allow other that do the same. For if the accessaries and those which are partners with thieves, knew not that the thieves were guilty, they would in no wise conceal nor hide them, neither would they also hide themselves.   

25 The fear of man bringeth a snare: but he that trusteth in the Lord, shallbe exalted.  
The snares, in the scriptures, do signify trouble, vexation, sorrow, affliction, destruction, and overthrow. And this, by a similitude borrowed of beasts which are taken in the snares, in the toil, or in pursenets, which for to deliver themselves, do take great pains: but they can not escape, but must needs be taken, and perish. Now as fearful beasts, seeing or smelling the hunters and followers, do fly before them for fear of them: and it cometh to pass most often, that in flying and thinking to save themselves, they run and fall even into the toils and snares: even so, men which are easily feared, do soon fall into evil. For their adversaries seeing their fearfulness and faintheartedness, do take thereof greater boldness, and promise themselves that they shall easily overcome such fearful men. The which the Prophet 
Num. 19 9 Deut. 7. 17 & 20. 1. isaiah. 7. 4. & 8. 12. & 10. 24. josua. 1. 9 jer. 1. 8. 17 Eze. 2. 6. Mat. 10. 26. 28.  isaiah, and also Moses and josua, and other servants of God have well known. For this cause they have diligently admonished the people of Israel not to stand in fear for the power, greatness, and multitude of their enemies. Likewise when a man feareth, or is afraid of any thing, he easily forsaketh the duty of his office, and to do according to their will, whom he feareth, and to turn away from God, yea, to be rebellious against him. And for this cause the Lord often admonisheth his servants not to fear men, nor to esteem their greatness. Moreover, when we are afraid, we do not so well remember to run unto God, nor to trust in him: but rather, do regard & look unto natural & carnal means, and so run unto them, and most what return void of our expectation & hope: and thus we fall and run unto destruction: and in this sort the snare is brought & set: as we may understand by the scripture, My bowels, my bowels, woe is me, the transgressors have offended: yea, 
isaiah. 24. 16 17. & 42. 22.  the transgressors have grievously offended, fear, and the pit, and the suare are upon thee, O inhabitant of the earth. But this people is rob and spoiled, and shallbe all snared in dungeons, and they shallbe hid in prison houses. The destruction of them that through fear have refuge unto creatures, is very well described in the thirty, and one and thirty of isaiah: and against the Moabites, which trusted in their idols, jeremy saith, O inhabitant of Moab, fear, the pit and the snare are upon thee, saith the Lord: and 
jer. 48. 43.  he that flieth away for fear, shall fall into the pit. For whatsoever affliction or adversity shall then happen unto us, let us not be dismayed, but with all constancy, following our vocation, let us look for help from above. For as a poor feeble beast cannot deliver himself out of the snare, when the same is taken: even so, can we not of ourselves save us from the calamities of this world, from what part soever they come, but the only power of the Lord must deliver us from them: as we may see by many examples of the scriptures, and as it is very plainly expressed in the 124, Psalm. Wherefore, trusting in his goodness and power, and saying in our hearts, The Lord 
Psal. 118. 6 Psal. 31. 1 & 50. 15  is on our side, I will not fear what man can do unto me, let us call upon him to help us with David, and he will not fail to grant us our request. For he promiseth us, Call upon me in the day of thy trouble, and I will deliver thee. And as he hath promised, so will he also perform the same faithfully: as divers Saints have tried it by experience. Now both following of the promise and also experience, Solomon pronounceth, But he that trusteth in the Lord, shallbe exalted. He compareth trust in the Lord unto a strong and high Tower, or unto so sleep and so high a rock that no man can ascend up to the same, so that if a man can come thither, he shallbe out of the dangers of his persecutors. And herein, he doth welshewe us, that it is in God, that we ought to put our trust and confidence, if we will be delivered from fear, and set out of danger, and be in safety. And it is not in this place only that the scripture useth this comparison, to teach us, where we ought to put our trust, but also in divers other places, it calleth God 
Psal. 18. 3 & 31. 4. & 71. 1. Pro. 18. 10.  a strong and well fenced City, a strong Tower, a Rock, an high place, and such like names. The name of the Lord is a strong Tower, the righteous flieth unto it, and is delivered. And also without comparison the scripture doth openly declare us, that if we put our trust in God, we shall not perish, but shallbe delivered from all dangers. And albeit that in trusting in the Lord we 
Psal. 33. & 34. & 91.  have cause to be assured, and to be far from fear, because we have an Almighty Saviour: yet distrusting ourselves, let us work out our salvation in fear and trembling, Phil. 2. 12.   

26 Many do seek the face of the ruler: but every man's judgement cometh from the Lord.  
The Kings, Princes, Rulers and Superiors of the earth, are of a great Majesty: as we ought to understand, when God placeth them in his throne, and that he calleth them Gods, and sons of the most highest. And therefore we must take good heed from making 
Psal. 82. 6.  the rest of men his companions: for besides this, that we should sport and jest with God (the which is in no wise lawful, but ought chief to be avoided) we should be in danger to be consumed. For as a little whelp thinking to play with a Lion, would at the last anger him, he should be devoured by him: even so, a King or a Ruler will not long delight to have a person of a mean and low state to be his familiar, and as it were his companion. Yea also, though for a certain time a King hath counted a man for his father, and shall so have called him, at the last he will be grieved, and cause him to be taken: as we have seen in our time the example thereof. The Kings and great Lords of this world, are like unto wild beasts, and are 
Pro. 16. 14. & 19 12. & 20. 2.  compared unto Lions, and unto such as bring the message of death. But albeit they are such, and that there is but too much experiences thereof, yet forasmuch as they counterfeit the magnifical and liberal, in giving great gifts & presents unto their whores, bawds, flatterers, and tale bringers, and where there is no need: for this cause many desiring to go forward and make their profit, and to wax rich, labour to come near unto them, and to please them. And as we have seen, many do bow before the face of the Prince: and every man is friend to him that giveth. And according 
Pro. 19 6.  hereunto Solomon saith now,  
Many do seek the face of the Ruler, etc. Thus doing, they think to belitle Kings, and to be raised up: but forasmuch as the kings heart is in the hands of the Lord, and that he turneth it as best pleaseth him, we must not therefore think to make our state better, yea, though the Kings and Rulers did bear us the best face and countenance in the world: for the Lord turneth the heart of 
Pro. 21. 1.  the King to whatsoever pleaseth him. And according thereunto he saith now, But every man's judgement cometh from the Lord. And thus, he can obtain nothing of the Ruler, whose favour he desireth, but what God hath given him. The judgement then in this place, is taken for that, that God hath judged and sent to every man: as it is so taken, Deut. 18. verse 3. What favour soever the great men of the world do bear us, let us take heed unto the providence of God, and let us depend wholly upon this same: and so doing, he will judge us, and send us such & so prosperous state, as he shall know to be expedient for us.   

27 A wicked man is abomination to the just, & he that is upright in his way, abomination to the wicked.  
Albeit that all men are of one flesh, and of one blood, and that more is, all are created and made like to the image and likeness of GOD, the which we ought to have in great reverence, and to hold it dear, and for this cause do we bear honour one unto an other, and do not contemn no man, how vile and low soever he be before the world: yet there are some which of set malice and of a shameful obstinacy, do drown themselves in all dissoluteness & lewdness, are delighted to despite God, by their misdeeds and transgressions, and to oppress their neighbours by wrong doings and cruelties, by polling and pilling, by lying, and slandering, false swearing and false witness bearing: and chief rise up against the weak and feeble, against the simple and innocent. And in this manner, so much as in them lieth, they corrupt and put out the image of God in them, and also in their neighbours whom they labour to lose & destroy. And so, they show themselves wicked and ungodly, and unworthy of that image: and therefore they are abominable before God: as he hath well showed, when he cursed Cain, destroyed the world by the flood, overthrew Sodom and Gomorrhe, and drowned Pharaoh, & all his army in the red sea: and that he rooted out the inhabitants of the land of Canaan, before the face of his people: and when by the infidels he tormented the children of Israel, and sent them into captivity amongst the idolaters: and that now they are still in an horrible confusion. And as we see this same by examples, even so also may we know it by the testimonies of the scriptures: & amongst other places by the curses that God pronounced, and by the threatenings that he maketh in divers places by his Prophets. We have had divers sentences also thereof in this book of the proverbs. And as such wicked men are abominable before God the Lord: even so are they which give themselves to walk in the right ways of the Lord, and delight and take pleasure therein, not well pleased with these wicked men: but as Solomon saith, A wicked man is abomination to the just. And this cometh chief, because that the wicked are enemies of God, as is showed us. For so far as they are our enemies, we must not 
levit. 26. Deut. 27. & 28. Psal. 5. 5. Psal. 139. 19 Mat. 5. 44.  hate them, but love them. Now albeit that upon good cause the wicked are abominable unto the just, & that the wicked aught to be converted and to labour to please both God & the just, which are of a good and upright conversation, by the which they bend unto edification, for to set the wicked in the way of salvation, yet the wicked are hardened and become obstinate in their malice, and do delight therein, so that of vice they make virtue, and of virtue vice: and in steed that they should love the just that giveth them good example, and to do them honour, and to reverence them, they abhor them: as Solomon saith, adding,  
And he that is upright in his way, is abomination unto the wicked. He speaketh here according to experience. For Cain had not slain just Abel, if he had not hated him and abhorred him. Abraham, Isaac, and jacob, were ill entreated of the inhabitants of the land of Canaan, because they hated them. Lot suffered the like of the inhabitants of Sodom. Moses, David, the Prophets, jesus Christ & his Apostles were abhorred of the wicked: & also the wicked have thought to do good service unto God, by killing the just: as still at this day, they persuade themselves in persecuting them which profess the name of jesus Christ. But forsomuch as in so doing they justify the wicked, and condemn the innocent, & call evil good, they are therefore cursed, isaiah. 5. 20. 23.    

The thirty. Chapter.  
The words of Agur the son of jaketh.  

1 The prophecy which the man spoke unto Ithiel, even to Ithiel, and vocal.  
ACcording to the Hebrews, the fourth part of this book beginneth at this place: and after the opinion of Aben Ezra, Agur was a man that lived in the time of Solomon, which walked in righteousness, expert in knowledge, and honourable amongst those of his age: and for this cause King Solomon hath enclosed his words of wisdom into his book: and that Ithiel & Vcal were wise men, that were the companions or Disciples of Agur. But R. Levi the son of Gerson, saith, that it seemeth, or it is thought how Solomon was named Agur, because of his words or sentences which he hath comprised in this book: & that Agur, signifieth a gatherer together: and that he did name himself the son of jaketh. Howsoever it be, the words which are set down hereafter are called, a Prophecy, or charge, for their excellency, and contain very grave sentences, and of great weight.   

2 Surely, I am more foolish than any man, and have not the understanding of a man in me.  
Whosoever he be that speaketh, either Solomon, or an other, he speaketh of himself in great humility, though he was endued with great gifts and graces, and hath uttered excellent sentences, to the great edification of those which consider and lay them up as they ought. divers saints (though they knew that God did greatly esteem them) did not yet boast of their greatness and excellency for to tread down others under them: but they have shewwed great humility. Abraham might well know, how greatly 
Gen. 12. & 13. & 15. & 17. & 18. Gen. 18. 27. & 23. 7 Act. 7. 25 Exo. 4. 10  God esteemed him, by the promises that he had made him: and yet he pronounceth no excellent thing of himself, but nameth himself powder and dust: and also doth humble him before the hittites. Moses knew also that God would give deliverance to the people of Israel by his hand, and yet he confesseth, that he is not sufficient. David knew that God had caused him to be anointed king over the people of Israel, and yet he submitteth himself unto Saul, who was rejected of God. Afrer that the Lord had declared unto Hieremie, that he had appointed him a Prophet, he humbleth himself saying, he was a child. Saint Paul knew that the Lord had counted him worthy to be his Apostle, and yet he confesseth that he was not worthy to be called an Apostle. And notwithstanding that these holy men have thus humbled themselves, they have not ceased to show themselves excellent in following boldly and manfully their vocation, and doing their office duly. Moreover also though the person that speaketh here, knowing what he was himself, do greatly humble himself, saying : that he is more foolish than any man. Yet for to explicate what he meaneth by foolishness he addeth, that he hath not the understanding of a man: and for more ample exposition, saith consequently.   

3 For I have not learned wisdom, nor attained to the knowledge of the Saints.  
And yet for all this, he hath a spirit gorgeously decked with knowledge, both humane and divine, and showeth himself very witty and of a settled, and discreet mind, by the sentences and words that shall follow hereafter. And therein he teacheth us, that our own mouths should not praise us, as Solomon hath 
Pro. 27. 2.  admonished us. He teacheth us also, that what gifts, graces, and virtues soever we have, we should not extol ourselves above our neighbours, by contenrion and vainglory: but that through humbleness of heart we should esteem an other man more excellent than ourselves: as we are admonished thereof. Phillip. 2. 3. For albeit that we must esteem the gifts of God that are in us, and to make them shine by good doctrine and holy conversation, yet must we think, they are not given us for to boast of them, nor to extol ourselves above our neighbours, but to labour to set forth the glory of God, and the salvation of our neighbours. We should not then presume to have of ourselves any human wisdom, or knowledge of the saints, that is to say, of the word of God, and knowledge thereof, the which may be called Knowledge of the saints for divers causes.  
first of all, because that God giveth the knowledge of his word unto his elect, whom he sanctifieth and separateth from the filthiness and pollutions, whereunto the wicked and reprobate are given. And by this word are they sanctified and made saints: jesus Christ doth well show it, saying, Sanctify them by thy truth, etc. Secondly, it may be called the knowledge of the saints: that is to say, 
john. 17. 17.  of holy things: for there is nothing that maketh us to be given unto an holy life, & pure and clean conversation, but only this word, by the which God declareth unto us his will, which is the rule of all hones. Thirdly, it may be called, the knowledge of saints, that is to say, of heavenvly things, because it bringeth us to have our conversation in heaven, by faith and hope, and at the end to have perfect possession thereof. We shall not need, I say, to presume of ourselves, in this sort though we be but fools before the world, which would have us to praise and boast ourselves, for God shall accept and allow us for wise men. For the wisdom of this world is foolishness before God, & therefore he admonisheth us saying, Let no man deceive himself: if any man amongst you seem wise, let him become 
1. Cor. 3. 18 19  a fool in this world, that he may be made wise. It is not enough to say that we are fools, brutish and ignorant, but we must confess it, and feel indeed: for if we have nothing but the bare word, and do not think lowly of ourselves, there is nothing but feigning and hypocrisy, the which is greatly detestable before God, who demandeth a sincere and upright heart, and whereunto the mouth agreeth. Let us take heed then to be like those who for to counterfeit the lowly, & repentant, will with mouth blaspheme, but cannot suffer to hear their faults reproved, but to be revenged, will say, they are honest men, and are also good Christians or better than any other: and also will labour to revenge themselves upon them, that take paives to make them know their faults.   

4 Who hath ascended up to heaven, and descended? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his sons name, if thou canst tell?  
Agur hath said himself to be foolish, and for to expound how he was such, he hath declared that he had neither human wisdom, nor divine knowledge.  
Now for to show that none is capable of that whereof he confesseth himself to be destitute, he maketh many questions, the which are so much as negatives. And this is for to show that there is none but God only, that hath wisdom and understanding, that is mighty and politic, that is wonderful and worthy of great renown and praise.  
The first question, (Who hath ascended up to heaven, and descended?) ought to be understood negatively, if we undersland it to be spoken of men. For albeit that some by special privilege have been translated or ravished up into heaven, as Enoc, Elias, and Paul: yet it is true that no man ever went up into heaven or descended of himself. For if we take the heavens for this great heavenly firmament, we know that they are unaccessible and cannot be reached: as also Moses doth give the same something to be understood, 
Gen. 5. 24, 2. Kin. 2. 11. 2. Cor. 12. 2. Gen. 1. 1 Deut. 30. 11. 12.  saying: For this commandment that I command thee, this day, is not hid from thee, neither is it far from thee, nor in heaven, etc. And if we take the ascending up into heaven, for the pure knowledge of the mysteries and secrets of God, and for the light of spiritual understanding, which is the true wisdom and knowledge of the saints: as it is so taken in the 3. Chapter and the 13. verse, of Saint john: No man ascendeth up to heaven of his own and natural understanding, which is brutish and senselcsse. For the natural doth not comprehend the things that are of the spirit: there is none but the holy Ghost, who is the spirit of 
1. Cor. 2. 14.  Christ, which ascendeth up to heaven, & descendeth from thence. It is he that is the spirit of wisdom and understanding. And by him the son of man jesus Christ did ascend up to heaven. No man knoweth the father, but the son, who is the Lord. And we 
Esay. 11. 2. Mat. 11. 27.  may say that the holy Ghost descendeth from heaven, when by the word of God he teacheth us all truth, and guideth us in the same. The which he did when jesus Christ being descended from heaven, took our nature, and in the same hath taught us the will of God his father, and doth teach it us daily by the Apostles and ministers that he hath ordained in his Church, which are only the instruments of his spirit, who revealeth unto us what we ought to know of God. And when the spirit doth thus give us to know the things which are of God, it is not to the end that we 
1. Cor. 2. 10. 11. 12.  should have our affections fixed here. and that we should be as it were buried in earth, but as Christ is risen by the glory of God, so should we walk in newness of life, bending and setting all our desires above in the heavens: as S. Paul doth admonish us thereof. And being so ascended, let us descend unto our neighbours without forsaking heaven. The which we shall do, if leading 
Rom. 5. 4. Collo. 3. 12  an honest, holy, and heavenly life, we occupy ourselves in hearing of wholesome doctrines, admonitions, exhortations, and declarations.  
Thus doing, we may say with Saint Paul, that our conversation is heaven. And so albeit that our bodies, yea our whole persons be on earth, yet are we ascended up to heaven, & there have our dwelling by faith and hope. And finally as jesus Christ is ascended above all heavens, for to prepare the place for us, so shall we rise again by his power, by the which also we shall ascend up to heaven, though none be ascended: as it is given us to understand by this first interrogation. The second, Who hath gathered the wind in his fist? Cannot be answered affirmatively of any man whatsoever: for he hath no power to stay the wind: there is none but God that can use it at his pleasure: as he hath created 
Amos. 4. 13.  the wind, so doth he hold and lock it up, as in a treasure house, that it should not blow, and afterwards doth send it forth when he shall think good. There is none then but God that gathereth the wind in his fist? that is to say, which hideth it, and 
Psal. 104. 4. & 125. 7 jere. 10. 13 & 51. 15  holdeth it by his power, and then unlooseth it so softly and smally, so great and vehement as he pleaseth: and there is no man that hath in any wise the wind at his will, The Apostles, which were very familiar and friends of Christ, could not make the wind to cease that tossed them on the Sea: but jesus rebuked the winds and the Sea, and a great stillness and calmness followed. And therein he declared that he was not only man, but the son of 
Mat. 8. 26  God also, yea everlasting and eternal God.  
Now if a man have not the wind in his power, which is a creature made for his use, much less hath he power over the spirit of God, who is the spirit that only inspireth into man wisdom and prudence, and endueth him with graces according to the measure of the gifts of Christ, who hath the fullness of this spirit, for to hold the same as it pleaseth him, and also to distribute the same to whom he shall see good: & chief to the elect of God his father, which confess him. And we all have received of his fullness, grace for grace. Grace is given unto us according unto the measure of the the gift of Christ. Now there are diversity of gifts: but there is 
john. 1. 16 Ephe. 4. 7 1. Cor. 12. 4  but one spirit. The third, Who hath bound the waters in a garment? The waters of their nature that God gave them in their creation, covered all the earth: and for the commodity and use of man he hath discovered the earth, making the waters to withdraw themselves which he hath enclosed in their limits, that they should not pass their bounds without his leave or commandment: as the 
Gen. 1. 9 Psal. 33. 7 jere. 6. 22 job. 38. 8. 9 10. 11. Psal. 104. 6 7. 8. 9 Exo. 14. 21 Ios. 3. 15. 16 Eze. 36. 25 Esay. 55. 1 john. 4▪ & 7  Scripture witnesseth. And thus, there is no man that can bind so great an heap of waters with his garment: but God doth enclose and hold them in at his pleasure: as besides these witnesses of the Scripture, we may see it in the miracles that he wrought in the red Sea, & in the flood of jordan. And if a man hath not the power to bind in the material & corporal waters, so much the less are we capable of the clean waters of the holy Ghost, the which satisfy them that drink thereof, and doth fill them with all prudence, wisdom, knowledge and understanding. But as God hath promised them unto unto us, so doth he exhort and call us to drink them. And as he doth exhort and call us, even so doth he give them unto us by jesus Christ, when by faith we receive his word, the which quickeneth unto eternal life: as he doth assure us thereof.  
The fourth, Who hath established all the ends of the earth? It may be answered, that it is neither one man, nor all men together. 
Mat. 6. 27 & 5. 36.  They have no power to add one cubit unto their height, neither to make one hair white or black: how then can they establish the earth at their pleasure or will? And also the earth is an uncomprehensible heaviness and greatness: as the Scripture doth witness. But God only creating the earth hath established the ends thereof, 
job. 38. 4. 5. 6  and there is none that can augment or diminish it, it is he who by his Prophet Esay saith, Who is he that hath measured the waters with his fist, etc. Thou hast set all the borders of the earth, thou 
Esay. 40. 12. Psal. 74. 18.  hast made Summer and Winter. And if we can neither give ordinance to the earth, nor establish her bounds in our hands, so much the less can we handle the wisdom of God which filleth heaven and earth at our pleasure: but we must acknowledge that we are bruitishe, and to demand of God the wisdom that is meet for us. For if he be owner of the earth, and the contents thereof, and who hath given the same to men, by a more strong reason he giveth wisdom, whereby we are drawn from the earth, and raised up to heaven.  
The fifth, What is his name? It is unpossible to be named, seeing that (as hath been said) the foresaid things are not in no man's power whatsoever. And thus, man can have no fame nor praise for the things aforesaid. But the mighty God is he alone, that hath all those things in his hand: whose name we know not, except he reveal it unto us. For albeit there is no people so barbarous, but knoweth that there is a god, yet whenhe is not glorified as God, nor thanks given unto him, but that the most part of the world and almost every where, they are become vain in their thoughts, as saith Saint Paul: by this is showed that we know not 
Rom. 1. 21.  his name. To the end then that he may be glorified of us, let us worship him alone, in calling upon him, giving him thanks, singing forth his praises, and confessing him to be author of all goodness, and obeying him according to his word in all fear and reverence. He hath declared his name, unto us, which is not only wonderful, and worthy that we should tremble at it, knowing our infirmity, but also therewith that we should be assured because of his goodness, and love that he beareth unto us. For as his name is the Almighty, the everlasting, strong, fearful, taking vengeance, and punishing the wicked and ungodly, that he is a burning fire, & consuming his enemies, and that it is a very fearful matter to fall into the hands of the living God: even so his name, is the God, only Saviour, father of mercy, pitiful, patiented, slow to wrath, showing mercy unto a thousand generations, protector and defender of the afflicted, and all them that trust in him. Behold a very wonderful name as it is he is here expressed: but it is far of from being set forth and described according to the dignity and excellency thereof. For there is no understanding that can attain unto the perfection of this name: and consequently there are neither mouths nor tongues that can declare and show forth this name, according to the worthiness thereof.  
The sixth, And what is his sons name, if thou canst tell? If we know not the name of the father, we cannot know the name of the son: for the sons do oftentimes bear the name of their fathers, even from son, to son that they may boast of the Nobility and long continuance of their stock and lineage. Likewise, if the fathers were never men of renown, the children are little regarded to be known. Wherefore, if we speak here of men, we may rightly answer, that no man knoweth the name of his son, that is ascended up into heaven: for we cannot know the name of that which cannot be. And therefore, if we will know the name of his son that is ascended up into heaven, we must pull away our regard from men, and come to God, and he will teach us the name of his son: For none knoweth the son but the father. None can come unto me except my father draw him. And 
Mat. 11. 27. john. 6. 44. & 17. 1. 5.  again, praying unto the father that he would glorify him, he showeth well that it is the father that giveth the name of his son to be known. And also the son, who is the everlasting word of the father, is one self God with the father. And how shall we come unto the father, seeing he dwelleth in a light that is unaccessible? 
john. 1. 1. 1. Tim. 6. 16  For this cause hath he sent us his sacred word by his Prophets, Apostles and Ministers, yea by his own son, by whom he hath declared his name unto us, such as we have heard: & also therein he declareth unto us the name of his son. And first of all, he showeth him unto us, to be almighty and eternal, when Moses doth teach us that God made all things in speaking the word. The heavens were made by the word of the Lord, etc. All 
Gen. 1 Psal. 33. 6 john. 1. 3 Collo. 1. 15 16. 17. Heb. a. 1. Gene. 22. 18. Gala. 3. 8. 16.  things were made by it, and without it was made nothing that was made, etc. By whom also he made the worlds.  
Secondly, he doth show him unto us, merciful, and a redeemer. And all nations shallbe blessed in thy seed, who is Christ. The Sceptre shall not be taken away from juda, nor a law giver from between his feet until that Silo come: which signifieth the son, or Messiah. And in Leviticus, by the Sacrifices, which were figures of the only sacrifice, by the which he hath found eternal redemption, in offering up himself.  
Thirdly he showeth him a Saviour unto us, when he saveth & delivereth his people from Egypt. For this is the angel that guided 
Gene. 49. 10. Heb. 9 12. Exo. 13. 21. & 14. 15. Esay. 7. 14. & 9 6.  them, who is called the Lord: and is called the angel of God. This name of Saviour is well expressed, when he is called Emanuel. And a child is borne unto us, and a son is given unto us, etc. It is also well expressed in Saint Matthew the first Chapter, and in Luke the second Chapter. Behold an excellent and wonderful name, and the which cannot be comprehended, nor expressed as is worthy. For this cause Saint Paul exalteth him above all things that 
Phil. 2. 9 john. 5. 23.  may be named. Wherefore, let us confess ourselves brutish that we may glorify God our father: the which we cannot do, if we contemn the son. For albeit that he hath so much humbled and abased himself, yet God hath not ceased to give him all authority, all power, all government, and to commit unto him the salvation of our souls, to the end that whosoever believeth in him, should not perish, but be saved by his name. And as we may understand in these dictions, and words, God, and jesus, we must not comprehend 
john. 3. 16. Acts. 4. 12.  the name of the father and the son, but in the divine and everlasting power, in the goodness, righteousness, truth and mercy.   

5 Every word of God is pure: he is a shield to those, that trust in him.  
We neither will nor can understand what God is towards us: & for this cause, when he speaketh unto us, we believe him not, nor make account of his word, no more or less than of tales and fables. And when he offereth himself unto us to help us, to defend & to deliver us, we do no more trust him then the most miserable man in the world. And albeit that he might justly reject us, cast us of, condemn and destroy us for our malice & ungratitude, yet taking pity upon us, he yieldeth himself unto us & beareth with our rudeness, & dissembleth & will not know our malice and ingratitude. And for to do this he speaketh unto us, not in his almighty and high majesty, but by similitudes that are familiar: and amongst other, for to teach us that when he speaketh to us, we ought greatly to praise his word, and to hold it true and infallible, without any doubting, & also that it should be our chiefest delight, he compareth his word unto silver that is thoroughly purified & cleansed from all his dross, & whose goodness & pureness may easily be known. And now the wise man doth 
Psal. 12. 7. & 18. 31. & 119. 14.  the like, saying, Every word, etc. Not that we can find any thing, in this world how precious soever it is, that is worthy to have the word of God to be compared unto him: for it surmounteth infinitely & beyond reason, all things which are and that may be imagined to be excellent and precious. Also there is nothing in this world how precious soever it is, but doth participate with the earth, & needeth 
Psal. 119. 21 127. 162. Pro. 3. 13.  to be purged and cleansed from his dross and superfluities: before he can be pure and clean: but the word of God is pure and clean of itself, and neither hath nor can have any dross: for it proceedeth not from a furnace and fyning pot, but from the mouth of GOD, which neither can, nor will bring forth any work, but shallbe so perfect as it ought to be, & wherein nothing may be amended. Wherefore when it is said, is pure purged, or tried as it were in the fire, even as we purify and try gold or silver, it is not to say that at any time it hath been in tangled or mixed with any filthiness or superfluities, but only that it is unfallible, true and faithful, and should in no wise fear to believe our God, when he speaketh unto us by his scripture, by his servants, Prophets, Apostles, Pastors, & Doctors, but that his word should be very precious and dear unto us, as the worldlings make great account of gold and silver, of jewels & precious stones when all those things are thoroughly purged from their superfluities and filthiness: and so at the least let us give so much honour unto our God, when it pleaseth him to speak unto us, and to offer us his gifts and spiritual graces, his favour and mercy by his word, as do the worldlings give unto goldsmiths whom they esteem, to be no deceiver: and that we may say with an unfeigned heart with David. The law of the Lord is perfect, restoring 
Psal. 19 8.  the soul, etc. If we give not thus much honour unto the word of GOD, albeit that of itself it is purified silver, we turn the same, so much as in us lieth, into brass, iron, and lead, yea into dross, and so to our destruction. And as the worldlings rejoice, & take great delight, when they are well furnished with gold and silver thoroughly fined, and with very precious jewels: even so ought 
Psal. 119. 14  our delight to be in the word of God, for to cleave thereto by faith and conversation, so that we may say, I have delighted in the way of thy statutes, more than in all riches. In this sort, as the rich which enjoy their pleasures, are esteemed before the world to be happy, even so shall we be happy and blessed before our God when our joy shallbe in his word. Furthermore, when men are furnished, 
Psal. 1. 2.  with riches, they so glorify and rejoice, that they persuade themselves to be out of danger of their enemies, and do promise to themselves that none evil shall come to them. For they think they have wherewith to withstand them and to defend themselves, and are strongly fortified: as Solomon hath pronounced, the rich man's 
Pro. 10. 15.  goods are his strong city. And if they have such trust in their riches which are vain and transitory, by amore strong reason, when the everlasting, & the living God doth give himself unto us, both himself & all his riches by his word which endureth for ever, we must well understand & mark what he saith unto us, & to be fully assnred thereof, without any doubt: for as it is written, He is a shield to them that trust in him. Whereunto the wise man agreeth in this present 
Psal. 18. 31.  sentence. Wherein we are taught to fear nothing that may hurt us: for we have a good shield for to withstand all adversary and contrary power, & to overthrow & confound them. And forasmuch as God is our buckler & shield, we are admonished to show ourselves strong and valiant. For as a buckler is not profitable in the hand of a feeble and weak child, of a slothful, cowardly and fainthearted soldier: even so except we be strong, diligent, & stout, it is but in vain that we shall call God our shield. And therefore S. Paul doth admonish us us, Finally, my brethren be strong, in the Lord, & in the power of his 
Ephe. 6. 10.  might, etc. Moreover, when it is expressly said, to those that trust in him, let us understand that as the unbelieving do despise God, even so doth he despise & cast them of, and giveth them unto Satan. For this cause S. Peter doth admonish us to withstand him, being strong 
1. Pet. 5. 9  in the faith: and in this sort we shall obtain victory.   

6 Put nothing unto his words, lest he reprove thee, and thou be found a liar.  
Moses having admonished the people of Israel to hear & to keep the ordinances and statutes that he taught them to do: for to show the people what obedience, submission and strait observation they ought unto those ordinances: he saith, Ye shall put nothing unto the 
Deut. 4. 2.  word, that I command you, etc. This is that which he showeth them, that God for to try our obedience, will not have us to run by unknown & crooked ways, for to run cross the fields, to devise what we shall think good: but that he will hold us as it were bound and tied wholly unto his word, and should know that the same is all our wisdom, and that we must not be learned for to mingle any thing with the word of God: but should make this conclusion, forasmuch as God hath spoken unto us, it is not lawful therefore for mortal men to interlace any thing therein, whatsoever: but should be contented to have heard such a master. But there is nothing worse kept than is this for men think always to have in them some reason, and to be able enough to govern themselves. Now this is a great pride, when men will discern between good and evil, yea after their own fantasy: & contrarily God will be esteemed alone wise for us, and that we should be as poor sheep, hearing the voice of their shepherd, and that we should forget this ableness that the unbelieving imagine to have: that we should know, Oh, there is nothing in us but error & foolishness, there is nothing but vanity & lying in us, until that God have taught us. And as when it is said: Ye shall put nothing thereto, this is for to show us that God only is wise, and hath authority to rule us, and should learn to hold this simplicity: to wit, that we should be only wise for to obey what he commandeth us, that he may have all pre-eminence: even so when he forbiddeth, to take any thing from this word, it is not without cause. For if we will partly and in somethings obey God, and notwithstanding would exempt ourselves from what we thought good, behold such a partaking should never be received, as there are many which will be content to obey that which shall not be too grievous and sore for them: but if there be once a thing that troubleth them, they strait ways desire to be discharged, & do contemn the same. But whosoever keepeth all the law, if he break but one point, yet is he 
jam. 2. 10.  guilty of al. Hereunto agreeth the wise man: for having commended the word of God unto us, in attributing there too pureness & faithfulness, dignity and excellency, saying that it is purified as gold or silver is purified: having also attributed unto God, that he is our force, defender and protector, saying, that he is their shield that put their trust in him: for to show us, that this only pureness & excellenlencie, aught to suffice us, & that we should imagine no other truth, nor to labour to feign any other excellent thing besides this word: and also for to show unto us, that this word is so excellent and precious, that it will not suffer any mixture: and that thereby God certifieth us sufficiently of the help, defence and protection that he giveth unto them which receive this word with assurance, he admonisheth us saying, Put nothing unto his words. He saith not, and take nothing from them: albeit that we must understand, that as we ought to put nothing there too, so must we not also take any thing from it: but the wise man would defend, and chief forbid that wherein wise, holy and devout men in their own sight do most rejoice, and challenge merit: as Monks and Nuns, which brag of their works of supererogation, by the which they persuade themselves that they merit and deserve both for themselves and for other, for that, that they do more (as they think) then is commanded them. But this their bragging and boasting is against their own conscience. For if they have servants or maids which do more than they are commanded, they will say, that they are servants for the Devil, because they do more than they are commanded. Whereupon followeth, that so far it is of that by their works of supererogation (as they call them) they deserve any thing of God, that rather, they forsake and renounce him for their Lord and master, and do avouch the Devil for their master, whom they serve as may be judged by their own mouths. Therefore if the wise man forbiddeth that which is praise worthy before men, which forget their duty, by a more strong reason let us understand that he closely forbiddeth that which is evil without contradiction and gain saying. For albeit that all men by their natural corruption do take from the words of God, in not giving unto him perfect obedience, in not trusting only in him altogether, yet there is no man whose conscience doth not condemn, that it is ill done to diminish and take from the words of God. The wiseman therefore laboureth to make us forsake our own wisdom, the which is both a foul folly, and also detestable & abominable before God, and would not have us to mingle it with the word of God, which is so pure and clean, so faithful and true. By this foul wisdom and foolish rebellions and overweening, we judge that the word of God is but a small matter, that it is too simple & plain, and that it is of no great show or appearance. And therefore by this wisdom, either we despise & refuse the word of God, or for to help him, or for to give it more goodly show, we bring in our devotions and fantasies, our traditions and customs, thinking in this sort to have a more strong stay, then if we did stand to the simple and plain word of God, and to be better armed and fenced, then if we were contented that God only should be our buckler and shield. In which doing we do outrageously misuse our God, who only is most good & most mighty, and tread under feet holy things and precious pearls, to wit, his word so excellently purified. And in this manner we make ourselves exceeding guilty and reprovable, not before the wise worldlings, who in this matter do well allow us, but before God, who knoweth the hearts, and searcheth the rains. And also he will not fail nor miss to reprove those which are so arrogant to put to his word: for even when they put and add too, they do then take from it, not yielding him the honour, that belongeth unto him, neither rendering the obedience they own unto him. For there are none of those bragger's but will omit many things, and sin foully also in divers things. And those that we shall esteem the most holy and most devout, are commonly the foulest and most stinking, so that we may place them in the number of them which are reproved & rebuked, in the Psal. 50. ver. 16. And also the wise man placeth them in the like order, saying, lest he reprove thee: adding thereto the cause, & thou be found a liar. For it is as much as if he said, God only is truth, and his word is only true: wherefore thou must trust unto it, and not presume to add unto his word. For albeit that for a certain time he dissemble & wink at it, yet at the last he will reprove thee, and convince thee of lying and falsehood. For he that presumeth to add unto this pure and unfallible truth, is alyer: not only because he putteth forth trifles for to obscure and darken the truth, but also that he reproveth God of lying, and so much as in him lieth doth make the truth nothing worth, when he hath mingled therewith, the fantasies and inventions of his own head. And thus, he rightly deserveth to be reproved and rebuked, yea with sore and grievous punishment: wherewith the liars are threatened. 
Psal. 5. 7.    

7 Two things have I required of thee: deny me them not, before I die.  
Albeit that he which speaketh here, hath called himself brutish, confessing what he was of himself, yet we see here that he was very wise and well learned, when he knew that it was to God, to whom he ought to direct his prayers, in confessing him to be the author, and also giver of all good things, and that no where else we can find nothing that is any thing worth or obtain it. And knowing this, he showeth himself very discreet, when he directeth himself unto God, who hath promised to help and to secure those which shall require him in truth that he will hear them, giving them according unto their requests when time requireth it, and as shallbe expedient. The which promise is enclosed in the covenant that the Lord made with Abraham And in performing of this promise, he hath provided for the generation of Abraham, for to deliver them from 
Gen. 12. 33. & 13. 14. 15 & 17. 7. 8. Gen. 4●. 7. 8. Exo. 2. 23. 24. & 3. 4.  their bondage and afflictions: he sent joseph before them into Egypt, for to feed them in the time of famine. When they groaned and lamented under the tyranny of Pharaoh, God remembered this covenant, and provided for them a deliverer: And not only then, but also in all their necessities: when they cried unto God in sure trust, he succoured them at their need, as we may see in the holy histories, & by the care that he had to sent them his servants the Prophets. The which David doth well acknowledge. The wise man then looking & trusting 
Psal. 22. 5. 6. & 34. 5. 6. 7. 8.  in this covenant, doth direct his request unto God, saying unto him, Two things have I required of thee. When he saith, I have required, and that again he requireth the same: he showeth that he was neither cold nor mad, neither light nor unpatient to look for the help and assistance of God, but that his heart was fervent and through great and invincible constancy he persevered in prayer & patience, looking for his good pleasure, nothing distrusting but that he should obtain his request: as he doth well show, when he is not grieved nor wearied to continue his prayer: the which he could not do, if he disinherited God. And therewith by this continuation he showeth that he believeth and knoweth how God only is the author of all goodness, and how we must not seek for that which is profible or necessary for us elsewhere, or of any other: and also this word thee, doth show it. For it is as much as if he said, for to obtain whatsoever I shall need, I should not run unto the creatures, how holy and worthy soever they be: but as I believe that thou art Creator of all things, even so I believe that of thy power, goodness, and providence, thou only governest thy creatures, giving unto them, whatsoever thou knowest to be expedient unto them: and therefore, it is thou only, who hast the power and the will to help, and to grant my request, that I have already required. And as he doth express, his request tendeth to obtain two things: also two things chief are very necessary for us, for this present life: to wit, an holy and pure conversation, and riches for to sustain the outward man, that we may be strong for to do our office. It may seem after a sort, that jacob making his vow unto God demandeth 
Gene. 28. 20.  of him these two things, that is to say holy conversation, when he saith, If the Lord God will be with me, & keep me in the way that I shall walk: & will give me bread to eat, & clothes to put on, etc. True it is, he desireth the help, defence and protection of God, but under the same we may comprehend holy conversation, for it followeth the help of God. Now the wise man knew very well that these two things are necessity for us in this temporal and transitory life: and therefore he requireth, saying,  
Deny me not them, before I die. When after having said, I have required, he addeth, Deny me them not. He continueth still his request, not by distrust or doubt that he hath, how God will not hear him, but rather for to signify and confess that all riches both temporal and spiritual come from God alone, and that if he should deny them unto us, there is none that can do us any good, neither can obtain any thing healthful for us. The holy fathers did well understand this: as they do declare, when they do, as it were importunately complain of the absence of God, & that they demand, he would arise, and would show his face, and that he would not hide himself, nor be far from them. He showeth also, that he prayeth with an earnest affection, without feigning, and that he feeleth truly and indeed how he had great need that God should assist and help him. For also every man of himself, wanteth whatsoever is necessary for him: but there are none but the faithful which feel it truly: and therefore they pray with a true affection of heart. Forasmuch as it is necessary for us in this life, to walk holily, and to have victuals and food: and that after our decease and departure we cannot give remedy, and amend that which we have done amiss, and that the dead do nothing participate with the living: Therefore the wise man requireth that God would grant unto 
Eccle. 9 6.  him that which he requireth, before he die. Wherein we ought to learn, that we must not eat our bread with idleness, but to spend our time in good works, the which we should labour to obtain by prayers and requests: for of ourselves we can do nothing: It is God that worketh both the will & the deed, even of his good pleasure. And because that the days of man are short & that 
Phil. 2. 13.  he vanisheth away as doth the grass, and that there is none that knoweth certainly either the day or the hour of his departing out of this life, we are taught that if we will do well before we die, we must not defer nor put of from day to day, but with all care and diligence to give ourselves unto goodness, what age soever we have: and that in working, we should not challenge any thing unto our free will, or free choice, as if we had power of ourselves to govern us: but we must confess that it is the grace and mercy of God that guideth us: as the wise man doth show us in this request, by the which he asketh two things, the which he now declareth, saying,   

8 Remove far from me vanity and lies: give me not poverty, nor riches: feed me with food, meet for mine estate.  
When he saith that God hath created man unto his likeness & image, we ought to understand that man at the beginning of his 
Gene. 1. 27.  creation was pure and clean, was wise, upright, and true: as S. Paul also doth give us the same to understand, having admonished us, to mortify our earthly members, etc. He would have us to put on 
Col. 3. 5. 10. 12  the new man, which is renewed by the knowledge of God after the image of him that hath created him, etc. And for to show us how we should conserve this image in the knowledge of God, he doth admonish us: Now therefore as the elect of God, holy and 
Ephe. 4. 22.  beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. And according hereunto, he exhorteth us, to cast of, concerning the conversation in time past, the old man, which is corrupt through the deceivable lusts, etc. But men by their pride & ingratitude are turned away from this knowledge, and have contemned it, as a vain thing: and in stead that they were made excellent of God, they are concerning themselves as beasts: and in place that God had made them upright, they have 
Eccle. 3. 18. & 7. 30.  sought many inventions, by the which they have cast of the uprightness and excellency, that consisted in righteousness, wisdom, holiness and truth. And being thus spoiled, in steed that they should have humbled themselves, and be confounded and ashamed, they have thought themselves to be wise: they have commended themselves as if they were saints, righteous and true: but they are become vain, foolish, yea mad and liars: so that it is not without cause why the scripture maketh divers complaints of it. And in this sort they have thrown themselves into death, from the which they in no wise of themselves rise again, neither also will be raised: for 
Psal. 4. 3. & 39 6. & 62. 10. & 116. 11.  it is to the same that their corrupt nature doth wholly tend, and take his delight. Now because we desire not death, but do fear it, and would gladly shun it, and cannot of ourselves, therefore it is necessary for us to ask of God, that he would purify and cleanse us from that which bringeth us death: that is to say, from our sins and misdeeds: (the which the wise man comprehendeth under vanity and lying) and for the which we pray with him : Remove far from me, etc. Wherein first of all he showeth us, that if we will truly pray unto God, we must confess our sins unto him: as doth the wise man, requiring that it might please God to remove far from him vanity and lying. And in this manner he confesseth that he is brutish, and that if God did not take mercy upon him, he should be nothing but vain, foolish, and to change the glory of the incorruptible 
Rom. 1. 23.  God, into the similitude of the image of a corruptible man. The which containeth lying: for being idolaters, we do falsely usurp the name of God, giving the same unto idols. And for this cause also, the wise man hath joined vanity and lying together, & maketh but one thing of them both, the which is the first of the two things that he putteth into his request. And also it is good reason that we should be careful first of all to serve God, and to yield unto him only, the honour and the glory which belongeth unto him. And the same well to begin, we must abhor idolatry: the which is here signified by vanity & lying. And also the Prophets do call idols, vanity 
Esay. 41. 44. 29. & 44. 20 jere. 2. 5. 11. & 10. 3. 14. 15. & 14. 22. & 51. 17. 18 Rom. 1. 24.  and lying: though they use not the like words: yet those which they use, are of like signification. Now it is not without cause that under vanity, (which with us, is idolatry) we should comprehend all sins: for it doth beget them and bring them forth. In all ages, & amongst all nations we have seen, and may yet still see, that the idolaters (even those which are the devoutest) do give themselves unto dishonesty, filthiness & uncleanness, unto oppression and cruelty, even with an unbridled lust and desire. And the Prophets also do make great complaints thereof, and do reproach the idolaters that they have forsaken God, and that they have their hands full of blood. If then we will begin earnestly to serve God, we must begin first to hate idolatry, following the doctrine that jacob gave to his household, and God in the beginning of his law. Notwithstanding we might say that vanity is the corruption and wickedness 
Gene. 352. Exo. 20. 3. 4.  wherein we are borne, and that it is rooted in us from our conception: the which vanity, if we yield unto, and obey, bringeth forth his fruit: to wit, lying, either in words or deeds, or falsehood. The which fruit man bringeth forth to the dishonour of God, and hurt of his neighbours: to wit, when he is become an hypocrite and idolater: afterwards vain swearing, blaspheming, perjury, manifest contemning and scorning of the truth, and holy Religion: when he is become a false witness, slandering, flattering, and a taleteller, and to counterfeit & to shadow things to deceive: and also when he doth not unto his neighbour as he would be done unto. And thus, the wise man desireth to be purified from all the inward and outward transgressions that he shall commit against the law of God. And because that evil words corrupt good manners, 
1. Cor. 15. 33  we have need not only that vanity which is in us, and falsehood that we commit, should be removed far from us, but also that we should fly and avoid all evil and naughty tongues, and all wicked men in their trades, and that we should ask of God to give us fellowship of wholesome words and holy conversation. The second thing, he requireth, is, give me not poverty, etc. After that the wise man hath required what is necessary for the life of the soul, he asketh such things as are necessary for the body, the which we may lawfully demand. For albeit that jesus Christ doth show us by divers arguments and reasons that we ought not to care for 
Mat. 6. 25.  food nor other corporal necessities of this life, and that he doth admonish us to seek first of all the kingdom of God & the righteousness thereof: yet nevertheless he doth not thereby forbidden that we should not ask and seek for our corporal necessaries: otherwise he would not teach us to pray unto God our father for to give us our daily bread: neither also should any man have need to till & plough the earth, to plant, to sow, to gather & lay up in sellers & garners, the fruits that the earth hath brought forth. It is then lawful for us to ask things at God's hands, that are necessary for our bodies: as we have seen heretofore how jacob hath demanded them: but yet it must be done without care, and without distrust: and that we should know that as the earth is the Lords, so doth the same obey him, bringing forth his fruits according as he commandeth it: and thus, we can have no food, but so much as it pleaseth God to give us thereof, yea though we labour. For he which laboureth, or he that watereth, is nothing: but God that giveth the increase. Wherefore we must know that it is not only lawful for us 
1. Cor. 3. 7.  to ask and seek for our bodily necessities, but also it is necessary, (in humbling ourselves and confessing that all riches come unto us from the bountifulness and liberality of our heavenly father) we should not be unthankful, but that without dissimulation we should give him thanks therefore. Now that we may rightly ask and seek for such things of him, as are necessary for us, we must not follow the desires of our flesh, the which is unsatiable, but to content ourselves with mediocrite, as the wise man doth show us, in this present text, the which containeth three members. The first is, he requireth that God would not give him poverty. Wherein there seemeth to be an absurdity. For albeit that he confesseth (as it may seem) that poverty is given of God, yet is it there refused, where it ought to be precious, if it be a gift of God: and also to consider how God hath always had the poor in great estimation, & hath exalted many of them: and also jesus Christ saith that to them 
Mat. 5. 3. & 25. 40.  belongeth the kingdom of heaven: likewise he calleth them his brethren. Hereunto we answer, that as a child saith to his father give me no rods: even so the wise man calleth poverty, the gift of 
Gen. 3. 17. 18 Levi. 26. 14. Deut. 28. 15 Prou. 6. 9  God, and requireth that God would not give him poverty. And this is because he knoweth that poverty is a rod, yea a curse that God sendeth in the world for the sins thereof. And albeit that we must patiently bear poverty, when God giveth it, and never the more to think that God hateth us, no more than a good and wise father hateth his child, when he giveth him rods: as we are well taught it, when God by his word so diligently commendeth the poor, as hath been alleged sometimes. And although that Saint Paul saith, Rom. 8. 35. That neither hunger nor nakedness shall separate us from the love of Christ: and that in poverty we must neither be discouraged nor despair: yet is it lawful to avoid the same, by the means that God teacheth us by his word, the which are labour, and prayer. For albeit that labour is ordained of God, yet shall it not profit any thing, except God himself do bless it, the 
Gene. 2. 15 & 3. 17. Ephe. 4. 28. 2. Thes. 3. 6. Psal. 50. 15.  which we must obtain by prayer: as he doth teach us, when he saith, Call upon me in the day of thy trouble, and I will deliver thee. Whereunto the wise man now agreeth, when he runneth to God, beseeching him, that he would not give him poverty. Thus praying he requireth privily that God would grant him grace that he might be able to labour, and that he would bless his travail, the which otherwise, should be vain and of no profit. We see then there is no absurdity in the request of the wise: but that it is lawful for us to make the like request: as also jesus Christ doth teach 
Mat. 6. 11.  us, when he would have us to ask our daily bread. The second is, he asketh that God would not give him riches. Wherein it might seem at the first sight, that he would rebuke riches, and reject them, as if they were evil and hurtful: but if his intent were such, it should be evil: seeing that God hath created riches, and giveth them to whom he thinketh good for to make them to prosper: as he did to Abraham and other patriarchs, to David and other kings, to job and to divers other: and also the scripture calleth riches a blessing: as hath been already alleged divers times. Therefore it is not the mind of the wise man to refuse riches, as evil things: for in so doing, he should do injury to God: but the wise man did distrust himself, and knew that he was of the same nature, that were many more which had abused, and did abuse the riches of the world in divers sorts, to the dishonour of God, to their own hurt, and also the contempt and hurt of their neighbours. For the rich men of the world do often abuse their riches unto idolatry: for the which to maintain they will spare nothing: as may be seen in the making of the molten Calf, and when it is said that the images of the heathen are but silver and gold (albeit it is 
Exo. 32. 3. Psal. 115. 4. 1. King. 11. 7. & 12. 28.  said for to show the unprofitableness and the vanity of ydolls, and the foolishness of idolaters) and Solomon built an high place for Camos the abominable ydol of the Moabites, etc. And jeroboam made two golden calves. And now also and at all times we may see amongst the Papists, how the rich do spate nothing for to maintain their service, which they call divine. They abuse riches also unto their own hurt, when they distrust GOD, and put their trust in their riches. For so doing, they deprive themselves of the kingdom of God, as the rich have done. Finally, they abuse them, to the contempt and hurt of their neighbour. 
Mat. 19 23. Luke. 12. 19 & 16. 19 james. 2. 6. & 5. 4. 1. Tit. 6. 9 10 17. 18. 19  For they care not to help them, as the two foresaid: but rather do oppress them. S. Paul hath comprehended these three abuses, from the which he would have the rich (with out forsaking their riches) to turn away. Therefore when the wise man saith,  
Give me not riches, etc. He doth not condemn them, but he protes●th that he hath not set his heart upon them: and prayeth unto God, as David did, Incline my heart unto thy testimonies, 
Psal. 119. 36  and not to covetousness. For except that God himself give help, it is an ordinary thing to be given unto covetousness, even from the least unto the most. 
jerem. 6. 13.   
The third is, that he requireth that God would feed him with the breadmeete for his estate. Wherein he desireth according 
Mat. 6. 11.  to that which jesus Christ doth teach us to say, Give us this day our daily bread. And therewith we must be contented, as Saint Paul doth teach us. Wherein we are taught, that every man should carefully and faithfully employ himself and labour in his vocation: otherwise he shall not be maintained with the bread meet for his estate: that is to say, of the food that God hath prepared and appointed for him: but of the bread of other men: and so, he shall exceed. For here, the state is not taken after the manner of worldlings, who commit great abuses for to maintain their state. The word that is here translated, state, cometh of a verb which signifieth, to ordain and appoint. And so, when it is said.  
Maintain me with the bread meet for my state: it is not to say, according as I think to belong unto me, because of my highness and power, or of worthiness and excellency: but as the bread that we eat justly, we call ours, because God doth give it us, and maketh it ours by his grace: even so do we call the bread that God ordaineth for us, the bread of our state, and of the which we may justly and lawfully eat without doing hurt to other. Now by the discourse of the former words, we may see, how the wise man hath asked of God holy and clean conversation, and wealth wherewithal to live, which are two things very necessary for this present life: as hath been handled, in the 7. verse. For if our hearts be purified from vanity, and our mouths cleansed from lying tales, as the wise man desireth, the rest of the actions and works of man will be pure and clean. And also that the wise man hath desired holy conversation, he showeth, by the reasons following, when he saith:   

9 Lest I be full, and deny thee, and say, who is the Lord? or least I be poor, and steal, and take the name of my God in vain.  
According as the wise man was the son of Adam, he was of the same vicious and corrupted nature, aswell as other, the which he knew well enough: and therefore distrusting himself, he feared lest he should fall into the enormities which are daily committed by the word, whereby the wrath and anger of God is provoked, and so come to destruction. Now he saw that the rich men were always full, and filled themselves: that is to say, that they enjoyed, so much as they could, their worldly and carnal delights and pleasures, and wallowed in filthiness, pollutions, and abominations, with an unbridled lust, in taking their delights and pleasutes, in sleeping and resting, in gluttony and drunkenness, in whoredom & committing other shameful acts. For the which things God made his wrath to fall upon them, sending a flood of waters upon all the earth: making fire and brimstone to rain from heaven upon Sodom: suddenly killing of the rich glutton (Luke the 12.) who boasted of his abundance: and condemning the rich into hell, of whom Luke speaketh in his 16. Chapter. When these men were at their ease, because of the abundance of wealth and riches they had, therefore they made no account of any admonitions, declarations, and threatenings: as may be known in that that they amended not their lines, when Noah, the Ambassador of righteousness, condemned them by building of the Ark: and when the Zodomites daily afflicted, the soul of righteous Lot: also when poor Lazarus full of sores, lay at the rich man's gate. In this manner they denied God by deed: & though they had not at all opened their mouths, yet had they in great contempt & scorning said at the least in their hearts, who is the Lord? Whereunto job agreeth, where he accuseth the rich which say unto god, depart from us, for we will none of the knowledge 
job. 21. 14. 15 Esa. 29. 15. 16. & 5. 19  of thy ways: and Esay, Woe to those dreamers, which hide their counsel from the Lord: & say, who seethe us? etc. Who saith, let him hasten his work. For this interrogation, Who is the Lord? is as much as negation: to wit, that there is no Lord. The which negation agreeth well with the rich of this world, that are covetous: 
Ephe. 5. 5. Col. 3. 5.  for they are idolaters. And forasmuch as they are idolaters, they deny that there is a Lord, if it be not by words, yet it is with heart and deed, when they place their wealth and felicity in riches which are of no continuance. And therefore we may understand that it is not without cause that jesus Christ doth pronounce woe, and that Saint Paul doth deprive them of the kingdom of heaven. Therefore when man, which is left unto himself, is 
Luke. 6. 24. 1. Cor. 6. 10.  so unreasonable, that for transitory and vain riches he will deny the everlasting and almighty God, and lose his kingdom, it is not without cause why the wise man requireth of God, give me not riches. He saw also that the poor did suffer much in this world. For they have nothing wherewith to sustain themselves, neither do they find any that will help their need, as they would gladly find some. And because they set more store by their paunches and bellies, then by the law of God, which saith, thou shalt not steal, they forget this law, and give themselves unto stealing, labouring to persuade themselves it is lawful to take something where they can find it. I say expressly, labouring, and not believing. For if they believed that it were lawful to rob, they would not hide themselves: and also when they should be demanded, they would freely confess the thievery and robbery: but to cover themselves they are feign to be forsworn, taking the name of God in vain. The which the wise man feared, should happen unto him, as he doth declare. And albeit he addeth not, that it is in vain, yet it neither aught nor can be understood otherwise, then to say the truth. For commonly thieves are more ready to swear falsely, then to speak truth. And also, forasmuch as God willeth and commandeth that we should swear by his name, when we have need, therefore the wise man would not fear to take the name of his God, if it were not in vain. Besides this, let us learn two things. The first is, That when the wise man feareth to be poor, lest he should steal, and to be perjured: he teacheth poor men to require of God patience and a contented mind, that they may forbear to steal: & that this is the principal, that they may beware from taking the name of God in vain. For as God will not hold him innocent, that taketh his name in vain, even so thieves shall not inherit the 
1. Cor. 6. 11  kingdom of heaven. And thus the robbers have not only men against them, but also they fall into the hands of the living God, the which is an horrible and fearful thing. The second, that the rich are admonished to open their hands and their bowels unto their poor brethren: as we have divers instructions thereof in the scripture, 
Heb. 10. 31.  as well in the old as new Testament, which have been sometimes alleged before: let them be careful to help their necessities, to the end that they give none occasion that the name of God be blasphemed, neither that their neighbours should be spoiled & rob: but so much as they can, let them exercise mercy to the end that so much as in them lieth they may save both the bodies and souls of the poor. And as the rich aught to behave themselves after this sort towards the poor, even so ought the wise in like case to do unto the ignorant.   

10 Accuse not a servant unto his master, lest he curse thee, when thou hast offended.  
We say commonly, that we must not add to, or increase his affliction that is already afflicted. And although we should or ought to understand rhis same naturally, yet are we so evil, that we resist that which we know to be our natural duty. Because of this malice, God for to bring us unto amendment, or if we will not be corrected, for to make us the more guilty and unexcusable, doth give us commandments, whereby he doth show us that we should not afflict the afflicted, but doth forbid it us with threatenings. But there are no commandments nor threatenings that can hinder or let many to delight to trouble the miserable: as the flatterers, slanderers, 
Exo. 22. 21 22. 23. 24  and tale carriers who because they may be the better welcome, will labour by their false tongues, to sting and to make poor servants and slaves to be hated of their masters, who are sharp enough otherwise, yea but too cruel: and will tell such tales without knowledge of any fault: saving that by a sinister judgement they will count some small and light thing for a fault, which is not worth the speaking of: or else of set malice they interpret some thing evil which is not so of itself, or at the least wise is tolerable: or else, if a man make a fault, it may be ignorantly. The wise man would not have us like unto these people, as he very plainly showeth us, saying,  
Accuse not a servant unto his master. And this that he saith of the servant (who was sometimes in a miserable state in respect of the world) we must observe towards all persons which are in the power or in the subjection of an other. For albeit that we have no such servants, yet the doctrine ceaseth not, but to appertain unto us: and in observing of it, we must add nothing unto the word of God. For it is contained under the commandment, Thou shalbeare no false witness against thy neighbour: and it teacheth us to walk in love, the which covereth a multitude of sins, as we have seen. It is patiented, it beareth the infirmities of our neighbours: so far is it of 
Pro. 10. 12 2. Cor. 13. 4.  that it giveth affliction upon affliction, or hath an evil tongue, for to torment him that seemeth to be at peace. Such charity is commanded us, not only in the new Testament, but also in the old: even also towards our enemies: by a more strong reason than, towards those which nothing labour to hurt us, we must be pitiful and merciful: 
Exo. 23. 4. 5.  or at the least wise, that we procure them not any trouble, by our accusations, tales, slanders, or flatterings. For if we behave ourselves otherwise, we shallbe greatly guilty for the wrong that we shall do them, and shall give them occasion to curse us, for the fault we shall commit against them: as the wise man doth express it saying,  
Lest he curse thee when thou hast offended, The which is done when the afflicted complain of them which oppress them: for in crying out upon, and complaining of the oppressors, is as much as if 
Deut. 15. 9  they cursed them. Now God heareth the cry of such afflicted, whereof it followeth, that he counteth that which is done and committed against the miserable poor, for sin: of the which number were chief the servants and slaves, the which were handled worse than beasts. For this cause the wise man setteth them forth, & would have them to be borne with all, & their imperfections and weaknesses to be dissembled, rather than to cause them to be evil entreated through tales and flatteries. Yet notwithstanding if the miserable (as it is their custom for the greatest number) do commit wickedness and ungodliness to the dishonour of God, to the slander and detriment of their neighbours, we should not then hold our peace, nor fear their cursings, but to accuse them according to the order that jesus Christ hath appointed▪ Moreover let us note, that albeit the wise man doth threaten the accusers of the 
Mat. 18. 15  miserable for their cursing, yet doth he not allow that we should curse, though also a man were accused wrongfully. He knew well enough that joseph a slave in Egypt, had not cursed his masters 
Gen. 39  wife, though she had accused him falsely. David being a poor fugitive, did not curse those which accused him unto Saul, but saved 
Psa. 109. 3. 4  himself as he might: and also prayed for them. He therefore doth not allow cursings, but he reproveth the unpatiencie of the miserable, which know not that it is God which raiseth up accusers against them, for to try their patience, and to bring them unto the knowledge of their faults, that they might come unto amendment: and knowing that they have well deserved to be accused, not only before men, but also before God, they require pardon of their faults. Therefore if we be miserable, and that it pleaseth God, to raise up against us such people as do desire nothing but to stain us, for to make us yet more miserable, even to destroy us, yet let us not for all that use cursings, but let us follow that which jesus Christ teacheth us, concerning love towards our enemies, and also his example 
Mat. 5. 44  therein. For when he was accused, he cursed not, but stood like a sheepee not opening his mouth before his shearer. Finally, let us note, that as the servants are miserable, that have evil willers, even so for the greatest number the masters are too sharp & hard, too severe and rigorous, too wicked and cruel: and therefore it is not without cause that the wise man would not have servants to be accused to their masters. And closely herein he admonisheth aswell the masters, as the servants to do their dueitie one towards another. The which Saint Paul doth largely and clearly handle in the Ephesians 6. and  3. 4. and Titus 2. and Saint Peter 1. Chapter. 2.   

11 There is a generation that curseth their father, and doth not bless their mother.  
God at the beginning created man like unto his image and likeness, that he should walk in all holiness: as the Apostle Saint 
Collo. 3. 10  Paul declareth. And since that, for to correct his corruption and his wickedness, he hath given him commandments: and the better to draw him, to frame his life after them, he made him promises: and would that we should order ourselves with all our affection and in true humility, with all softness and gentleness under the obedience of his commandements, and should trust altogether upon his promises. And to the end that we should fear to forsake them, he addeth threatenings against the disobedient and unbeleening, and condemneth them unto death. But there are but few people that make any great account to maintain this image in them, which obey the commandments, which trust in the promises, and which fear the threatenings and condemnation of death: as we feel the same but too much in our time: and as hath been seen in old time, even as the holy histories do declare. And with these proofs we have also now the wiseman which maketh great complaint thereof in this present sentence, and in other following: in the which he accuseth not one man alone, or some family, but a great number. For he saith not, there are some men: but he saith, There is a generation. By the which word he signifieth a very great number, and a continual stock: and is as much as if he said, that from father to son, and from son to son, the evil continueth, & that the successors do follow the corruption and the wickedness of their predecessors, in a great number, and in a long time together. And as touching this present sentence, we must note, it is not without cause why the wise man maketh such complaint. For nature teacheth us that we should greatly esteem our fathers & mothers, and should honour them in obeying them, in helping their necessities, and in being altogether at their commandment without vexing or troubling them: seeing we condemn those which do the contrary. Although that young children do not think nor take such heed unto this natural law, as they ought to do: yet is it not to say, but that it should be graven in their hearts: as we may see it, when they are come to age, and have children: For without the Scripture they could well enough ask their children the duty they own them. And the Heathen likewise, which never knew any thing of the holy scripture, could very well say, That we cannot yield any recompense unto our fathers and mothers. But in the time of the wise man, and long time before, God, for to help nature, and to waken him up, had given his commandments by writing: amongst the which he commandeth, Honour thy father and thy mother, and to move the children to obey them, he addeth a promise, saying, that thy days may be long 
Exo. 20. 12.  on the land which the Lord thy God giveth thee. And albeit that the promise doth closely import and carry with it a threatening and condemnation against the disobedient: nevertheless, to the end that we should fear and be more guilty and unexcusable, if we failed in the duty towards our parents, God expresseth the threatening. He would have the parents to procure the punishment of their rebellious children, and to bring them before the judges. Forasmuch as there is such natural light, such commandments, such promises and threatenings, and such condemnation, it is not 
Exo. 21. 17. Deut. 21. 12  therefore with out cause that the wise man complaineth or wondereth at this, that in all ages there are so many disobedient children unto their fathers and mothers, not only ignorantly or carelessly, contemning their commandments, but also of set malice resisting them with wrongs and injuries: as the wise man doth signify by the curse that he repeateth, when he is not satisfied in saying, Curseth his father, but addeth, and doth not bless his mother, as it is the manner of the Scripture, to rehearse one very thing under divers words. or else we may say that the wise man maketh here an argument of consequence, from the greater to the lesser: as if he said forasmuch as there is a generation of children, so corrupted, that they forbear not to curse their fathers and mothers, which are the heads and lords of the house, it followeth well that they make no account to do any good unto their mothers, who are inferiors to their fathers. For it is also the custom of wicked children, that though verily they seem to fear and honour their fathers, lest they should be beaten or driven out of the doors, or dishinherited: yet will they boldly show, that they greatly despise their mother, & labour to persuade themselves, that they need not to make any account of them, because they are women, and have no power nor authority to deprive them of their portion of the goods. Wherein there is great pride and great unthankfulness: for seeing God hath given them this honour to be mothers, the children ought to be subject unto them in all humbleness and obedience. And sith they have 
job. 4. 4. Eccle. 7. 24  suffered so much pains in bearing them in their wombs, and have suffered so great sorrows in bringing them forth, & have so much care to nurse them and to bring them up, they should be ready and diligent to do them good again. The which the wise man doth teach them to do, when he complaineth, they bless not their mothers. And forasmuch as it happeneth most often that those children which have been wanton brought up, are the soon ready to curse their fathers, and to grieve and trouble their mothers, the fathers and mothers ought to learn that they are here taught too nurse and bring up their children in instruction and doctrine of the Lord. And when also it is said, Thou shalt not speak evil of the judges of thy people, etc. princes are taught to be careful too keep 
Exo. 22. 28.  their subjects under.   

12 There is a generation that are pure in their own conceit, and yet are not washed from their filthiness.  
He complaineth of a vice that hath reigned of long time, and wrought much evil: that is, that in place that we should be displeased with our filthinesses, we have praised & esteemed them, as if we were very pure and clean, and that there were in us nothing to be blamed. Cain had the like estimation of himself, when he said, My punishment is greater than I can bear. The people in the time of Noah, the messenger of righteousness, which had no repentance, have 
Gen. 4. 13  well showed they were clean in their own eyes: even so have those of Sodom done likewise in the time of righteous Lot, which would not receive any exhortations: and the jews, which would not hear the preaching of the Prophets, who rebuked them in the name 
Gen. 19 7  of the Lord: as they are often reproached for it: and the Scribes and Pharisees in the time of our Saviour jesus Christ, who bragged of their righteousness, and mocked our Lord, and blasphemed both him and his doctrine.  
Now that these people have fallen into this abominable vice, & were greatly guilty before God, the scripture doth declare unto us: First ofal, when God regarded not the offering of Cain. Secondly, 
Gen. 4. 5. & 13. 13.  when it is said, Now the people of Sodom were wicked and grievous sinners against the Lord. Thirdly, what have I to do with the multitude of your sacrifices? Cry out with open throat, 
Esay. 1. 11. 58. 1.  spare not: tell my people of their transgression, etc. Fourthly ye are they, which justify yourselves before men, but God knoweth your 
Luke. 16. 15 Mat. 23. 25.  hearts, etc. Because of such hypocrisy, which was uncorrigible, great plagues followed. The world was destroyed by the flood: Sodom and her neighbours were overthrown with fire & brimstone: The jews were destroyed by wars, and the remnant carried away captive to Babylon. And after the resurrection of our Lord they were 
Mat. 23. 35. & 24. 15. Luk. 18. 11 13. job. 14. 4. & 15. 14. 15. 16 & 25. 4. 5. 9  brought into great desolation, as he had foretold, as we also see it. And thus it is not without cause that the wise man complaineth thereof. In this he admonisherh us that we should not brag of our pureness, as did the Pharisees: but that we should humble ourselves, with the Publican: and that with job we should confess there is none that is borne of an unclean seed, that can be made clean. What is man that he should be clean? and who is he that is borne of woman, that can be declared righteous? And how may a man be justified with God? or ho we can he be clean, that is borne of a woman. Forasmuch then as we can not wash ourselves from our 
1. john. 1. 8. 9  filthiness, let us not therefore be so glorious, as that we should think ourselves to be pure and clean: for if we say we have no sin, we deceive ourselves and the truth is not in us. But if we confess our sins, he is faithful and just for to pardon our sins, and to cleanse us from all iniquity. Let us then be ashamed of our sins, but not to confess them, saying with Esay, We are all as filthiness, and all our righteousness is as a polluted cloth, &c: and with Saint Paul, 
Esay. 64. 6. Rom. 7. 14. Psal. 51. 3. Psalm. 51. 1.  we are carnal, sold under sin. And in confessing them, let us pray with David, Have mercy upon me OGOD after thy great goodness, and according unto the multitude of thy mercies, do away mine offences, etc. When we shall do thus in good conscience, God will accomplish his promise unto us, that he hath made us, to wit, that he will power clean water upon us, and we shallbe clean, etc. 
Eze. 36. 25.  And albeit that of ourselves we are not clean, (for sin dwelleth continually in us, & have need daily to ask pard on for our sins and offences) yet if we truly humble ourselves, as hath been said, God will accept us for just and clean, having sprinkled our consciences with the precious blood of his Son. And in this sort we shall not be clean in our own eyes, and yet we shallbe washed from our filthinesses, by the grace and mercy of our heavenly father, who will impute unto us the righteousness of his son: whom 
1. Cor. 1. 30.  he hath appointed to be our righteousness, sanctification and redemption. We must therefore with all humility confess jesus Christ to be such, lest we be presumptuous, and puffed up with our own righteousness & holiness, as Simon: but let us prostrate ourselves at his feet, as did Marie Magdalen. Thus doing, we shall condemn ourselves, and shall not be condemned, but shall obtain remission of 
Luk. 7. 37. 39  our sins, though they be never so many. Contrarily, if we think there be any cleanness in ourselves, God will blind us, and give us up unto a reprobate sense: as he hath already done the jews and 
Luk. 17. 10  the Papists. In place then of justifying ourselves, yea, though we had done whatsoever God commandeth us: yet let us say (as jesus Christ hath taught us) We are but unprofitable servants, etc.   

13 There is a generation, whose eyes are haughty, and their eyelids are lifted up.  
In the former sentence he hath reproved the hypocrites, making a great complaint against them: & now he dealeth with the proud. And albeit that pride ruleth in the deepness of the heart, yet spareth he not to judge thereof, marking it by the external and outward signs, which come from the disposition & inclination of the heart. Neither must we marvel though he deal with the proud, framing a complaint and accusation against them: seeing that man of himself is nothing: for God made him, and not he himself. And although he be created according to the image and likeness of his Creator, nevertheless he is made of the dust of the earth: and it is 
Gen. 2. 7. & 3, 19  said, that he is dust, and shall return to dust again. And as he is nothing of himself, even so also hath he nothing of himself: so that we may well say unto the proud, Whereof cometh it that earth and dust is proud: and What hast thou, that thou 
Eccle. 10. 1● 1. Cor. 4. 7.  hast not received? and if thou hast received it, why dost thou boast as though thou hadst not received it? For the proud have always delighted in themselves, and boasted of their wisdom, power, counsel, credit, authority, antiquity, nobility, experience, and riches, as if they had all these things in themselves: and have not confessed that God holdeth all in his hand, and giveth being, to whom soever he pleaseth. He teacheth, strengtheneth, exalteth, maketh noble, raiseth up, and enricheth whom he wil And as hath been said, the proud neither can nor will in any wise confess this same: and therefore it is no wonder though the wise man complaineth of them. And as we have said, he noteth their pride by the outward signs, as we may see in other places, as the scripture showeth, in threatening 
Psal. 18. 28. Pro. 6. 17 isaiah. 2. 11 & 5. 15 Psal. 131. 1.  the proud. And because there is none of sound judgement, but feareth to be hated of God, and to be beaten down with his mighty hand, we must humble our eyes, even by the guiding of the heart: so that we may protest with David, Lord, I am not high minded: I have no proud looks, etc.   

14 There is a generation, whose teeth are as swords, and their jaws as knives, to eat up the afflicted out of the earth, and the poor from among men.  
He reproveth now the cruelty of the great men of the earth, which hath continually reigned: as we may see it in Cain, and in 
Gen. 4. 8. 23 & 6. 4. Exo. 1. 8 1. Sam. 18 Psal. 14. 4 & 57 5. Miche. 3. 1.  Lamech, and in the mighty Giants, which filled the earth with cruelties: in Pharaoh, and in his people: In Saul, who persecuted David: as we may see by the complaints that are contained in the holy scriptures. Now I have expressly said, that the wise man toucheth the cruelty of the great men of the earth, which are in divers sorts: for some are great in riches, some are great in credit and authority, some in power, and other in multitude of friends. The which also the wise man showeth, when he saith, That their teeth and their jaws do serve them as knives and sword, to eat up the afflicted out of the earth, and the poor from among men: and herein he showeth that the Proverb is true, which saith, the great eat the small. And also commonly we see that the great will not quarrel with their equals, but with them that are feeble and weak, and which have no blood (as it is said) in their nails, to be revenged, (that is to say) which can not scratch and have none to support them, but rather are vexed on all sides, and know not to whom among men they may go to have refuge. Wherein there is great cruelty, as the wise man hath noted, when he compareth them unto wild and cruel beasts, which have teeth and jaws meet to devour the pray: and when he compareth them unto thieves, and murderers, which use knives and swords to kill the passengers, and such as they bear malice to. And albeit that in exercising their cruelty, they show themselves bold and valiant, yet are they villains and cowards: as the wise man marketh, when he saith not, that it is to fight against them which are mighty, well armed, and of a stout stomach, but for to eat up them which are of no resistance; and are altogether naked and destitute of all force & power, so that they can not defend themselves, from the violences of the unmerciful and cruel. And thus, it is not without cause that the wise man complaineth thereof. And herein, he exhorteth that if we have any greatness and power, that we should have pity and compassion of the afflicted, and such as are poor.   

15 The Horseleech hath two daughters, which cry, give, give. There be three things that will not be satisfied: yea four, that say not, it is enough: 16 The grave, and the barren womb, the earth that cannot be satisfied with water, and the fire that saith not, it is enough.  
If in these two sentences we understand nothing but that which is offered at the first sight by the letter, they shall serve us to no instruction. And if the wise man would teach us none other thing by them, then as the words do sound, he hath set down no excellent thing in them, nor that is worthy of admiration. The which we neither aught to think nor to say. And therefore, it is necessary for us to understand that the wise man speaketh here in parables and by comparison: and doth greatly touch thieves and robbers, the covetous and usurers, the spoilers and extortioners, the whoremongers and adulterers, the gluttons and drunkards: and all such as suffer themselves to be carried away of their unbridled concupiscences. He calleth them first of all horseleeches: the which hath her tongue forked, as it is said, and with these two forks, which the wise man calleth two daughters, she sucketh man's blood, and will not leave the skin, till she be full, even ready to burst. Even so also these people are not easy to be pleased, but having two daughters, that is to say, divers ways and means to hurt, and to oppress their neighbours, and to vex themselves, they cease not to desire more and more to follow their lusts. The which the wise man signifieth, when he is not contented to have said once, give, but doth repeat it, saying,  
Give, give, Wherein he showeth an unsatiable covetousness in such people: and therewith also he calleth, the pollings, extortions, exactions, spoilings, whoredoms, delights, voluptuousness and excess gifts: not so that whatsoever they obtain is given them with a free and liberal mind: but forasmuch as although that they exact and constrain, or use craft and subtlety to get what they desire, yet do they not spare to use this language, give, give: and also that which they take, and that which they use doth cost them nothing but the taking. Secondly, he compareth them unto four things. And for to do this, he useth repetition: for not to be full, or not satisfied, and not to say, it is enough: is all one thing. He useth also Correction: for having affirmed but of three things, afterwards he affirmeth of four. And this is for to prick so much the more the unsatiable desires of those which have no care but to serve their flesh.  
The first is, the grave, which for the sin of man, the more bodies either great, mean, or small that are given too it, yet doth it refuse none, but doth consume them all, and bring them all to dust, as an executioner of the sentence of God, In the sweat of thy face shalt thou eat thy bread, till thou returnest to the earth again, 
Gene. 3. 19  etc.  
The second is, The barren womb: the which though it be so restrained, and as it were closed up, that it can conceive no children, yet doth it not cease continually to desire seed: as we may see by Rachel, the wife of jacob. The third is, The earth that cannot be 
Gen. 30. 1.  satisfied with water, and yet is not watered with the rain from above, neither with fountains or rivers for to be moistened: or we shall take the earth that is not satisfied with water, for the same that is so cleft and so dry, that albeit, it is thoroughly wet with water, yet it ceaseth not still to want, and to receive thereof somuch as cometh and falleth: as we may see in sandy ground. The fourth is, the fire, that consumeth whatsoever is cast into it, how strong and hard soever it be. When the wise man compareth the carnal & sensual, the dissolute and thriftless, the unmerciful and cruel, unto these foresaid things, he blameth not the said things: for they follow nothing but the nature given to them of God. But as hath been said, he pricketh men which are corrupted and not contented to follow the good nature wherein God hath created them at the beginning, but do usurp the nature of those things which have no reason, and do so abuse them, that that which ought in no wise to be blamed in those creatures, yet is it very detestable & abominable when men follow it: as there is none of us, but doth so judge of it. To make an Allegory otherwise, it should be unprofitable: as all men of good sense may judge it. But let us learn to be modest, temperate and sober, being contented with that which God giveth us, without abusing the natural kind of the foresaid creatures: otherwise they shallbe our judges.   

17 The eye that mocketh his father, and despiseth the instruction of his mother, let the ravens of the river pick it out, and the young Eagles eat it.  
It is a thing contrary unto nature (as hath been handled heretofore in the 11. ver.) that children should be rebellious and injurious to their fathers and mothers: as also it is against the commandment and threatening of God. And so it cannot be, but that the children being of full age, and years of discretion, must needs sin against their consciences, and of set malice, when they do injury & wrong unto their fathers and mothers: or also when with an envious and malicious arrogancy, they mock at them, and despise to hear their admonitions: it is a thing very wicked, detestable, shameful, and highly monstrous. For this cause the wise man feareth not to pray or desire that such children might be forsaken and given to be spoiled, as they do well deserve. The which desire he expresseth, saying,  
Let the Ravens of the river, etc. Wherein we have to note, that the Ravens and Eagles do fly and follow aftercarion and dead bodies: and because they are often times cast into the rivers, the which doth often cast them up again upon the shore, the Ravens and Eagles resort thither for their food, and chief peck out the eyes, as we may see it by experience: and then as they have need, they eat the rest of the dead body. And thus the wise man compareth the mocking and contemning children unto carrions, which are cast out unto the devouring birds, and desire to have them eaten. And herein he desireth nothing of his own mind, but according to the threatening that God maketh against the rebels, which care not to obey his word. And because we see in the gesture and 
Deut. 28. 26 jer. 16. 4. & 34. 20.  moving of the eyes, the mocking and despising that lieth hid within the heart, for this cause the wise man doth not speak but of the eye: and thereby he signifieth all the malice of man, yea, wholly a malicious man, who is nothing but a carrion, worthy to be cast 
Mat. 13. 4. 19 1. Pet. 5. 8.  out, not only unto the birds of the air and beasts of the earth, but to the Devil also, that is the bird that eateth that, which is sown by the high ways side, who is also, the roaring lion. We might also say, that this is a threatening against wicked children, unthankful and contemners of so great pains that their fathers and mothers have taken for them: by the which he denounceth unto them, that not only they shallbe prevented with sudden death, but also that they shallbe cruelly and shamefully slain, and cast to be devoured by the beasts, which they have exceeded in cruelty: and shallbe left unburied. And because he maketh mention of the instruction of the mother, therefore children are exhorted in fear and reverence to receive and obey the commandments of their mothers: though they be women, and that after the sense of the mockers and scoffers, they ought not to regard their words. Moreover, when instruction is attributed unto the mothers, women shall not be excused for the weakness of their kind, for having learned nothing to teach their children.   

18 There be three things hid from me, yea four, that I know not. 19 The way of an Eagle in the air, the way of a Serpent upon a stone, the way of a ship in the midst of the sea, and the way of a man with a maid. 20 Such is the way also of an adulterous wcman: she eateth and wipeth her mouth, and saith, I have not committed iniquity.  
Albeit that adultery is a very horrible and detestable sin before 
Gene. 2. 24. Gene. 6. & 7. Exo. 20. 14. Levi. 20. 10. Deut. 22. 22.  God: as he showed at the first, when he ordained marriage, and that he hath not said, that three or four, or more, shallbe one flesh, but, man shall forsake father and mother, and shall cleave unto his wife, and they two shallbe one flesh. Secondly, when he sent the flood upon those which had taken the daughters of men for their wives. Thirdly, when he saith, Thou shalt not commit adultery. Fourthly, when he commandeth adulterers to be destroyed: yet nevertheless, when there have so many adulteries been committed of long time, and that are still daily committed, it is showed, there is no great account made of such filthiness: and that as it were in despite of God, they are delighted in that which he greatly abhorreth. Wherein the men and women that are such, do show themselves impudent and shameless. And as they have not God before their eyes, and persuade themselves he seethe them not, even so will they not acknowledge their iniquity: and think that they cannot be reproved. For as they persuade themselves that they do none iniquity, even so they make themselves believe that their trade & ways can not be seen: and therefore dare they present themselves before the world without shame, as if they were honestmen, ready, boldly to prove them liars, which would blame them, as they are worthy thereof. The wise man in this present parable, doth declare unto us this impudency. And is as much as if he said, Even as men can not know the way of an Eagle in the air, &c: neither the signs and tokens of the pollutions of a man with a maid: and the secret enticements that the man useth to make the virgin consent unto him, with whom he burneth in concupiscence, by the which allurements man is defiled, though he hath not once touched the virgin: even the adulterers eat, that is to say, delight in their whoredoms. And then, as gluttons and drunken servants, when in the absence of their masters, have spent the time in eating and drinking, if they feel & perceive their masters to draw near, do wipe their mouths, to seem that they have neither drunk nor eat: even so the adulterers, after having committed whoredom, do wipe their mouths: they counterfeit and dissemble to be honest men, & they think they are not known, and that they can not be convinced and overcome, & their ways to be as sealed letters. And therefore as if they were pure and clean, holy and righteous, they boldly say, they have done none evil: yea, and though 
Htb. 13. 4.  they be taken in the deed doing, yet would they have men to think that such abomination were natural things, and not to be regarded: the which is as much as if they said, that they are not guilty. But at the last they shall feel, that, that which they eat is bitter. For God will condemn whoremongers and adulterers.   

21 For three things the earth is moved: yea, for four it can not sustain itself. 22 For a servant when he reigneth, and a fool when he is filled with meat, 23 For the hateful woman, when she is married, and for a handmaid that is heir to hermaistresse.  
It is a most certain thing that the earth removeth neither higher nor lower, neither on the right side, nor on the left side, but remaineth steadfast in his place, that God hath ordained for it, except he himself do remove and shake it. Now that it remaineth sure, the scripture doth witness it, And therefore, when it is said, The 
job. 9 5. 6. Psa. 18. 8. 1. Chro. 16. 30. Psa. 93. 1.  earth is moved, we will not take it for this earthly Element, but for th●●●habitants thereof, as it is so taken in divers places of the scripture. And also the word that is translated, moved, in the wise man's tongue, doth not signify the removing of one place unto an other, but to tremble, to be angry, and to be stirred up, and troubled 
Eccle. 1. 4. 1. Sam. 27. 0. isaiah. 11. 4. 9  for fear or for wrath. And so as touching the 21. verse, the wise man meaneth, that by the world the inhabitants of the earth are troubled, grieved, sorrowful, fearful, and angry, for the coming of four things: and that also they can not hold, but be in fear, or to be angry, it is not for us to teach these things: for the troubles and vexations that happen, are but too much known, when the vile and abjects are exalted, when the foolish & wicked are made rich, when riotous women are maistresses in the house, and when maids become dames. Now forasmuch as we desire not to be troubled with such things, let us know, that the wise man doth admonish us here, that we should be careful to look narrowly and straighly what persons we ought to prefer and exalt. And as we desire not to be troubled, even so, when we are exalted to an higher degree, let us not trouble any man by our pride, malice, rigour and chorlishnesse: as do they commonly which are exalted from a low and miserable state. In the which number the wise man doth first of all set the servant and slave, saying, that when such a person cometh to be raised up to honour, and power, he is so proud and high minded, so churlish and sharp, so unmerciful and cruel, that none can continue with him. And whatsoever is said of the servant, we must also understand it of every vile man, and abject person, who hath not the fear of God, and is not contented with his state, wherein God hath placed him. In the which order we may set Saul, who was of the lowest tribes and of the least family 
1. Sam. 9 21. & 15. 17.  of Benjamin. I say expressly of the servant, who hath not the fear of God: for joseph indeed was a servant in Egypt, but the people were moved neither with fear, nor with anger, when he was exalted, and ruled the country. David was a shepherd in the house of his Father, and when he had obtained the kingdom, he wrought no trouble nor sorrow to the people.  
Secondly he placeth A fool when he is filled with meat, that is to say, the wicked fool, that feeleth himself rich and at his ease, of set purpose doth despise his neighbours, and desireth more to hurt them, then to help them: as did Pharaoh King of Egypt: Nabal, the Carmelite and others. 
1. Sam. 25.   
Thirdly, the hateful woman, who is of so strange and troublesome manners, and of so unmerciful and cruel conversation, that she 
Gen. 39 1. King. 16. 31. & 18. Mat. 14.  is feared, or rather that men are compelled to hate her, as she deserveth. In the which number, we might also set the wife of joseph's master: jezabel, Ahab'S wife, through whom the land of Israel was moved, and provoked: Then Herodias. Fourthly, he setteth, A handmaid, who of herself is miserable, when she cometh to succeed her mistress, when from a vile and low degree she is raised up to honour, from riches to poverty, from labour and pain, to rest and pleasures. Most commonly such handmaids keep no modesty nor humility, but are so arrogant and proud, so churlish and sharp, that no man can abide them. To the end therefore that we stir not, nor move the earth, let us be careful to behave ourselves lowly and gently, though we be exalted and lifted up.   

24 There be four small things in the earth, yet they are wise, and full of wisdom: 25 The Pismyres, a people not strong, yet prepare they their meat in summer: 26 The Coneys, a people not mighty, yet make they their houses in the Rock: 27 The grasshopper hath no King, yet go they forth all by bands: 28 The Spider taketh hold with her hands, and is in King's Palaces.  
The wise man continueth still to teach us by parables, setting forth unto us, four of the least and smallest beasts of the earth, to be our teachers and guides, that we should learn instruction of them. And to the end, that although it ought to shame us, that we must be taught by such little beasts, yet that we should not refuse their instruction, he doth attribute wisdom unto them: and lest we should despise this wisdom, he showeth that it is not feigned by them, when he saith,  
Yet are they wise, and full of wisdom. Whereupon followeth that it is God, who hath created them in a wise nature, the which they have not lost, nor yet forsaken, as man hath done, abolishing by his transgression and rebellion, the image and likeness of God, wherein he was created: And is so spoiled of wisdom, and become so ignorant, dull, and blockish, that the least beasts, must teach him his lesson, and show him, how he must govern himself. Now albeit we should be ashamed thereof, yet should we thank God, who by such Doctors, helpeth our rudeness and weakness, and maketh that profitable unto us, which at the first sight, offereth itself before our eyes, and in our fantasy, to be vile and contemptible, and as a thing of no price nor estimation. And also the wise man doth call them, The small things of the earth. Wherein again we should have shame: for we should be wholly occupied to consider spiritual and heavenly things, for to be preserved in wisdom, to know to govern ourselves, and to spend the time as we ought, in working diligently and courageously, without doubt or fear, and should not suffer our weakness to make us slothful & negligent, or our highness to turn us away from our office and duty: and we must look down to the earth, and towards low, small, weak, & contemptible things for to be taught of them. Wherein we may know that we have nothing to brag ourselves of, nor to challenge any excellency.  
Notwithstanding, we are so pleased with ourselves, that either we can not, or we will not, take heed from esteeming ourselves, if we feel and perceive in ourselves any strength and power, any cunning or aptness. On the other side, we love so much the ease, delights and rest of our flesh, that we make ourselves believe we are weak, and should mar ourselves if we should labour: or by distrust and fear, give ourselves over to the government of those whom we esteem mighty: no man dare come near unto the great Lords, lest they should displease them, though with them he might employ himself to do what God commandeth him. It is the custom of those which will do nothing, to allege they are feeble and weak, to be excused and borne with, and that they might eat their bread in idleness and without doing any thing. But the wise man will receive no such excuses, as he doth plainly show, when he bringeth forth the Pismyre, and declareth that it is a people, that hath no strength, & that yet they labour in summer, which is the appointed season to gather and to lay up victuals in store. And 
Pro. 6. 6.  this is that which Solomon showeth unto the slothful. And therein he showeth that we must in the appointed time and season, apply ourselves after the power and wisdom that God hath given us: and that in so doing there shallbe no season so sharp, wherein we shall not obtain, whatsoever shallbe necessary for us. For to provoke us the more to take pain, and not to fly back for our weakness, & that we should labour to follow our vocation, and to persever therein, he setteth before us the Coneys, which are without strength, & have no resistance, but fly and suddenly run away at the barking of the least whelp that is: and yet notwithstanding are so continually in scraping, that they will achieve to pierce even the very hard rock, for to make themselves lodging and to hide themselves therein. The rocks (saith David) are a refuge for the coneys. 
Psa. 104. 18 Mat. 16. 18 1. Cor. 10. 4.  Therefore let not our feebleness make us cowards: Let every one of us occupy himself after his capacity and ability, taking the rock, which is jesus Christ for his refuge. And in this sort we shallbe in great safety. And to the end, that we should not look for the protection and safeguard of the great lords and mighty of the earth: or if we be destitute of their guiding and government Let us not be discouraged, as were the jews. In the third place he 
1. Sam. 8. 5  setteth before us, the grasshoppers, saying, they have no king, yet are they strong, and are guided valiantly, as people expert in the wars: as he expresseth, saying, they go forth all by bands: that is to say, they assemble and gather together a great multitude and by heaps: as those which God sent into Egypt. And also the holy scripture, for to signify a great power, speaketh so of grasshoppers. Though we be destitute of temporal protection, yet let us not 
Exo. 10. 12. jud. 6. 5. & 7. 12.  leave of to bear ourselves valiantly, knitting ourselves together by faith, being assured, that we have the king of kings for our protector and governor, who will not forsake us, but will give us weapons to resist the infernal and hellish powers. And therefore, what evil soever the world or the Devil do invent against us, let us not be discouraged, but let us follow Saint Paul's admonition, Put on the whole armour of God, that ye may be able to stand against the assaults of the Devil. And because 
Ephe. 6. 11.  the greatness and authority of men, is often cause that the small and weak dare not do that which belongeth to their office, the wise man, four setteth before us, the Spider, that is very weak, yet doth she not fear to haunt the Palaces of Kings, and there to spin her web, crossing and traversing, & one while taking one side, and an other while an other, for to spread her web, and to make it so long as ever she can. Even so, let no highness of Princes, turn us away from doing our duty, and that we should not largely do whatsoever belongeth unto our office. According to some men's judgement, by the Pismire that laboureth willingly, and without constraint, men are rebuked for that they will not labour but by compulsion: By the coneys, they are reproved for their overmuch boldness: By the grasshoppers, which fly keeping their orders, they are rebuked that though they have kings, princes, and magistrates, yet do they not obey them, but would rule over other. By the Spider in kings palaces, we have an example of labour: and signifieth that they that rule the common wealth, aught above all things to be vigilant and careful.   

29 There be three things that order well their going: yea, four are comely in going. 30 A Lion which is strong among beasts, and turneth not at the sight of any, 31 A lusty grayhound, and a goat, and a king, against whom there is no rising up.  
When a man walketh blameless in his manners and conversation, & applieth diligently himself to do his office, we say he goeth right: and if he do the contrary, we say he goeth astray, and that he walketh not in the right path: and so we call the life of man, a path, a step, or a way. After the which manner of speaking the scripture agreeth, 
Gene. 5. 22. & 6. 9 12.  for to be the more familiar unto us: as it is said, that Enock walked with God: and Noah was perfect in his time, walking with God: and all flesh had corrupted his way upon earth. And because that albeit that God often doth admonish us by his word to walk honestly, yet do we make no account thereof, and will not acknowledge what our duty is. For this cause to rebuke our negligence, or rather our malice, God setteth beasts before us, declaring unto us that they are of a better nature than we be, and that they know well how to do their duty: as we see in isaiah the first Chapter, and second verse, and in divers places of these proverbs: and now the wise man setteth before us three. And when such rebukes are given us, they are not to confound us, but to make us better advised and more discreet, and also to be ashamed of that, that we must go to the school with the beasts. The first of the three is, The Lion, which is strong among beasts, not only in his members, but also of courage, and by the same his courage he walketh fiercely in his way: and there is no beast how strong or great soever he be, that may turn him or make him go out of his way: and so he ordereth very well his steps, and walketh comely. The wise man doth not set before us the cruelty of the Lion: for if we did follow him therein, we should be like unto the Devil: but he 
1. Pet. 5. 8.  would have us to follow the courage, the boldness and nimbleness of the Lion, to the intent that whatsoever the Devil or men can do against us, yet should we always go boldly forwards, as God doth teach us by his word, and should in no wise be afraid. Herein it is, that we should be like the Lion, as Solomon doth show us. By the second, that is, the greyhound that is lusty to run, he doth admonish us, that we should not be like unto the Snail, 
Pro. 28. 1.  that creepeth very softly, but should be ready & diligent to run our course: as we are exhorted in other places of the scriptures, 
Psal. 119. 32 1. Cor 9 24 Heb. 12. 1. 2. Tim. 4. 7.  that we may truly say, I have fought a good fight, I have finished my course, I have kept the faith. And for to do this well, we must take heed from following of hungry Dogs. For if we be gorbellies, gluttons and drunkards, we can not be swift to run our course, but desire to be at rest: as the Prophet isaiah, in the 56. Chapter 10. 11. blameth the rulers of Israel. And therefore jesus Christ doth exhort us saying, Take heed to yourselves, that your hearts be not overcome with surfeiting and drunkenness, etc. Even so must 
Luk. 21. 34  we take heed from following their envy, but that rather we should be joyful for the prosperity of our neighbours, and sorry for their misery: let us not be like unto Semei: nor like unto the multitude of people which mocked at the affliction of our Lord: who are called 
2. Sam. 16. 5. 6. 7. 8. 9 Mat. 27. 29. 40. Psal. 22. 17  Dogs. By the third, that is the Goat, which by a natural care and boldness that he hath, feeling himself armed with strong horns, doth walk before the flock, when they are led to pasture, we are admonished, that for to walk rightly, we must be an example unto our neighbours, and to labour to go before them by honest and holy conversation, that they may follow us. This belongeth unto all Christians, and chief unto those which have any government either spiritual or temporal: but we must beware that we stink not as Goats do, lest we be placed at the left hand. The fourth 
Mat. 25. 33.  thing, whereby we are here admonished to order our manners and conversation right, is not a beast, but a man, not vile nor abject, but one that is in authority, and hath power over other, and is ruled with such wisdom, gravity and severity, that he is obeyed, without any resistance or rebellion. For although before the world we are not all Kings, and that it is not lawful for us to usurp to ourselves the Kingly authority, yet, forasmuch as we have all naturally royal hearts (for we would be content that all men were subject unto us, and we subject to no man) it is therefore good reason that we should order our steps as wise, severe and grave Kings, that we might so rule and reign over our lusts, and our sins, that they should have no reign nor rule in us, as Saint Paul doth admonish us in divers places.  
And also, if we be Christians, we are Kings. And in this, that we are Kings, it is not to reign worldly. For our kingdom 
Rom. 6. 12. Exo. 19 6. Apo. 1. 6. jam. 4. 1. 2.  is not of this world, but is spiritual: the which if we will quietly possess, we must tame and subdue our lusts. After some we may say, that this parable showeth, what the Prince ought to be, to wit, like unto the Lion, to the Greyhound and to the Goat: that he may be feared of the wicked, and loved and honoured of the good.  
For the Lion useth no cruelty, except he be provoked: & holdeth in his nails so fast as doth the cat, and never displayeth and unclaspeth them but only in the fight. Even so should princess never exercise their wrath and displeasure, nor take weapon in hand but upon necessity. The Greyhound doth not persecute his guests, but only the wild beasts: the Goat goeth before the flock as a keeper: Even so the Prince ought by good laws to rule his flock and to preserve it. If the princes do thus govern themselves, no man will rise up or rebel against them. For they have GOD for their keeper, and defender against rebels and seditious subjects.   

32 If thou hast been foolish in lifting thyself up, and if thou hast thought wickedly, lay thy hand upon thy mouth.  
Of our vicious and corrupted nature, we are all senseless, and do delight in our malicious foolishness, and do think we are something and are ready through pride & arrogancy to exalt ourselves above or against our neighbours, and which worse is, against God. And being thus senseless, we can not so much as think a good thought, but all evil. Therefore when the wise man speaketh conditionally, 
Gen. 6. 5. & 8. 21.   
If thou hast. etc. We may resolve his words casually, in saying, forasmuch as thou hast been foolish. etc. When he so speaketh, he teacheth us, that although we of ourselves are nothing worth within, yet ought we to take heed to be defiled in our conversation. And therefore let us understand, that he doth exhort closely to labour to reform our thoughts, desires, purposes, counsels, affections and lusts. For otherwise we cannot have a quiet & modest conversation: the which he signifieth, By laying the hand on the mouth. Mow he maketh mention of the hand, and the mouth, because by those members we show and exercise foolishness, arrogancy and malice which is within: with the hand we make signs of iniquity, we steal, we use shameless touching & feeling, & do violence, in fight, killing, & slaying. And for this cause the scripture reproacheth that they have stretched out their hands unto thevery & 
isaiah. 1.  that their hands are full of blood, & also it doth exhort us to keep them innocent from evil. From our mouths come vain words, oaths, false oaths, blasphemies, false witnessings, tales, backbitings and flatterings: whereupon do follow great inconveniences, and great offences: and are ready chief to misuse our mouths, and it 
jam. 1. 19 & 3. 2.  is very hard for us to tame the same, and to cause it to keep silence, as it ought: as we prove the same but too often, as also the scripture declareth it. Wherefore we must stand upon our watch, following that which David saith, I will take heed to my ways, 
Psa. 39 2.  that I offend not with my tongue, etc. But forasmuch, as of ourselves it is an unpossible thing, therefore we must pray unto God that it would please him to have care to open and shut our mouths, as 
Psa. 51. 17. & 141. 3.  he shall see to be expedient: as the scripture teacheth us to do.   

33 When one churneth milk, he bringeth forth butter: and he that wringeth his nose, causeth blood to come out: so he that forceth wrath, bringeth forth strife.  
Albeit that Saint Paul saith, Be angry, but sin not: yet is it not well done at any time nor a man to be given and accustomed 
Ephe. 4. 26. Pro. 15. 18. & 26. 21. & 29.  unto wrath, nor to be suddenly angry, as Saint Paul doth show it, when he saith, Let not the Sun go down on your wrath. For also from thence do proceed debates and strifes. He that forceth wrath: that is to say, which often and suddenly is angry, bringeth forth strife. The wise man compareth such a man and his fruit, unto two things, whereof the one is good, and the other evil: that is to wit, after the nature & kind of butter, and shedding of blood. But the same maketh not the similitude faulty. For in a comparison it is not required that all the parts should agree and be like in every point: it sufficeth that there be some one point agreeable to the matter that is handled: otherwise there should be in the Prophets and Evangelists certain comparisons very absurd: the which we must neither think nor say. Therefore, albeit that it is profitable to beat and churn the milk, to bring forth butter, yet should it be very wickedly done of a man, often or suddenly to be angry. For as of the beating and churning of the milk, we bring forth butter, even so, an angry man stirreth up and provoketh strife. And as by too much wring of the nose, we wipe it not, but wring and make blood to come out, which is evil: even so also of wrath and striefes do oftentimes rise murders.    

The xxxi. Chapter.  

1 THE words of king lemuel: the prophesy which his mother taught him.  
AFter the hebrew and Latin expositors, Solomon is called Lemuel, 
2. Sam. 7. 12. 13.  that is to say, of God. For albeit that David had elder sons than Solomon, yet was none of them ordained king but Solomon, according as God had foretold David by the Prophet Nathan. The which was performed in Solomon. Now he 
1. Kin. 8. 20. 2. Sa. 12. 25.  calleth the sentences following, his words: Because that he having heard them of his mother, had gathered them into writing. Wherein he showeth that albeit he had been the scholar of the Prophet Nathan, yet did he not despise the instruction of his mother, but had the same in great estimation: as he showeth when he calleth it a prophesy, that is to say, doctrine, whereby his mother hath expounded unto him the will of God, as he hath declared by his word: as it is so taken in the 1. Cor, 14. verse. 1. And thus, this mother doth well show unto the the great Dames and Ladies, and unto all mothers, that they ought not to spend the time with the children, in talking of vain things: but that they should have the word of God in their hearts, for to be able to teach their children both by mouth and by example: as the Apostle Saint Paul doth show them. I say expressly too be able to teach their children. For though women be never so 
1. Tit. 5. 4. 1● Tit. 2. 3 1. Cor. 14. 34 1. Tim. 2. 11  well learned, yet ought they not to take in hand to teach publicly as Ministers of the Church. And albeit that we find it not writtenin any other place, that the mother or Solomon hath taught him, yet ought it to be enough for us, that he himself doth here confess it. And also it is to be believed how David, who was a great Prophet, for to correct and amend the fault that they had committed together during the life of Urias her first husband, was careful diligently to instruct Bethsabe the mother of Solomon. We might also say that Solomon calleth his mother, the Church, in the which he had been taught by Nathan the Prophet, and by the Priests. Howsoever it be, when Solomon gathereth by writing that which had been taught him, he showeth us how greatly careful and diligent we should be to hold and lay up that which is taught us, for to frame thereby our manners and conversation, that we may teach our neighbours by good doctrine and holy conversation.   

2 What, my son? and what, the son of my womb? and what, O son of my vow?  
The mother of Solomon doth well declare how much she loved, him, when she is not satisfied with saying once, My son, but doth repeat it. And in the same repetition she declareth how he is her son: that is to say, that she hath conceived him in her womb, that she did bear him with travel and pain, that she brought him forth with sorrow, and nursed him up. And albeit that divers mothers do persuade themselves that their children ought to be contented therewith, yet will not she stay there, but even as she had nursed him corporally, even so would she also be a spiritual mother. And also there with in remembering her womb, she showeth him that he ought in no wise to despise her, nor to refuse her holy admonitions, & that she would teach him nothing, but that should be for his profit, and that she would not abuse him, to work his destruction, seeing he is the fruit of her womb. But moreover for to declare unto him her motherly affection, and how she never forgetteth him, she calleth him the son of her vow.  
Now we often make vows for to obtain that which we greatly desire, and esteem to be profitable, or necessary: as jacob 
Gen. 28. 20. 21  doth. And thus, when she saith, What, son of my vow? She declareth that she never ceaseth to pray for him, and to desire his health and prosperity. And it is as much as if she called him her well beloved son, on whom she setteth all her heart: as she did show the same indeed, 1. King. 17. When she desireth David for to erect and place Solomon in the kingdom, against Adonias.  
Moreover, let us note that these words are no flattering speeches, but sweet declarations, for to draw her son unto obedience, and to teach him, what is his duty, that he should not be unthankful nor rebellious.   

3 Give not thy strength unto women, nor thy ways, which is to destroy kings.  
God by Moses taught kings their lesson and what they should 
Deut. 17. 16 17.  do. Now David had sworn unto Bethsabe the mother of Solomon, that her son should reign in his steed after him: for this cause she teacheth her son the same lesson: In the which GOD saith that the king shall not take unto him many wives. According to the which lesson she saith unto her son, Give not thy strength etc. That is to say, Give not thy mind to follow and delight in many women, for to weaken thyself, both body and mind with them, and to consume thy substance in maintaining them, and to entertain them in pleasures, pompously, & voluptuously: as whores do daily desire, and are as unsatiable as graves: the which is the overthrow and destruction of the rich and mighty: as the Giants, 
Gen. 6. & 7 judg. 16.  and Samson, have proved by expreience: and now Bethsabe doth declare unto her son, when she addeth, Nor thy ways, which is to destroy kings. For this is as much as if she said: how great and mighty soever men be, yet if they be given unto women, they seek their overthrow & destruction: the which also faileth not though it belong before it come: as David hath tried it for a certain time in the persecution of his son Absolom: as God had threatened him. And with the same destruction is Solomon threatened. And the execution thereof was done upon his son Roboam. We might also say, that she saying, Give not thy ways, etc. doth admonish him that by his manners and conversation he should not give 
2. Sam. 12. 10 1. Kin. 11. 11 & 12. 16  any evil example, the which would send such kings unto destruction as should follow it, or that would more overpass him: as we may see in Roboam. After some men's judgement, this mother doth exhort her son to be well contented with the kingdom, that God hath given him, and that he should not strive to subdue the other kings, for to get their countries, and further to enlarge his dominion. All such exhortations are very fit and necessary to frame the manners of kings, & they do agree very well unto the lesson that is given them, nevertheless the most apt 
Deut. 17.  sense in my judgement is, that this mother doth exhort her son, not to apply himself, to any thing that might work his overthrow, when he should be king: for the custom of the Hebrews is to use the singular for the plural, and plural for the singular. And so it should be as if she said, give not thy ways, while thou art a king to destroy thee.   

4 It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink.  
Wine is created in differently for all men. All creatures of God are 
Psa. 104. 15 1. Tim. 4. 4 Rom. 14. 21.  good, and nothing is to be refused when it is received with thanks giving. Whereupon we may know that although it is good neither to eat flesh, nor to drink wine, yet neither the use of wine, nor of other sweet and pleasant drinks, aught to be forbidden kings and princes of the earth: seeing also that kings are commonly better able to furnish themselves with delicates then other. And therefore, let us understand that the use of wine is not here forbidden to kings, but only the overmuch pleasure that is taken therein, and the excess that is committed in it, though nothing else is spoken of but drinking: for the scripture in divers places to express 
Gen. 19 31. Psal. 69. 13. Mat. 24. 8.  intemperancy and drunkenness, doth speak but of drinking. And we also in our language, when we would express the intemperancy of some men, do say plainly and simply they drink, or that they are drinkers. The which is much to be blamed in all persons: for the scripture forbiddeth excess to all men, and depriveth all drunkards of the kingdom of God. But mention is made here of kings and princes for divers causes. The first is, that this exhortation is directed unto Solomon the son of king David, & who was ordained king after his father: whose mother did only privily exhort him: for being a woman, she had not the public administration. The second is, that the kings and governors, above all other should be temperate and sober: for seeing it belongeth to them to punish excess, dissoluteness, riotousness and offences, therefore they should serve for an example unto the common people: so that they may not be checked: Awake ye drunkards 
Esay. 1. 5. Esa. 56. 12 & 5. 11. 12.  and weep, etc. And forasmuch as they are judges, they ought so to guide themselves: as that in judging other, they condemn not themselves: and that it should not be reproached them & cast in their teeth, Why seest thou a mote in thy brother's eye, and considerest 
Mat. 7. 3  not a beam in thine own eye? The third is, that the kings and great Lords because of their great riches do live for the most 
Rom. 2. 1.  part carelessly and idly, and for to pass away their time joyfully and merrily, keep good cheer, making feasts, drinkinges, banquets, suppers, and rear suppers, superfluous & excessive, and drink and 
Esay. 28. 7. 8  eat almost till they be ready to burst and to spew, as they are blamed for it.   

5 Lest he drink, and forget the decree, and change the judgement of all the children of affliction.  
The mother of Solomon doth not set down the former reasons: but to avoid prolixity and tediousness, she toucheth the chiefest and principal: that is, that if kings be given to wine, there is danger that they making no account of the law of God, should overthrow the right of the poor. Whereupon we must first note, that which is written: When the king is placed in the throne of his kingdom, then shall he write out for himself a book of this 
Deu. 17. 18. 19  law, wherein there is showed unto him, that he ought not in any wise to turn away from the law of God, neither by contempt, nor by forgetfulness: much less by scorning or mocking. And for to avoid these things, he ought to take heed and beware of wine: 
Pro. 20. 1 Osea. 4. 11. Esay. 28. 7 Esay. 1. 23. Psa. 82. 5. 6. 7  For wine is a mocker, etc. Whoredom, wine, and new wine, take away the heart. But they also have failed by wine, and have gone astray by drunkenness.  
Secondly, let us note that the great men of the earth despising the decree, and scorning thereof, do give themselves unto corruption, as they are blamed therewith. Whereupon God complaineth of them, with threatening them. And this is that which the mother exhorteth her son to do, fearing least by wine he should change the right. And she saith expressly, of all the children of affliction: that is to say, of the miserable: for they are they whom God commendeth unto us. But it seemeth that they would despite God, forasmuch as it is a common thing through the world that the great do eat the small: as experience teacheth: and the scripture also complaineth thereof. And the same is well noted here, when it is not simply said, The son of affliction, but all the sons of afflictions: as if it were said that a drunken king will not be touched nor moved with compassion towards any poor, but will be wicked, unmerciful and cruel towards all the miserable, for to show favour unto those that do wrong.  
Thirdly, let us note that she speaketh not but of the changing of the right and judgement of the afflicted. For albeit, it is said, thou shalt not respect a poor man in his cause, yet doth God chief commend them unto us, because they are never maintained, but rather trodden down, and the rich and mighty favoured: even so to the end that judges should be advertised of their office, and that having omitted and forgotten it, they might be more guilty and worthy of greater condemnation: and in steed that they have despised to deliver the sons of affliction, they shallbe holden under affliction, from the which they may never be delivered. Fourthly, let us note, that although the kings have divers magistrates and judges under them, yet ought they themselves to watch, for to yield and to make other to give right unto whom soever it belongeth, and not to live in pleasures.   

6 Give ye strong drink unto him, that is ready to perish, and wine unto them that have grief of heart.  
Wine was not only created for necessity, but also for to rejoice a man's heart. According heeretoo the mother doth admonish 
Psa. 104. 15  her son and all those which have the ability, to comfort the miserable and sorroweful, in giving them either ale or wine to drink, or other pleasant drink, according to the commodity and use of the country. Now she calleth such miserable and sorrowful, ready to perish, or perishing: not to teach us that which some unmerciful and cruel men do teach in popery, that a man is not bound to help his neighbour, but in extreme necessity. For she calleth them not perishing or ready to perish, which are past help, as are they which are in extreme necessity but those which have sorrowful hearts: as she herself doth expound it, when she commandeth wine to be given to them which have grief of heart.  
For except we care to help them, they tend unto perdition. A sorrowful spirit drieth the bones. Wherein we may see she 
Pro. 17. 22.  hath not forbidden kings and princes the use of wine, but the excess and curiousness of drinking the finest and most excellent: for it may happen to kings, to be ready to perish, and to have grief and sorrow of heart.   

7 That he may drink & forget his poverty, and remember his misery no more.  
She declareth to what end we ought to tend in giving strong drink or wine unto the miserable and grieved: to wit, to make them merry, so that they may feel their misery no more, to be tormented still. Wherein she showeth that we must neither give such sorrowful persons drink too pinchingly, nor too abundantly, but meanly and indifferently. For as in drinking too little, their sorrow should not be driven away: even so by drinking too much, they might forget the Law of God, the which might because afterwards of greatr and more grievous sorrow, that is to say, that forgetting 
Mat. 5. 17. Heb. 10. 26. Esay. 55. 1. 1. Cor. 10. 4. Exo. 17. 6. Mat. 11. 28. john 4. 10. 14. & 6. 50. 51. 53. & 7. 37.  the Law, they could hope for no salvation, but only look for an horrible condemnation and perpetual torments. For in despising the Law, we despise jesus Christ, who is not come to destroy the Law, but to fulfil it. Whereupon it followeth they deserve to have greater sorrow and grief: as the threatening pronounceth. But we must stoutly withstand such grief, in drinking, not material wine, but spiritual drink, whereto we are exhorted. And to be partakers thereof, we must come unto jesus Christ, who is the rock of whom our fathers have drunk. jesus Christ himself calleth us, by declaring to us what he is. And daily he covereth the table for us, and offereth us drink and meat, by the preaching of his Gospel, and by the administration of his Sacraments. And thus, it chief belongeth unto the ministers of the word, to give strong drink unto them, that are ready to perish, & wine to those which have grief of heart. And also the scripture, 
Esay. 40. 1. 1. Cor. 14. 3.  which the ministers must handle, serveth fit for the same. And Saint Paul in divers places exhorteth us to rejoice in the Lord: & would also have us one to comfort an other. The which ought to be done in divers sorts.   

8 Open thy mouth for the dumb, in the cause of all the children of destruction.  
It seemeth unto kings and governors of the earth, that they do their duty well, when having heard the pleading of both parties, they judge according as the matters have been alleged: and yet they see some simple & ignorant man that cannot allege his right, nor declare his cause and matter, the which of itself is good, thus they will persuade themselves, that they have done their duty very well, when they shall suffer their senses to be blinded by some babbler and prater, that knoweth cunningly how to colour his pleading, to make his matter seem good, the which is nothing worth. Such judges and magistrates, for to justify themselves, and to wash their hands, will say, The case and right is open and plain to every man, we cannot judge but according as the matters have been alleged and proved. But if in this sort the simple and ignorant be deprived of his right, the judges are not absolved before God, who will examine, search out and consider all points of the matter thoroughly. And forasmuch as they are his lieutenants, they ought therefore to follow him: as also they are taught by his word. And also it is now showed them, when it is said, Open thy mouth, etc. For they 
Psa. 10. 13. 14 Deu. 1. 13. 16 17. & 25. 1. Esay. 1. 17.  cannot open their mouths for the simple and ignorant, as they ought, without good inquisition. For although it is said, Open thy mouth, etc. yet is it not to say that we should, whether the malice be right or wrong, favour the simple and weak: seeing it is said, Thou shalt not regard a poor man in his cause. And it is not 
Exo. 23. 3.  without cause, that they are thus admonished, seeing the world is full of people, who by their shadows and colours do labour to darken the right of those that are not able to revenge themselves, and therefore are called dumb. This same is but too too much proved true: & again it is signified unto us, when it is not said, In the cause or matter of some one son of variation and coulouring, but of all the sons of destruction: noting the great multitude of clokers and painters, & signifying that the simple are sore oppressed of all sides, except the superiors be very diligent too make inquiry, for to be able to open their mouths to pronounce righteous sentences, & to give right unto the simple & weak. After this sense we set the dumb against the children of variance, or painting. But there are some which in place of variance, do say, of the transitory world: and othersome of destruction and death, and other, of those which are forsaken. And in this sort there should be no Antithesis, but it would behove us to resolve this present sentence, as if it were said, defend him that is not able to defend himself, sustaining their cause that go to destruction, because no man maketh account of them, but rather every man seeketh their destruction: as it is none other but the custom of the world.   

9 Open thy mouth: judge righteousness, and judge the afflicted, and the poor.  
The scripture in steed of saying, judge justly, doth say, judge righteousness, or also judge after righteousness. Such words are chief and most often directed unto the rulers of the earth, because it is their office to minister righteousness and justice: and most often they care nothing for it, but to live deliciously and voluptuously they commit the same unto such persons which for the most part are corrupted, and do overthrow the right. And thus in steed of opening their mouth to judge righteousness, they open their hands to take gifts and rewards. They open their ears to hear flattering tongues and praises of their friends: they open their eyes to behold their parents, to look upon the rich and mighty, that they may favour them against all right, and to the hurt and hindrance of those which have no maintenance, nor can revenge themselves. The which is a great wrong done unto God, who so carefully commendeth the poor unto us: as it hath been divers times showed us heretofore. And therefore, the mother admonishing her son to open his mouth to judge righteousness, or to judge justly, doth declare how he shall do the same, when he saith, That he should open his mouth to judge the afflicted and the poor: that is to say, that he should defend and maintain the cause of him that is oppressed and lacketh help, wanteth power and wealth: as also all judges are exhorted there unto. If this doctrine were well printed in the hearts of kings and rulers, the poor faithful ones, should not be so cruelly handled and entreated, as they be. 
Psal. 82. 3.    

10 Who shall find a virtuous woman? for their price is different from pearls.  
Women of their nature are very light and unconstant, and do mar all, if a man suffer them to do what they will: as we have proved by experience in our first mother: whose daughters the women have at all times showed themselves to be, in following her, yea in doing worse: as amongst other we may place Dalila, jezabel and Herodias. And therefore it is not without cause that the wise man, as wondering and amazed at the unprofitableness of the malice of women, doth ask, Who shall find a virtuous woman? a woman that hath good courage, and that doth diligently apply herself to do her duty in the fear of the Lord, submitting herself and pleasing her husband, and ruling her household, in the way of holiness and righteousness, in soberness and temperancy, with diligence and care. An husband that findeth such a wife, ought not to hate, reject or despise her, except he be out of his wit or mad: but if the worlings do greatly delight in themselves when they have things and jewels of great price, as silver, gold, and precious stones, and if they esteem these things greatly, how much more ought the husband to esteem a virtuous, and a valiant wife. For as the wise saith here, For her price is different from pearls: that is to say, far more excellent. And it is good reason that the husband (whose wife is valiant) should not make account of all the riches in the world, somuch as of his wife. And that for divers causes. First of all, she is created after the image and likeness of God. Secondly, without the woman, man was not perfect. Thirdly, she is flesh of his flesh, and bones of his bones. 
Gen. 1. 27. & 2. 18. 23.  And the fourth reason, which is the chiefest, is that the woman is bought for as great a price as is the man: to wit, with the precious blood of the Lamb without spot. Wheteupon followeth the fifth, that she is heir of the heavenly kingdom: seeing that it is neither 
Gala. 3. ●8.  to male nor female: for ye are alone in jesus Christ.  
Now as touching the the state between man and wife it is this, they ought to beecareful to walk in all modesty and gentleness one with an other: let the wife behave herself virtuously in all subjection and obedience, that she may compel her husband greatly to love her: and let the husband for his part, be so gentle, and show her such love that he may give her occasion to be virtuous: and let them in this sort edify their families, by good examples, and cause them to live holily,   

11 The heart of her husband trusteth in her, and he shall have no need of spoil.  
It is very meet that the word to find, which the wise man doth use in the former sentence should contain in itself experience: for a man cannot be contented with the wisdom of a woman, neither can he bring that he hath found a virtuous woman, except he hath tried her. And also when it is sai●●, The heart of her husband, etc. The wise showeth plain that he speaketh of experience, and not of a single meeting. For a discrete husband, would not refer all to his wife, nor rest upon her, nor commit the government of his house unto her, nor trust in her, unless he hath had good witness and experience of her. He showeth also that he speaketh of a good and wise husband, and that is modest and of a settled mind. For a wicked, foolish, hasty, or blockish man will make no account of his wife, how virtuous soever she be: and so cannot trust in her: but the good husband and wise, having good testimony of his wife, or having well tried her, will love her, and so well esteem of her, that he will not inquire of her government, & will not fear that he should spoil any thing, but will trust in her for all his domestical and household affairs, and will commit them all unto her government. And that for the love he beareth unto his wife, knowing her to be virtuous according to that which S. Paul saith, Love believeth all, hopeth al. etc., not that 
1. Cor. 13. 7.  he putteth his steadfast assurance of his salvation in his wife, or that he hath a certain testimony, that nothing shall perish under her hand, when also he cannot promise that he will save himself: for 
jere. 17. 5.  such a trust is cursed. And when the wise addeth, and he shall have no need of spoil, he showeth moreover that he speaketh of a good husband. For an evil man will not be satisfied with the use of that which he may lawfully have, but will by all means he can, spoil and get the goods of his neighbour, and will never have enough in his fantasy. But the manners of the wise are without covetousness, and is contented with present things: that is to say, with that which he and his wife possess, win and get justly, without doing wrong, or oppressing of any other: and being thus content he shall have no need to spoil his neighbours: for he hath enough, and wanteth no riches: the which are signified by the spoils, because that the riches of a family are made a spoil and a pray to the enemies in the time of war. Besides this same, let us note that men which take young maids in marriage (forasmuch as the marriage according to the ordinance of God is a band not to be broken) are here closely admonished to love them, not for their corporal beauty, nor for their riches, but to love them in God: in such wise that knowing that young maidens are not commonly wise, they should be careful and diligent to teach them, and to take pains to make them virtuous wives, otherwise their hearts could not trust in them. On the other side the wives are taught to become and yield themselves to learn and to be gentle, humble and obedient, 
1. Cor. 14. 34 1. Tim. 2. 1. 1. Pet. 3. 1. Ephe. 5. 22. 1. Cor. 11. 8.  that they may win the hearts of their husbands, and that they give them not occasion to judge evil of them, nor to distrust them. This doctrine may also be gathered out of the writings of S. Paul and S. Peter.   

12 She will do him good, and not evil all the days of her life.  
He showeth that the good husband shall not be deceived in trusting in his virtuous wife, and shall not be frustrate of his hope, that is, that his wife will not waste the goods of the house, but will duly and orderly spend them, & will rather labour to augment & increase them, then to diminish them. For as he saith, She will do him good: that is to say, she taketh pains to increase the riches of her husband, and of her labour cometh profit to the house. And she doth no evil, that is to say, she doth him no hurt, nor worketh him no trouble. And when she hath thus begun, she ceaseth not, but continueth all the days of her life. Wherein all wives are admonished never to cease from well doing unto their husbands: otherwise they are rebels, not only against men, but also against God, who hath given the woman to man for his benefit, and to be an helper unto him, not for a day or a year, but for ever: for God 
Gen. 2. 18. 24 Mat. 19 5. 6.  saith, It is not good that man should live alone: I will make him an helper. And also hath joined them unseparably together. The wives ought therefore to continue in well doing unto their husbands, and to work them no trouble. And for to do this well, they must be humble and patiented, modest and prudent for to win their husbands, if they be chourlish and sharp: and for to nurse and cherish them, if they be gentle and gracious. And thus by well doing they shall overcome the evil with goodness, and shall maintain goodness.   

13 She seeketh wool and flax, and laboureth cheerfully with her hand.  
He beginneth to declare how the wife for to show herself virtuous, yieldeth and doth good unto her husband. She is not idle, nor negligent, she is not curious in running from house too house, for to learn news, nor to babble & to speak things which are not meet, and so to pass away the time unfruitfully and vainly: but she is careful to handle & to deal with that which is meet for the degree and estate of women, as is here signified, when it is said, she seeketh wool and flax: and she is not grieved to apply and occupy herself about these vile and contemptible things: but knowing that they agree with her estate, she deighteth to work on them. She thinketh not herself dishonoured, nor also wearied though with her hands she spinneth wool and flax, but her delectation is to do that which is profitable for her household. And also it is the duty of wives to take the care of the house: and the Apostle Saint Paul would have them to govern the household, and to keep the house. The which is not done, if so be that the wives are delicate, and think highly of themselves, and that they 
1. Tim. 5. 14. Tit. 2. 5.  disdain small works, the which notwithstanding are profitable & necessary for their family, for to cloth and array them. Women ought naturally to understand this same: but yet to help nature and to stir it up, the holy Ghost disdaineth not to humble himself even so far as to declare unto them how they ought to behave themselves in their household: and that when they work such works without covetousness, they do that which is pleasing unto God. And therefore, let them apply themselves diligently without contempt, how noble or rich soever they be. They that dedesire matter of high speculation, will mock this, which we ought to praise and honour, seeing it is the doctrine of the holy Ghost, for we must not count that vile which it pleaseth him to teach. And therefore let not the husbands despise their wives, which apply themselves in working those things which seem of small importance, when they do that, that God teacheth them by his word, and by his spirit.   

14 She is like the ships of merchants: she bringeth her food, from a far.  
It is a very profitable thing to have merchants, that may send ships to the Sea and to the rivers, to fetch provision from far countries, to help the country that hath need. And for this cause God hath made the Sea and the rivers navigable: as it is after a sort given unto us to understand, when God gave man Lordship over 
Gen. 1. 28. Psa. 107. 23  the fishes in the Sea. But merchants do greatly abuse them, committing themselves to the dangers of the Sea & rivers by ambition, curiousness and avarice, desiring to become great, to see divers countries for to feed their eyes, and to learn to talk of far countries & at pleasure: and chief desiring to wax rich, without care of helping the needy either of their own country or of another. It is enough for them to gain much: as they are rebuked by james in his fourth Chapter, verse 13. And because they are so evil affectioned, God doth oftentimes overthrow their enterprises, & destroyeth their riches, and beateth down their pride: as he threateneth 
Esay. 23. 10.  them by his word: and as we have seen the execution thereof also. And albeit that the trades which they use, be profitable, yet their intent is wicked. And also the wise woman doth not compare the virtuous woman unto merchants which send ships to the waters, but only to the ships, that are loaden, and may be ruled. Even so the virtuous woman receiveth the charge and office which it pleaseth God to lay upon her, and suffereth herself to be governed of God by his holy spirit: and by this government, and not of herself, She bringeth her food from far: that is to say, she tarrieth not to work, till her family be in extreme necessity, but she provideth from a far, and laboureth to prevent poverty, without distrust in God. For he would have us to labour, to sow, to reap, and to lay up: & also he giveth fit & convenient seasons therefore: and those which despise them, are so far from trusting in God, that rather they tempt him, because they would live without the means that he hath ordained. And if the wives: which are the most weakest vessels, must be such puruieours, by a more strong reason than ought the men to be very vigilant, without caring for to morrow: as they are admonished. 
Mat. 6. 25.    

15 And she riseth, whiles it is yet night: and giveth the portion to her household, and the ordinary to her maids.  
For too show that it is not by avarice, nor of desire to be finely kept, that the virtuous wife doth bring her food from far, the wise woman doth well declare, how vigilant and careful she is, when she lieth not in bed till the day is come, but riseth, whiles it is yet night. She declareth also that she spareth not to give whatsoever is necessary and expedient unto her household, not only unto her own children, but also to those which serve her, and do the business of the house. Wherein we have to note, first of all, that in praising the virtuous woman for that she riseth before day, she admonisheth all strong persons & such as are in health, not to be given to love sleep, but to be ready to rise up early, after having taken convenient and necessary sleep, to make them more apt and meet to hold out and continue all the day in their vocation, and not that they should wax slothful and negligent, as do those which sleep too long. This admonition ought to be received of all persons of good health, and also kept, unless they will be blamed with the slothful, and be in danger of poverty as they are. And though they came not into the like danger, yet should they love 
Pro. 6. 9  to rise very early and betimes in the morning: for not only it hath been praised at all times, and of all people of sound judgement, because it is healthful for the body, and that they may have the more time and leisure to do their business: but also (which is far better) the early rising is fit for to meditate the works of God, to call upon him, to give him thanks, and to sing praises unto him: as we may see in divers psalms: and also to do pleasure and service unto our neighbours. And albeit the wise woman doth praise the rising before day, and doth attribute and give the same unto the virtuous woman, yet is it not to say that she blameth all those which do not so. For we ought not to make and appoint a law or one equal rule for all men, when the complexions are not alike. For one man may better for bear sleep & to watch, than another. Notwithstanding, let them which are of an healthful and strong complexion, take heed from persuading themselves that they should spoil themselves, if they rose early in the morning: for than they should not be virtuous women, but very slothful. Secondly, let us note, when the virtuous woman is praised, giving the portion to her household, etc. That it is not meet for women to prepare delicates, but they must be diligent to provide for the household, and to fly idleness. Thirdly, when she giveth the ordinary portion, women are taught to beware that their household make no excess in eating and drinking too abundantly: and also that they do not deny them such things as are necessary for them, but that they do faithfully distribute them to them, that the household fall not in to sickness, but being sustained, nourished, and fed with a competent portion, they may be occupied about their work as it behoveth. And for to do this well, they have need of liberal husbands, and which will not be too hard and strait: for such husbands will not suffer willingly that there should be an ordinary trade, and reasonable for the maintenance of their household servants, and cannot see expenses to be made, so sparing and niggardly are they. After the judgement that we have given upon this sentence, there is a repetition: but there are some which by the ordinary or appointed portion, do understand the works and business where about the virtuous woman doth set her maidens giving unto every one her charge and task, that they should not be idle, but should spend the day in labour, and should not take and eat their meat for nothing. And in this the servants and maidens are admonished to look well whereunto they are called: that is to say, that they should not eat the goods of their masters and dames, but only by labouring faithfully. This admonition belongeth also to those which are hired for an other.   

16 She considereth a field, & getteth it: and with the fruit of her hands she planteth a vineyard.  
For to make her sentence brief and short, she telleth not what it is that moveth the virtuous woman to consider the field: but when God forbiddeth us to covet, we must understand, that the virtuous woman doth not desire to buy away the goods of her neighbour, except that he himself doth offer it, and set it forth to sale. And so, forasmuch as the field is offered unto her, and that she knoweth not of what value it is, nor what she shall give for it, she considers it, lest she should buy, she knew not what, as it is said: and also that keeping love (whereunto we are all bound) she should not take the field of her neighbour for a morsel of bread, but that she would give him a reasonable price for it: as she would have done to her, if she were in steed of the seller: otherwise she should be a thief, yea, a murderer: as are all those which draw to them the goods of other men almost for nothing, respecting nothing but their particular profit. It is said that she considering it, she getteth it: not for nothing, nor yet of the substance of her neighbours: as there are divers which subtlely draw unto them the money of their neighbours to buy land withal: but the virtuous woman buyeth land of the substance that she justly possesseth, as it is well signified, when it is said, With the fruit of her hands, etc. She calleth that the fruit of her hands, which she justly possesseth by her travel, care, and diligence, or otherwise, without the hurt of her neighbours. Now when the virtuous woman is thus praised, we may understand, that it is lawful to sell and to buy fields and vineyards, but yet let it be with the fruit of our hands, and not with other men's money: and also God in his law permitteth us to buy land. Moreover, when she planteth a vinyeard, that is to say, when she is careful in working in the field that she hath bought, 
levit. 25. 14  and that she maketh the same to profit, she showeth unto women that they ought not to be delicious, but that they must apply themselves unto work, when it is necessary. Whereupon followeth, that men which are commonly more mighty than women, ought not to spare themselves, but eat their bread in the sweat of 
Gen. 3. 17. 19  their face: as God hath commanded them.   

17 She girdeth her loins with strength, and strengtheneth her arms.  
It was the manner of our elders in old time to be clothed with long gowns, of what state soever they were. And we know that long gowns do much hinder: and for this cause, when they would travel, and do any thing with diligence, or fight against their enemies, 
Exo. 12. 11 1. Kin. 18. 26 2. King. 4. 29 jere. 1. 17. isaiah. 5. 27.  or run a race, or take a voyage, they trussed and girded up their garments about their loins, and that so strait, that they should not fall down. They trussed them up (I say) when they went a voyage, when they ran, when they walked, when they began to work, when they fought, when they did work. And for this cause, for to show the force, diligence and care of a virtuous woman, and how she did not spare herself, the wise saith,  
She girdeth her loins with strength, etc. The girdle buckled strait, showeth the diligence: and when it is said, And strengthened her arms, there is showed that she spareth not herself: for to strengthen the arms, is nothing else but strongly & with great courage to lay the hands to the work. Wherein the women are admonished not to become delicate: and because that the precious garments do often hinder us from working (for we fear to soil 
Luk. 12. 35 1. Tim. 2. 9 1. Pet. 3. 3  or to use them) let them follow the doctrine that S. Paul and S. Peter teacheth.   

18 She feeleth that her merchandise is good: her candle is not put out by night.  
By her merchandise we understand all the works whereto the virtuous woman doth apply herself, for to bring in riches unto her husband. When she feeleth, or she tasteth that her works please her husband, and bring profit unto the house, she ceaseth not to apply the same: as it is signified, when it is said. Her candle, etc. For the burning candle or Lamp, signifieth that the person is not given to be idle, but that she waketh about her business, and guideth herself rightly therein, foreseeing what she hath to do. Whereunto we are all called: and chief diligently to understand and carefully to occupy ourselves about that which belongeth to the service of God and our salvation. True it is, that the Lamp or candle which is not put out by night, signifieth in other places, continual prosperity, joy, comfort and glory, which the virtuous do 
Mat. 25. 1. Luk. 12. 35 Psal. 18. 29 Pro. 13. 9 & 24. 20. jer. 25. 10.  enjoy, what troubles soever do happen to them in the world. And we may also understand it by that, that the wicked are threatened that their Lamp or candle shallbe put out. But the first exposition doth seem to me the best agreeing to the line of the text.   

19 She putteth on't her hands to the whirl, & her hands handle the spindle.  
He continueth in declaring how the virtuous wife doth good unto her husband, in applying herself to spinning: the which is a work meet for women: the which ought not to be contemned, though it seem not a thing of any great profit.  
But forasmuch as the holy Ghost admonisheth women to apply themselves thereto, therefore they ought to follow this doctrine, nevertheless without refusing greater works, when they can apply themselves thereto. And when their minds is not able to reach higher after the world, let not the husbands chafe thereat, though there seem to them little gain to come thereof. And there are some husbands, which had rather they should play then work.   

20 She stretcheth out her hand to the poor, and putteth forth her hands to the needy.  
Albeit that the virtuous woman is very attentive unto her work, and that by this means she laboureth to do good unto her husband, yet is she not led with covetousness, nor with desire of decking herself: and hath not only care to provide for her household servants, but also she hath pity and compassion of the poor and miserable: not with words only, but really and indeed. She showeth mercy towards them, for she worketh for them with her hands, helping them at need: as it is declared in this sentence, by a repetition, the which ought to serve for our remembrance, that both men and women which have the wealth of this world, might remember to secure the poor and needy. It serveth also to admonish the husbands that they be not vexed though their wives do give themselves to the service of the poor: but that rather they should stir them up thereto: and that they may be occupied therein, to give their wives wherewith to do it.   

21 She feareth not the snow for her family: for all her family is clothed with double garments.  
He hath said, He that giveth to the poor, shall not want: and now he showeth the effect. For having commended the mercy of the virtuous woman, he declareth that she exerciseth it without distrust, and without thinking in the hard time that either she or her family shallbe grieved and pinched with any need: for as he saith, She feareth not, etc. By the snow, he signifieth the sharp and hard seasons and weather, the which are very hard to be passed of the poor hungersteruen which are all too true, ill shod, and have cold nourishment. After this declaration, he showeth that being liberal towards the poor, she hath no need, when he saith, For all her family, etc. It seemeth at the first sight, that this is the reason, for the which the virtuous woman doth not fear the snow, etc. But by the consideration of her good furniture (the which is signified, by double garments, or by the Scarlet, as some do interpret it) she was led not to fear, she should be carnal, if she trusted in the abundance of her riches: and so she should not be virtuous, but foolish: as was the rich man spoken of in Luke. And she should be of the number of the worldlings, which think themselves 
Luk. 12. 16.  safe, and that they shall not want, because they have great provision. This is not the reason then, nor the consideration for the which she doth not fear: but the wise declareth, that her liberality shall not bring her any hurt, but that she shall have enough for all that: wherewith she is well armed and provided against the most hard and sharp seasons of weather: and being so provided, she needeth not to fear the storms and tempests. For if in poverty and affliction we should not fear the evil, but be assured that God both doth and will assist us, without forsaking us, so much the less have we a reason to fear, or to distrust, when God showeth liberality unto us, giving us abundance, but we must rejoice in our Lord, who giveth us all things abundantly for to use, not putting our trust in these earthly creatures, but in the living God. He setteth also before us, the care that the virtuous woman hath to provide things for her servants, for to keep them, and to maintain 
1. Tim. 6. 17.  them in health, least women should accustom themselves to be negligent and idle.  
And let us note, that it is expressly said, that it is against the cold, and not to  her family gorgeously, and to give them change of raiment for a bravery: as do the proud women, which desire to go brave, and also to show their children brave: and because of their bravery, they think that other are not worthy to come near them. Yet this is not to say, but that it is lawful to have 
Luk. 16. 19 jam. 5. 1. isaiah. 58. 7 Mat. 5. 42. Luk. 3. 11 jam. 2. 15. 1. joh. 3. 17 18.  change of garments: so that therein we take heed from being like unto the rich, spoken of in S. Luke: nor to the rich, to whom horrible threatenings are made. And for to redress and amend this same, let us follow that which is taught us: when thou seest one that is naked, cloth him, and hide not thyself from thine own flesh: and such like admonitions.   

22 She maketh herself Carpets: fine linen, and Purple is her garment.  
By these present words we may know that it is not only lawful for us to use things that are necessary for us, but also delectable and pleasant: and chief, when with delectation there is profit, and that they serve to some honest and decent use, and not to excess, dissoluteness, vanity, ostentation and bravery. For our good God doth allow us that we should delight modestly in cunning woorkmanships: and also it is himself that giveth man the knowledge to do them. And thus it is lawful to have ornaments, but we must not spend all our time therein, as divers do. The wise doth show it, when after having made mention of necessary works, he speaketh of delectable, preferring them unto the necessary. And let us not think that the wise doth praise braveness, and esteem it: but let us know that he praiseth the virtuous woman, because that she is so diligent about her work, that by her diligence she provideth for her family, not only necessary things, but also pleasant ornaments, which are not unprofitable.   

23 Her husband is known in the gates, when he fitteth with the elders of the land.  
When a married wife is virtuous, and that she is known such an one, her husband is not despised, except he be altogether a fool and unprofitable: but forasmuch as it belongeth unto the man who is the head, to direct his wife, both by doctrine and by deeds, therefore when it is seen that his wife proceedeth virtuously, he is praised and honoured, he is raised up to dignity and authority, and hath a good name among the great which are truly ancient in manners and conversation, and not only in years. The good name is noted, when it is said,  
That he is known in the gates: by the which those are signified which have the government of the people, because that in them they gathered themselves together to comen and talk of their matters, and to plead the law. The dignity and authority is signified, when it is said, He sitteth, etc. Now although that none ought to affect the chiefest rooms, yet every one should take pain to make himself capable, that he may duly exercise his office, when it shall please God to make him sit amongst the elders. For by the wisdom of God do Kings reign, and the counsellors decree 
Pro. 8. 15. 16  justice. After some we may say, that the wise understandeth that the husband, knowing that his wife is virtuous, doth keep good and continual residence in the judgement seat, for to handle such matters as shallbe offered, and hasteth not home, but taking care of the common matters, he committeth to his wife all the household affairs: and so doing, he getteth a good name, and is in good reputation. Nevertheless this is not to say, that we ought to thrust in ourselves to meddle with the common wealth, except we be called: but let every man keep beneath, till it please God to raise him up.   

24 She maketh sheets, and selleth them, and giveth girdles unto the merchant.  
He returneth to praise her for her house wiverie, and for her merchandise, the which she governeth carefully to make it to profit. And when he saith, She maketh, and then, selleth and giveth, He showeth that it is of her labour she selleth. Wherein the Merchants and shop women have their lesson: that is to say, that they ought to work and to labour to gain their living, and not to be idle in their shops, for to mark the merchandises that pass by them, that they may buy them at a low price, afterwards for to make them dear and to raise the price, and to sell them them so dear as they can, to the hurt of the common people. The same is to slay of the skin, to eat the flesh, and to break the bones. And this trade hath the very Heathen greatly blamed, to wit, to buy that which we will sell again immediately much dearer. Such as follow this trade, are Engrossers, and are worthy of malediction and cursing: and also it is said, The people will curse him that withdraweth the corn: but a blessing shallbe upon the head of him that selleth 
Pro. 11. 26.  corn. And also the virtuous woman is praised for that she selleth, and giveth the workmanship of her hands to sell.   

25 Strength and honour is her clothing, and in the latter day she shall rejoice.  
He hath spoken of the corporal vesture and clothing, wherewith the virtuous woman is clothed: and now, for to show that she setteth not her affection upon such ornaments, as do foolish, vain and curious women, which desire to please the eyes of the world, he declareth that she hath an other garment far more excellent: that is, that with the earnest mind she hath to do good unto her husband, and to provide for her family, and not to be weary nor unprofitable, she applieth herself stoutly unto good works: wherewith she is strengthened more and more, and getteth glory and honour. And thus her clothing, wherein she chief delighteth, is strength and honour. And such clothing is much more excellent, then are the gorgeous garments of the worldlings. For though for a certain time the worldlings are joyful in their pomp, yet have they afterwards sorrow and mourning: as they 
Luke. 6. 24. james. 5. 1. Luke. 16. 23 Esay. 3. 15.  are threatened therewith: and as we have an example thereof in the rich. And thus hath it happened unto the daughters of Zion, according unto the threatening of Esay: But the clothing of the waking and watchful wife, bringeth perpetual joy: as it is signified, when it is said, and in the latter day she shall rejoice. We may take this latter day after three sorts. First of all for the time of old age, wherein the worldlings do commonly lament, because they cannot laugh and rejoice as they did before, and that their old age is filled with misery. But they which in the flower of their age have behaved themselves manly and valiantly, and have of a free mind applied themselves to do well, are not grieved for old age, but bear the same patiently, and what evil soever they suffer, yet they cease not to be glad and joyful. Secondly, for the time wherein temporal death approacheth. Then are the worldlings greatly tormented in their consciences, the which do reprove them for their pomp, pride, vanities and follies: but those which have been delighted to work righteously, do then rejoice, being assured of the remission of their sins. Thirdly, for the day of the last resurrection, wherein those which have been well and profitably occupied, shall have great cause of joy. For they shall possess the kingdom of heaven, & the worldlings shall have cause of mourning for the torments that they shall suffer. Or if ye will take this word, in the latter day she shall rejoice, 
Mat. 25. 34. 35.  more simply, that is to say, that the virtuous woman shall have continual prosperity and joy: what time soever happen, the sense shallbe meet enough. After what sort soever we take it, women are admonished to be modest, and sober in decking themselves, and to apply themselves with a free heart unto work and labour.   

26 She openeth her mouth with wisdom, and the law of grace is in her tongue.  
As she behaveth herself virtuously in her business and works, even so doth she also in her words. The worldly women do think themselves very virtuous when they can open their mouths readily to pronounce that which cometh in their fantasy, without discerning whether the words they talk be meet or no: but the virtuous woman is guided by wisdom to speak that which is convenient. Wherein the women which desire to speak well, are admonished to give their hearts to learn wisdom, not to labour to please the wise of this world by their words, as do they which have sogred mouths, but to utter forth words of edification, and such as do not provoke their neighbours unto wrath or despite: but by soft and gentle words would win the hearts of their neighbours, after the example of the virtuous woman, which hath the law of grace in her tongue: that is to say, that doth so rule and guide her tongue, that it serveth as it were for a book, out of the which is learned all goodness, wherewith we may judge that her heart is filled. For from the abundance of the heart the mouth speaketh. And thus the women are taught, that for to be virtuous and to show themselves such, they must suppress their nature, the which is suddenly to speak foolishly, to be spiteful, and lightly to be angry. And for to do this suppression, let them follow the virtuous woman, according as the wise doth briefly at this present teach them, and as Saint Paul doth more largely in divers places. And therefore they ought to give their minds unto the reading of the holy scritpure, and to hearing of sermons of the word of GOD, which is the true wisdom of all the faithful.   

27 She considereth the ways of her household, and eateth not the bread of idleness.  
The virtuous woman hath not a faint nor effeminate heart, as have they which are contented to be daintily nourished and kept, and yet care to know how they should govern in the house. They rest, they pastime and take their pleasure, and labour to live in wantonness, and leave all the charge unto their husbands: but she considereth how she should govern her children and other her household servants, which are contained under the word of household: that she may cause them to spend the time in well doing. And it is not to be discharged in charging them: but to the end to show them the way that they should hold, she herself laboureth diligently: as the wise doth signify, which saith not only, She considereth, but also that she eateth not the bread of idleness. In the same she giveth an instruction to her household that they ought to labour, and to eat their bread in the sweat of their face. And also she showeth unto women that they ought not to eat, except they work.   

28 Her children rise up, and call her blessed: her husband also shall praise her.  
Because that the virtuous woman taketh care both of the bodies and souls of her children, as it hath been declared in the former sentences, therefore it cometh to pass that her children do grow in age and wisdom, in counsel and discretion: as the wise doth signify it, saying, her children rise up. And being thus grown and increased corporally and spiritually, they have a true knowledge of the care that their mother had of them, and how she hath wrought virtuously, for this cause they do greatly esteem her, they do praise her and honour her, and speak of her as of her that must all ways prosper, and never be overcome with evils. The which the wise doth signify, saying, and call her blessed. On the other side, her husband also seeing her conversation so virtuous, and that by her means his children have well profited, cannot blame her, but being contented with her, speaketh of her all the good he can possibly: as the wise addeth, saying,  
Her husband also shall praise her. If we shall take this word rise up, more simply, that is to say, for they come forth, and show themselves to declare the praises of their virtuous mother, and to bring her in reputation in the world, there shallbe no inconvenience. But in what sense soever it is taken, we must understand this same of aged children, well taught, & well manneried. For little children, which are without discretion, cannot so speak, except that we will say that their good bringing up, showeth that their mother is well worthy to be praised, for the care that she had & still hath to govern & to bring them up godly. And indeed, when we see the children of a house to be godly brought up, we cannot forbear, but must praise & commend their mother. Wherein children are taught not to be unthankful towards their mothers, and not to be ashamed to acknowledge and confess openly, how much they are bound unto them. The which they cannot do, except they greatly esteem her, & greatly love her: otherwise also their praise should be but dissimulation. The husbands also are here admonished to content themselves with their wives, when they take pains to do their office and duty. And we● to do this, let them not be severe and sharp, but gentle and amiable, bearing with their wives, when through infirmity or ignorance they do not so well as they wish they should do.   

29 Many daughters have gotten wealth, but thou hast surmounted them all.  
We shall see in the world many great housewives, who by their care and diligence, by their greediness and covetousness, in sparing and locking up, in gathering together and drawing to them, by right or by wrong, will become rich. But although in so doing they heap together great abundance of riches, and that they come to great wealth, yet is it nothing, or very little, in comparison that the virtuous woman doth: as we may see it by that which hath been rehearsed of her, from the 10. verse hitherto. It is most often seen to happen, that the wealth of those great housewives, doth suddenly vanish and come to nothing: but that which the virtuous woman getteth, continueth, as we may see by this present rehearsal, and amongst other places in the 25. verse, when it is said that she shall rejoice and laugh in the last day. For there are many which delighting in their prosperity, are at the last constrained to lament their misery, as they are threatened therewith in Esay chapter 32. 9 but the wealth righteously gotten shallbe of continuance by the blessing of the Lord. In steed that we have said, they have gotten wealth: we might say, they have wrought valiantly, or they have done virtuously. For there is the very self-same word of the 10. verse, the which hath been translated, virtuous. And the sense should not be unfit, but should be as if it were said, That there are many wives which have some kind or part of virtue: and in deed they do some things that are worthy of praise: but yet the same is nothing in comparison of that which the wife truly virtuous doth.   

30 Favour is deceitful, and beauty is vanity: but a woman that feareth the Lord, she shallbe praised.  
The maidens and wives of their corrupt nature are curious, & desire to see such things as profit them nothing, but rather do hurt them and bring them to dishonour: as Dina and Thamer. Likewise 
Gen. 34. & 38. 13.  they desire to be seen, and to please the eyes of worldlings. And to do the same, they colour and paint themselves to seem fair, and of a beautiful hew, and pleasant countenance. And this is that which the wise calleth favour and beauty. And such painting and countenance doth well like the worldlings, whose eyes are full of adultery: they praise and commend such women as can disguise and trim up themselves: and in their mind and fantasy they shall seem to be fine and honest: but they which shall walk faithfully and plainly, shallbe counted foul and uncomely. Wherein they are deceived, as the wise doth show, when he calleth favour deceitful, and beauty vanity: declaring that those which colour themselves with such favour and beauty, are deceived. And herein he saith nothing which hath not always been proved by experience, even from the beginning of the world. Adam found and saw favour in his wife when he yielded to take the forbidden fruit of her hand. The sons of God, saw great beauty in the daughters of men. Sichem 
Gen. 3. & 6. & 34.  saw that Dina was fair. But they were aldeceived, & found not that which they looked for: and in steed to find happiness, they fell into great troubles, as the end hath showed. And in following the same end it is written, many have been deceived by the beauty of women: for by it is love kindled as it were a fire. Wherein we may see that the wise yielding and applying himself unto our kind 
Eccle. 9 10.  of speech, useth here this word favour unproperly. For properly to speak, favour is the good will that we bear to another, without his deserving. And such women as would be found fair, do not seek to show or to bear favour, but most often do sell themselves to them, that will give most. Notwithstanding, for all that, they will labour to persuade their whoremongers, that they show them much favour in yielding themselves over unto them: though they take gifts and presents of them: and the poor fools (so much are they deceived) will again thank them greatly for it: as though they had received some great benefit, and that they were much beholding unto them. And in this manner they praise and esteem that which is nothing, but vanity and deceit, yea very hurtful and pernicious unto them, which linger after such favour and beauty. For they which colour themselves, and desire to seem fair and of comely favour, and they which delight therein, are both carried and led of the Devil, who is a liar and a deceiver, and the father of lying and deceit. The women therefore which labour to make themselves to seem fair, are not to be praised nor commended, but 
1. Pet. 3. 4.  they whose virtuous heart being hidden, is without corruption, & of a mild and quiet spirit. For although the voluptuous worldlings do nothing esteem such virtuous women, yet forasmuch as they are highly esteemed with God, we must therefore greatly esteem them also: as we are here thereof admonished, when it is said, but a woman that feareth, etc. For when the wise man saith, she shallbe praised: the same is as much as if he said, that she ought to be praised, and had in good reputation, honour and to be blessed & saved so much as possibly may be from dishonour. For it is good reason that we should praise and esteem that which our God praiseth and loveth. Now that he praiseth the virtuous woman, the wise man showeth, when he attributeth unto her, the fear of the Lord: for all they which fear him are welcome unto him, he doth assist them and keep them: as hath been handled already in divers places. Therefore if women will obtain true praises, they must have then the fear of the Lord: the which is showed forth by honest and holy conversation, and when they apply themselves to that which God commandeth in his law.   

31 Give her of the fruit of her hands, and let her own works praise her in the gates.  
Although that of ourselves we do nothing that is aught worth, and that we well deserve to be blamed, even for the best & most perfect works which proceed from us, in the greatest truth and sincerity that we are able, (for they are never such as they ought to be: and that which is good in them, cometh not from us, but from God, who worketh in us both the will and the deed, according to his good pleasure) yet, if we will suffer the holy Ghost to regenerate and to sanctify us, that we may walk in newness of life, that we are at defiance with the world, and do not yield thereto, but do strive to follow the good will of our God, he will cause us to be praised, as though we ourselves were authors of the goodness: and that which he worketh in us, he calleth ours. And therefore, after that the wise man hath rehearsed the good works of the virtuous woman, he will have her to be praised, not only privately of her husband, and of her household, but also publicly. For having said, Give her of the fruit of her hands: that is to say, acknowledge her pains and labour, and bless her: for this cause he addeth afterwards, or we must cause this confession to be made, when he saith, And let her own works praise her in the gates: that is to say, that the virtuous woman ought to be praised and commended in the great congregations, because of her virtue that shineth in her life, and conversation. Now if the virtuous woman be worthy of public praise, by a stronger reason ought her children to acknowledge the labour that she hath borne for them, and never to forget it: to be wholly at her commandment, and to help her with all their power, according to the commandment of God, Honour thy father and thy mother, etc.    Praised be God for ever and ever.