kinges and princes when they haue them that gouerne well subiectes ought to vnderstande that they are heere warned to pray to God for their superiours to the ende it may please him to preserue them And whiles they liue in this humilitie and obedience that they giue occasion to their rulers to bee curteous and iust for to followe their head 29 The nobilitie of young men is their vertue and a gray head is the honour of the aged It seemeth at the first that Solomon speaketh according to the fantasie of young folkes which glorifie themselues in their force vaunte of their actes which haue any apparance of vertue and esteeme themselues noble and worthie to bee had in estimation with the worlde when they haue behaued themselues valiantly And also that he speaketh according to the opinion and desire of old men to whome it seemeth that it is a great matter to haue liued so long that their bearde and heares are waxen white and wil that one honour them because of their olde age which sheweth himselfe in the whitenesse of their heares although in themselues bee neither knowledge skil nor prudence And if we should take this sentence thus it were not far amisse notwithstanding it behoueth vs to vnderstande that Solomon hath not spoken it to please either the young or the old nor to make vs sticke at their fantasies and affections But know we that when he saith The noblenesse of young men is their vertue hee sheweth first to fathers and mothers to al them which haue gouernment or superintendence if they will that their children or inferiours become honorable renowmed or worthie to be accounted excellent that they ought to be careful to teach vertue to youth and to accustome them to the same not vnto that which one calleth vertue according to the worlde which is to bee couragious and to haue blood in the nailes to render euil for euil and to doe outrage and violence vnto them which one hath in hate or to take great paines to become rich and to keepe as one woulde say a good house such men according to the world are willingly esteemed noble But that in following the word of God one giue good example of life to the younger sort that one teache them admonish them reprehend them correct them and that one accustome them to applie their time in good workes and that they learne to haue charitie yea towards their very enimies See here the vertue wherein consisteth the noblenes excellencie glory honor of young folks Secondly he sheweth that the younger sort are knauish infamous worthy of al rebuke and reproch if not being wel instructed they fashion not their maners in al humilitie modesty temperance honestie holinesse iustice according to gods word for in the obedience and faith of the same there is vertue not otherwise Also therein it is that God craueth one to apply his force Deut. 6. 5. Eph. 6. 16. 17 and S. Paule sheweth wel that there is vertue in the worde and when Solomon adioyneth And a gray head is the honor of the aged he sheweth first of al to old folkes that they ought to be graue temperate wise prudent acknowledging that God hath done them this honour to haue mainteined them in this life so long that they are waxen white and to haue giuen them space to learne vertue and followe the same that they might haue vice in disdaine and be an edification to the younger sort Secondly he sheweth to them that are young that they ought not to puffe vp themselues in pride and disdaine against their elders although for the feeblenesse and debility of the body they seeme vnprofitable a let or hinderance but in al humilitie and gentlenesse they ought to forbeare them with al care and diligence to assist and honor them in such sort that they be wholy at their commandement It is necessary that wee Leui. 19. 23. learne this in this present sentence otherwise there will bee no excellencie in the same Let vs not thinke therfore that Solomon hath forced himselfe to teach vs carnal or temporal nobilitie wherof the worlde makes account through some force magnanimity and harddinesse which they perceiue in the deedes and feates of some personage led by glory and ambition nor that hee maketh great account of the white heares which are on the chin or on the head of old men for al this passeth but the vertues which he teacheth vs in this sentence are in eternal memory before God and they which follow them shal remaine for euer 30 Brused woundes purge euill and stripes in the inward partes of the body When we are bodyly sicke wee wil be handeled gently and it seemeth vnto vs that the Phisitions and Surgeons are vncurteous and haue no compassion vpon vs when they ordeine vs sharpe medicines or apply to vs any pearcing ointment or other thing which augmenteth the dolor for the present time Neuerthelesse it is needful necessary that somtimes one spare not the patient 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 euil that this euilnesse hath so corrupted vs that al our conuersation is polluted defiled therby and that there is in vs no intire thing neuerthelesse we woulde haue others to flatter vs and account vs for honest men and thinke that they which admonish vs reprehende vs checke vs threaten vs accuse vs and condemne vs are our enimies and hate vs. But it is necessary to purge the inwarde naughtinesse which corrupteth al our conuersation that men rebuke vs sharpely and threaten vs rigorously and that they plundge vs euen into the depth of hell making vs dispaire of ourselues as if without remedie wee were wounded and murthered euen vnto the death This is the way to cleanse the wicked which are very muche infected corrupted with vice and iniquitie and yet flatter themselues in their owne diseases Solomon pronounceth it so saying Brused woundes purge euill Dauid after the adulterie and murder flattered himselfe wel when he made no account to confesse his faultes But the sharpe sowre reprehension of Nathan serued him for a purgation So did the reprehension of Saint Paule to the Corinthians But let vs note that Solomon speaketh not of the wicked reprooued for to suche men rorrection profiteth nothing but to make them obstinat and bring them in despaire as Cain the whole worlde destroyed by the flood 2. Sa. 12. 12. 1. Cor. 5. 1 2. Cor. 7. 8 Sodome Pharao Saule The xxi Chapter 1 THE kinges hearte is in the hande of the Lorde Like the riuers of water so hee may turne it whither soeuer hee will THE kinges of the earth are in great estimation and admiration with the worlde men feare them worship thē men trēble at their puisāce honouring their highnesse and
and why 374. a A notable lesson for iudges and magistrates touching the abasing of themselues 374. a. Iudgement Of the seate of iudgement what it signifieth and who must sit in it 412. a. b Notable doctrine vpon these woordes To change iudgement c. 626. a. b To walke in the path of iudgement iustice what it is 109. a That wee must bee armed ourselues doe what we can to arme others with iudgement and righteousnesse 109 a What is to bee done for the establishing of right iudgement and opinion 172. a Wee must take heede howe wee leane to the iudgement of our eyes and why 141. b. What kinde of people or persons are saide to be of a froward iudgement 105. b That the iudgement of the world is not to be trusted and why 189 b Against parcialitie in iudgement 208. a The dooing of iustice and iudgement better than sacrifice 429. a. b Wherein consisteth the right vnderstanding of iudgement 560. b. 561. a The meaning of these wordes Euery mans iudgement commeth of the Lorde 598. b. The meaning of these worde It is not good to knowe any mans face in iudgement 145. a. b Whome Solomon meaneth when he saith they vnderstande not iudgement 560. b. That the worlde is much voide of sounde iudgement and why 95. b Notable doctrine vppon these woordes A king by iudgement mainteineth the Countrie 581. b. 582. a. b The meaning of Solomon saying that they may keepe the wayes of right iudgement 23. a Against such as peruert iudgement 360 a. b. Iudgementes That iudgements in old time were holdeÌ„ in the gates c. 270. a The iudgements of God against the scorneful 404. b. 405. a That the faithfull ought to tremble at the iudgements of God and why 52. a That God eâ—ecuteth his iudgementes vppon the righteous for their trial 199. a Howe wee must examine the iudgementes of God 325. b. 326. a Iust The meaning of these wordes There shal bee an end for the iust c. and no ende of the euil man 493. a That the iust are soonest oppressed and of their feeblenesse 490. a Notable doctrine vpon these wordes The iust man instructeth the house of the wicked 434. b. 435. a The meaning of these woordes Hee that is first in his owne cause is iust 374. a. b Of the falling downe of the iust man before the wicked 516. a Why God suffereth the iust to sinne sometimes grieuously 490. b. 491. a The meaning of these wordes The iust man falleth seuen times c. 490. a. b. Iustice. Iustice peruerted and by what meanes 487. a What is the cause of reioycing in them that doe iustice 437. a Vnto whome the administration of iustice belongeth and what foloweth the neglect of the same 432. a. b Iustice taken for the obedience to Gods voice 287. a. b Wherein gouernours and magistrates obserue and breake iustice 436. b. 437. a That they which folow iustice are most commonly scorned 287. a. Iustification Of the iustification of the wicked and that it is against God 356. a. b Of iustification obtained by the remission of our sinnes 327. b. K. King When and at what time a king doeth truely reigne like a king and when lyke a tyrant 107. a Kings That kings and Rulers ought not to bee furious and cruel 333. a Of the duetie of kings notably descrybed 331. a What manner of men kings ought ought not to haue about them 333. a Of wrath in kings and when it is alowable and not alowable 333. a. b Lessons for kings set down by the holy Ghost 332. a. b Notable doctrine for kings c. touching their conuersation 625. a. b Certaine circumstances concerning kings worthie to be considered 625. b. 626. a It is not lawefull to rebell against kings though they bee wicked and why 107. b. The causes why God remoueth and taketh away kings often 558. a The great estimation of kings in the world 427. b. 428. a It is necessarie that kings serue god in truth 426. a That kings haue neede of wisedom and why 424. b That kings ought to bee mortall enimies to the wicked c. 424. b God giueth vnto kings his owne titles of honour 427. b God inclineth and turneth the heartes of kings diuers wayes whether hee will 428. b God hath power to pull downe the hautie hearts of kings 428. a That kings are not culpable when they doe euil seeing God inclineth their heartes thereunto c. 428. b What kings must doe if they woulde reigne long in peace 425. b The hearte of kings compared to riuers of water and how 428. a What kings iudges haue iudged the poore in truth 589. a A blessing pronounced to come to such kings as iudge the poore in truth 589. a The hearte of kings c. compared to the heauen in height and the earth in depth 504. a Of the generall care and wakefulnesse which ought to bee in kings 505. a. b. How and in what sorte kings shoulde behaue themselues towardes the wicked 333. a. b. and how towards the good 334. a What danger insueth if kings bee giuen to wine 626. a How and in what respects kings are forbiddeÌ„ to drinke wine 625. b What kinde of kings they bee which abhorre the wicked c. 453. a Foure seueral points to be marked touching the heart of kings 504. a. b What kings ought to learne and followe of their predecessors 503. a What maner of persons kings chiefly choose to be neere about them 453. a Kisse That an honest woman cannot kisse a stranger without some shame 100. b Who it is that doeth kisse her which answereth with vpright words 497. b To what kinde of kisse we are inuited in the scripture 497. b. 498. a Kisses The sundrie sorts of kisses and the ende why kisses are giuen and taken 497. b Notable doctrine vpon these wordes The kisses of an enimie are harde 535. b Of vnshamefast Kisses and that they are dangerous and damnable 72. a In what case they shal be that delight in the kisses of an Harlâ—t 72. b. Knovvledge Knovvledge is a necessarie prouision and how a wise man esteemeth of the same 140. b. The lacke of knovvledge and the danger thervpon depending 141. a That we must be liberal of our knovvledge to the benefiting of others therby 296. a. b Our knovvledge must be communicated vnto others that they may haue benefite thereby 140. b What maner of man Solomon meaneth to be a man of knovvledge 258. b What wee ought to doe to declare that wee haue great neede of the gift of knovvledge 20. a That knovvledge ought not to be kept secret 221. b. 222. a What knovledge it is whereby the wise man wil worke 242. a The commendation and necessitie of knovvledge 200. a The foolishe lacking knovvledge woorketh his owne destruction and howe 140. b. 141. a What we must doe to learne howe to guyde our soules by knovvledge c. 291. a What are the
kings magistrates shoulde not spare the wicked or mitigate their punishement 396. b The punishment of such whose waies are crooked 25. a The punishment of God vpon the scornefull 404. b. 405. a Against parcialitie in punishment 401. b. Punishments That the punishments of the wicked ought to schoole vs and why 434. a. b Of the punishmentes of God laid vpon the elect and the reprobate and how they differ 39. a That the wicked are Gods instrumentes to execute his punishments 9. b Necessarie doctrine concerning the punishments of such as offend 135. a. b. Purgatorie Purgatorie condemned by reason and example 125. a. R. Ransome Of the ransome of life by riches 235. b. 236. a. That the blood of Christ is our ransome from death c. 235. b Solomons wordes impugned That the vngodly shal be a ransome for the righteous 438. b To be partakers of Christes ransome it is necessarie to haue faith 235. b Of the ransome of life which Solomon meaneth 235. b A lesson for the wicked to learne in that they are called ransome 439. a Iesus Christ the ransome of the wicked and vngodly 438. b Reasons proouing that the wicked are the ransome of the righteous and howe 438. b. 439. a. Rebellion Of rebellion against God and the end of the same 353. b Rebuke That they which rebuke vs are well worthie to be blessed and why 497. a What is required of them which take vpon them to rebuke 497. a That open rebuke is better than secret loue 535. a Necessarie doctrine touching rebuke and correcting 121. a. b What manner of persons wee must exhorte and rebuke 122. a What our behauiour should be whether we rebuke or be rebuked 579. a A wise man shoulde loue them which instruct and rebuke him and why 123. a What we must doe meeting with such as we are sure that neither rebuke nor correction wil a mend 123 a Though we be wise yet we may do thinges worthie of rebuke 122. b When wee rebuke wise men our due ought not to be to winne their loue and why 122. b The sundrie taking of rebuke in the wise and humble and the contrarie 574. b They that rebuke vs ought to bee best welcome vnto vs and why 574. b That they which rebuke vs are Gods instrumentes c. 574. b. Rebukes Against such as are hardeharted and passe not for rebukes 578. b Of alsuring rebukes and reforming ones selfe thereafter 353. a Who doe patiently suffer rebukes and who disdaine thereat 353. a. Recompense Why the sinner deserueth 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 vpon these words Vnto the righteous God will recompense good 247. a b. Recreation Recreation with offence of our neighbours is accursed 100. b. Reformed The readie way to be reformed is to receiue the word of trueth 144. a. b. Who and what they be that hate to bee reformed 144. b. Regeneration Of regeneration and who bee regenerated 188 a. Reioice At what things wee reioice and reioice not 175. a The children of God ought not to reioice at the perdition of the wicked 175. a That the comming of the sonne of righteousnesse ought to reioyce vs c. 63. a Who they bee that reioice in dooing euil 24. b. Reioicing Of the reioicing which the word of God ministreth to the faithful 224. b That the couetous haue no true reioycing though they seeme to be neuer so ioyfull 224. b What we must doe if wee woulde haue our reioicing durable 437. a That the reioicing of the wicked is no true reioicing and why 437. a The common trade of reioicing vsed in the world 436. b The reioicing of the iust man and what it is 436. b Sundrie kindes of reioicing of parents in their children 470. b Of reioicing our hearts in the Lord and how the same may be done 302. a. b That there is no better reioicing then in the worde of God and why 457. a Three reasons to restraine vs from reioicing in our enimies fal 491. b. 492. a Of sundrie kindes of reioicing in sundrie respects 308. b What we must doe if we wil holde the true reioicing 159. a Reioicing is attributed vnto righteousnesse and why 158. b The reioicing of the righteous described 158. b Of reioicing in this life 158. a. b The causes of our reioicing and what they be 566. a What the reioicing of the father is how the same is wrought 581. a The onely way of reioicing God our father what it is 538. b. 539. a What ought to bee the reioicing of such as haue charge c. 539. a Of a kinde of reioicing wherevpon followed miserie and destruction 579. a. b That wee may not giue ouer reioycing though God smite vs with sicknesse 359. b. 360. a What the reioicing of married folkes shoulde be 77. b. Religion In what points Christian religion doeth consist 444. a Repentance That destruction euerlasting foloweth where there is no repentance 239. b Vnto whome repentance is denied and not denied 525. a Repentance is necessarie to the making pure of the conscience 413. a That by repentance we abhorre euil and loue good 287. a How and in what manner repentance shoulde be preached 352. a Of repentance and that it is not a woorke of man 12. a. b. Repetitions That repetitions are vsed in holy scripture why they are profitable 16. a What kinde of repetitions are most profitable 16. a That repetitions are not superfluous but necessarie 16. a That the Prophetes Apostles and Euangelistes doe greatly vse 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 necessitie thereof 181. a. That reputation or a good name maketh the bones fat and how 319. a What wee commonly doe to haue the reputation and name of wise men c. 337. a. b. What wee must doe to obtaine the reputation to be counted righteous 61. a Respect That in iudgement there ought to be no respect of persons 575. a Why the hauing of respect of persons is not good 573. b The vilenesse of such as haue respect of persons declared by comparison 573. b. Retribution In what sense the lorde is said to make retribution to them that lende vnto him 394. a. In what respect the kingdome of heauen is called retribution 394. b. 395. a Retribution commeth not by merites but by pure grace 395. a Howe many wayes and in what places retribution is made of the Lorde c. 394. b. Retribution of the Lord in this worlde and wherein it consisteth 394. b Retribution in the last resurrection 394. b. Reuengement That it is not meete for vs to request God to take reuengement vpon our enimies 422. b That one ought not to take reuengement of his enimie 500. b The effect of reuengement springeth from
vs Beholde the foules of the ayre for they sowe not neither reape nor carry into the barnes yet your heauenly father feedeth them yet let vs not thinke hee goeth about to turne vs away from labouring or that hee woulde wee should suffer the goodes that God bringeth out of the earth to perish or that we shold eate vp al in one day without keeping something all the yere long For first of al our Lord hath not taught for to abolish the decree of God his father the which is that man should labour not onely one day but all the yeere through and that in labouring hee might liue and be nourished euery day throughout his life as he gaue to Adam to vnderstand placing him in the garden of Eden for to dresse it that hee should eate his bread in the sweate of his face vntill hee returne vnto the earth And after the flood hee saide Heere after seede time and haruest and colde and heate and Sommer and Winter and day and night shall not ceasse Gen. 2. 15. 3. 19. 8. 22 so long as the earth remaineth God hath not ordeined these times and seasons in vaine but that according to the time and season man shoulde imploy himselfe to work and to labour and that thereof he shoulde gather fruite to susteine him and his And sith that haruest doth not come but once a yeere and that the same is ordeined for to gather the fruites of the earth that God hath brought foorth for mans sustenance it followeth that in acknowledging the goodnesse and liberalitie of God our heauenly father if wee gather the fruites of the earth and lay them vp in barnes and sellers and too keepe them and to vse them for our necessitie all the yeere after that in so doing wee doe not disobey the doctrine of our Lorde but wee obey God and consequently our Lord. For it is not his intent to condemne the seede time and haruest nor the prouision that is made without couetousnesse onely hee woulde that wee should not beenigardes as they which haue neuer enough and as hath beene saide Doe feare that the earth shoulde faile them If wee must not be such much lesse may we be like these theeues and murderers to these rogues and cutthrotes which gather the fruites of the earth vnder hope to make them deare and wil enrich themselues by the hurte of their poore neighbour They which professe the Gospell and doe vse suche cruell trades and such vngentle and diuelishe traines and deuises as there are but too many which occupie them doe greatly offende and giue an euill example and it were better that they neuer had heard speaking of the Gospell except the Lord graunt them grace to confesse their sinnes and to forsake and giue ouer suche hellishe practises If our Lord would induce not to gather in season he would pul vs back frō wisdome and woulde set vs in confusion he would make vs to despise the ordinance of God our father the which wee ought in no maner of wise either to thinke or speake but knowing that Iesus Christ is of one wil with God his father we must gather in Sōmer watch in haruest that is that we take care diligēce to lay our hands to worke according to the seasons times appointed euery one folowing the estate wherto god hath called him For albeit that Solomon hath not expressed but Sommer and Haruest because he endeuoureth to giue vs briefe sentences and easie to beholde yet wee will heere comprehende all seasons and whatsoeuer GOD woulde that man shoulde bee occupied in If wee spende the time aboute the labours and workes that God hath ordeined we shal be wise and shall auoide confusion from which also wee shall keepe others so muche as lyeth in vs for we will liue of our labor and shal be preserued from begging which is a confusion not able to be borne and shall also deliuer them from it which we shall refresh with the fruite of our paine and trauel Contrarily if we be giuen to sleepe and to idlenesse when it is time to worke wee shall both confounde ourselues and others for whome we are bounde to bestowe ourselues to keepe them from begging This worde Confusion is taken in this signification in the 37. Psalme They shall not be confounded in the perilous time and in the dayes of famine they Psal 37. 19. shal haue enough But it may be said that Solomon should not haue brought foorth this as a notable sentence seeing that there is not so simple an Idiot which knoweth not wel that we must gather riches in due season and that wee must not be sluggishe when it is time to gather the fruites of the earth and therefore that there is not so much wisedome in it as that there shoulde bee mention made of it I answere That sith God hath ordeyned such gathering and vigilancie it is no smal wisedome for a man to knowe well howe too imploy himselfe as it behooueth All the wisedome of the Monkes and Friers in Popery is nothing but foolishnesse and vanitie yea euen wickednesse in comparison of this wisedome But it may bee replied that there is not the poorest Labourer or handy craftes man that is not as wise as the ministers of the Church for the ministers doe no other thing then did the Friers Priestes and Monkes I answere That the true Ministers are assured of their vocation and do occupie themselues therein and also they do not gather togeather nor watche The true Ministers are Preachers Doctours Pastours builders Reapers Sowers Watchmen but the Friers are cleane contrary they are good for nothing but to trouble the water to prate without doctrine to eate to destroy so treade vnderfoote the good corne to be dumb dogs sleepy There is then great difference for as we haue probation some are wise children and others doe bring confusion 6 Blessings are vpon the head of the righteous but iniquitie shal couer the mouth of the wicked So long as we liue in this bodie wee can not iudge by our outward wit what the righteous are that is to say those which by the feare reuerence and Fayth they beare vnto the worde of God doe delight to serue the Lorde and their neighbours and desire to profite al men and to hurt no man neither that they can be counted blessed nor that they are in the grace and fauour of God seeing that we see them abounde in miserie and to bee beaten downe with calamities they are afflicted of the world by peeling and polling prisonment woundes banishment cursing lying slandering and cauillations diuers other wayes which can not be easily expressed For some doe suffer in one sort and some in an other to be shorte it seemeth that God is their enemy and that hee persecuteth them to destroy them And therefore fewe esteemeth wel of them as Eliphas the Themanite of Iob. Remember I pray thee who euer Iob. 4. 7.
that hee woulde haue vs highly to esteeme goodnesse and righteousnesse 20 The poore is hated euen of his owne neighbour but the friends of the rich are many Solomon pronounceth heere that which is commonly doone in the worlde and not that which ought to bee doone And so hee doeth not giue vs doctrine that wee must follow but hee accuseth men of ingratitude of discourtesie and crueltie when hee saith The poore is hated euen of his owne neighbour The ingratitude which is committed in the hate of the poore is against God For whosoeuer hateth the poore hee doeth not acknowledge the benefites which hee hath receiued of God without his desertes Wee are al naturally borne poore both in body and soule and are voide and naked of all benefites and cannot obteine either corporal or spiritual vnlesse God of his onely grace and free goodnesse doe giue them vs without hauing respect vnto vs for wee are so corrupted and malitious of nature that wee prouoke him so muche as wee can to make vs poore and to destroy vs rather then to doe vs good and saue vs. First of all touching our body if wee consider our conception in the wombe of our mother wee shal knowe how poore a thing wee are that wee were very weake and sickly and that wee coulde haue no nourishment nor increase but of God for seeing the gouernment of mothers which is then very disordered and their lustes vnbrideled immediately man should perishe if God did not wonderfully as it were preserue and fortifie him This poore state of man and the helpe of God are wel expressed in Iob. And when wee are borne wee bring no riches with vs. If wee haue any necessay and profitable thing for this body it is the gift of God as Iob. 10 8. 1. 21. 1. Tim. 6. 7. Mat. 6. 11. 25 wee confesse when we aske our dayly bread And our Lorde doeth reache it vs when hee woulde not haue vs to take care for this life Secondly as touching our soule wee are no better furnished then was Dauid who confesseth Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee And Paul saith That wee were by nature the children Therefore if wee be partakers of the spiritual and heauenly riches it commeth of the grace and Psal 51. 6. Ephes 2. 3. 4. Psal 24. 1. 50. 12. gift of God as Saint Paul doth pronounce afterwardes Now the Lorde making vs prtakers of his benefites for al is his would haue vs to confesse the goodnesse and liberalitie that hee bestoweth vpon vs. The which wee cannot truely doe except wee submit ourselues wholy to obey the commandementes of his wil which is that the riches which hee giueth vs we shoulde vse them as good disposers of them distributing by loue vnto thē which haue neede Let there bee no poore man amongest you Againe When one of thy brethren with thee is fallen into pouertie thou shalt lende him Deu. 15. 4. 7. 7. 10. Again Thou shalt giue him and let it not greeue thine heart to giue vn to him See that thou deale thy bread to the hungrie c. If we be not diligent to followe this wil we are vnthankeful vnto God considering the bountifulnesse hee vseth towardes vs. Vngentlenesse Esa 58. 7. and crueltie is made manifest in the hatred of the poore For hee that hateth his neigbour is a manslear and that is because hee exerciseth not the charitie hee ought They then that charge burden their neighbours with impostes vsuries and oppressions which doe molest them with lawe and other wronges to destroy them are heere righly accused of churlishnesse and crueltie Besides 1. Iohn 3. 1◠the said accusatiō Solomon doth shew that it is a very miserable thing to be poore except we can patiently beare it and do not feare what man can doe vnto vs. As touching the second part of this present sentence which is But the freendes of the riche are many Solomon doth not rebuke and blame those which are truely the freendes of the rich for it is not lawful for vs to hate any man but it is rather commanded vs to loue our neighbours without regarde of persons Likewise they which truely loue the riche doe not procure to themselues any profite to their purse but if it bee needeful doe exhorte them to occupie themselues about their saluation in giuing almes to the needie according to the doctrine of our Lorde and of Luke 6. 9 2. Cor. 8. 7. 9. 6. 1. Tim. 6. 17 Iam. 2. 1 Saint Paule But hee accuseth the worlde of flatterie of accepting of persons and of couetousnesse They which thus behaue themselues towardes the rich are called their freendes not that they are so indeede but because they seeme so to bee and woulde bee counted suche 21 The sinner despiseth his neighbour but he that hath mercy on the poore is blessed Solomon doeth shewe vs that the worlde is ful of sinners when hee saith The sinner dispiseth his neighbour for it is an ordinary thing that they which haue welth and do not acknowledge that that which they enioy commeth of the gift of God do greatly flatter themselues think that it cōmeth of their owne labour trauaile wisedome and cunning that riches come vnto them they confesse not that they bee stewardes of God but make themselues beleeue that it is lawful for them to doe as they list with the goods they possesse and therefore they haue no care of the needinesse of their neighbours but doe despise them as they doe shewe it in diuers sortes First of al in not helping their necessities by almes Secondly in vsing subtil meanes to drawe vnto them that little they haue Thirdly in pulling their substance from them parforce and violence or consuming them by sutes by vsuries and other wicked trades So that the contempt which is heere spoken of doeth not onely stand in negligence but in churlishnesse and cruelty that they commonly exercise through all the worlde as men doe feele it Wherefore it is not without cause that the Scripture complaineth hereof euē through al the Prophets This crueltie is somwhat Eze. 22. 29. signified when it is not saide that the sinner doeth despise strangers and vnknowne his enimies and aduersaries but it is said that he despiseth his neighbour that is to say him of whome hee ought to take care and compassion and to helpe him by loue in his necessities The crueltie also is signified by the Antithesis that Solomon Luke 10. 3◠maketh heere when he saith But he that hath mercy on the poore is blessed For against despising hee setteth mercy which is contrary vnto crueltie For by crueltie men spoyle and rauishe and doe all the hurt they can in the worlde to their neighbour and by mercy wee lende and giue liberally as also the worde which Solomon vseth doth signifie And when the merciful man is set against the sinner then doeth it
shew vs that albeit by the corruptiō of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges 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 doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same whē hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1◠40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2◠15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1◠which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal
men because the Princes were angry at their constancie and magnanimity which they haue reputed obstinacie and resistance or rebellion as yet at this present they vse to doe against the poore faithfull sorte Hee teacheth vs not I say that wee shoulde spare such tyrantes But that wee keepe ourselues least by our wicked conuersation and reprochful manners dissolute and vnruly and our deedes outragious and violent we prouoke to anger our Princes superiours which are ordeined ouer vs. This should be to resist the superiour power And so we should offend agaynst our soules putting them in danger of damnation not onely temporall but also eternall Therefore if it behoueth vs to bee carefull to keepe ourselues from prouoking mundane princes to anger which Rom. 13. 2. are but Lions whelpes by a farre more reason wee ought carefully to regarde that we feare the great Lion who not onely teareth in peeces the flesh and bones of them which resist him but destroyeth them for euer This greate Lyon is our God eternal and almightie into whose handes it is a feareful thing to fal It is hee of whome it is saide His roaring is as it were the Lyon hee wil roare and hantche vp his pray and there shal be none which shal recouer it wee haue to doe also with another Lyon which is the Diuel whom wee ought stil to prouoke to anger and wrath in resisting him Hee Heb. 10. 31. Esa 5. 29. 30 31. 4. Ose 11. 10. 13. 7 1. Pet. 5. 8. 9. Iam. 4. 7. is not lyke to kings of the worlde which haue the power from God to punishe in their anger them which resist them and to take reuenge vpon them but the more one resistes him the more one is assured that hee wil doe no hurte And as a people that wil resist some tyrant munite and arme themselues with al armour and munitions necessarie Euen so to resist the Diuell who is the murtherer of our soules and to make him flee it behooueth vs to arme and defende ourselues as Saint Paule admonisheth vs. Ephes 6. vers 10. 3 It is a mans honour to keepe himselfe from strife but euery foole will be medling When wee are al created to the Image and lykenesse of our God it is good reason that we be his followers and that we thinke it greate honour if wee folowe him wel As when a childe hath a good father it is honour to him to seeke diligently to represent the manners of his father in his life and conuersation Such a childe is greatly praised and esteemed amongst them that haue any little sense at all And also the desire of fathers is commonly that theyr children at the least wise resemble them if they cannot come to a greater perfection Nowe our God and father is the God of peace and loue as hee hath manifestly shewed vnto vs for when wee were his enimies and aduersaries by our sinnes by the which wee fought against him prouoking and stirring him vp to anger against vs hee hath loued vs so much that hee hath deigned to make peace with vs and reconciled vs to him by the death of his sonne Hee hath not made such peace and reconciliation with vs for the loue that wee had towardes him neyther hath hee done it against his wil fearing to bee dishonoured thereby as the fleshly men and Rom. 5. 8 Ephe. 2 1 Col. 1. 21 22 Ioh. 3. 14 1. Ioh. 49 Luk. 2. 13. 14. Eph. 1. 5 Col. 1. 21 22 Psa 29. 8 Esa 62. 5. 65. 19. Mat. 18. 11 Luke 15. 34 worldlings proude and arrogant would esteeme themselues to bee dishonoured as of a bace minde and courage if they shoulde seeke their enemies to reconcile themselues and make peace with them But he hath esteemed such peace and reconciliation glory and honour And seeing that for this peace and reconciliation hee wil bee glorified it foloweth wel that he esteemeth it a glory and as he esteemeth it a glorie so hath hee done it cheerefully without forethinking the good which hee hath done to vs vngrate and peruerse Thus doing our good God and father hath thought it glory and honour to cease from strife And seeing it is glory and honour to children to followe the gentlenes benignitie and humanitie of their fathers it behooueth vs to followe our heauenly father ceasing from strife And to doe this same wel it behooueth vs to take away al enimities hate and rankour wherof debate and strife dissentions and mutunies proceede and to make peace with al men It is not therefore Pro. 10. 12 Rom. 12. 17. Mat. 5. 44 23. 23. onely towardes our freendes that wee shoulde cease our strife but also towardes our enemies who aske but our destruction And it is not meete wee thinke that wee are dishonoured if wee humble selues so farre as to seeke our neighbours to make peace and reconciliation with them It is not meete that this bee done vnwillingly as they that wil say they wishe no harme to their neighbours and in the meane while wil neither see them nor meete them nor doe them any pleasure at all It behooueth that it be of francke courage and Mat. 18. 35 free will that we reconcile ourselues one to another forgetting iniuries past as if we neuer had been wronged our Sauiour sheweth vs that we must so doe And seeing we craue of God whome wee Psa 25. 6 79. â— haue greeuously offended that he wil haue no remembrance of our faultes c It is good reason that we doe the lyke to our neighbours for it is vnpossible that they shoulde so much offende vs as we haue offended our heauenly father This is shewed vs by the parable which is in S. Mathew chap. 18. ver 23. Ephe. 4. 31 33. 5. 1. 2 Let vs cease therefore from strife as it is saide and folow that our glorie shal not bee transitorie but eternal for wee shal bee the children of Col. 3. 8 Mat. 5. 9 God Contrariwise if wee bee giuen to stryfes this shal be obiected against vs for although the worlde make accompt of the vertuous and stout and those which can reuenge themselues iniurie their enemies notwithstanding the holy Ghoste pronounceth them fooles saying by Solomon that Euery foole wil bee medling This is no smal reproche to be called foole by the holy Ghost 4 The slouthful body wil not labour because of winter therfore shall he begge in haruest and haue nothing It is a great paine and trauel to plow till and labour the ground in winter because of the frost snowe and rayne as they prooue it which medle therewith But for the difficultie which they finde therein they cease not to apply their labour Some through hope of gaine some for feare of pouertie and other some because they knowe that one shoulde apply his woorke at al times and seasons according to the state wheretoo hee is called and that they should with
force and escapeth the dangers wherein the strong men of the worlde perishe This same was seene at al times in Noe and the Giants which were of his time in Moyses and Pharao In Ioseph and his maistresse In Daniel and his enuyers In Dauid and Saule and in many others as in the Prophetes and their enemies the Apostles and their persecuters and nowe in the poore faythful and their aduersaries which are the great sages of the worlde as the Pope and his Supposts Kings their flatterers and tormenters Wherefore wee ought to vnderstande that wee shoulde not aspire to the puisance and force of this worlde which maketh a man proude and so of force hee must perish seeing hee hath God for partie against him but being feeble and abiect according to the worlde wee ought to fortifie ourselues in humilitie of spirite and then wee shal haue the Almightie on our side 6 For thou shalt make warre by good aduise and safegard is in the multitude of counsellours It is very needful for a man to bee wise and skilful otherwise if warre rise against him he hath no power or force which is woorth any thing For as wee haue seene power is in the wise man and force in the skilful without wisedome a man is not wel aduised and despiseth al good counsel that one can giue him And so as hee is without power and force euen so hee knoweth not on what side to turne him to fight with his enemie and ouercome him or put him to flight and keepe him that he hurt him not But if a man by the conduct of wisedome and prudence aduyse warily and neerely that which he hath to doe and seeke to haue the opinion of men of good counsell if warre aryse or hee must begin it he shal knowe howe to guide it as Solomon saieth For thou shalt make warre by good aduise And obtaine victorie as Solomon signifieth saying And sauegard c. Abraham was a stranger in the lande of Canaan and had no great might according to outwarde apparance and yet hee made warre by good aduise against foure Kinges Moses Iosua some of the Iudges and Kings of Iuda haue made warre by good aduise to wit according to the Gen. 14. 14 commandement of the Lorde and haue not only escaped dangers but also obtained victorie Wherein we ought to learne that if by the worde of the Lorde we print in our heartes his feare which is the beginning or principal pointe of wisedome if it chaunce that we must go foorth to battel wee shal handle it wel And although wee perishe or die in the pursute yet neuerthelesse wee sticke not to obteine victory ouer our enimies the which Solomon calleth safegard for our fooes obteine not that against vs which they pretend seeing wee perishe not for euer as they desire but our soules are in consolation and our bodies rest for a season in the dust I say namely if it chaunce that they must goe out in battell for it woulde not be good aduise nor counsel if by ambition or couetousnesse to raigne and enlarge our limites or for desire of reuenge wee make warre as doe the great men of this worlde which haue no true knowledge of God and make no account to learne him by his worde In the same only one findeth good aduise and it is made common to vs by multitude of counsellours as Moses Dauid Solomō the Prophets Iesus Christ and his Apostles and also the great number of faythful ministers and teachers of the truth If we wil beleeue them we shal-be wise and men of knowledge we shal haue power and force and by good aduise shal make warre when it shal be needful and not otherwise And yet afore we insinuate ourselues therein wee shal-bee carefull to restraine it and as much as is possible and lawefull wee shal searche the wayes of peace As Saint Paule admonisheth vs. If superiour powers doe not gouerne and guyde themselues there is no good aduise and by consequence no safegarde Rom. 12. 18. but destruction for where no knowledge is the people falleth And if by good aduyse and counsell wee must make temporal Prou. 11. 14. and bodily warre by a further reason when we haue strong suttle malitious and cruel enemies which are hurtful to vs and seeke to suppresse vs to make warre against them wee haue neede of wisedome and skil of power and force fortified with good aduise and counsels For this cause Saint Paule seeketh wel to munite vs as appertaineth speaking of the preaching of the Gospel wherein Christ is communicated saying That he teacheth euerie man in all wisedome to the ende to make euerie man perfect in Iesus 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 wee permit that he finishe his worke 7 Wisedome is haughtie to the foole wherefore he shal not open his mouth at the gate There is not so wicked a man in the worlde which seeketh not to persuade himselfe that hee is an honest man and there is none so foolishe which esteemeth not himselfe wise and yet neuerthelesse they are al naked of wisedome neither wil they nor can they attain thereto for they are carnal and she is spiritual they are earthly yea hellishe and she is heauenly yea aboue the heauens and there is none that can be partaker of her but by the worde of God the which is despised and reiected by fooles and they haue no vnderstanding thereof This highnesse is signified to vs when Solomon saieth Wisedome is haughtie c. Wherein hee approcheth to that which Dauid saieth Thy iudgements are farre from his presence O Psal 10. 5. 92. 6. 7. Deut. 30. 11. Lorde for thy lippes are great and thy thoughts verie deepe c. But it seemeth to withstande that which Moyses saieth That commaundement which I commaund thee to day is not hid from thee neither is it farre of c. For Moses speaketh to the people of Israel whom he rebuketh of corruption frowardnesse and follie The answere is That Moses in the first place speaketh properlie to them which yelde themselues easie to be taught although his worde bee addressed to al the people This is notorious by the promise The Lorde thy God wil circumcise thy heart and the heart of thy successours c. the which appertaineth not but to the faithful and obedient as it behooueth vs well to vnderstande for the wicked and obstinate are vncircumcized according as the scripture calleth Iere. 9. 25. Eze. 44. 7. Act. 7. 15. them In that then that one hath a circumcized heart he yeldeth himselfe obedient to the Lorde and his doctrine is easily found and not otherwise Also although that in the seconde place he addresse his speeche to al the people reproouing them as is saide yet notwithstanding the reprehension or blame is laide properly against the stubborne incorrigible
according to that which S. Paule sayth Loue beleeueth al hopeth al. c not that 1. Cor. 13. 7. he putteth his stedfast assurance of his saluation in his wife or that he hath a certaine testimonie that nothing shal perishe vnder her hand when also he cannot promise that hee will saue himselfe for Iere. 17. 5. such a trust is cursed And when the wise addeth and hee shal haue no neede of spoyle hee sheweth moreouer that he speaketh of a good husband For an euil man wil not bee satisfied with the vse of that which hee may lawefully haue but wil by al meanes hee can spoyle and get the goods of his neighbour and wil neuer haue ynough in his fantasie But the manners of the wise are without couetousnes and is contented with present things that is to say with that which hee and his wife possesse winne and get iustly without dooing wrong or oppressing of any other and beeing thus content he shall haue no neede to spoyle his neighbours for hee hath ynough and wanteth no riches the which are signified by the spoyles because that the riches of a familie are made a spoyle and a pray to the enemies in the tyme of warre Besides this same let vs note that men which take younge maydes in mariage forasmuch as the marriage according to the ordinance of God is a bande not to bee broken are heere closely admonished to loue them not for their corporal beautie nor for their riches but to loue them in God in such wise that knowing that younge maydens are not commonly wise they shoulde bee careful and diligent to teache them and to take paines to make them vertuous wyues otherwise their hearts coulde not trust in them On the other side the wiues are taught to become and yelde themselues to learne and to bee 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 winne the heartes of their husbandes and that they giue them not occasion to iudge euil of them nor to distrust them This doctrine may also bee gathered out of the writings of S. Paule and S. Peter 12 She will doe him good and not euill al the dayes of her life Hee sheweth that the good husbande shal not bee deceiued in trusting in his vertuous wife and shal not bee frustrate of his hope that is that his wife wil not waste the goods of the house but wil duely and orderly spend thē wil rather labour to augment increase them then to diminish them For as he saith She wil doe him good that is to say shee taketh paines to encrease the riches of her husbande and of her labour commeth profite to the house And shee doeth no euill that is to say shee doeth him no hurt nor worketh him no trouble And when she hath thus begunne she ceasseth not but continueth al the daies of her life Wherein al wiues are admonished neuer to ceasse from wel doing vnto their husbandes otherwise they are rebelles not onely against men but also against God who hath giuen the woman to man for his benefite and to be an helper vnto him not for a day or a yeere but for euer for God Gen. 2. 18. 24 Mat. 19. 5. 6. saith It is not good that man shoulde liue alone I wil make him an helper And also hath ioyned them vnseparably together The wiues ought therefore to continue in wel dooing vnto their husbandes and to worke them no trouble And for to doe this wel they must be humble and patient modest and prudent for to winne their husbands if they be chourlish and sharpe and for to nourse and cherishe them if they be gentle and gracious And thus by wel doing they shal ouercome the euil with goodnes and shal maintein goodnesse 13 She seeketh wooll and flaxe and laboureth cheerefully with her hande He beginneth to declare howe the wife for to shewe herselfe vertuous yeeldeth and doth good vnto her husbande Shee is not idle nor negligent shee is not curious in running from house too house for to learne newes nor to babble to speake things which are not meete and so to passe away the time vnfruitfully and vainely but she is careful to handle to deale with that which is meete for the degree and estate of women as is heere signified when it is saide shee seeketh wooll and flaxe and she is not greeued to apply and occupie herselfe aboute these vile and contemptible things but knowing that they agree with her estate shee deighteth to woorke on them She thinketh not herselfe dishonoured nor also wearied though with her handes shee spinneth wool and flaxe but her delectation is to doe that which is profitable for her housholde And also it is the duetie of wiues to take the care of the house and the Apostle Saint Paule woulde haue them to gouerne the housholde and to keepe the house The which is not doone if so bee that the wiues are delicate and thinke highly of themselues and that they 1. Tim. 5. 14. Tit. 2. 5. disdaine small workes the which notwithstanding are profitable necessary for their family for to clothe and array them Women ought naturally to vnderstande this same but yet to helpe nature and to stir it vp the holy Ghost disdaineth not to humble himself euen so farre as to declare vnto them howe they ought to behaue themselues in their housholde and that when they worke suche workes without couetousnesse they doe that which is pleasing vnto God And therfore let them apply themselues diligently without contempt howe noble or riche soeuer they bee They that dedesire matter of high speculation wil mocke 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 husbandes despise their wiues which apply themselues in working those thinges which seeme of smal importance when they doe that that God teacheth them by his woorde and by his spirite 14 Shee is like the shippes of merchantes shee bringeth her foode from a farre It is a very profitable thing to haue merchantes that may sende ships to the Sea and to the riuers to fetch prouision from far countries to helpe the countrie that hath neede And for this cause God hath made the Sea and the riuers nauigable as it is after a sort giuen vnto vs to vnderstande when God gaue man Lordship ouer Gen. 1. 28. Psa 107. 23 the fishes in the Sea But merchants doe greatly abuse them committing themselues to the dangers of the Sea riuers by ambition curiousnesse and auarice desiring to become great to see diuers countries for to feed their eies and to learne to talk of far countries at pleasure and chiefly desiring to waxe rich without care of helping the needie either of their owne countrie or of another It is enough