damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine 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 talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from
notwithstanding in that wee are so negligent to do our duetie and that we encline more rather to corrupt this image and to depraue our nature by lying then to continue preserue it in trueth For this cause to waken vs and admonishe vs of our duetie the Lorde God hath giuen vs his lawe by writing in the which by two commandements hee forbiddeth vs lying neither to his dishonour nor to the detriment of our neighbour Thou shalt not take the name of thy Lord God in vaine Thou shalt not beare false witnesse c. To the first he addeth a threatening and he ordeineth Exo. 20. 7. 16 Deut. 19. 1◠a temporal punishment to the false witnesses by the which he ought to vnderstande that perpetual tormentes are prepared for him if hee acknowledge not his fault and amende For thou shalt destroy Psal 5. 7. al them that speake lyes These commandementes manacing and threatning punishment ought to suffice to conuert vs from al lying but our nature is so wicked that it weyeth not one warning And therefore after God had once giuen his lawe to Moyses his wil was that hee shoulde write the Deuteronomium which is a repetition or declaration of the lawe And not content herewith he hath raysed vp diuers wise men and Prophetes who seeing the obstinacie of the worlde and the stubbornenesse of it haue inculced the Lawe and threateninges by voyce and by wryting as is seene in the olde Testamente And amongest others Solomon hath doone so as one may see in many of his Prouerbes and presently in this saying The false witnesse c. In the which hee saith nothing which hath not beene saide and written before him in the lawe as wee haue seene Neuerthelesse we iudge 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 throughly warned Wee shal learne therefore in this manace that the false witnesse backbiter and flatterer that those which swere vainely forswere and blaspheme if they escape for a while the handes of men and bee supported and mainteined yet they cannot escape the fury and renenge of God Also the iudges and gouernours of the earth are warned to bee carefull to punishe suche people according to the lawe of God Wee may comprehende vnder this manace al false teachers For their doctrine is but lyes to deceiue the soules and false witnesse against God in that they attribute not the honour to him which is his but studie to haue it to themselues and so transport it to other creatures 6 Many hang vpon the face of the Prince and euerie one is a friend to him that giueth When wee thinke wee haue neede of any thing or that wee couet more then wee haue in that our natural couetousnes is corrupted and of it selfe insatiable wee looke who they bee that haue power to doe vs good and who are most inclined to shewe themselues magnificent and vseliberalitie Towards such men wee play the poore and humble we reioyce them and flatter them submitting ourselues by wordes and exteriour gesture wholy to their commandement And because Princes and greate Lordes are they which haue greatest authoritie and which shew themselues ordinarilie most liberal there is preasse to come to them and many present themselues to doe them seruice protesting that they are their hūble seruitours Solomon expresseth this saying Many hang vpō the face of the prince c. This is not to say that he teacheth vs so to doe for although it is meete wee bee subiect Rom. 13. 1. 1. Pet. 2. 13. and vnder Lordes and superiours notwithstanding wee ought not to hang on their faces for heerein is naught but hypocrisie and dissimulation And such a one hangeth on the Princes face as dispraiseth him and mocketh him in his hearte who hateth him and woulde haue him put downe for to bee in his place if it were possible For to hang vpon the Prince is not to do him honour and reue rence and to humble himselfe to him with free courage as one ought But it is in considering his hautinesse and great power his credite and authoritie his goods and riches his promptitude and liberalitie which are the face of the Prince to play the wanton before him to seeme to loue him and to beare him good and humble affection to the ende to bee supported by him and drawe from him his riches and bee in credite with him Solomon expresseth this dissimulation and faire shewe saying And euery one is a freende c. For hee speaketh not of him that is a freend indeede and loueth at al seasons Hee that is such a one regardeth not if one giue him and affecteth it not but hee is rather readie to giue if necessitie require then to take He desireth giftes but when great neede is hee speaketh not I say of such a freende but of them whome he hath treated of Such freends loue not the person but rather hate him for if one giue not them as they desire they are so actiue to take that they imagine and regarde howe they may get into their handes any thing They are therefore freendes to the giftes not the to person Although Solomon say that euery one is a freende to the man that giueth and saith not a freende to the gift notwithstanding in that which wee haue saide wee haue not gaine saide Solomon For he speaketh not of that which is so indeed before God but of that which appeareth outwardly to the eies and of the opinion that they woulde one shoulde haue of them which haunt the riche onely to get some of their substance and so hee taxeth the hypocrites flatterers and auaricious with whome the worlde is replenished As also he giueth to vnderstande by these two wordes Many and euery one Hee Esa 9. 9. 17. Psa 12. 2. 3. Iere. 6. 13. Rom. 12. 9. Ephe. 4. 25. Phi. 4. 8. maketh therefore stilly the complaints which are els where Al are hypocrites and wicked and eche mouth speaketh lauishly and still also hee warneth vs that wee walke in veritie towardes our neighbours And that wee loue without dissimulation as Saint Paule admonisheth vs openly Also those Princes which haue the power to helpe the necessitie of the poore more then others are warned not to bee so giuen to couetousnesse that they turne the deaffe eare to those that haue need of their succor aide But according to the title which Solomō giueth thē heere the which in his tongue signifieth liberal free willed they ought franckly in a ioyful wise to distribute largely of their goods not to minstrelles Mirthmakers flatterers fooles baudes and Ruffians as the common vse of princes is to exalt and eleuate them to riches and honour that are nothing worth but to the indigent and needie which are commonly reiected and dispised yea pilled and polled if they haue any thing at al. Princes great Lords ought to
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe 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 necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
principall organs and instruments to set forth knovvledge 296. b What we haue to learne by the comparison of knovvledge vnto seede 297. a Circumstances depending vpon true knovvledge 362. b That wee haue neede of increase of knovvledge 302. b. 303. a Of the certaine and infallible knovvledge of God from which nothing is hidde 487. b. What is the cause that knovvledge is not vsed so much as it ought 291. b. What knovvledge that is whereunto the eies of God haue regard 454 a. b Of the knovvledge of saintes and why it is so called 600. b That knovvledge is a faire possession and why few doe attaine to it 373. a Of the knovvledge of liberal arts which are the gifts of God 373. a A lesson for such as haue knovvledge in Philosophie not to be highminded 45. b The way to attaine vnto true knovvledge wherein it standeth 4. b Of the tree of knovvledge of good and euill differing from the tree of life 44. a. b. Of the true knovvledge of God and what excellent benefites followe the same 21. a. That without knovvledge children become stiffenecked c. 3. a What is needful for vs to doe if we be void of knovvledge 3. a The knovvledge and vnderstanding of Christians and what it is 2 a. b. L. Labour A commendation of labour and of those that doe vse it 85. a Man must woorke and labour according to the time and season of the yeere 132. a Labour is a burthen which the Lorde hath laide vpon vs. 131. a Necessarie points of doctrine concerning labour 182. b. 183. a The necessitie of labour and that it is the decree of God the father 131. b We must not labour for feare of being poore nor with a desire to bee riche and why 130. b Labour putteth not away pouertie except God blesse our labour 131. a The good and euill that is gotten and auoyded by spending the time in labour 132. b Of the man which cannot labour and howe he is to be intreated and vsed 182. a The labour of the righteous wherein it is employed 144. a Of labour and that necessitie is laide vppon man to worke 182. a The ende why wee labour what it is 185. b. What wee must doe if wee wil not loose our labour 184. b It is not necessarie that all men occupye themselues in bodily labour 182. b An exhortation vnto labour and a promise thereunto annexed 208. b Exhortations to labour 232. a That he which neglecteth labour is destitute of vnderstanding and the issues of the same 209. a. b Rules to followe if in dooing any thing wee wil not loose our labour 448. a. b The commendation of rurall labour or husbandrse 498. b Reasons inducing and drawing men to labour in their seueral callings 409. a The large signification of this woorde labour and what is meant by Winter 407. b That strength labour is taken for the goods that a man getteth by his worke to sustaine life 74. a By what reasons we are moued prouoked to apply and set ourselues to labour 339. b. 340. a Chiefe and special causes inducing vs to labour and trauel 346. b Labour commended vnto vs by sundrie reasons 336. a. b What wee must doe if wee will haue God to blesse our labour 274. a. b Labour commended and commanded vnder notable comparisons 621. a b Solomons wordes impugned saying in all labour there is abundance 274. a The labour of a man is for his mouth c. 16. b. Labours Diuerse vocations diuerse labours 182. b. The labours of the wicked and how they are recompensed 16. b. 17. a Lampe The sundrie vses of a cleere shyning lampe 425. a The worde of God compared to a lampe and why 425. a The meaning of these woordes The lampe of the Lorde is the soule of man c. 425. a. Why the lawe is not vnto vs a cleere lampe to reioice and quicken vs. 425. b The meaning of this woorde lampe in scripture 421. a What is threntened vnto vnrulle children vnder this worde lampe taken for issue and posteritie 421. a That this word lampe signifieth ioy and prosperitie 420 b. Lavve The lavve is the rule of perfect righteousnesse 168. a We ought not to separate the lavve from the promises 425. b That wee are accursed and condemned by the lavv and why 425 a What Solomon â—raneth by this woorde lavv in saying He that kepeth the lavv c. 561. b. 562. a What children must doe if they will keepe the lavv wel 562. a Who they are that forsake the Lavve after the sentence of Solomon 559. b. 560. a. What it is to forsake the lavve and who keepe it 560 a What is required of vs towards the keeping of the lavve 591. b Why the lavv which condemneth adulterers is compared vnto fire 95. a That the lavve foloweth the nature of the law giuer and how 95. a Why the length of our life is attributed vnto the lavve and the commaundementes 30. b The office of the Lavve and the Gospel 12. a What wee are bounde to doe vnto our parents by the Lavve of nature 613. b. 614. a Of the greatest point in the lavve and what the same is 327. a Of the Lavv of God many notable and singular doctrines 31. a b The Lavve of GOD is the way of good men 30. a The manner how we shoulde not forget the lavve of God 30. a The lavv deuided into mercy and truth 31. a Of the lavve of grace and the lavve of seueritie 98. a. b. Learning The meaning of these woordes And the care of the wise seeketh learning 373. b. Liberal What benefites God bestoweth vpon vs for being bountiful and liberal 191. a Who are liberal and what promises are made vnto such 191. a Persuasions to moue vs to bee liberal 192. b. That Christ admonished his disciples to bee liberal and how 194. a. Liberalitie The praise of liberalitie and the profit which it bringeth to such as vse it 128. b Against such liberalitie as consisteth only in promises 509. a Persuasions to induce vs to liberalitie 193. a. What ought to be our behauiour if wee bee disposed to vse liberalitie 509. b. Libertie When and in what cases we shew ourselues to haue true libertie and freedome 592. a That we are not at libertie of ourselues neither can be 592. a Of libertie and the commodities of the same and that there is nothing better 363. b. 364. a Of corporal and spiritual libertie and how wee are depriued of the same 363. b. 364 a. Lier That a lier shal not escape vnpunished 383. a. b. 386 b. 387. a What it is to make God a lier what manner of persons doe so 298. a. b. Liers That euerie man is a lier and who are the greatest liers 145 That the world is ful of liers from the prince to the people 348. a. b That liers bee daungerous and why 348. b. What wee must doe if wee wil not bee called liers 348.
with the malicious and why 492. b That a malicious man is nothing but a carrion and of his foule and shameful end 618. a Notable doctrine vpon these wordes Malicious men vnderstande not iudgement 560 a. b Howe God punisheth the malicious 560. b Certaine disguisings which the wicked and malicious vse to bring their mischiefes to passe 342. b. 343. a Against malicious and frowarde persons 341. b. What rewarde the malicious deserue 267. b. 268. a Marriage Why marriage is most meete for the flower of youth and that olde folkes may marrie 78. a The state betweene man and wife in marriage what it ought to be 629. a Admonitions to young men which take maides in marriage 629. b The preposterous respects that are commonly had in marriage 433. a What a man should do before he couple himselfe to a wife in marriage 439. a Why God oftētimes ouerturneth the lawes of marriage 433. a We must be careful what wife we choose in marriage 540. b. 541. a To what ende God ioyned man and woman together in marriage 433. a What pointes wee must obserue in the attempt of marriage 540. b Of marriage and married folke 77. b. 78. a The ende of mariage and why it was instituted 78. a Against suche as doe breake marriage lawfully made and howe 27. a Considerations to bee vsed in vndertaking marriage 391. b Against suche as violate their promise made in marriage 25. a. b That it is not lawful for man and woman to dwel together except they be knit in marriage 25. b For what reasons wee ought to haue the estate of marriage in reuerence 377. a Marriage ordeined for necessitie and mutual ioye and comforte of the parties married 79. a Of two kindes of people that make a mocke of marriage 79. a. b Member No member of man but God hath made the same 415. b Members What we must learne if there be any likelihood of goodnesse in our members 415. a Notable doctrine touching the eare and the eye two members of man 414. b. 415. a. b. Merchandise That no merchandise c. can assure vs to liue long 42. a Difference betweene merchandise and wisedome and the casualties of the one 41. b Wisedome compared to merchandise and whome she is like 41. b Of merchandise and who are counted most blessed by them 41. b Howe merchandise must be occupied vsed and put to sale 41. b Merchant God compared to a merchant and in what respectes 323. a Merchantes Howe and in what cases merchantes doe abuse the sea and riuere c. 630. b. 631. a Vnto whome the merchantes of this worlde shal bee Iudges at the last day 42. a A lesson for suche merchantes as count themselues Christians 42. a Of merchantes and their occupying 41. b Against the suttletie of merchantes and occupiers in buying and selling 413. b That the greatest merchants are in most feare to die and why 42. a b A comparison betweene merchantes and wise men and howe they differ 43. b Mercie A heauie threatening against suche as haue no mercie nor pitie vpon the poore 435. b 436. a That he which hath no mercie shall finde no mercie c. 435. b. 436. a The great and wonderful mercie of God set foorth 112. b Persuastons to mooue vs vnto mercie 192. b Mercie and pitie commended vnto vs vnder these woordes A good eye c. 451. b. 452. a That mercie is the fruite of faith 327. b Of mercie the commendation of the same 284. a For what cause the poore faithfull ones are tempted to forget mercie 51 a. b What desires we must put from vs if we wil folowe mercie 51. b Of mercie and that it is one of the partes whereinto the lawe is deuided 31. a Of mercie and that wee must be mercifull in giuing c 37. b. 38. a Vnto whome mercie and trueth shal be granted 273. b Vpon whome wee ought to haue compassion and mercie 272. a Mercifull Of mercie or compassion and who is merciful 183. b Hee is not merciful that is good to himselfe 184. What blessing is promised vnto the merciful 272. b Howe and after what sort we shal be mercifull to our owne soules 183. b. Vnto what kinde of persons Kings ought not to be merciful 333. a b What we must doe if we wil haue God merciful vnto vs. 327. a. b Merites That we can challenge nothing of God by our merites and why 440. b The Papistes confuted in their doctrine of merites 168. a Against suche as make a reckoning of their merites 394. b Against the damnable doctrine of merites 247. a. b Messenger He that maketh a foole his messenger compared to one that cutteth of the feete why 520. b When and in what respect a man is called a messenger 243. a That a wicked messenger is a murtherer and bringeth death 242. b The commendation of a faithfull messenger set foorth by comparison 508. b. 509. a Wherein a messenger is not trustie but wicked 242. b The meaning of Solomon by these words A cruel messenger 353. b. 354. a Of the double fal of a wicked messenger 242. b Messengers That wee are all messengers of the most high God c. 509. a Why the Ministers of Gods worde are called messengers 243. a Who are Gods principal Messengers in this world 242. b Mightie The meaning of these wordes A wise man scaleth the Citie of the mightie and who is such a one 441. a Vnto whom this word mightie appertaineth and who may be so called 524. a What Solomon meaneth by making partition among the mightie 375. a. b What is meant by the mightie and who are to be so called 344. b How mightie men do esteeme of themselues 344. a Mightie men condemned in what respects 344. a. b Great mightie in sundrie respects 616. a. b The meaning of these woordes The mightie man doth al things by himself c. 523. a. b In what respectes a mightie man is accounted a wel dooer 410. b Minister The duetie of Gods Minister in preaching and what it is 104. b That the ignorant and foolish deserue to be deceiued by lies c. and the office of the Minister therein required 104. b Ministers Notable admonitions for the Ministers of Gods word 11. a That we must be careful to take heede of the Ministers of Satan and why 148. b The Ministers of the Church by their preaching doe feede the beleeuers vnto eternal life 148. b The duetie and office of Ministers summarily set foorth 84. a They that rebell and contemne the Ministers of the Church seeke their owne destruction and why 117. b A lesson for the Ministers to learn out of these wordes Wisedome hath sent her daughters c. 119. b A defence of true Ministers the assurance of their vocation and who are true Ministers 132. b The Ministers of the woorde haue nothing wherein to glorie though they be the pillers of the Church 117. b Lessons for the
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him
neere slipt For I fretted at the foolishe when I sawe the prosperitie of the wicked Againe Loe these are the wicked yet prosper they alway and increase in riches The elect and faithfull ones haue such like temptations but to the ende that they shoulde take heede from beeing ouercome with them Solomon giueth also the fift commaundement of mercy saying Be not enuious for the wicked man Therfore if wee wil folowe mercy wee must put far from vs the desires and affections to bee like vnto the enuious man and the man that suffers himselfe to bee caried about by his lustes and runneth after them with might and maine and cares not what hee thinketh or saieth or doeth whether right or wrong so that hee may come to the ende of his enterprises And because there are some that make themselues beleeue that they would not bee like the enuious and yet folowe their manners to the ende that wee shoulde not deceiue ourselues with them Solomon doeth warne vs to choose none of their wayes Whereunto wee must obey nothing declining from the right way albeeit wee finde therein great incombrances and that wee must suffer much euen to the vttermost after the feeling of the flesh Al those are like vnto these enuious men which doe choose such kinde of life as bringeth eyther spiritual or temporal hurte vnto their neighbours To auoide then the calamities of this present life and to liue easily wee must not wander out of the right way forsake mercie And to make vs more willing to obey his commaundement Solomon doeth bring vs reasons for to feare the enuious and to comfort the vpright shewing that the wicked cannot long endure and that the good shal not be alwaies in misery but that shortly they shal be deliuered therefrom The first reason is For the frowarde c. Hee whome before hee called enuious hee nowe calleth frowarde because that through his frowardnes wherevnto hee is accustomed hee goeth backewarde and falleth from the right way and therefore albeeit that he esteemeth himselfe and is honoured of the worlde which knoweth not what kinde of people are to bee praised hee is abhominable before the Lorde who can surely in due time suppresse his enuiousnes and cast it farre from him and depriue him of his helpe without the which nothing can stande Thus the enuious which forsake the right way of righteousnesse shal not endure but shal goe into destruction For as wee may see by the holy histories those which haue beene abhorred of the Lorde for their enuiousnesse and frowardnes haue not long continued but haue beene rooted out euen when they seemed to florish and prosper most haue bene rooted out not only by temporal punishment but also haue receiued Iudg. 3. 2. Pet. 2. â— iudgement of eternal fire and haue beene made example for al them which shoulde liue without reuerence of God This threatning serueth to feare the enuious and the froward which haue no reuerence of God nor mercy towards their neighbours and also to make them vnexcusable except they returne vnto repentance The faithful also ought to tremble at such threateninges and feare the iudgementes of GOD seeing that of their corrupt nature they are such that they cannot of themselues but bee in abhomination before GOD and so go to destruction as they deserue But to the ende that being humbled as it were in despayre of themselues they might take courage and not remaine vnder the burden of despayre the holy scripture for their comfort addeth the promise against the threatning As also Solomon vseth it to the same purpose for hauing threatned the frowarde saying that they are abhomination before the Lord he addeth to comfort the faithful but the secrete of the Lorde is with the righteous that is to say with them who for feare of offending GOD and for loue they beare vnto their neighbours doe abstaine from enuiousnesse and flye from all frowardnesse Nowe to haue boldnesse to folowe the righteous and to bee stirred to desire the communication and participation of this secrete wee must vnderstande that this secrete is the couenant of God with his faithful children whereby hee promiseth them to bee their GOD as it is written Beholde the dayes come saieth the Lorde that I wil make a newe couenant with the Iere. 31. 31. house of Israel and with the house of Iudah c. Dauid doeth teache vs thus to expounde it when hee saieth What man is hee that feareth the Lorde Hee wil teache him the way that hee shal choose c. This secrete then consisteth in this that God doeth giue vs to knowe his good wil towardes vs and doeth teache vs his lawe that beeing assured of his fauour and mercie wee shoulde giue ourselues to feare and obey him Nowe this couenant is rightly called a secret For first of al howe wise soeuer wee bee wee cannot enter into it of ourselues Iesus Christ doeth witnesse the same I giue thee thankes O Father Lorde of heauen and earth because thou hast hid these thinges from the Mat. 11. 25. wise men of vnderstanding and hast opened them to babes Blessed art thou Symon the sonne of Iona for flesh and blood hath not reuealed it vnto thee but my father which is in heauen And Mat. 16. 17. â— Cor. 2. 6. wee speake wisedome among them that are perfit not the wisedome of this world neither of Princes of this world which come to naught Secondly the faithful haue no more vnderstanding thereof then it pleaseth God to reueale vnto them by his holy spirite and yet what reuelation soeuer they haue thereof yet haue they no perfit knowledge in this worlde For wee knowe in parte and we prophesie in parte but when that which is perfit is â— Cor. 13. 9. come then that which is in part shal be 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 skorneful he skorneth but hee giueth grace vnto the humble In this worlde the enuious and the frowarde are blessed whome Solomon heere calleth wicked because hee hath neither feare nor reuerence of GOD nor good affection towardes his neighbours but suffers himselfe to bee led about of his vnbridled lustes Such a man is blessed of the worlde in whose iudgement he florisheth and prospereth and not only do they thus iudge of him but also his children seruants and housholde are counted happy so that there is preasse to speake with him and to serue him and his But heere at the faithful ought not to bee enuious neither to desire to bee in such estimation nor to haue such prayse knowing that such thinges cannot continue but fal to decay For the curse of the Lorde the which destroyeth whatsoeuer commeth against it is in the house of the wicked to spare neither him nor his familie that foloweth his trade I say expressedly which follow his trade for if the wicked man beget
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentiōs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assurāce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smittē down to the groūd to bruze thē to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth thē to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their
and apprehension of worldlings and carnal men and in the meane whyle telleth vs that God knoweth al our thoughts although we think it be not so Seeing then that wee will not haue God to see the pleasure that wee take in the fall of our enemies let vs haue pitie and compassion on their fal helping to raise them vp againe asmuch as wee can The second reason is that such ioy is wicked in the Lordes sight that is to say displeaseth him for it is contrary to the lawe of charitie the which is agreable to him aboue al things as he sheweth it wel whē he declareth that he wil haue mercy and not sacrifice And also they which reioyce in the fal of their enimies are cōuinced in their owne consciences that they are replenished with hate in that of determinate malice they take pleasure in other mens harmes and so in spite of their heads they condemne themselues The third reason is that God wil turne his wrath from him that is to say from the enimie in whose fal wee take pleasure And in this manner hee which taketh pleasure in the fal of his enimie shal be confounded seeing God wil pacifie him raise him vp in his fal for commonly the enuious which reioyce in the harmes of other men and are greeued at their prosperitie are confounded when they see it happen wel to them whom they hate For the rest let vs know that Solomon sheweth vs heere somewhat that aduersities ruines and desolations come to men because of their sinnes for God is not angrie with vs but because of our sinnes And therefore if hee turne away his wrath he pardoneth the sinnes Note wee also that seeing hee turneth away his wrath from him at whose harmes wee reioyce that hee which hath such ioy sinneth And so the anger which is turned from his enimie falleth vpon him wherefore let vs vnderstande that it is very daugerous to take pleasure in the fal of ones enimie 19 Frequent not thy selfe with the malicious neither bee enuious at the wicked Because it is a temptation very dangerous and which greatly ouerpresseth the feeble and weake Insomuch that it is very harde for them to keepe themselues from being brought into the same that is to search the familiaritie and acquaintance of the wicked because that they see them prosper with the eye according to outward apparance and too bee vexed and greeued when they are not in so good estate as they are For this cause Solomon knowing the necessitie that we haue to be wel and often admonished that we take no heede of the prosperitie of the wicked for to lust after it and adioyne ourselues to them is not content with these former admonitions but now agayne he admonisheth vs of the same saying Frequent not with c. This is not to say that we can exempt ourselues from the presence of the wicked for the Darnel shal be 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 euen to the consummation of the world But that wee purge the olde leauen that wee couple not ourselues with Infidels and that we be not pertakers of the vnfruitful workes of darkenesse Wherefore let vs reioyce when wee are often warned of such thinges seeing that otherwise wee goe vnto vtter destruction with the wicked For by our nature wee are of the same affection that they are and incline to their manners and wil not be withdrawne thefro Wee studie on the outwarde face temporall and transitory wee regarde that ordinarily the wicked floorish and prosper and it seemeth to vs that they are exempt from all dangers al afflictions and al aduersities wherewith the iust are as it were ouerthrowne insomuch that it seemeth they shal neuer recouer it But the iust at the last shal be raised vp as they hope for there shal be an ende of their euils as wee haue seene it Contrariwise wischiefes shal assayle the wicked of the which they shal neuer rid themselues and shal bee ouerwhelmed therewith that there shal remaine no worke of their prosperitie Solomon Pro. 23. 18. 24. 14. pronounceth it so when hee saith 20 For there shal be no ende to the euill man the light of the wicked shal be put out When heere before he hath said that there shal be an end for the iust and wise which hope in the Lord he meaneth not that they shal perish but that their afflictions shal haue end we haue to note that when he saith now that there shal be no end of the euill man hee meaneth not that the wicked shal bee permanent and that their prosperitie shal bee of long indurance but that there shal bee no end of the plagues which shal affaile them Hee himselfe sheweth that wee shoulde vnderstande it so when hee addeth The light of the wicked shal be put out For by the light hee vnderstandeth the glory the ease and prosperitie of them as hath been saide aboue 21 My sonne feare the Lorde and the King and meddle not with them that are disguised Solomon sheweth vs heere the office of a good Pastour for first hee calleth them whō he teacheth his sonnes In that he propoundeth vnto them the worde of God which is the seede of life by the which he formeth and begetteth them to the Lorde as much as is possible for him Whereby Ministers ought to learne that their dutie is to take care ouer the flocke which is committed to them as ouer their children yea to bee more careful of them because the charge of them is more difficil more great more excellent then of carnal children because the spirites are more excellent then the bodies and more harde to rule guide and gouerne Secondly hee teacheth that which God hath demanded at al times to bee honoured and serued as appertaineth to him when he saith feare the Lorde c. Now that at al times God hath demanded to be feared it appeareth first when he woulde that Adam should obey his worde threatened him of death if hee did it not Secondly when Abel by faith offered Sacrifice which was agreeable to the Lorde and that Gen. 2. 17. 44. 26. 5. 24. 69. in the time of Enoch sonne of Seth men began to cal vpō the name of the Almightie And Enoch walked according to God and Noe was a iust and an vpright man walking after GOD. This coulde not bee but that these men were taught in the feare of the Lord. Thirdly when the Lord said that he knew that Abraham shoulde commande his children and his house after him that they Gen. 18. 19. Deu. 4. 6. 10. Psal 34. shoulde keepe the way of the Lorde c. Moses also sheweth it in his writings as also doeth the Psalmist plainely and in many places Solomon hath greatly praised this feare and hath inuited vs thereto and yet