3 The heauens in height the earth in deepenesse the kings heart can no man searche out Although the heauens and the earth be thinges visible and palpable yet neuertheles the heauens are so high and the earth so profound that if all the men which euer were were assembled together to ayde one another to reach vp to the heauens and digge or make a hole to goe through the earth to knowe how high the heauens are and howe deepe the earth is yet they coulde haue no sure knowledge thereof For they could not mount to the heauens nor discend from the one side of the earth to the other Esay willing to Esa 40. 12. exalt and magnifie the puissance of God attributeth to him that there is none but he alone that can measure these thinges saying Who is he that hath measured the waters with his hand and hath compassed the heauens with his palme Solomon pronounceth the same now when he saith The heauens in height and the earth in deepenes and the kinges heart c. Not that it is his principall intent to shew that there is none but God which can measure the highnes of the heauens and the depth of the earth but he compareth the hearte of kinges princes and superiours of the earth to this highnes and deepenes to shewe vs that it is not for vs to tempt and assay what the hearte of the king is to make it condiscend to our will and bee gouerned by vs. And also the hearte of a true king is so vpright that one shal hardly bow it to wickednes and iniquitie as Solomon hath sayde elsewhere And although there is none but God which Prou. 16. 10. 21. 1. soundeth the heartes of men how great or little soeuer they be yet neuertheles Solomon speaketh heere principally of the heartes of kinges and this for diuers reasons First because God maketh kings otherwise then they were when they were priuate persons as wee haue seene in Moses which was instructed in all wisedome by the Egyptians and in Iosua One may see it also in the Iudges which Act. 7. 22. Deut. 34. 9. 1. Sam. 10. 16 were after Iosua It is also written that Saul should be changed into another man Secondly because they are the Liefetenants of God which boweth for no bodie Also they ought not to suffer that one shoulde searche their hearts to make them incline to another mans wil for their inclination woulde bee farre more dangerous then a priuate persons Thirdly because that subiectes ought to beare such reuerence to their superiours that they shoulde not once thinke to turne the hearte of their superious to their appetite but that they leaue it to God praying him to dispose it as hee shal see good Fourthly because that when magistrates suffer not their heartes to bee searched for to bee turned from right and equitie but that they feare to offende the Lorde and are afraide that God wil vse them as the instrumentes of his yre as hee hath done with Pharao and the Kings of the Assirians and Babylonians And as he doeth nowe with the Pope and Kings and Princes which obay him to persecute and murther the poore faythful Then the subiects also shal learne to feare the Lorde and for his sake to obay their superiors whome they see to bee conducted by the prouidence of God and knowe that if they haue no feare and reuerence towardes God and their magistrates that they shal not escape the iudgemēt of him who gouerneth the heartes of the magistrates 4 Take the drossefrom the siluer and there shal proceede a vessel for the finour This present sentence woulde bee litle account made of if wee should say that Solomō taught the finour how he ought to dispose and purifie the siluer to make some peece of worke thereof And therefore note wee that the holy scripture transferreth the names of things vnsensible to creatures which haue sense and reason And sometimes it vseth similitudes and comparisons the better to imprint in our heartes which are rude the doctrine which is very profitable and necessarie for vs. As when he saieth thy siluer is turned into drosse and thy wine is mingled with water The Prophete Esa 1. 22. calleth corrupt siluer the hypocrites Likewise Ieremie transferreth the names of siluer and other mettalles to the people of Israell And chiefly to the greatest which woulde bee most esteemed And when Solomon saith Ier. 6. 28. 29 30. Take away the drosse c. hee speaketh by similitude for this sentence with that which foloweth 5 Take away the wicked from before the king his throne shal be established in righteousnesse It is asmuch as if Solomon should say As when the goldsmiths are careful to scumme and purifie their siluer then they make substantial and pure worke which cannot be founde fault withal euen so when Kings Princes and Magistrates are careful and vigilant to roote out the wicked then they raigne peaceably ouer their subiectes which feare to offende them or doe wrong or griefe one to another and are carefull to yeelde euery one that which appertaineth to him in al trueth and righteousnesse The Lorde shewed this wel when hee purged the worlde by the flood and subuerted Sodome and Gomorrha and sunke Dathan Core and Abyron Hee gaue Moyses well to vnderstande that hee ought to roote out the wicked when hee gaue many lawes and commandements wherein hee expressed the punishement which hee woulde that the wicked shoulde endure And hath often appointed that the wicked should be rooted out to the end that others hearing seeing their punishmentes might learne to feare and restraine themselues from the lyke wickednesse Dauid wel vnderstoode such ordinances and had good affection to folow them as appeareth by the protestation which he maketh in the 101. Psalme Heere kings are taught cleerely how they ought not to spare the fire of punishment to purifie their subiectes thereby to the ende they may bee as cleere as siluer from the drosse Also subiectes ought to let themselues bee ordered by their superiours as the siluer is by the finour in no wise to murmur against the magistrates for the punishmentes which they make although they trouble their neerestkinne And as siluer after one hath taken away his drosse is of no lesse pryce but more saleable euen so a nation ought not to thinke themselues dishonored if one roote out of the wicked which are in the midst of them Note wee also that although it be said Frō before the king that it is meete he haue good assistāce about him yet notwithstanding in that the care and wakefulnesse of the king ought to stretch throughout al his realme he ought not to restraine it before him in his presence and sight but stretch it out ouer al his dominions and charges 6 Boast not thy selfe before the King and stande not in the place of great men Wee wil not abase ourselues but by our wils wil
vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are cōmon both to the childrē of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby Solomō hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What cōparison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that
whoremongers are threatened with eternal death 26. b Adulterie That there is danger in Adulterie and why 26. b. 27. a The horriblenesse of Adulterie set foorth in sundrie and seueral points 618. b Against Adulterie Adulterers 25. b. 26. a Who so is giuen to Adulterie wil not abstaine from single fornscation 26. b Adulterous Of the Adulterous woman and what is meant by her house 26. b That the Adulterous man adulterous woman are both vnfaithful why 26. a Affection Of walking after the affection of the fleshe 35. a. Affections How wee may come to the knowledge of mans secret Affections 434. a Of the diuersitie or contrarietie of Affectiōs and the effects of the same 234. b Howe our Affections are made holie good and iust c. 432. b. 433. a Our thoughtes and Affections are open to the knowledge of God 488. a Wherevpon the Affections of kings princes ought not to be set 288. a Who they be whose Affections can neuer be satisfied 544. a The danger that commeth by folowing our carnal Affections 70. b Of our Affections and how they must be ordered to Godward 32. b What kinde of Affections are compared to the rotting of the bones 282. b. 283. a Raging Affections compared vnto a madde man and why 91. a Affliction The meaning of these words Al the childrē of Affliction and who be such 626. a. b That Affliction and tribulation begetteth patience 304. a The wicked world to torment the godly addeth Affliction vppon Affliction this is proued by example 532. a Afflictions The Afflictions of the iust are the roddes of God and what effects they worke 136. a Comfortes against afflictions and troubles of the righteous 137. a The meanes that many seeke to shunne afflictions 441. b The end or cause why God doeth lay afflictions vpon vs. 145. a The Lorde doeth compasse the faithfull with great and many afflictions 150 b Of afflictions laide vpon the righteous most comfortable doctrine 198 b. 199. a b That in our afflictions wee must take courage and how 199 b The common vse of them that feare God is to haue afflictions 472. b Of the afflictions which doe followe sinners 247. a How such as are wise shoulde behaue themselues in afflictions 489. a Of the afflictions of the good and of their behauiour in the same 304. a Afflictions and tribulations commended vnto vs vnder the signification of an humble minde 335. b. 336. a What we ought to thinke of God for sending vs afflictions 544. b Gods children compared to gold and siluer in afflictions 544. b The wicked in afflictions compared to dry wood chaffe and hay 544. b That afflictions are trouble some euen to the elect and faithful 372. a. b That we must not be afraide of the greatnes and heauinesse of afflictions 373. a The afflictions of the faithful are an earnest of Gods good wil. 39. b What knowledge is required of vs in suffering afflictions 34. a Age. That age is a crowne of glorie and in what respects 343. a. b That there is none but desireth old age 343. a Of beasting in old age and looking for reuerence 343. b What we must doe if we wil be honorably crowned for our age 343. b Not age but righteousnesse maketh men honorable 343. b Ambassadour Howe in what maner a faithful ambassadour should be receiued 243. a Of a faithful ambassadour and that hee bringeth health and life 242. b. 243. a. b That there are but fewe which receiue the faithful ambassadour and why 243. b Ambition The ill successe of ambition and pride in such as were infected therewith 505. b Kings Princes and Magistrates led away with ambition 487. a Against ambition and what danger it bringeth 382. a The way to bring vs to rewarde is to roote out of our harts pride and ambition 506. a That ambition doth reigne in our hearts naturally 505. b Angels The angels are a parte of Wisedomes familie 116. a Christ is the head of the angels 116. a How and after what sorte we are fellowes with angels 116. b The angels which kept still their first estate c. are one parte of wisedomes house 116. a Anger Against anger 281. a The description of anger by her effects 214. a. b Against what sinnes the Lordes anger is kindied that heede must be had herein 455. b What is meant by the rodde of anger which Solomon ascribeth to the wicked 451. b God refraineth his anger when wee giue to the poore for his sake 436. a The meanes waies to pacifie the anger of kings and great men 509. b. 510. a Remedies against anger 267. b That anger is prouoked and stirred vp by auerthwart and grieuous words 290 a That anger is cruell wherevppon dependeth notable doctrine 534. b. 536. a The dangers which depēd vpon anger 306. b The danger which dependeth vppon the anger of a king 407. a Reasons why we should take heede how wee moue the Lord to anger 408. a Of the anger of a king against a lewde seruant 289. a The meanes that the wicked vse to appease Gods anger for their sinnes 327. a That the anger of man fulfilleth not Gods iustice 396. b The punishement of anger in such as were filled therewith 396. a That the foresight of a man maketh him defer his anger and how 388. b Commendations of him that is slow to anger c. 344 a. b The slow to anger preferred before him that is mightie and why 344. a. b Who they be that are slowe to anger 344. b Angrie In what respects it is needful to bee angrie 306. b. 307. a Why wee must not accompanie with an angrie wilful man c. 462. a. b Apostasie The daunger and damnablenesse of apostasie 524. b Apostasie cannot bee dispensed with al by repentance 525. a Eternal reprobation the first cause of apostasie 525. a Apparel Of gorgeous apparel and the wearing of the same 6. b Appetite The diuerse significations of this word appetite in scripture 517. a. b Of such a one as cannot refraine his appetite and whereunto he is compared 517. a Arrogancie Why pride and arrogancie which is bewraied by high lookes is called the lanterne of the wicked 430. b Euident signes and tokens of pride and arrogancie 430. a b Against the arrogancie of riche worldlinges 248. a. b Arrogant Who he is that is called arrogant and proude 442. a b Authoritie That men in authoritie must vse the rod and how 519. b The happie state of the people when the righteous are in authoritie 579. b That wee ought to take heede whome wee raise vp to the seate of authoritie 577. a. b 578. a That wee ought to hinder the wicked from comming to authoritie and why 566. a In what respects a man of authoritie is compared to the North South winds 514. a. b B. Backbiters That we must not be familiarly conuersant with Backbiters and why 420. a. b Against Backbiters which seeke their neighbours
hypocrites is to be imputed 174. a. I. Idlenesse Against Idlenesse 231. b Idlenesse reprooued and labour commended by a forefolde comparison 620. b. 621. a Against Idlenesse or flouthfulnesse 130. b. The inconueniences that folowe idlenes and slouth 132 b Against idlenesse and the rewarde of the same 571. b Of the bread of idlenesse and who eateth not thereof 636. b. 637. a Idolatrie Idolatrie doeth comprehende in it al kinde of sinnes 608. b Idolatrie an enimie to the true seruice of God 608. b The abuse of riches to Idolatrie shewed by examples 610. a What wil happen vnto vs if we turne to superstition and idolatrie 45. b. Ielousie Ielousie and what it worketh in the heart of him that loued his wife before she plaide the whore 98. b. Ignorance That ignorance is vnprofitable and hurtful 200. a What ignorance that is which is humblenes before God 533. a Repentance a remedie against the not imputing of ignorance 126. b Ignorance is not imputed vnto the faithful 533. a Ignorance is dangerous and excuseth not the ignorant 126. a. b Of ignorance remedies against the same 397. a That al men couet to seeme wise and to abhorre ignorance 362. a. b. Impatience Of impatience and that such as are weake amongest Gods children are tempted therewith 38. b. Inconstancie Of inconstancie and who haue it in them 218. b Our inconstancie the cause of our great trouble and molestation 538. a The inconstancie of men tared by way of comparison 536. b. 537. a. b. Indignation That the hope of the wicked is indignation and how 190. a By what kinde of wayes wee shal auoide indignation 190. a Ingratitude Of ingratitude both against God and our neighbour 270. b. 271. a. Iniquitie In what sense it is saide that we worke none iniquitie 220 b The meaning of this place But horror is to them that worke iniquitie 437 a What is meant by these woordes to drinke iniquitie and who doe so 521. a Howe and in what respectes iniquitie is not imputed to the iust 220. b Who is a man of iniquitie and violence 342. a Solomons words impugned saying There shal no iniquitie come to the iust 220. a. Innocent Of hauing pitie on the innocent a general doctrine 486. b How ill the innocent are vsed and intreated at the hands of the wicked 434. a In what respect the innocent though they dye are notwithstanding saued c. 422. b The number of the righteous and innocent very smal 578. a That wee are not innocent before the iudgement of God though we seeme so in mans reason 9. b That the worlde afflicteth not his owne to spare the innocent 438. b Of the innocent and howe wee ought to vse them 9. a. Instruction Of instruction and reformation either receiued or refused 144. a. b Foure of the smallest beasts of the earth of whome Solomon would haue vs learne instruction 620 a. b What wee must doe if wee will keepe instruction and not forsake correction 145. a. The end of instruction is to bee wise learned 114. a Without instruction without wisedome 114. a Much excellent doctrine touching instruction 200. b What we must doe to receiue the instruction of the wise 240. b Of instruction the necessitie thereof and wherein it consisteth 2. b That we cannot receiue instruction if we be giuen to earthly and worldly things and why 2. b Examples of such as haue refused instruction 244. a Many necessarie doctrines concerning instruction 5. b. 6. a. b. That such as neuer esteeme instruction are not meete to haue authoritie ouer others 228. b In what pointes instruction consisteth 228. a The promise of life made vnto those that receiue instruction 81. b What death is denounced against them that neglect and contemne instruction 81. b Wherein consisteth instruction 200 b That the greatest part of the world wanting instruction must needs perish why 82. a At what age one is capable of instruction and knowledge 450. a How we must spare ourselues to receiue instruction 228. b Threatenings against such as refuse instruction 243. b That instruction without the working of the holy Ghost is dead c. 240. b Of refusing receiuing instruction 294. a b. That the instruction of the wise is a well-spring of life and how 240. b That instruction naturally doeth displease al and why 299. b What manner of persons they ought to bee which take vpon them the instruction of others 240. b. 241. a Of the instruction of the Priestes and Doctors of the Gentils 403. a What instruction or doctrine it is that leadeth to error 403. a. b Solomon despysed not the instruction of his mother c. 624. a Whence it is that men hate instruction 75. a Instructions Three necessarie instructions teaching vs to acknowledge the Lorde in al our waies 35. a. Integritie Integritie and vprightnesse vertues inseparable 166. a. b The Integritie of the Patriarches 166 b. God giueth integritie and vprightnes 166. b Wherein integritie and vprightnesse doe consist 166. b The force and power of integritie vprightnesse in Iob. 166. b Who they be that walk in integritie and that such are iust 411. a A singular blessing for such as walke in integritie 411. b Notable doctrine tauching integritie of life 411. a. b. Intemperance A phrase of speeche vsed to expresse the intemperance of men 625. b. Inuocation Of inuocation or calling vppon GOD 15. a. b. Ioy. Of ioy and wherein true ioy consisteth 301. b. 302 a That the ioy of the world is nothing but sorrow and why 302. b Of ioy in wordes in the word of God specially 311. b. 312. a. Ioyes Twoo kinde of ioyes the one worldly and carnall the other spirituall and diuine 302. a. Iudge That it is a dangerous matter to haue to do with an ignorant Iudge 374. a What the office of a Iudge requireth 374. a. b. The office of a Iudge what it is and wherein it standeth 488 a. b. Iudges A doctrine concerning Iudges magistrates 9. a A complaint against Iudges magistrates 487. a. b That Iudges and magistrates ought not to haue respect of persons and why 495. a. A complaint against Iudges and gouernors c. for neglect of iustice and equitie 628. a. b. Admonitions to Iudges and gouernours c. to open their mouth for the dombe c. 627. b. 628. a. b. Eternall death threatened against wicked Iudges c. 436. a. b Against wicked iudges which take gifts 360. a. b. That iudges which receiue gifts are theeues and murtherers c. 360. a. b The wickednesse of corrupt iudges discouered by Solomon 360. b An admonition to iudges about the administration of iustice 360. b Of wicked and parciall iudges lead by some corrupt affection 366. a Reasons why iudges ought to iudge euery man rightfully 374 a. b Against such iudges as punishe theft more sharply than adulterie 96 a Corrupt iudges reproued for their iniustice 373. b Wicked iudges and magistrates called great men
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
and lendeth and his seed is blessed Psalm 37. 26. Nowe the blessing of God vpon the faithful is not much seene vnto the eyes for they seeme to bee most miserable of any in all the worlde but what euil or pouertie soeuer happen vnto them their state is farre more better then the same of the most richest which are not stayed vpon the Lorde For the vnfaithful are possessours of an euil faith albeeit that by the blessing of GOD they are riche and doe enioy goods not knowing from whence they proceede and doe vse them without the promise of GOD And because they vsurpe the goods that belong not vnto them they shal ere it bee long and sooner then they thinke for bee depriued of this temporal benediction For the wicked dooers shal be rooted out and which is farre woorse they shal in no wise bee partakers Psa 37. 9. of this precious blessing of the kingdome of heauen and of eternal life As for the transgressours they shal perishe together Psa 37. 38. and the ende of the vngodly is they shal bee rooted out at the last Likewise they whome GOD iudgeth not woorthy of the temporal promises cannot looke for any other felicitie then that they haue in this life But the faythful which haue the promise of this present life doe knowe that what pouertie soeuer they suffer in this worlde yet they are riche ynough for they are Lordes of al the worlde though they doe not visibly enioy them For they vnderstande wel that the promise is not made vntoo them to holde and staye their mindes vppon these vaine and transitory thinges but to the ende that with al their harte they shoulde aspire after the heauenly riches which shal endure eternally And also to leade them theretoo the Lorde doeth not suffer them to liue at their ease in pleasures and carnal delights after the lustes thereof but most often hee doeth compasse them with greate and many afflictions Notwithstanding GOD ceaseth not to performe his promise giuing them worldly substance so much as is necessarie for their spiritual and eternal saluation the which cannot faile them seeing they are owners and heires by the promise The olde and auncient fathers did thus vnderstande Heb. 11. 13. it Wherefore the faythful beeing poore and miserable in the eyes of men doe not cease to bee riche by the blessing of the Lord whereby they shal receiue the crowne of glorie And forasmuch as it is so that the blessing of the Lorde maketh men rich Let vs first of all knowe that wee possesse nothing howe small soeuer it bee but that wee must giue thankes vnto God for the same Dauid in his 34. Psalme doeth point vs the way and Saint Paule doeth admonish vs that we shoulde geue thanke for al thinges Secondly forasmuche as there proceedeth no euill thing from the blessing of God it followeth that riches are good and that it is lawful to possesse them and to vse them with ioy and gladnesse For euery creature of God is good and nothing ought 1. Tim. 4. 4. to bee refused if it bee receiued with thankes giuing Neuerthelesse we must take heed to abuse the blessing of God And for to obserue this we must loke that we possesse nothing vniustly gottē least wee bee like vnto theeues robbers rouers couetous vsurers and false packing merchantes but in steede of spoyling and catching let vs distribute parte of that which wee possesse and that wee walke vprightly and faithfully in all our affaires and for to come well to the ende heereof wee must followe the counsell of the Psalmist O trust not in wrong and robbery giue not yourselues vnto Psal 62. 11. vanitie If riches increase set not your heart vpon them For if wee set not our harts vpon riches we do not possesse thē as the blessing of the Lorde and for our vnthankefulnesse wee depriue ourselues of the heauenly and euerlasting blessing Howe hardly shal a rich man enter into the kingdome of heauen They that will Mar. 10. 23. 1. Timo. 6. 9. bee riche fall into temptation and snares and into many foolishe and noysome lustes which drowne men in perdition and destruction Wee must also looke that wee vse not the riches of God dissolutely and vntemperately as doe the gluttons and drunkardes braue and prodigall Gentlemen which cannot soberly and temperately reioyce but haue a beastly and arrogant ioy but wee must vse them reioycing ourselues in the presence of the Lorde For to doe this well wee must not eate so muche meate nor exceede Leu. 23. in costly and gorgeous apparrell but that wee shoulde thinke on the needie and chiefly on the housholde of faith For if to bee like vnto our heauenly father wee ought too doe good vnto our enimies by a more strong reason wee must bee carefull of them which doe loue vs in Iesus Christe and to spare the morsell out of our owne mouth for to giue it them and to doe with a good heart and free wil. Thus wee must reioyce in vsing the blessing of the Lorde Thirdly forasmuche as the blessing maketh riche it followeth that wee may aske riches of God so farre as is needeful to helpe our necessitie Our Lorde doeth teach it vs when hee would haue vs to aske our dayly bread But also wee must consider that Mat. 6. 11. when hee addeth This day hee woulde not that wee shoulde desire to become riche but as Saint Paule doeth teach vs that hauing 1. Tim. 6. 8. Heb. 23. 5. meate and clothing we shoulde bee therewith content Let your conuersation be without couetousnesse being contented with that which you haue already Albeit then that it is lawful for vs to aske riches of God which may suffice to keepe vs in this life that hauing thinges necessary for vs wee may the better followe our vocation yet is it not laweful for vs to couet riches as hath beene already alledged For take heede and beware of couetousnesse Luke 12. 14. saith the Lorde Fourthly let vs knowe that it is not in the power of man to make himselfe riche but that he must receiue al from the gracious and liberall hande of God And if man cannot do the lesser he hath no power to doe the greater Wherevpon followeth that it is not in the power of man to make himselfe riche with spiritual riches which serue to preserue the soule make it to obtein eternall life It is not then in mans owne power to come vntoo the kingdome of heauen Beholde what wee must learne when Solomon doeth say vnto vs that the blessing of the Lorde maketh men riche And let vs also learne that if God blesse vs that according to his liberalitie and blessing bestowed vpon vs wee must blesse our needy neighbours by doing good vnto them Charge them that are riche in this worlde that they bee not high minded and that they trust not in vncertaine riches but in the liuing
plaine but it is not easie to doe that wee can attaine therevnto without brideling Ephe. 4. 28 our corrupt nature considering the inclination thereof 10 A righteous man regardeth the life of his beast bu◠the mercies of the wicked are cruell For to shewe howe the poore despised man and hee that is his owne seruant is better he doeth attribute vnto him righteousnesse and that because so much it wanteth that he is not negligent in doing his duety towardes men that he doth not neglect nor contemne his beast which serueth him to labour with al but doeth administer vnto him that which is necessary he sheweth this same when hee doeth say A righteous man regardeth c. And heerein hee hath respect to the lawe which saith Thou shalt not muzzle c. Saint Paule doeth alledge this law for to shew that the ministers of the worde ought to bee rewarded for their labour and Deut. 25. 4. 1. Cor. 9. 9. that they shoulde haue distributed vnto them that which is necessary for them to liue and to doe their office And albeit there is not so little a birde whereof God taketh no care yet notwithstāding for to declare that by his law god hath had more regard vnto men for whome al thinges are created then to oxen Saint Paule denieth that god taketh care for oxē not that he wold exclude oxen from the prouidence of God without the which nothing can remaine in this worlde but hee meaneth that this lawe was not giuen for the cause of oxen but to the ende that we shoulde vnderstande howe great care we shoulde haue ouer our neighbours when God commandeth vs expresly to take care of oxen Nowe also when Solomon speaketh that the righteous man regardeth the life of his beast let vs not thinke that hee doeth attribute righteousnesse vnto a man for taking care of his beast neither that hee woulde that the man shoulde be counted iust because he regardeth to nourishe his horses or oxen which labour but hee reasoneth from the lesse to the greater as if he said If the righteous doth take paine to prouide for his beast and to doe al the good hee can to him or is necessary for him by a stronger reason hee will bee moued to shewe gentlenesse towardes his neighbours and wil accustome himselfe too vse vpright dealing to the end thereby that hee may doe his duetie to them and not to defraude them And so doing hee shal shewe that hee isled with a gentle and louing good and righteous affection and that hee hath no desire to hurte but that he intendeth to profite his neighbours By suche exercises hee shal not be righteous but because he is righteous he wil apply himselfe vnto them and wil shew himselfe righteous to the edification of his neighbours as the good fruite maketh not the good tree but because the tree is good hee bringeth foorth good fruite and thereby declareth his goodnesse Solomon then doth not here exalt our works to make vs to boast of thē but he prouoketh vs to do so well that our neighbours shoulde feele and perceiue vs to bee softe and gentle and not to contemne them to deale euil with them to hurte them and hinder them as doe the wicked euen as Solomon doeth signifie when hee saith But the mercies of the wicked are cruell He iudgeth the affections which are inward and hid the which are knowne to God onely The hearte is deceitful and wicked aboue all Iere. 17. 9. things who can knowe it I the Lorde search the heart and try the reines Againe God seeth not as man seeth for man looketh on 10. the outwarde apparance but the Lorde beholdeth the heart Yet neuerthelesse hee medleth not with the office of God but when hee seeth that the wicked doe abounde in euil fruites of wicked works that they exercise cruelties in borrowing and not paying againe seeing that such vngentlenes cannot proceed but of cruel affection 1. Sam. 16. 7 by such exercises Solomon doeth iudge rightly of the inward parts though hee doeth not beholde them with his eies For the tree is knowne by his fruite And in pronouncing of that which is within hee sheweth what their outwarde conuersation is that is to say infamous wicked and cruel For an euill tree cannot bring Mat. 7. 16. 12. 33 foorth good fruite And because that none would bee counted cruell therefore it is needeful first of al that wee refourme the inward parte as the Lorde doeth shewe vnto vs when hee reiecteth al the outwarde holynesse for the crueltie which hee expresseth saying For your handes are ful of blood And afterwardes when hee exhorteth washe yee then c. Yee make cleane the outside of Esay 1. 11. 15. 16. Mat. 23. 25. 26. Ezec. 36. 25 the Cuppe and of the Platter but within they are ful of bribery excesse But it is not in your power thus to doe it is the worke of the Lord. Then will I powre cleane water vpon you and yee shal be cleane yea from al your filthinesse c. Wherefore wee must pray vnto God and say Purge mee with hysope and I shal be cleane washe mee and I shal be whiter then snowe The Pope with his shauelinges hath neede thus to pray For if there bee any people in the worlde which beare any cruel affection they haue it seeing that Psal 51. 7. they do not only spoyle mens goods for to enrich themselues but also so much as in them lieth steale soules from God to giue them to the diuell They are of the number of them whom Ezechiel speaketh Woe vnto the shepheardes of Israel that feede themselues shoulde not the shephearde feede the flockes For this cause wee Ezech. 34. 2 are admonished to beware of them They which next succeede the false doctours in cruell affections are they which vnder colour of ministring iustice do iudge through parciality hauing regarde too persons taking bribes and not giuing the right vnto him that it belongeth Esay 1. 23. vnto Thy Princes are rebellious and companions of theeues c. 11 Hee that tilleth his land shal be satisfied with bread but he that foloweth the idle is destitute of vnderstanding For to giue courage vnto the man which is seruant for himself and his owne man hee maketh vs a promise the accomplishement whereof is very needeful for vs yea necessary to mainteine vs in this life he promiseth Satisfiyng with bread that is to say that the mā which shal be diligēt careful to do his office to folow his estate and vocation shal want nothing that is necessary for to liue in this worlde but shal haue enough and contentation For by bread are signified al thinges necessary for to vpholde this life and by satisfiyng is ment contentation Now hee that is contented with things necessary is rich enough Albeit thē that Solomō doth not name but bread only yet doth hee not promise any smal thing as
the Lorde There is none but hee feeleth himselfe greatly offended if one seeke to make false his worke wee ought not therefore to maruel if God abhorre them that sell by false waight and measure Pro. 16. 11. or which haue one weight to buy by another to sell by This falshood diuersitie is marked or noted when Solomon doubleth the words saying Two maner of weights two maner of measures which is to say the great to buye by and the litle to sel by And they that haue a double measure of corne the great to buy by and the litle to sel by are al abhominable before God Although we had but a natural light which taught vs to doe to our neighbours as wee would they should doe vnto vs yet wee ought to be iust in weight and measure And by farre more reason when God commandeth it 11 The childs also shal be knowne by his conuersation whether his workes be pure and right Many thinke that one ought to let children doe according to their owne phansie not vexing them nor constreining them at al to keepe themselues vpright and vse honest dealings good maners nor to accustome their wittes to practise things pure right to exercise their tongues and handes therein and others members as neede and oportunitie require At leastwise there are many fathers and mothers there are many Superiours and Gouernours which haue no care to holde youth vnder in feare and refourme their insolencie and dissolution Whereof it commeth that when children are more in age they are of wilde and wandering wittes of peruerse and corrupted willes and affections and applie not their members but to vanitie and follie to shame and filthines to works wicked and abhominable And when they are come to perfect mans age according to the time of life they neither can nor wil finde in their heartes to change but if they could they would by their willes waxe far woorse as one may see by experience when they prouoke young folkes to giue themselues to pastime with al insolencie and loosenes of life and that they desire also to be young againe to accomplishe the desires of the fleshe in their concupiscences But because wee ought to couet that our children shoulde become honest men and reioyce to see them in good company whereby wee may iudge and hope that in time to come they wil gouerne themselues honestly in al purenesse and vprightnesse it is not meete that wee be of this foolishe opinion or that wee folowe this negligence But that wee be heedful and diligent to guide and keepe youth which is cōmitted to our charge bringing thē vp in the feare knowledge of the Lorde to the ende that as muche as in vs lyeth wee teache our children and seruants good and honest maners and that we accustome them in the same insomuche that wee seeke to bring to passe that they giue themselues thertoo and take pleasure therein and applye al their whole studies thervppon if wee can gaine thus muche of our young folkes wee haue good hope that in tyme to come they wil walke vprightly and giue themselues to cleane and pure woorkes Solomon affirmeth and pronounceth it saying The childe also shal be knowne c. Let vs not thinke that he speaketh according to the maner and opinion of wise worldlinges who iudge of children in the time to come according as they see them enclined of themselues without the worde of the Lorde For such an inclination be it neuer so faire is but filth vanitie hypocrisie and wickednesse But hee wil that by the worde of God wee gouerne young age and that wee vse them to honest and religious conuersation It is verie necessarie to doe so for this worde is the rule of al ages Dauid sheweth it wel And Saint Paule praiseth Timothie Deut. 4. 9. 10. 6. 6. 7. 11. 18. 19. Psal 34. 12. 2. Tim. 3. 15. in that euen from his youth hee hath had knowledge in holie letters 12 The Lorde hath made both these twoo to wit the eare to heare and the eye to see The worlde is giuen to speake foule and filthie iniurious and yl wordes in diuers sortes To doe also detestable hurtful vilainous and infamous woorkes And although the conscience of many yea of al almost reprooue them yea make them to tremble wil they nil they neuertheles they striue to persuade themselues that God heareth not their speeches nor seeth not their doings But if a workeman which hath made a worke doe know the same in al partes and wotteth wel to what vse his worke is most proper By a farre more reason it is meete we doe this honour to our Lord Psal 59. 7. 64. 6. God and Creator to acknowledge and confesse that there is neither wordes nor woorkes in the worlde which hee heareth not or seeth not bee they neuer so hid and secret Solomon sheweth it wel when he saith The Lorde hath made both these twoo c Hee nameth but two for briefnesse sake But that which hee let vs vnderstande that there is no parte or member of man which hee hath not made and which hee hath not himselfe placed vppon the body as seemed him Iob. 10. 8. Psa 139. 5. 1. Cor. 12. 18 good Then if it bee so as of force wee must beleeue it is so it followeth that there is neither breath nor motion in any part of mans body but God seeth it and vnderstandeth it And therefore it is by good right that the Psalmist complaineth of the wicked which vse violence and perswade themselues that God neither heareth nor seeth any thing Also because they play so with God hee pronounceth them accursed by his Prophete Esay Let vs learne therefore Psa 94. 6. 7. Esa 29. 15. heere to apply al our senses to heare say and doe that which God hath ordeined by his woorde without despysing or mockery at all knowing that hee which hath made vs is alwaies present with vs. And if wee abuse our members which ought to bee the temples of the holy Ghost let vs knowe that God wil cal vs to accompt thereof Psa 139. which wee shal not absolutely performe and therfore hee wil destroy vs yea without any difficultie ad Dauid signifieth wel when Psa 59. 9. he saith But thou Lorde wilt haue them in derision and wilt laugh al the heathen to scorne Wee merite and deserue well then to bee derided despysed and reiected of our God if wee abuse our members For it is an infallible argument that the inwarde parte is infected and corrupted when the outwarde hath his mouings And thus wee are wholy and intyrelie infected and filthy and by consequent abhominable before our God whose handywoorkes wee abuse wickedly Let vs learne moreouer that if there bee any likelyhood of goodnesse in our members not to forget ourselues nor to bee puft vpp with pryde to despyse them which seeme not too bee so prompt and ready as
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
destroyeth but the body for a certaine time but hel swalloweth the soule for euer yea and the body to after resurrection to remayne in perpetual torments both bodie and soule Wherefore if fathers and gouernours ought to be careful to keepe the bodies from the gallowes by chastizing and beating their children with rods by a farre more reason when by meanes of the rod one may keepe them from death eternal they ought not to be negligent to vse the rodde and yet neuertheles noâ— thinke that the materiall rodde which one holdeth in his hande hath such vertue of it selfe alone for it is an instrument that GOD maketh to preuaile as he thinketh good The principall rod to deliuer children from hel is the woorde of the Gospell which is the power of God to saue al beleeuers And so it is not ynough nor yet the principall point of correction and chasticement To beate with the rod but with the same the principall and most necessarie is that fathers and gouernors bring vp their children in the knowledge and wayes of the Lorde And therefore they that haue Ephe. 6. 4. children in charge ought to beecareful to shewe them good examples in liuing soberlie in this present world so that no filthy worde proceede out of their mouthes but only that which is good to the Tit. 2. 12. Ephe. 4. 29. vse of edifying c. 15 My sonne if thy heart be wise my heart shal reioyce and I also Carnal and worldly fathers are maruellously reioiced when they see their children increase in beautie or temporal prosperitie when they see their bodies are in good health and they receiue pursely profit in augmenting earthly goods and when they haue the craft to maintaine themselues ciuilly with their neighbours to haue them stil at their commandement And yet they are not careful a whit howe they dispose of their soules They haue no care but of that which is seene with the eye and reioice in no other thing Likewise the children of such men for the most parte resemble their fathers and reioice not but in worldly matters But the faythful and true Christians reioice principally when their children inwardly are wel disposed by wisedome Solomon sheweth it when he saith My sonne if thy heart bee wise c. When Solomon is not content to say simply my heart shall reioyce but addeth and I also hee admonisheth vs very wel that the greatest ioy of parents ouer their infants ought to be when they see them wise but not after the worlde for the wisedome of this worlde is but folly before God but that they bee filled with diuine wisedome although this world reprooue it Therefore when man beholdeth but the face and there is none but God which seeth the hart one may aske how fathers mothers may reioyce at the wisedome of the heartes of their children The answere is that if the heart be wise it will shewe himselfe so by workes and words which are of God For the hart which is truly giuen to wisedome suffereth not the outwarde members to bee ydle but as much as in him lyeth forceth them to say and doe things which are to the glory and honour of the Lorde and to the profite and health of his neighbours And so it behoueth the children to reioyce their parentes imploying themselues to say and doe things good and honest iust and righteous Solomon signifyeth it saying 16 And my reines shal leape for ioy when thy lips speake righteous things See heere how the wisdome of the hart is manifested by the lips by the which we shal vnderstand al other members which we must turne from wickednesse and apply to wel doing according as God teacheth vs by his word But Solomon to shunne prolixitie speaketh but of lips and the rather of them than of other members because they are readiest to manifest the inward partes and most fit to shew forth the praises of God and likewise to mainteine the heart that it wander not heere and there out of wisedome as we prooue for when wee thinke of any thing it is streightwaies gone out of our hearts except we common and talke of it and speake with our mouthes And also when the lippes speake according as the heart is affectionate the other members are the more ready to execute that which is vttered And when he saith My reines shal leap for ioy he vseth repetition which is familiar in the scriptures It is the same which he hath said My heart shal reioyce and I also For the reines are taken for that which is most profoundly hidden in man which is the hart as may bee vnderstoode in that the knowledge thereof is reserued to the Lord and when he ioineth speaking of righteous things to the wisedome of the heart he sheweth that Iere. 17. 9. 10. wisedome resteth not in phantasies and good intentions of men but in true knowledge of the wil of God the which he declareth to vs by his word which is the perfect rule to guide vs to wil thinke lay and doe that which is right and equitie which resteth onely in this that we yeelde the honour to God which appertaineth to him and that wee aide one another in true charitie and brotherlie loue This thus considered wee see whereof it is that parentes ought to reioyce principally in regarding the conuersation of their children The superiours in seeing their subiectes And the ministers in considering the flocke that they haue to feede Therefore sith folly is bounde in the heart of the childe it foloweth wel that al they which haue any gouernement of youth ought Prou. 22. 15. very carefully to obey that which Solomon commandeth them ver 13. 14. Otherwise they cannot haue true ioy for folly remayneth And so the lips speake not of righteous things where at all faythful and Christian gouernours ought greatly to reioice And therfore according to the estate that they occupy they ought to vse correction to driue a way folly which is bound in the harts of children the magistrates in one sorte the ministers in another and the fathers in another for they haue not al one and the same power The ministers force consisteth onely in the worde Magistrates haue the sworde and fathers the rod and also they may vse warnings and admonitions by the worde For although it appertaineth onelye to ministers to preache the worde publikely yet neuerthelesse as magistrates and parents ought to gouerne themselues by the same so ought they to vse it towardes them which they haue in gouernement 17 Let not thyne hart bee enuious against sinners but let it bee in the feare of the Lorde continually It seemeth wel to yong folkes that they are wise ynough if they folowe the multitude and seeke to raise themselues vp and bee of value in aduauncing themselues and working their owne profit although it bee to the damage of their neighbours and so they are sinners that is to say hauing their hartes infected and corrupted
by the eternal prouidence of God which is immutable bee wee certaine and assured that hee loueth vs and therefore what tribulation soeuer happen to 1. Cor. 10. 13 vs bee it neuer so greeuous yet he will not forsake vs but wil apply al his power to defende our cause for hee is faithfull and wil not suffer vs to bee tempted aboue that wee bee able c. Also to keepe wel that our vertue waxe not feeble let vs not tarry too meditate these thinges vntil the trouble bee come vppon vs but let vs watch at al times foreseeing calamities as Iesus Christe admonisheth vs Mat. 24. 42. Mar. 13. 33. Ephe. 6. 10. thereof and arme ourselues with the harnesse of God as S Paule biddeth vs. 11 Deliuer them that are drawne to death and wilt thou not preserue them that are led to be slame God hath giuen many commandements by the which he sheweth Gen. 9. 6. Deut. 24. 14 that hee wil that the wicked be not spared but that they bee put to death Then sith that the commandements of God bee such Exod. 21. 12 Num. 35. 16 Deut. 13. 8. Rom. 13. 1. it foloweth that we ought to obay them and that we shoulde in no case let them to bee executed And likewise he hath ordeined superiour powers to be his ministers and shewe vengeance and yre vpon them which doe euil And they which resist this resist the ordinance of God Wherefore it might seeme at the first shewe that Solomon repugned the lawe and the ordinance of God when hee saith Deliuer them that are drawen to death c. The answere is that as God wil yeeld death to the wicked and that the magistrates punish them yea with death if the cace require it Euen so hee will that one haue pitie of the innocent and that wee suffer none to doe them violence but deliuer them from the handes of those that oppresse them and vexe them this is first the office of them which are placed in preheminence and holde the seate of iustice Moses vnderstoode it wel as one may see it by the Sermon of Saint Stephen and therefore hee smote the Egyptian Also the Lorde raised vp to the people of Israel many iudges for to deliuer and saue thē Act. 7. 23. Exod. 2. 11. 12. Psa 82. 2. Esay 1. 23. from the hands of those which molested and vexed them as one may see by the booke of Iudges And God sheweth Iudges wel that such is their office when he reprehendeth them for the fauour that they beare to the wicked and commandeth them to doe right to the miserable and Orphan c. It is secondly the office of euery one of vs in asmuch as hee can not vsurping the authoritie of the Magistrate or resisting him which turneth to a scandale and euil example It is also to euery one of vs that God speaketh Washe yourselues then bee yee cleane take away the euil of your workes from before myne eyes c. Doe iustice and iudgement and deliuer Esay 1. 16. Iere. 22. 3. him which is oppressed from the handes of him which wrongeth him But it is chiefly the office of Magistrates which are placed in the seate of God who attributeth to himselfe this office of deliuering Also the scripture calleth him the only Sauiour and by good right for they which deliuer their neighbours from oppression are Gen. 15. 13. 14. Psa 50. 15. Esa 49. 25. 26. but the Organs instrumēts of this great Sauiour who doth this honor to his creatures to constitute thē in his place meanewhile as it is said euery one of vs ought to apply himself to aide the oppressed not going aboue nor against the magistrate no although he exercise tyranny Dauid shewed it wel when hee suffered not that they shoulde trouble Saule which was a wicked man and woulde not himselfe trouble him although hee were the annointed of the Lorde Iesus Christ also sheweth it wel to Saint Peter Notwithstanding 1. Sam. 24. 26. Math. 26. 52. this is not to say that one shoulde not resist and stande against vniust and cruell magistrates but then the swoorde that they shoulde vse must bee spiritual to wit the worde of God which the Prophetes and Apostles vsed in admonishing reprehending and threatening by the same those kinges and princes of the earth which were wicked and cruel this is the way that they shoulde vse which are not in authoritie to deliuer those which are drawne to death 12 If thou say behold wee knewe not of it hee that pondereth the heartes doeth not hee vnderstande it and hee that keepeth thy soule knoweth hee it not and will not hee also recompence euery one according to his workes Saint Paule warneth vs that wee should not euery one regard the thinges which are our owne but also those which are other mens and complaineth greatly that al men seeke the thinges that are Phi. 2. 4. 21. their owne and not those of Iesus Christe which complaint may bee vttered almost to al kinges princes and magistrates of the earth which are led by ambition and care not but to make themselues great and make no account to minister true iustice they force not if the innocent the poore and feeble bee oppressed For although the wrong which men doe to the innocent bee wel knowne vntoo them and that the bruite thereof bee spread al abrode yet neuerthelesse as though they were blinde and deafe they make semblant to know nothing therof if one come not and make great plaints to thē and furnish thē out with money to make information of that which they knowe wel enough And yet to fauour the wicked the more they wil not informe themselues as they ought They which can speak of it best which would tel the truth shal not be heard nor they wil not examine them and yet they wil bee so impudent Lyers that they wil say wee haue inquired diligently but wee cannot finde it so as they report it they may wel make excuses before men to appeare honest but that wil serue them but for more condemnation before God who knoweth al and can wel at time conuenient render ech one his hyre Therefore let no man make himselfe blind nor deafe but let euery one according to his power deliuer his neighbor from the violence and oppression which is doone to him let vs not seeke to finde excuses when we haue not doone our dueties as wee ought for it is not good that wee should striue to deceaue God with our falshood no although it coulde bee yet we shoulde not wil it Solomon telleth vs that we should not make excuses when he saith If thou say behold we knewe not of it This is as though hee saide thou shalt not say wee haue not knowne this same And by by hee sheweth vs by three reasons that wee ought not to vse suche excuse that it wil serue vs to no purpose And to
but rather to hate and abhorre them Lot hath prooued it Moyses Ioseph and the Prophetes Gen. 19. Exo. 2. 13. Gen 37. Esai 29. 20. 21. Amos. 5. 10. also who make complaintes and threatninges for the same Wee also prooue the like at this present in some which vaunt themselues to be reformed according to the Gospel For there is none that they hate more then them which shew them the truth Wherfore when Solomon saieth But in them that rebuke him he shal haue pleasure Knowe wee that he speaketh not of the common vse of the worlde but of the iudgement of the conscience which none can flye be he neuer so wicked and repugnant to the same For seeing we iudge it weldone to rebuke chastise correct those which are of dissolute maners we are ouercome in our owne heartes to take pleasure in them which rebuke vs and to take it in good part and to allowe of their zeale and prayse their affection and studie Nowe although the wicked iudge it so wil they nil they yet neuerthelesse they are greeued and vexed at corrections and reprehensions And therefore they force themselues as much as they can to shake of the pleasure that they ought to take in those that rebuke them And so it is principally of the good wise and iust that Solomon speaketh when he saith But in them that rebuke him he shall haue pleasure For as we haue seene he that chastizeth the scorner Pro. 9. 7. 8. receiueth shame c. One might according to the opinion of some say that it is God who hath in fauour them which reprehend the wicked as it is true indeed For seeing hee commandeth by his worde that one should reprooue and correct them which offend it foloweth that they which obey him in this are pleasant agreeable to him and that hee loueth them This exposition is verie agreeable to the promise folowing And vppon them shal come c. For God rewardeth them largely whome hee loueth and accepteth The great largenesse is set downe when Solomon is not content to say Blessing shal come But hee sayeth Blessing of goodnesse Also wee can not obtaine any goodnesse but by the liberalitie and bountie of our God When therfore blessing is ioyned with pleasure it is verie requisite to attribute the pleasure to God from whome onely proceedeth al blessing Neuerthelesse if wee regarde the former sentence of the 24. verse where it is saide that the people wil curse him that sayeth to the wicked Thou arte iust The first sense shal be agreeable And though al blessing come from onely the Lorde yet it is no inconuenience to say that of them which take pleasure in those that rebuke them shal come the blessing of goodnesse because they shal prayse blesse and thanke the rebukers and be at their commaundement and doe them al the good that they can possibly One may also say that blessing of goodnesse shal come vppon them which take pleasure in them that rebuke them And because the sense may be so diuerse it is best to say impersonally but in them that rebuke him shal be pleasure And it is good reason that the rebukers which argue and reprooue vs in the name of God and by his worde be pleasant and agreeable to vs and that wee wishe them al goodnesse seeing that in admonishing and reprehending vs they vse the scripture to aduance vs and make vs the more perfect Al the scripture is diuinely inspired and profitable for doctrine for reprehension for correction 2. Tim. 3. 16. for instruction which is in iustice That the man of God may be absolute beeing made perfect to al good workes c. And to deliuer vs from our sinnes that we may be saued They therefore Iam. 5. 19. 20 which rebuke are wel woorthie to be blessed when by their meanes wee obtaine not onely amendment of life but also remission of sinnes and saluation of the soule Meanewhile it behooueth them greatly which busie themselues to reprehende that they be pure of spirite to rule and maister and that they be voide of ambition and heresie as our Lorde Iesus Christ teacheth vs. Otherwise although that they which rebuke vs are wel worthie of reprehension yet neuerthelesse wee are more culpable and woorthie of more condemnation 26 They shal kisse the lippes of him that answereth vpright wordes They vse to kisse in diuers sortes Some kisse their neighbors Gen. 27. 26 27. 29. 11. 13. 31 55. 33. 4 45. 15. 2. Sam. 20. 9. Gen. 50. 1 Exo. 1 87. Luk. 7. 38 Psal 2. 12 in signe of peace and amitie but the signe is not alwayes ioyned with true meaning Others kisse for delight and voluptuousnesse as doe the carnal and wanton worldlings And others kisse in signe of reuerence and subiection or obedience as Ioseph cast himselfe vpon his fathers face and wept ouer him and kissed him And as Moyses yssued out before his father in law and kneeled downe and kissed him And as the woman of euil lyfe beeing behynde our Sauiour Christ wept and began to washe his feete with teares and kissed them To suche maner of kissing wee are inuited Kisse the Sonne c. Wee are so bidden because it is meete that wee subiect ourselues to the Sonne of God which hath al power rule in heauen and on earth And therefore when the Lorde hath made vs subiect to Superiour powers and to them which are placed in preheminence it behooueth vs to kisse them which is that wee ought to doe them homage and shewe them honour and obedience as God commandeth vs. The seconde maner of kissing is filthie and infamous amongest those to whome it belongeth not and also amongest those to whome it doeth belong it is not without fault because they vse it not in suche sobrietie and tempearance as is requisite and it is because our affections are neuer so pure and wel gouerned as they ought to be But betweene Iesus Christ his Church the kisse of delight and pleasure is holie pure and cleane and is most necessarie for vs aboue al things therfore the church requireth but her spouse to kisse her As for the first kinde of kissing it hath bene at al times in vse and good estimation as we may see by the scriptures Nowe it behooueth vs to see howe one shal kisse the lippes of him that answereth That is to say hee speaketh and saieth vpright wordes which are of trueth iustice and edification Can. 1. 2. Act. 26. 37. 1. Cor. 16. 20 2. Cor. 13. 12 It may wel appeare that men wil not kisse them on the first mamaner for they haue in hate and persecute them which are true and iust and which carie sounde doctrine and vtter iust iudgement as the heathen themselues haue knowne and confesse it also experience hath shewed it al times and in the scripture there are many complaints thereof They wil not kisse them on the second manner for commonly
vnreasonable thing to see fooles esteemed and exalted to glory for glorie is an excellent gift of God which exalteth them that seeme worthie And those which desire it haue not stil the inioying of it but are often cast off and depriued of it vtterly And in steede of glory reape conteÌ„pt rebuke and ignomie For fooles knowe not howe to vse glorie according as it is appointed by God but rather abuse it when in steede of giuing themselues to grauitie vertue magnanimitie prudence and wisedome Pro. 25. 27 they folowe lightnesse vice pusillanimitie blockishnes vanitie and follie and so their glorie can be neither profitable nor delectable no more then a precious stone which is inclosed so farre in a heape of stones that one cannot come by it Wherefore they which haue power to distribute states and degrees are here taught that if they wil not loose the precious stone they should take heede not to aduance fooles malicious persons dissolute and loose liuers nor any suche because it is a thing lost For as one cannot see a precious stone shine which is inclosed in a heape of coÌ„mon stones as wel for the multitude as for the grosenesse and waight of the stones which are vpon it euen so the foolishe abound so much in vanities and follies in filth and infamie in scandales and dissolutions in malices and wickednesse and are so wayghed downe with the same that they darken and adnihilate the glorie in which they are placed for they themselues thinke say and doe things which tende to the extinguishing of it And so they are wholy vn worthie yea what greatnesse or noblenesse soeuer they haue yet they are notcapable thereof no more then it is to hide a precious stone in a heape of stones bee it neuer so great Saul was mightie and puisaÌ„t yet neuertheles he shewed himself vnworthie of the glory 1. Sam. 9. 1. 2. 15. 11 23. 16. 1. 1. Sam. 16. 7 12. 13. of the kingdom Dauids brethren were greater then he and yet they were deiected in that they were not annointed and Dauid the least of them al was annointed for King Euen so although the Pope haue power and authoritie yet neuerthelesse hee is not capable of the glorie which the world giueth him 9 As a thorne standing vp in the hand of a drunkarde so is a parable in the mouth of fooles The man that is giuen to drinke much and so is drunke is so blockish dull and foolish so voide of sense reason vnderstanding and feeling that hee seeth not commonly nor knoweth not what it is that he hath or holdeth in his hande nor howe he ought to vse that which he hath betweene his fingers He makes no more difficultie to gripe in his hande a sharpe thorne then he doth a soft feather wil giue it to kisse to them whoÌ„ he meeteth as if it were a nosegaye of flowers or sweete smelling hearbes And in this wise hee sheweth that he careth not what harme he doe to himselfe nor to his neighbours but as he pricketh himselfe so he pricketh and spoyleth them which doe him no hurt and which likewise desire that he were in sounde estate and good disposition And so we see that the drunkarde leadeth a miserable and wicked life whereby it appeareth that one ought to haue drunkennesse in great horror and detestation and flye the company of drunkardes as a madde Lion or any sauage beast Nowe if wee ought to take heede of a thorne standing vp in the hande of a drunkarde because he cannot handle it as hee ought euen so wee ought to vnderstande that fooles wordes are verie dangerous As Solomon pronounceth it saying As a thorne standing vp c. Wherein wee haue to note that as the drunkarde maketh no difficultie to pricke his neighbors and hurt them with some thorne or other sharp instrument which he hath in his hande euen so the foolishe are hardie and rashe to pronounce wordes or speeches which are yrksome grieuous or hurtful to their neighbours And that in diuers sortes for some speake to their neighbours making no shewe to hurt them and yet secretly practise their death As Cain dealt with his brother when they were together on the fielde Cain rose vp against his brother Gen. 4. 8. 2. Sam. 3. 27. 20. 9. 10 11. 6. Mat. 26. 49. 22. 15. Gen. 39. 17 Mat. 26. Luk. 23. Abel and killed him Ioab killed Abner in treason the same Ioab killed also Amasa by treason Dauid vsed such faynednesse towardes Vrias Iudas and the Pharisies towardes Christ Other backbite and defame in secrete as those which in the absence of Dauid spake yl of him to Saule Others beare false witnesse as Iosephes maisters wife and the Iewes against Iesus Christ Others speake openly foule woordes and outrages against the innocent as if they were greatly woorthie of blame as they did to the Prophetes to Iesus Christ and his Apostles and as they doe presently to the true seruants of God And which is the most sharpe and pricking thorn of al some beare about false doctrine the which pricketh the soules to death And so the mouth of Papistes is the most dangerous and they are the wickeddest and woorst fooles of the world One may adde those Magistrates who insteede of pronouncing equitie make vnlawful ordinances and giue wrong iudgement Wee haue also to note that as the drunkarde pricketh himselfe euen so fooles wordes are their owne destruction as it hath bene alreadie shewed both by witnesse and examples Forasmuch therefore as wee wil not be reputed drunkardes nor fooles let vs looke that wee cast away thornes and carie sentences which are not pricking that no woorde passe out of our mouth which is not sounde pleasaunt and amiable to the glorie and honour of God and to the edification and health of vs and our hearers And this is that which appertaineth principally to Ministers of the word and to them which are committed to doe iustice and iudgement and this towardes them which yelde themselues tractable and readie to be taught For we ought to vse thornes against them which are obstinate and vncorrigible not fearing to incurre the note of drunkennesse or of follie Some saide that Iesus Christ had Belzebub that he was a glutton Mat. 12. 24. 11. 19 Act. 2. 13. a drunkard and a friend to them that liued wickedly And that the Apostles were drunke but being assâ—â—â—d that they walked vprightly they letted not to pricke where it was needeful So ought al they to doe which haue any administration to guid theÌ„selues vprightly in prudence and wisedome 10 The mightie man doeth al thinges by himselfe but the foole giueth wages yea he giueth wages to the transgressours When Solomon praiseth the man that is great excellent in vertue insomuch that he is sufficient of himselfe to doe his office and duetie euen so he doth it and applieth himselfe therto carefully and to expresse this same he saieth
Christ and his Apostles haue tried it by experience and also nowe we haue trial thereof in the scorners and contemners of the woorde of the Lorde when wee labour to sharpen and quicken them vp by wholesome doctrine by holy admonitions exhortations and declarations by reprehensions corrections and threatninges Such kind of men are like vnto swords which haue their edge so thicke and so blunt that it wil not cut doe what you can albeit that you take great paines to whet and sharpen it Now to the end that we may not be of the number of such indurates let vs be counselled to awake out of our sinnes when dayly we are laboured to be sharpened by the word of the Lord without any regarding whither we be strong mighty learned and wyse We must therfore be folowers of Dauid in that that hee patiently suffred Nathan to sharpen his face and of S. Peter which wept when Iesus Christ sharpened his face by his countenance and resisted not when S. Paule did also sharpen by his reprehension 18 Hee that keepeth the Fig tree shal eate the fruit thereof so hee that waiteth vpon his maister shal come to honour By the Fig tree we may vnderstand al things that are brought out of the earth and carie fruite And so Solomon doeth signifie that he which is careful of keeping the blessings that his lande bringeth foorth shal be sustained and nourished with them so that hee shal neuer want nor neuer shal be constrained to begge his bread nor neuer shal bee blamed for negligence nor for contempt of the good creatures that God hath giuen vnto him for his vse as are the slouthful the prodigal and light people which haue no consideration of not wasting the substance that God giueth them for to keepe it wel and for to distribute the same wel vnto their houshold and to the poore that neede and want Solomon doeth signifie this same when he saieth Hee that keepeth the Fig tree c. Neuerthelesse this is not onely to shewe vs of the foresaide care but to make comparison as he doeth shewe it when he addeth So he that keepeth his maister c. Wherein he warneth seruantes not to forsake their maisters promising vnto them that as the Fig tree bringeth foorth his fruite for his vse that keepeth good watche euen so the maister shal helpe al the necessities of his seruaunt that forsaketh him not but doeth keepe him at home with him and is careful to serue him And thus as he honoureth his maister keeping him and not forsaking him euen so his maister wil honour him not blaming nor casting him off but wil succour him in al his necessities Wee haue heere then diuers instructions The first is that wee should not contemne the earthly blessinges as vnprofitable but that we should keepe a good watche for to vse them as God hath ordeined So doing wee shal not be beggers but enriched by the blessing of God who wil giue vs the right and Mat. 6. 24. 25. profitable vse of the riches hee giueth vs into our handes Yet notwithstanding in keeping watche of our goods let vs take heed that Luk. 12. 15. 22. we be not careful of to morowe but rather let vs be careful of this to folowe the doctrine of Iesus Christ The seconde point That al 1. Tit. 6. ◠Hebr. 13. 5. ◠subiectes and inferiour persons al children and seruantes ought to helpe their Superiours to be readie at their commandement and diligently to doe their wil as it hath beene to fore shewed by the scriptures The third pointe That al they which are in authoritie Rom. 13. 1. Ephe. 6. 1. 1. Tim. 6. 1. Tit. 2. 9. 2. Pet. 2. 13 should keepe wel that they contemne not nor despise their subiects and inferiours which are not disobedient nor forsake them but do honour them doing their office and paying vnto them that which belongeth to them as they are warned to doe in the places before alledged The fourth If it is not lawful for subiects and inferiours to forsake their carnal maisters by a more strong reason must wee bee careful to keepe and hold fast our heauenly great maister and he wil not despise vs but giuing vnto vs abundātly al things in this world to vse in the ende hee wil honour vs glorifying vs in his heauenly kingdome for euer 19 As in water face answereth to face so the hart of man to man When a man looketh into a cleare spring of water he seeth his image euen as if he sawe himselfe in a glasse or little difference and so he seeth howe taul he is by the correspondancie or representation that is shewed in the water and as he remooueth and changeth place euen so doeth his representation and if he stande stil it standeth stil also so that it might seeme to them which are not accustomed to see suche a thing that the representation had moouing life vnderstanding the which is false neuerthelesse as we know for it is nothing but a dead shadowe and which soone vanisheth away Euen so when we apply our heartes and mindes to behold the natures customes maners of our neighbours we see our image and may iudge what we are for wee are like vnto ourselues and are the liuely images and the true representations one of an other in as much as we are al the children of Adam And so if we see any malice in our neighbours let vs not be pleased in ourselues flatter vs in praysing ourselues more then they for we haue the roote of al euil in vs as we shewe wel when God doeth slacke vs the bridle It may seeme at the first sight that Solomon doeth admonishe vs hereof when he saieth As in water c. But there is another sense and meaning which agreeth better according to the nature which is in the water and in the heart of man For as one water agreeth is like vnto another but yet it runneth hath no stedfastnesse to come and stande by the other euen so albeit that the hearts of men are one like to another and that they haue some likenesse togither and some knitting and coniunction yet is there no tenure and holde for as one man doeth easily separate himselfe from another and turneth away his minde not caring for his acquaintance alliance or confederacy To day a man wil shew himself wel minded towards his neighbour in lesse while then turning of a hande he wil be gone and shewe disdaine or wil declare to be his enemie And thus Solomon teacheth vs that we must not looke to men to trust in them no more then to the water which rometh and is not knowne where it becōmeth but the Lord is faythful and changeth not in whome we must trust and say with an assured heart with Dauid it is better to trust in the Lord then to trust in men c. Thus dooing though the heartes of Psa 118. 8. 9. men
as some doe interprete it shee was ledde not to feare she should be carnal if she trusted in the abundance of her riches and so she should not bee vertuous but foolishe as was the riche man spoken of in Luke And she should be of the number of the worldlings which think themselues Luk. 12. 16. safe and that they shal not want because they haue great prouision This is not the reason then nor the consideration for the which she doeth not feare but the wise declareth that her liberalitie shal not bring her any hurt but that she shal haue enough for al that wherewith shee is wel armed and prouided against the most harde and sharpe seasons of weather and being so prouided shee needeth not to feare the stormes and tempestes For if in pouertie and affliction we should not feare the euil but be assured that God both doth and wil assist vs without forsaking vs so much the lesse haue we a reason to feare or to distrust whē God sheweth liberalitie vnto vs giuing vs abundance but we must reioyce in our Lord who giueth vs al thinges abundantly for to vse not putting our trust in these earthly creatures but in the liuing God Hee setteth also before vs the care that the vertuous woman hath to prouide thinges for her seruauntes for to keepe them and to mainteine 1. Tim. 6. 17. them in health least women shoulde accustome themselues to be negligent and idle And let vs note that it is expresly sayde that it is against the colde and not to cloath her familie gorgiously and to giue them chaunge of rayment for a brauerie as do the proud women which desire to goe braue and also to shewe their children braue and because of their brauerie they thinke that other are not woorthie to come neere them Yet this is not to say but that it is lawful to haue Luk. 16. 19 Iam. 5. 1. Esai 58. 7 Mat. 5. 42. Luk. 3. 11 Iam. 2. 15. 1. Ioh. 3. 17 18. chaunge of garmentes so that therein we take heede from beeing like vnto the rich spoken of in S. Luke nor to the rich to whome horrible threatninges are made And for to redresse and amend this same let vs folowe that which is taught vs when thou seest one that is naked cloath him and hide not thy selfe from thine owne fleshe and suche like admonitions 22 She maketh herselfe Carpets fine linnen and Purple is her garment By these present wordes wee may knowe that it is not onely lawful for vs to vse thinges that are necessarie for vs but also delectable and pleasant and chiefly when with delectation there is profite and that they serue to some honest and decent vse and not to excesse dissolutenesse vanitie ostentation and brauerie For our good God doeth allowe vs that we shoulde delight modestly in cunning woorkmanships and also it is himselfe that giueth man the knowledge to doe them And thus it is lawful to haue ornaments but we must not spende al our time therein as diuers doe The wise doth shewe it when after hauing made mention of necessarie woorkes he speaketh of delectable preferring them vnto the necessarie And let vs not thinke that the wise doeth prayse brauenesse and esteeme it but let vs knowe that he prayseth the vertuous woman because that shee is so diligent about her woorke that by her diligence shee prouideth for her familie not onely necessarie thinges but also pleasant ornaments which are not vnprofitable 23 Her husbande is knowne in the gates when hee fitteth with the elders of the lande When a maried wife is vertuous and that she is knowne such an one her husband is not despised except he be altogether a foole and vnprofitable but forasmuch as it belongeth vnto the man who is the head to direct his wife both by doctrine and by deedes therfore when it is seene that his wife proceedeth vertuously he is praysed and honoured hee is raysed vp to dignitie and authoritie and hath a good name among the great which are truely antient in maners and conuersation and not onely in yeeres The good name is noted when it is saide That he is knowne in the gates by the which those are signified which haue the gouernment of the people because that in them they gathered themselues together to commen and talke of their matters and to pleade the lawe The dignitie and authoritie is signified when it is saide He sitteth c. Nowe although that none ought to affect the chiefest roomes yet euerie one should take paine to make himselfe capable that he may duely exercise his office whē it shal please God to make him sit amongst the elders For by the wisedome of God doe Kinges raigne and the Counsellours decree Pro. 8. 15. 16 iustice After some we may say that the wise vnderstandeth that the husbande knowing that his wife is vertuous doeth keepe good and continual residence in the iudgement seate for to handle suche matters as shal be offered and hasteth not home but taking care of the common matters hee committeth to his wife al the housholde affayres and so dooing he getteth a good name and is in good reputation Neuerthelesse this is not to say that we ought to thrust in ourselues to medle with the common wealth except we be called but let euerie man keepe beneath til it please God to raise him vp 24 She maketh sheetes and selleth them and giueth girdles vnto the merchant He returneth to prayse her for her house wiuerie and for her merchandise the which she gouerneth carefully to make it to profite And when hee saieth She maketh and then selleth and giueth He sheweth that it is of her labour shee selleth Wherein the Merchantes and shop women haue their lesson that is to say that they ought to woorke and to labour to gaine their liuing and not to be idle in their shoppes for to marke the merchandises that passe by them that they may buye them at a lowe price afterwardes for to make them deare and to rayse the price and to sel them them so deare as they can to the hurt of the common people The same is to flea of the skinne to eate the fleshe and to breake the bones And this trade hath the verie Heathen greatly blamed to wit to buye that which we wil sel againe immediately much deerer Such as folowe this trade are Ingrossers and are woorthie of malediction and cursing and also it is said The people wil curse him that withdraweth the corne but a blessing shal be vpon the head of him that selleth Pro. 11. 26. corne And also the vertuous woman is praysed for that shee selleth and giueth the woorkmanship of her handes to sel 25 Strength and honour is her clothing and in the latter day she shal reioyce He hath spoken of the corporal vesture and cloathing wherwith the vertuous woman is cloathed and nowe for to shewe that she setteth not her affection vpon such ornamentes as