for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
wel nor abhorre the euil that they thinke and doe commit such doe not departe from euil for all their feare as wee haue examples thereof in Cayn Pharao Saule and Iudas and others Therefore when Solomon sayth that A wise man feareth c. hee speaketh not of such a feare but of an holy and honorable affection that the faithful beare towards God wherby they abhor detest al wickednes rebellion disobedieÌ„ce treÌ„ble for the euils that they eyther thinke or commit knowing that they are greatly indetted to the iudgement of God and because they are not pardoned they feele themselues guiltie of death and damnation And yet notwithstanding by the trust that they haue in the mercies of God they loue the good that hee commaundeth and labour to giue him obedience This is the true wisedome and the feare which God requireth of vs and as hath alreadie bene handeled A wise man therfore Deut. 4. 6. 10. 12. Pro. 1. 7. 2. 51. 8. 13. 9. 10. Rom. 7. 24. feareth the iudgement of God which hee deserueth for his sinnes the which also hee abhorreth and detesteth and therefore by true repentance hee laboureth to auoide them and to giue himselfe vnto goodnesse and according as God doth command him by his holie woorde And being rebuked and reprehended eyther in his owne conscience or by his neighbours hee waxeth not spightful but confesseth that hee is verie miserable because of his sinnes and offences Contrarily as Solomon saieth A foole rageth and is carelesse When Solomon setteth raging against departing from euil and carelesnesse against feare wee may first vnderstande that the foole through despight and anger that hee hath to bee rebuked of God in his conscience which doeth pricke him or to bee admonished and corrected by men which set the iudgementes of God before him and doe threaten him with his vengeance by despight I say of such admonitions hee striueth to transgresse his word and to giue himself foorth on to do euil with al insolencie and dissolutenes with all iniuries ragings to the dishonour of God hurt of their neighbours The world destroyed by the flood the Sodomites Gomorrhians and Saule did so behaue themselues as may be gathered by the Scriptures And nowe at this day many wicked men doe rage after this sort euen as Iudas hath also raged fought against Iesus Christ Secondly Let vs vnderstand that wheÌ„ it is said that the foole is carelesse that Solomon doeth not attribute vnto him any true assuraunce For the sounde of a leafe shaken shal chase him Leu. 26. 36. Psal 14. 5. Esa 5. 20. c. There they shal be taken with feare because God is in the generation of the iust The wicked are like the raging sea that can not rest whose waters cast vp myre and dirte But hee doeth attribute arrogancie boasting and presumption vnto him whereuppon it commeth that the foole against his owne conscience laboureth to make himselfe beleeue that hee shal wel atchieue his enterprises and that nothing shal hurt him nor hinder him and therfore boldly and rashely doeth hee giue himselfe to doe euil The wicked Psal 10. 2. 12. 4. Esai 28. with pride doeth persecute the poore Which haue saide With our tongue wil wee preuaile c. Because ye haue saide We haue made a couenant with death and with hel are wee at agreement though a scourge runne ouer and passe through it shal not come at vs. Forasmuch as there is nothing but the only truth of God which can assure man and deliuer him truely from al feare the which truth the foole doeth despise and reiect therefore it followeth hee can not stande fast but after the former meaning And albeit the foole doeth stande fast or is carelesse yet is hee not assured but standeth still in feare and trembleth euen so albeit that the wise man feareth and that hee standeth not fast yet is he assured and certified of the helpe and goodnesse of God In this there is no repugnancie as wee may see by that which hath beene alreadie saide both of the wise man foole otherwise S. Paul would not exhort vs to make Philip. 2. â—2 an ende of our owne saluation with feare and trembling Hee woulde not haue vs to doubt of the good wil of God towardes vs nor of our saluation but hee woulde that we shoulde witnesse and â—pprooue our obedience in this that wee abase ourselues and beâ—â—me humble confessing howe miserable we are of ourselues and nowe naked of al goodnesse This feare is contrarie to the carelesnesse of fooles and wicked men wherein they waxe proude and are delighted or rather are puft vp with a vain confidence of their force and power 17 He that is hastie to anger committeth follie and a busie bodie is hated Albeit that al vertues doe agree together and that there is no repugnancie betweene them and that the worldly wise men doe say that there is al one instruction of thinges contrarie yet neuerthelesse al vices which are contrarie vnto vertue doe not agree altogether but there are some amongest the which there are great contrarieties Amongest others Solomon doeth heere set before vs two vices and doeth set them one contrarie to the other The one is choler the which sodainly breaketh foorth by woordes or by actes that are put foorth without regarde had to the ende thereof whether it shal be hurtful to a mans selfe or to his neighbours whether we shal be praised or discommended thefore whether we shal escape as we would after anger is past it sufficeth to shew his impatiencie for too make him afraide and that there may be no resistance But that is not al waies obteined for oftentimes it hapeneth that the vnpatient doe meete with as angry folkes as themselues are or with other discreete men and well ruled which can wel suppresse them and make them feele that they doe not wisely but foolishly which hurteth them Solomon doeth signifie it saying He that is hastie to anger committeth folly Hee foloweth heere our manner of speaking For wee often saye that a man woorketh folly when that which he doeth serueth to nothing but to bring him to contempt or to hinder him to destroy him in steede that hee ment to do that euil to his neighbour And when he thus speaketh he doeth wel shewe vs that wee ought to be careful to take heede lest we be sodainly angry seeing wee would haue no foolishe thing laide to our charge but woulde haue whatsoeuer we say or doe allowed to be good Saint Iames doth exhort vs saying Iam. 1. 19. 20 Mat. 5. 19. Let euerie man be slow to wrath For to preserue vs then from rebellion and to auoid punishment let vs folow the patience of our God The Lord is strong merciful and gracious slowe to anger and Exo. 34. 6. Psal 103. 8 Ephe. 4. 31. 5. 1. Collo 3. 8. abundant in goodnesse and trueth And
with the malicious and why 492. b That a malicious man is nothing but a carrion and of his foule and shameful end 618. a Notable doctrine vpon these wordes Malicious men vnderstande not iudgement 560 a. b Howe God punisheth the malicious 560. b Certaine disguisings which the wicked and malicious vse to bring their mischiefes to passe 342. b. 343. a Against malicious and frowarde persons 341. b. What rewarde the malicious deserue 267. b. 268. a Marriage Why marriage is most meete for the flower of youth and that olde folkes may marrie 78. a The state betweene man and wife in marriage what it ought to be 629. a Admonitions to young men which take maides in marriage 629. b The preposterous respects that are commonly had in marriage 433. a What a man should do before he couple himselfe to a wife in marriage 439. a Why God oftētimes ouerturneth the lawes of marriage 433. a We must be careful what wife we choose in marriage 540. b. 541. a To what ende God ioyned man and woman together in marriage 433. a What pointes wee must obserue in the attempt of marriage 540. b Of marriage and married folke 77. b. 78. a The ende of mariage and why it was instituted 78. a Against suche as doe breake marriage lawfully made and howe 27. a Considerations to bee vsed in vndertaking marriage 391. b Against suche as violate their promise made in marriage 25. a. b That it is not lawful for man and woman to dwel together except they be knit in marriage 25. b For what reasons wee ought to haue the estate of marriage in reuerence 377. a Marriage ordeined for necessitie and mutual ioye and comforte of the parties married 79. a Of two kindes of people that make a mocke of marriage 79. a. b Member No member of man but God hath made the same 415. b Members What we must learne if there be any likelihood of goodnesse in our members 415. a Notable doctrine touching the eare and the eye two members of man 414. b. 415. a. b. Merchandise That no merchandise c. can assure vs to liue long 42. a Difference betweene merchandise and wisedome and the casualties of the one 41. b Wisedome compared to merchandise and whome she is like 41. b Of merchandise and who are counted most blessed by them 41. b Howe merchandise must be occupied vsed and put to sale 41. b Merchant God compared to a merchant and in what respectes 323. a Merchantes Howe and in what cases merchantes doe abuse the sea and riuere c. 630. b. 631. a Vnto whome the merchantes of this worlde shal bee Iudges at the last day 42. a A lesson for suche merchantes as count themselues Christians 42. a Of merchantes and their occupying 41. b Against the suttletie of merchantes and occupiers in buying and selling 413. b That the greatest merchants are in most feare to die and why 42. a b A comparison betweene merchantes and wise men and howe they differ 43. b Mercie A heauie threatening against suche as haue no mercie nor pitie vpon the poore 435. b 436. a That he which hath no mercie shall finde no mercie c. 435. b. 436. a The great and wonderful mercie of God set foorth 112. b Persuastons to mooue vs vnto mercie 192. b Mercie and pitie commended vnto vs vnder these woordes A good eye c. 451. b. 452. a That mercie is the fruite of faith 327. b Of mercie the commendation of the same 284. a For what cause the poore faithfull ones are tempted to forget mercie 51 a. b What desires we must put from vs if we wil folowe mercie 51. b Of mercie and that it is one of the partes whereinto the lawe is deuided 31. a Of mercie and that wee must be mercifull in giuing c 37. b. 38. a Vnto whome mercie and trueth shal be granted 273. b Vpon whome wee ought to haue compassion and mercie 272. a Mercifull Of mercie or compassion and who is merciful 183. b Hee is not merciful that is good to himselfe 184. What blessing is promised vnto the merciful 272. b Howe and after what sort we shal be mercifull to our owne soules 183. b. Vnto what kinde of persons Kings ought not to be merciful 333. a b What we must doe if we wil haue God merciful vnto vs. 327. a. b Merites That we can challenge nothing of God by our merites and why 440. b The Papistes confuted in their doctrine of merites 168. a Against suche as make a reckoning of their merites 394. b Against the damnable doctrine of merites 247. a. b Messenger He that maketh a foole his messenger compared to one that cutteth of the feete why 520. b When and in what respect a man is called a messenger 243. a That a wicked messenger is a murtherer and bringeth death 242. b The commendation of a faithfull messenger set foorth by comparison 508. b. 509. a Wherein a messenger is not trustie but wicked 242. b The meaning of Solomon by these words A cruel messenger 353. b. 354. a Of the double fal of a wicked messenger 242. b Messengers That wee are all messengers of the most high God c. 509. a Why the Ministers of Gods worde are called messengers 243. a Who are Gods principal Messengers in this world 242. b Mightie The meaning of these wordes A wise man scaleth the Citie of the mightie and who is such a one 441. a Vnto whom this word mightie appertaineth and who may be so called 524. a What Solomon meaneth by making partition among the mightie 375. a. b What is meant by the mightie and who are to be so called 344. b How mightie men do esteeme of themselues 344. a Mightie men condemned in what respects 344. a. b Great mightie in sundrie respects 616. a. b The meaning of these woordes The mightie man doth al things by himself c. 523. a. b In what respectes a mightie man is accounted a wel dooer 410. b Minister The duetie of Gods Minister in preaching and what it is 104. b That the ignorant and foolish deserue to be deceiued by lies c. and the office of the Minister therein required 104. b Ministers Notable admonitions for the Ministers of Gods word 11. a That we must be careful to take heede of the Ministers of Satan and why 148. b The Ministers of the Church by their preaching doe feede the beleeuers vnto eternal life 148. b The duetie and office of Ministers summarily set foorth 84. a They that rebell and contemne the Ministers of the Church seeke their owne destruction and why 117. b A lesson for the Ministers to learn out of these wordes Wisedome hath sent her daughters c. 119. b A defence of true Ministers the assurance of their vocation and who are true Ministers 132. b The Ministers of the woorde haue nothing wherein to glorie though they be the pillers of the Church 117. b Lessons for the
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentiōs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assurāce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smittē down to the groūd to bruze thē to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth thē to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their