trauaile but wee must confesse that both Psal 127. 1. corporal and temporal riches are the giftes of GOD and also the possession of the inheritance and holding thereof Our Lorde Iesus Christ doth well shewe it when hee doeth teach vs to aske of our father Giue vs this day our daily bread We may learne then to aske of him that it may please him to keepe and preserue them for vs. And if he suffer vs to be spoyled of them let vs knowe that hee doeth it not without good and reasonable causes that is eyther for our sinne or to prooue our patience or for to teache vs too knowe that wee must not stay ourselues vppon worldly riches Secondly wee must note that it is lawfull for fathers and mothers too keepe and lay vp in store some riches for their children but they must also be carefull too flie couetuousnesse Thirdly seeyng that the earth and the contentes thereof is the Lordes therfore 1. Tim. 6. 7. 2. Cor. 8. 7. 9. 6. Heb. 13. 5. Psal 24. 1. Tit. 1. 15. it followeth that sinners haue nothing in the worlde that properly belongeth vnto them nor vnto those which vse the goodes of this worlde with a wicked conscience And therefore when Solomon doeth attribute any wealth vnto the sinner eyther hee speaketh vnproperly or after the iudgement of the worlde which esteeme the riches to belong vnto them which doe inioy them vppon the same title to wit that they are without fault before men Fourthly albeit that the lande is reserued for the iust yet is it not lawfull for the good and iust to take and vse at their pleasure what the wicked doe enioy and possesse except they haue expresse commaundement from the Lorde as when hee ordained that the people Exod. 11. 2. 12. 35. Deut. 1. 7. of Israel should enter into the land of Canaan for to possesse and inherite it 23 Much foode is in the field of the poore but the field is destroyed without discretion There is none of vs but doth naturally desire to haue abundance of victual for to keepe both ourselues and our familie from pouertie and beggerie We are very glad when we see fruitfull seasons and are partakers thereof but it is not ynough too desire the same as Solomon doeth shewe it vs for wee may see that hee sheweth Prou. 4. 12. 11. therewith what we must doe for to get foode as hee had done before Nowe that wee may profitably tyll our lande and get foode for to refreshe vs hee teacheth vs what we shoulde bee when hee sayeth Muche foode is in the fielde of the poore If wee wil get much foode wee must then become poore This saying will bee iudged to bee verie straunge at the first sight for wee can not desire to bee poore because wee see oftentymes yea daily howe hardlie the poore liue and suffer great scarcitie Againe the couetous and vsurers the riche worldlings and theeues which are like vnto vnsatiable gulfes will mocke at this hearing say that we must become poore to obtaine much foode But when wee shal vnderstande in what sense Solomon speaketh of the poore wee will not thinke this sentence straunge and shall knowe that indeede wee must become poore to obteine muche foode and if the poore were not al the worlde shoulde smart for it By the poore Solomon doth not vnderstand them which are destitute of al worldly riches Suche kinde of people doe labour onely for other and that which they doe is not called their labour but theirs which did set them on woorke and hyre them and paye them for their daily labour or taskes But in this place the poore are suche as doe not thinke themselues so riche that they can passe without labour and lyue ydlely they set not so muche store by themselues but that they wil abase themselues to doe euen the vilest office that we can think of so that in doing thereof they may not bee vnprofitable Of suche kinde of poore did Solomon speake In the fielde of suche people there is oftentimes much foode for God blesseth their labour giuing them enough and a contented minde which is more then the great abundance of suche as are proude and swolne with Pro. 12. 9. their riches and maketh no account to set themselues on woorke For a certaine time their prouisions shal abounde in their houses but afterwardes God bloweth vppon their riches and they vanishe away Contrarily suche are the poore that they are contented with a litle and trauel duely and orderly about that which they possesse and take not in hande more then they can doe knowing that hee which gripeth too muche can not long time holde it The labour of suche kinde of people is oftentimes verie fruitful and bringeth foorth muche though there is no great boast of it for it is done in time and season Beholde howe there is muche foode in the fielde of the poore Contrarily when a man taketh in hande verie muche and more then hee can his labour must needes perishe seeing hee can not doe it in due time Solomon doth well expresse it when he saith But the fielde is destroyed without discretion This needeth no exposition seeing it is knowne by experience yet notwithstanding the want of discretion may be founde not only where more is taken in hande then can bee done but also there where through negligence men make not account to set themselues on woorke and are verie glad to doe nothing but are delighted in idlenesse and slouthfulnesse There the fielde which shoulde bee wel tilled is lost and that whereof he shoulde rayse profite is vnprofitable and so such haue not muche foode but scarcitie and pouertie according to the former threatening Euerie one of vs in our estate and calling are here exhorted to labour if we wil haue much foode Pro. 6. 10. 11. For by the labour of the poore Solomon signifieth all kinde of woorke and labour which is done with care and diligence But seeing that spare diet fasting abstinence and sobrietie are greatly commended in the Scripture some wil aske whither it is lawful to desire abundaunce of victual and to take muche thereof or no I answere That it is lawful for vs to desire that which God doeth promise vnto vs by his Woorde but it is not lawful for vs to burn with couetousnes neither that we should be like vnto gluttons and drunkardes which the more they eate and drinke doe more desire the same and are neuer satisfied It is lawful for vs to desire that God woulde giue vs fruitful seasons and to blesse our labour and trauel that wee may haue profite thereby and not to trauell in vayne and that our desires shoulde not tende to enrich ourselues nor to fil vs and stuffe our bellies with excesse but of the prouisions and gayne that God shall sende vs wee woulde desire to bee good disposers and Stewardes and woulde take paine to doe it In this manner we
one thing let the other to bee done such sense is not vnconuenient but the first agreeth right wel with the scriptures as may be seene and containeth large doctrine and of good edification 28 Bee not a witnesse without cause against thy neighbour for wilt thou deceiue with thy lips To fauour the wicked which they loue carnally and to bee welcome amongst thē also to hurte indamage the innocent whome they hate vniustly and of whome they looke for no support or fauour men make no difficultie nowedayes to speake against their consciences in lying slaundering and laying false reproche against them Solomon sheweth wel that it is against conscience and of set purpose when they doe so First when hee saieth simply Bee not a witnesse against they neighbour For also it is not ill done to beare witnesse against the iniurious and wrong workers the dissolute and reprocheful But it is necessarie to accuse them and purchase their correction and punishement As wee ought to vnderstande if wee haue any smacke of natural sense and also the scripture sheweth vs it in many places Solomon I say saieth not simply Bee not a witnesse against thy neighbour c. but hee addeth Leuit. 5. 11. Num. 35. 30 without cause And heerein as it is said he sheweth that the slanderers and false witnesses doe sinne against their consciences of malice deliberate For there is none bee hee neuer so wicked Deu. 17. 6. Mat. 18. 16. 17. Iohn 18. 23. which wil not iudge it to bee very ill done to hurt or seeke to hurt his neighbour when hee giueth him no occasion Likewise if the wicked indure euil for iust occasion and that he seeketh to perswade himselfe that hee hath giuen no occasion thereof he wil complaine and say that men do him wrong to punish him which is a very sure argument that slaunderers and false witnesse bearers doe sinne against their consciences and of set purpose seeing they knowe well ynough that those whome they witnesse against haue giuen them no occasion of the wrong which they doe vnto them Secondly when hee asketh And wilt thou deceiue with thy lips For no man seeketh to deceiue but hee which proceedeth of set purpose and is reprooued by his owne conscience that hee doeth euill and that hee would not that others shoulde do the lyke vntoo him Also Solomon doeth pricke the conscience of the false witnesse bearer more neerely when hee vseth interrogation then if hee vsed a simple affirmation And rebuketh him more sharply of his malice which is not little but great and very detestable for men are not therewith only indamaged but also God is greatly wronged thereby by the malicious hypocrisie of such people when vnder shadowe of religion they seeke to vndoe their neighbours for to be hollow in witnesse bearing they bragge themselues to bee honest men as one may see when they make no difficultie to sweare that they say true and they knowe wel that they lye and that they shal lye falsely In this manner they wrong God greatly For they take his name in vaine in forswearing themselues and they recke not if God bee the author of lyes and asmuch as in them is possible they dispoyle God of his trueth and by consequence of his deitie which is to adnihilate him wholy for he cannot be God if he bee not veritable We see then that it is for good cause that Solomon attributeth fraude to them seing they counterfaite honest men swearing and promising to say the trueth and their hart is otherwise bent to wit ful of treason and disloyaltie And so the disceite is in the heart as God wel seeth it and the periured himself wel knoweth it Neuerthelesse in the sight of men which see but the outward shape the disceit is in the lips when they promise one thing and doe another quyte contrarie It is thus that they deceiue men And therefore Solomon saith And wilt thou deceiue with thy lips Wee see then that it is a very wicked thing to backbyte and beare false witnesse But yet the worlde maketh no difficultie of it as hath bene saide heretofore And although the scripture admonish vs often to withholde vs from false witnesse bearing yet neuerthelesse men amende not This is done because they thinke not that God is witnesse and iudge thereof and that they loue not their neighbours 29 Say not I wil doe to him as he hath done to mee I wil recompence euery one according to his worke Albeeit the world deuoide of good sense and right iudgement say that a man is worth nothing if he haue not blood in his nailes and if he reuenge not himselfe on them which haue offended him yet neuerthelesse one cannot so much abuse himself in speeche but his conscience wil shewe him in spyte of his head that one ought to bee peaceable and not to reuenge himselfe on his enemie according as he desireth For let vs take the most wicked man in the worlde who if he haue done iniury to any one whome he esteemeth stronger then himself he wil be content that he which is offended should holde his peace and dissemble the iniurie which is done to him and not reuenge it he will not thinke him for this a man of no value Likewise if he whom the wicked hath offended goe about force himself to be reuenged the wicked man wil seeke to appease him shew him that the offence is not so great that he ought so to couet to be reuenged Caine sheweth vs this somewhat for hauing offended God by the murther which hee had committed his wil was Gen. 4. good that GOD who was the stronger shoulde haue left him vnpunished And seeing that he coulde not shunne the iudgement nor flye the vengeance of God he complaineth saying my puniment is greater then I can wel beare Wherein one may see that the conscience of a man teacheth him that one ought not to be reuenged ouer his enemy And when Saule who was a wicked reprobate at diuers times iustifieth Dauid in that he had the power and opportunitie to reuenge himselfe and yet neuertheles had spared him he sheweth vs that a man be he neuer so disordinate hath 1. Sam. 24. 26. witnes in his conscience that he ought not to reuenge himselfe ouer his enemie according to his owne desire and pleasure But although we haue such natural light yet neuertheles we are so peruerse that wee seeke to extinguish and quenche it And therefore wee haue neede to be admonished else howe that is by the woorde of the Lorde Also for to shewe the right way of clemencie and peace to them which shewe themselues tractable and easie to be taught and to make culpable and guiltie the proude and highminded the furious and inraged the Lord giueth vs many commaundements which haue beene heretofore alleadged by the which hee sheweth vs that it is not not lawful for a man to reuenge himselfe nor doe the like
generation spoken of the which hindereth not that which is begotten to bee eternall Also the Father hath not begunne to beget his wisedome but hath begotten it eternally The wise worldlings which woulde vnderstand and know al things by natural reason or by experience wil deride the same because they can comprehende nothing but we consider it by Fayth And for to doe this wel let vs knowe that amongst the properties persons which are in God which is one there is such distinction that to the Father we attribute the beginning of working and creating we hold him for the fountaine spring of al things To the Sonne we attribute wisedome counsel and the gouernment of things that are made To the holy Ghost we attribute the power and efficacie of working and executing And albeit that the eternitie of the Father is also the eternitie of the Sonne and of the holy Ghost for God could neuer be without his wisedome and power and in the eternitie there ought neither first nor last to bee sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie to wit that we set the Father first in order and in the seconde place the Sonne which commeth of him and in the third place the holy Ghost which proceedeth from them both For also the minde of euery one inclineth to consider first God afterwardes his wisedome which springeth from him and finally his power whereby hee executeth the decrees and ordinances of his counsel By this reason wee say that the Sonne commeth onely of the Father but that the holy Ghost is of the Father and of the Sonne together Albeit then that wee can not consider the wisedome of God but as it proceedeth from the Father and as it is engendered of him yet we must take heede that in this generation we inuent nothing temporal carnal or humane but rather let vs worship this generation beholding it by Fayth and let vs take heede from searching further then Scriptures doe teach vs thereof otherwise wee shoulde deserue to bee blinded and punished for our ouer great curiositie The generation then of wisedome wil not forbid vs to beleeue his eternitie For well to inculcate the same vnto vs Solomon standeth long to preferre wisedome before thinges visible whereof man himselfe doeth not comprehend the beginning but do seeme vnto him that they are from euerlasting but by Fayth wee vnderstand that the worldes were made by the worde of God For the inuisible things of him that is his eternal power and Godhead are seene by the Hebr. 11. 3. Râ—m 1. 20. creation of the worlde c. And for to beate into vs this eternitie hee is not content briefly to say that wisedome was begotten before the earth but he nameth the deepes which are the deepe waters the fountaines He reciteth euery thing particularly to the ende that in the least thinges of the worlde wee might learne to knowe the wisedome of God and also seeing it is first let vs contemne these earthly thinges if they doe hinder vs to aspire after wisedome For although they be creatures of God and that verie good yet are they nothing if wee compare them vnto wisedome Moreouer when situation and places are spoken of we ought to vnderstand that God in the creation of the worlde hath set al things in good order by wisdom and hath set euery thing in his place and that the insensible thinges doe keepe stil their situations and places but the diuels and men are so miserable and vnreasonable that they haue verie quickly left their place and are fallen into extreeme confusion out of the which men can not rise againe except that wisedome doeth communicate herselfe vnto them 27 When hee prepared c. After that Solomon hath shewed the eternitie of wisedome because it went before the inferiour earthly and watry creatures he proceedeth to prooue this eternitie because that it was before the heauens and before the ordering of the superiour waters and before the sea had his markes set and that the earth was fully setled And when the scripture sheweth vs that God hath saide Let light be made c. By the worde of the Lorde were the heauens made we must vnderstande that the preparation the constitution the compasse establishment fortification and ordinance wherof here is mention made is nothing but his wisedome and eternal Worde the which also as it is here tolde Gen. 1. 3. Psal 33. 6. was with God when he ordered and ordeined his creatures Furthermore when we reade these things we ought not only to thinke vpon the eternitie of wisedome but also vpon the goodnesse and mercie of God wherewith he was mooued towardes men when hee made and ordered al these thinges for hee prepared them for the vse of men The which hee hath wel shewed when he made vs Lordes of al the world Then was I with him After that wisedome hath saide that she was then there with God when he prepared c. shee sheweth that she was not idle but that she wrought with him not as inferiour but as an equal felow for she saith not that she was vnder him but with him not that she was an haÌ„dmaid or seruaÌ„t or appreÌ„tice but as a nourisher or mistresse of work Wherin SolomoÌ„ doth shew vs the eternal power diuinitie of the sonne of God The which S. Iohn sheweth Shee was in the beginning c. Our Lorde himselfe Ioh. 1. 2. 5. 17. also doth shew it saying My Father worketh hetherto and I work And to shewe that shee was so good a woorke mistresse that there was no worke too harde for her and also that shee was not grieued with his worke but that she delighted in the same she sayeth And I was daily his delight Nowe looke what shee wrought in the time of the creation and ordering of the world she doeth yet still as we may see when she sayeth reioycing alway before him Wee may also say that the Father hath taken pleasure in that which hee hath wrought by his Sonne from the beginning and yet stil at this present doeth delight in his woorkes as in a most pleasaunt recreation but although that this sentence bee true and that it may be grounded vpon the saying of our Lord I doe alwayes those things Ioh. 8. 29. that please him yet the first sense is the most agreeable to the line of Solomons texte Likewise the manner of a maister workeman which is verie cunning in his arte is to take pleasure in his work and to doe his worke so easily and so handsomely that it seemeth he worketh not but playeth and passeth a way the time ioyfully And after this sense we may gather hereof that the goodnesse and grace of the Lorde was bent from the beginning towardes men for they had not deserued that Wisedome should delight to doe her worke for their vse for euen without it they had not bene But although that man
is fulfilled that which is saide That they which woulde be 1. Tim. 6. 9. rich fal into temptation They which vse them after such a sort deserue wel destruction and damnation for they destory themselues wittingly they are like vnto them which haue no strength nor power to stande vpright of themselues and yet they despise and reiecte him which doeth offer them a stay and wil vpholde them For albeit wee are mooue and haue our being in God as hee onely is our Creator euen so hee onely doeth guide vs mainteineth and gouerneth vs he onely is our stay and vpholder and the couetous reiecting him it followeth necessarily that they Actes 17. 2◠must fall If wee haue true knowledge of this same and that wee haue not the eyes of our vnderstanding and senses blinded with the brightnesse of the glory and pompe of the prosperitie and triumphe of the worldly riches it shall not be very easie to beleeue that he which trusteth in his riches shall fall as Solomon doth here pronounce And before him Dauid As for the vngodly Psal 37. 20. they shall perishe and the enimies of the Lorde shal consume as the fat of lambes yea euen as the smoke shal they consume away Psal 49. 11. Againe And they thinke that their houses shal continue for euer And albeit that wee alwaies see not with the eie the fal of the couetous and of them which haue set their heartes vppon riches yet neuerthelesse let vs not desire to bee like them but let vs knowe for certaine that they shal fal so downe that they shal neuer more arise from the same They well deserue suche a fal for too make themselues riche and for to mainteine them in their wealth they Mat. 19. 23. vse wicked meanes and are led with vngodly affections and passe not though they doe wrong vnto their neighbours but the greatest parte of suche people doe studie and delight to doe iuiurie wrong vnto their neighbours Solomon doeth signifie it when against him which trusteth in his riches he setteth the righteous to whom he maketh a very pleasant promise whē he saith But the righteous shall florishe as a leafe but the same is no lesse harde to be beleued then the former threatening for the wicked so muche as they can do bring the righteous into so poore estate and case that it seemeth they shal neuer rise vp more and therefore they mocke at the hope of the righteous But not staying ourselues vpon the opinion of the worlde nor in the sense of the fleshe let vs trust vnto the promise of Solomon before whome the Psalmist hath saide that the righteous Psal 62. 11. shal florishe like a palme tree Let vs then bee certaine that what miserie soeuer wee suffer the Lorde wil restore vs vnto a prosperous and pleasant state as the same is signified vnto vs by springing bringing foorth and florishing heere and in other places As heereafter Iacob shal take roote Israel shal florishe and growe and Esay 27. 6. 35. 1. Ose 14. 6. 6. the worlde shal be filled with fruite The Desert and the wildernes shal reioyce and the wast ground shal be glad and florish as a rose I wil be as the dewe vnto Israel hee shal growe as the Lilly and fasten his rootes as the trees of Lybanon his branches shal spread and his beautie shal be as the Oliue tree and his smel as Lybanon Solomon also in this place doeth wel shew it when against falling which signifieth misery and destruction hee setteth florishing And in them both he vseth the future tence or time to come wherby he doeth somewhat signifie that there shal be no ende of the falling of the wicked nor yet in the prosperitie of the righteous Ieremie doeth likewise signifie it when he saith Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth Iere. 17. 5. his hart from the Lord. For hee shal be like the heathe in the wildernesse and shal not see when any good commeth but shal inhabite 6 the parched places in the wildernesse in a salt lande and not inhabited Blessed be the man that trusteth in the Lorde and whose hope 7 the Lorde is For hee shal be as a tree that is planted by the water which spreadeth out her rootes by the riuer and shal not feele whē 8 the heate commeth but her leafe shal be greene and shal not care for the yeere of drought neither shal ceasse from yeelding fruite And in the first Psalme when hee compareth the state of the wicked with him that delighteth in the lawe of the Lorde 29 Hee that troubleth his owne house shall inherite the winde and the foole shal be seruant vnto the wise in hearte Albeit that as wee haue seene it is a dangerous thing to trust in riches and a profitable thing for vs to be giuen vnto righteousnes yet to possesse and to vse riches for to succour our houshold at need is not against righteousnes they rather serue to bring foorth fruits of righteousnesse and equitie Many of the olde fathers did abound in wealth and yet ceassed not to bee righteous As Abraham Iob and the good kinges of Iuda for they did not set their heartes vpon them but vsed them as though they enioyed none Abraham hath wel shewed it in dwelling in the promised lande as a stranger and in patiētly bearing many remouings pilgrimages which it behoued him to make Iob also hath shewed it by the great pacience that he had in the losse of his children of his goods of his health The holy fathers which haue thus vsed them had alwaies enough and were neuer voide of riches but were contented and by wisedome did gouerne housholders quietly and did keepe their family in subiection and obedience and had authoritie preheminence ouer their childrē and houshold seruants If wee follow them as is very necessary for al heads and fathers of houshold our businesse shal be quietly gouerned we shal possesse so much goods as shal be necessary we shal haue credite and authoritie with our familie the which shal be at our commandement for to giue vs al obedience and please vs in al things But contrarily if we burne with couetousnesse therby we spare more then is right and reason not helping the needes of our family so do trouble it making the same sorowful giuing it occasion of sorrow and to spite vs and to worke our destruction and labour to take steale and to pul from vs what they can we must looke for a great pouertie through which we shal be so astonished that we shal loose our sense and so we must be faine to become subiect vnto them which can tel how to gouerne themselues wisely so beastly and feareful shal we be by our misery Solomon doth signifie the same saying He that troubleth his owne house c. In the first part of this
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
eternal vnto those which hate and abhorre couetousnesse If wee 2. Cor. 8. 7. 9. 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5. wil be partakers of this promise let vs folowe the admonition of Saint Paule and of the Apostle and let vs in no wise folowe the opinion of the carnal and worldly which say there is no better getting then giftes 28 The heart of the righteous studieth to answere but the wicked mans mouth babbleth euil things Solomon doeth not simply say The heart studieth to answere for it were then a general and vniuersal sentence the which for the corruption of our nature and the malice thereof can not bee true for there are blockishe mindes and light wittes which studie not but doe onely rashly thinke what they wil say so that it seemeth they speake at a venture without studie as they themselues doe wel confesse either for to excuse themselues or for to shewe that they care not what they say For sith it is so as the trueth vttereth that from the abundance of the heart the mouth speaketh it foloweth that man doeth not answere without studie albeeit that Mat. 12. 34. it is without meditation for studie is done with thought deliberation counsel and aduise Solomon knowing this woulde not absolutely say the heart studieth but hee saieth The heart of the iust doeth studie And so he doeth not attribute studie to the hart but to righteousnesse If then wee woulde rightly studie to answere and speake as wee ought let vs change our nature and that of wicked and vnrighteous wee may bee made good and righteous Then God wil accept vs for righteous giue vs grace to studie for to answere not vaine nor wicked thinges but shal set our affection and desire in his lawe and therein shal studie continually in such wise as our mouthes shal talke of wisedome and that wee may truely say that the lawe of the Lorde is our continual studie as also it is Psal 1. 2. 37. 30. 119. 97. Deut. 6. 6. 11. 18. commanded And these woordes which I commande thee this day shal bee in thy heart lay vp then these woordes in your heart and in your minde and binde them c. If wee bee thus giuen to studie wee shal haue an argument of probation that wee are righteous and wee shal delight to answere and pronounce righteous and holy things Wee wil not also take the name of the Lord GOD in vaine neither wil wee beare false witnesse against our neighbours To bee shorte there shal not come foorth of our mouthes any thing but pure holy and cleane according too Saint Paules counsel And in thus dooing wee shal put away from vs a wicked mouth c. Contrarily if wee make no account of studie wee shal haue an argument and proofe that we are nothing Ephe. 4. 29. 5. 3. Pro. 4. 24. woorth and as wee shal bee wicked euen so shal wee bee light and rashe to pronounce euil things as saieth Solomon But the wicked mans mouth babbleth euil things to wit against God and against their neighbours for they make no conscience of blasphemie against God nor to belye and to slaunder their neighbours or else to infect them with euil woordes the which is against the opinion of those which say that words do not stinke against whome Saint Paule standeth saying Bee not deceiued Euil 1. Cor. 15. 33. woordes corrupt good manners Now albeit that he doth attribute euil thinges vnto the mouth yet it is not to say that they doe not proceede from the heart from the abundance whereof the mouth speaketh but wicked things are attributed vnto the mouth as vnto the instrument which the heart vseth for to blowe or vtter out Euen so the wicked may bee wel called people without heart after the common phrase of speeche which is to say that a man hath no heart when he foloweth not his duetie Furthermore the wicked sorte doe not thinke how they shoulde dispose and order their hartes neither doe they thinke they haue any as wee may knowe it when they boast that they haue spoken something without studie and that they reioyce in their sayings outward doings Let them then which speake at aduenture vtter something nothing worth not bragge to bee honest men sith that Solomon doth attribute the spewing out of euil thinges vnto the wicked But let euery one of vs reforme his tongue in not vttering any thing abrode which shal not be first of al wel meditated by the woorde of God otherwise wee cannot say that there is any religion in vs. If any man thinke to bee religious or deuout amongest Ia. 1. 26. you and refraineth not his tongue his religion is in vaine If wee studie wel for to answere according to the meaning as we haue saide before whome soeuer it bee wee proceed as we ought and obserue that which our Lorde commaunded his Apostles to Mat. 10. 19. Luke 12. 11 21. 15. keepe For hee forbiddeth not studie but hee woulde not haue vs careful and to take thought fearing to want an answere before the great men of the world 29 The Lord is farre of from the wicked but hee heareth the prayer of the righteous The scripture witnesseth that God filleth heauen and earth Wherin we must vnderstande that GOD is present euery where 1. Kin. 8. 27. Psa 139. 7. 8 Esay 66. 1. Iere. 23. 24. and ouer all And yet Solomon saieth nowe that the Lorde is farre of from the wicked but it is not by distance of place but by consent and helpe For the Lorde agreeth not with the wicked but abhorreth both them their thoughts and their woorkes as wee haue seene heere before Hee doeth not helpe them but forsaketh and casteth them of And also when the faythful are in affliction and feele not the helpe of the Lorde present Esay 59. 1. 2. they complaine that the Lorde is farre from them and hath forgotten them Therefore let vs vnderstande that the Lorde is farre from the wicked because hee giueth them not helpe and it is because Psa 10. 1. 13. 2. 22. 2. Pro. 1. 25. Psa 119. 155 they nothing regarde his worde Health is farre from the vngodly because they seeke not thy statutes Wee may say also that the Lord is farre from the wicked because that they themselues runne farre from him and wil neither knowe him nor vnderstande his workes but say there is no God and that fortune ruleth all Wee may choose these three senses of the Antithesis that Solomon maketh heere when hee saith But hee heareth the praier of the righteous For sith that against to bee farre of from hee setteth in this verse to heare the praier and the Lorde in hearing consenteth vnto the righteous is their helpe and the righteous by their praier doe draw neere vnto God so much as they can crauing his presence and his helpe and wishing to
knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
an humble and lowly behauiour but chiefly of an humble minde Thus doing wee shal not be beaten downe but raised vp for whosoeuer humbleth himselfe shal be exalted not Mat. 11. 29. Phi. 2. 3. 1. Pet. 5. 5. of men but by God and so the exaltation shal be eternal And forasmuch as pride doeth goe before destruction if wee bee constrained to suffer some destruction let vs confesse wee haue not walked in humilitie but that pride hath takē beaten vs down Therfore let vs think that they are our owne cogitations affections which destroy vs and not the visible aduersaries nor the accidens which happen without hauing forseene them 19 Better it is to be of an humble mind with the lowly then to deuide the spoiles with the proude It is farre better to submit ourselues willingly vnto the yoke of the Lorde and to beare the crosse patiently to suffer al afflictions with the people and children of God in acknowledging and confessing our faultes and sinnes than to possesse abundance of temporal riches and to bee partakers with the proude and high minded In this sort wee shal bee companions and felowes of Abraham and other Patriarkes of Moses of the Prophetes made like vnto Iesus Christ and followers of the Apostles The Crosse and afflictions are signified vnto vs by an humble minde And to the ende that when they come wee may followe this admonition Dearely beloued thinke it not strange concerning the firy tryal which is among you to prooue you as though some strange thing were come vnto 1. Pet. 4. 12. you Solomon doeth shewe vs that wee are not alone but that we haue some whose example wee may follow and learne when hee saith with the lowly And therewith hee woulde haue vs to haue compassion of the afflicted ready to suffer all kinde of affliction with them in folowing the Hebrewes To whom the Apostle giueth witnesse Heb. 10. 32. Call to minde the dayes that are past in the which after yee had receiued light yee indured a great fight in afflictions c. The possession of great riches is signified by diuiding the spoiles with the proude Wherein is marked the euil conscience and also the violence of the proude and heere is shewed vs that they are so proude and arrogant that they permit themselues to liue of spoile and haue no pitie of the affliction of the humble Of such presumption followeth destruction and contrarily forasmuche as God accepteth an humble minde there followeth restoring life for euer Let vs then conclude that it is better to be of an humble minde with the lowly then to diuide the spoyles with the proude 20 Hee that is wise in his businesse shall finde good and hee that trusteth in the Lord he is blessed Albeit that wee must referre ourselues altogether vnto the prouidence of God and that we can haue nothing but thereby and that wee must haue al things of his hande and that nothing doeth come to vs but by the pure grace liberality of our God without being Pro. 10. 22. Psa 37. 3. 127. 1. lawful for vs to thinke or say that wee may obteine some thing by our wisedome and cunning by our care and labour for it is the blessing of the Lorde which maketh men riche for this cause also Dauid doeth admonishe vs Trust thou in the Lorde c. Except the Lord builde the house their labour is but lost that builde it yet this is not to say that wee must bee slouthful and not to doe something looking that God shoulde feede vs. Euen before that man had sinned God put him into the garden of Eden for to dresse it and to keepe it and after his fal and offence hee laide paine vpon him and woulde that man shoulde eate his breade in the sweate of his face Gen. 2. 15. 3. 17 Psal 128. 2. And Dauid alloweth greatly trauel and labour And wee see that men neuer ceasse to worke in the worlde and still to spend the time in working for to feede both men and beastes and yet wee must confesse that God prouideth for al and feedeth them and mainteineth them Our Lorde doth teache it vs commanding vs to aske our daily bread of God in saying Giue vs this day our daily bread forasmuch as he forbideth vs to care for clothes or foode therefore Psal 104. 14. 15. 27. 28 Mat. 6. 11. 25. let vs awaite vpon the prouidence of God and let vs wholy depende therevpon and not in slouth and idlenesse for in so doing wee shal be worthie to want but let vs bee occupied in care and diligence euery one after his vocation committing our worke vnto the Lord and he will make that our labour shall not bee vnfruitful but shal bring profite according as it hath beene woont in time Pro. 6. 10. 11. 10. 4. 13. 4. past and as he hath promised to the children of Israel by Moses and by his Prophets and also experience teacheth it For this cause Solomon douteth not to say that hee which is wise and diligent in his businesse shal finde good as he hath saide And when he admonisheth vs to waite vpon the prouidence of God saying And hee Pro. 10. 3. 4 5. 12. 11. that trusteth in the Lorde he is blessed And sith that wee must worke we must not looke vnto our cunning and labour but must assure ourselues of the goodnesse of the Lorde being certified that he wil make our worke to prosper enough for to mainteine feed both vs our family so much as shal be necessary for vs he wil do this first of al in this worlde and finally wil cause vs to finde euerlasting riches in the kingdome of heauen as Solomon doeth signifie calling him blessed which trusteth in the Lorde for if God did vs but good heere in this worlde wee should be in like degree either with the beastes or with the wicked and so we should not be blessed And also the trust that the faithful haue in the Lorde ought not to be staied vpon things of this world where wee haue no abiding citie but ought to bee lifted vp aboue al heauens wee must follow the faith of our father Abraham and of other holy Patriarkes Nowe forasmuche as in working wee must trust in the Lorde and Heb. 11. 9 we cannot do it except wee giue our heartes vnto his worde the which doeth shewe vs what wee haue to doe and doeth guide and leade vs in whatsoeuer wee haue to doe therefore it followeth that the worde of the Lorde is chiefe part of our worke And also the worde that we haue expounded businesse signifieth word after the which signification wee might giue an other sense vnto this sentence and say hee that is attentiue vnto the worde shal find good This sense heere is diuers and not contrary but true agreeing vnto the promises that God hath made to them which shal submit themselues vnto his
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
That he doth al things and blameth the foole which hireth folkes to doe his businesse It may seeme at first view that Solomō reputeth thē fooles that haue hired seruantes vnder them to doe their woorke in the house or in the towne or in the fielde and herein hee should blame the good antient Fathers and good Kinges which haue had a multitude of persons in their wages and himselfe also for hee had no smal company to serue him as the holie historie reciteth But Solomons intent was not suche For also it is lawful yea necessarie that they Eccle. 5. 10 Exod. 18. which haue much to do set many about it to helpe and aide them For what force vertue or sufficiencie soeuer they haue they cannot perfourme al. And chiefly when a man hath store of goods he vseth deedes of charitie when hee hyreth poore folkes to let them gaine their bread paieth them their wages faithfully It behooueth also as there where are many goods are many eaters so there where are many things to doe must be many workers as Iethro sheweth it to Moses Solomons intent therefore is to praise them which are so growne and augmented in vertue that feeling their ablenes they wil not be idle but rather of free courage employ themselues to do al things which are for their calling and duetie and so they put the talents of the Lorde to profite And contrariwise his meaning is to blame the foolish naughtipackes which despise al vertue also are void therof and therfore they neither can nor wil apply themselues to their worke but rather hire folks for wages not regarding if they be sufficient or if they haue courage to do wel As Solomō marketh it when he saith That the foole giueth wages to the transgressors That is to them which passe ouer or aboue that which is their duetie despising it and rather giuing themselues to doe the contrarie And heerein is accomplished the common prouerbe Like maister like man Vnderstande wee therefore that it behooueth vs to increase daily in vertue to the end we may need no Vicar Suffragan nor Liefetenant but that hauing negligence sloath in disdaine despising al ease delight and pleasure of carnal rest wee may giue ourselues carefully to doe our duetie yea when for the same wee must endure afflictions and calamities iniuries and wronges reproche and ignomie Let vs folowe Moyses who carefully and faythfully did his duetie what difficulties soeuer came as one may see it in the scriptures Now although such care appertain chiefly to greatmē of the earth as likewise the first worde of this sentence signifieth it the which we haue expounded mightie and one may terme it Maister Lorde Num. 12. 7 Hebr. 3. 2. 5. 11. 24. excellent and vertuous and that it apperteineth also to al thē which haue any gouernment or superintendance for they ought aboue al men to acknowledge the honour wherein God hath placed them and not to be vnthankful for the same as Kinges and Princes of the earth which are falne a sleepe in their owne delightes drunk with worldly pleasures pleasing themselues in their owne loftines and meanewhile make no account to doe their duetie but hyre men for wages yea negligent men who most commonly ouerturne right And although the Pope and his great Minions Cardinalls and Bishoppes bee not so exalted by God but rather by the Deuil whome they serue and doe homage too yet neuerthelesse because they vaunt themselues to be Vicars of Iesus Christ and successors of the Apostles which were men sufficient enough to doe their office and applied it for this cause we wil put them in the ranke and number of fooles which do nothing but haue their Vicars suffragans the which they hyre for benefices take no care if they be honestmē or no for why they wil haue thē no better thā thēselues and if they were honestmen they would not be serued with suche but rather would burn them Although I say that greatmen aboue al others ought to be careful to do their duetie themselues yet neuerthelesse it is meete that al they that are called to the knowledge of the trueth make profession to be Christians be careful to imploy themselues faithfully to do al things which are for their estate duetie and office as wee are wel taught the same in the similitude of talents Meanewhile let vs take heede of such pride and presumption Mat. 24. 25. 2. Cor. 3. 5 Phil. 2. 13. not to esteeme ourselues so mightie that of ourselues we may fulfil that which is our duetie seeing wee are not able enough to think any thing of ourselues as of ourselues but our ablenesse and might is from God It is also he which woorketh in vs both the wil and the effect according to his good pleasure Also when Solomon saieth That the mightie man doeth c. Hee wil not establishe free wil but that wee should giue ourselues to worke without trusting to our neighbours For God appointeth vs not making vs vertuous and able to liue without doing any thing passing away the time pleasantly but that we labour al our time 11 The foole which beginneth his follie afreshe is lyke a Dogge returning to his owne vomit By the corruption and wickednesse of our nature wee are despoiled of the true knowledge of God without the which we haue neither religion nor reuerence nor feare of him so that wee are depriued of al wisedome and are fooles without sense reason and vnderstanding And there is none but of himselfe is suche a one what worldly wisedome soeuer he haue for al the imagination of the thoughtes of the heart of man are onely euil at al times and Gen. 6. 5. 8. 21. Psal 14. 1. 2. 3. the conceiuing of the heart of man is wicked from his youth vp And therefore Dauid maketh great complaintes thereof and so of ourselues we are ignorant blinde wicked and naughtie and can not bee otherwise vntil suche time as God lighten and regenerate vs giuing vs true intelligence of his worde and reforming our heartes to the ende wee may liue after the same for this word is our vnderstanding and wisedome and therefore we ought to receiue it and imprint it in our heartes to the ende it may make vs vomit al the follie of our natural corruption and that we may bee wel purged from our filthinesse and infections and that we vomit it in suche sorte that wee neuer returne theretoo againe but that we haue it in horrour and disdaine and that wee flye it as poyson and feare it as a mortal pestilence otherwise our later condition woulde be farre woorse then the former and we should giue Satan a more easie accesse then he had afore Solomon marketh vs out Mat. 12. 43. 2. Pet. 2. 20 the corruption and returne to the same when he saieth The foole which beginneth his follie afreshe And after hee noteth the miserable condition saying