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
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
drunkardes cannot easily agree with Solomon but rather will mocke him 2 A discrete seruant shall haue rule ouer a lewde sonne and hee shall deuide the beritage among the brethren The greatest part of the youth do thinke that they ought to doe nothing els but play and take their ease and pleasures and chiefly when they haue riche fathers and are serued and obeied by their seruantes and houshold folkes and also they think that they should bee serued aswel as the maister of the house and are not long in wasting the goods that their fathers and mothers the seruants and housholde folkes haue gathered with paine and labour with greate care and diligence and labour to rule and gouerne and to be feared and reuerenced Now in this manner they magnifie them and extol themselues and doe promise to themselues great riches but very often they fal very lowe and are suppressed and humbled and also are depriued of their hope for they doe not obteine the goods that they promise themselues but others doe take them at the least a good part of them Solomon doeth shewe it vs saying A discrete seruant shall haue rule ouer a lewde sonne and hee shall deuide the inheritance among the brethren Heere Solomon doeth well shewe that God suppresseth and humbleth the proude younglinges euen to make them subiect vnto the most miserable after the world and to those which should be their seruants and slaues for these seruants of whom Solomon speaketh were of such conditiō that they were bought sold as beastes were so compelled to labour for those which had bought them that they their children whatsoeuer they did get did appertaine and belong vnto their maisters vnto their posteritie linage Solomō doth not speak this without experience as hee doeth witnesse I haue seene seruantes on horses and princes walking as seruantes on the grounde This Eccle. 10. 7. Gen. 14. was seene in Ioseph the sonne of Iacob Nowe although that such seruantes before the worlde were miserable vile and abiect yet there were some of them which were not discouraged but with good wil and right affection endeuoured what they could to please their maisters as they are exhorted chiefly And euen so must al they which serue for wages reward do the like for the time that they serue and are hired for they are after a maner of saying as it were bought for a time and are bounde to yeelde subiection and obedience Wherevnto if they bee giuen Ephe. 6. 5 Col. 3. 22. 1. Tim. 6. 1 Titus 2. 9 1. Pet. 2. 18. carefully and faithfully they are wise and discrete seruantes and by their prudence they shal bee exalted as out of the mire and dust vnto honour and glory euen aboue the children of the house which bring confusion that is to say which by their folly falling away dissolution doe set al in disorder in making superfluous and excessiue expences Wee may see this gouernment and ruling euen in this worlde but it shal bee seene plainely in the last resurrection when the sheepe shal be receiued before the goates for let vs not think that Solomon would haue vs onely to seeke worldly and temporall honour True it is that hee speaketh of a temporal ruling whereat the children of God ought not to bee staied but hope for the eternal wherein they shal truely gouerne ouer the lewde children For they shal as it were treade them vnder their feet when they shal be exalted vnto the heauenly kingdome the lewde children shal discende downe into hel and death eternal And when Solomon saith that the discrete seruant shall deuide the heritage c. Hee sheweth that God can wel tel howe to depriue the lewde children of their hope to worke that they shal not enioy the heritage And therewith he also promiseth temporal welth vnto slaues and in this he would assure vs that although we be the most miserable in the worlde to the sense of the fleshe and outwarde fight yet shall wee not want riches but if neede bee GOD shall make vs equal in wealth with the most richest This same is wel signified by diuiding the heritage with the brethren for after the Hebrue expositors to diuide the heritage among brethren is to take a portion of goods with those which are brethren and to whome after the world goods do appertaine But when wee hearesuch temporal promises let vs vnderstande that God wil not satisfie his discrete and wise seruants with riches which are common to fooles and therefore let them bee assured that the heauenly and eternal riches are theirs and that they shal haue the possession of them by continuing in prudence wisedome Solomon hath shewed vs the same plainely Contrarily if God threaten the foolish and lewde Pro. 3. 13. 4. 5. to depriue them of their worldly wealth and honour and make no account to amende themselues wee must vnderstande that hee counteth them not worthie of the heauenly glory and eternal blessednesse 3 As is the fining pot for siluer and the fornace for golde so the Lorde trieth the heartes Saint Peter doeth admonishe vs saying Dearely belooued thinke it not strange concerning the firie trial which is among you 1. Pet. 4. 12. to proue you as though some strange thing thing were come vnto you This trial ought in no wise to bee giuen vnto fortune And though the Diuels and men bee organes and instrumentes for too trouble and torment vs yet they doe not prooue vs but it is God Iob. 1. Exo. 20. 20. Iob. 7. 18. Psal 26. 2. 66. 10 139. 1 that doeth it As the Scripture sheweth it Solomon following the same saith As is the fining pot for siluer the fornace for gold c. Wherin we haue to note forasmuch as the trial of God is compared vnto the fining pot fornace that therefore it foloweth that god trieth our heartes by tribulation and afflictions by miseries and calamities and that sometimes for one cause and sometimes for another For as by the Fornace sometimes golde is purged and purified from his scumme and from his filthinesse and sometimes wee trie whether it be good fine lawful euen so God also doth trie our harts in sending to vs afflictions for to purifie them for by temptations wee are admonished to confesse our faultes and to aske pardon and thus wee are purged from our scumme and filthinesse The Scripture doeth shewe vs that diuers saintes being vnder affliction haue confessed their faultes and haue asked forgiuenesse Num. 21. 7 1. Sam. 7. 5 12. 10. Psal 106. 6 Esay 59. 12. 64. 5 Dan. 9. 5. Gen. 22. 1 Deut. 8. 2. Psal 26. 2. 66. 9 139. 23. and also for those of their neighbours Otherwise by afflictions and aduersities GOD trieth our heartes for too prooue their righteousnesse and perfectnesse or to shewe foorth their wickednesse and vngodlinesse After this sort GOD tried Abraham commanding him
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
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