practise such formes of worshipping God as are not found in his word take euill courses yet perswade theÌ„ selues that therein they do God good seruice and that in them they shall finde good successe Dauid numbring the people of Israell imagined he did very wisely in so doing neither would he at the first heare Ioab aduising him to the contrary but at the last he cried out I haue done foolishly Then how soeuer conceited persons or deuilish politikes seeme wise vnto them selues yet they haue no vnderstanding in very deede Be not therefore wise in your selues saith Paule And wo be to those saith Esay who are wise in their owne eyes But he which not onely heareth the good aduise of other which many do who yet are thereby neuer a whit the better but putteth it into practise shal both be preserued from imminent dangers deliuered out of present troubles or inconueniences euen as Moses found rest vnto his soule by following Iethrâ—es counsaile and Naaman health in his body by obeying the aduise of his captiue handmayd and other seruants For indeede one man standeth in neede of another as do the members of the body 27 To him which giueth to the poore shal be no want but he which hideth his eyes shal be full of curses Vnmercifulnesse toward the poore draweth on men the Lords curses crosses Albeit diuerse feare they shall begge if they giue vnto the poore yet the chearefull and liberall giuer of almes shal be so farre from wanting that he shall haue abundance and gaine by his spending But that vile and miserable wretch who is so farre off from pulling the coate froÌ„ his back therewith to cloath the naked or from staying the meate from his mouth with it to feede the hungrie which yet euery Christian ought rather to do then to see his poore brother perish that he will not so much as looke on the Lazar or heare the voyce of the begger shall by him be cryed out against and by the Lord cursed in his body cursed in his goods cursed in his soule cursed in his children and in all things 28 When the wicked are lifted vp a man hideth himselfe but when they perish the righteous are increased Tyrannie yet once againe is entreated of in this conclusion of the chapter When the wicked rule they raise vp such a storm that the iust being sought for to be slaine or molested get them to some forraine countries as did Dauid or lurke in dennes as did the prophets in Achabs time or pray in corners as did the disciples when the sacrificers of the Iewes raged or flie as birds vnto some shelter or other But when the vngodly perish then the righteous swarme as a company of bees in a sunny day returning from other countries multiplying in townes and cities filling whole churches winning and conuerting many to the truth by their doctrine and example shewing their faces boldly and openly The chiefe vse of this doctrine is to teach vs not to be trobled at the changes of the world or troubles of the times In the time of good saith Ecclesiastes enioy that Ecclesi 7. which is good and vse the time of euill Bees sucke sweet hony out of the bitter time so the godly must draw comfort and ioy euen out of hard times and greeuous afflictions A Christian without the crosse is not worth a pinne THE XXIX CHAPTER 1 A man Obstinacie * Of reproofes who oft hauing been reproued hardeneth his necke shall suddenly be so broken * Or as that there can be no remedie as that he cannot be cured THe fearefull estate of those here is shewed who by no meanes will be reclaimed from their wicked waies In the former part of this sentence the sin of obstinate persons is described in the latter their punishment is declared This is their sin that euen as the stubborn horse and brute beast will not be ruled with byt or bridle but when the yoke is to be put on resist and with a stiffe necke reiect it so obstinate people continue in their sinnes grow harder hearted daily not induring to heare the truth persecuting their teachers fretting against the troubles which the Lord bringeth on them as bridles yokes to subdue and tame their pride and fiercenesse Yea though such haue bene told of their faults not once but an hundred times and the Lorde himselfe hath schooled them for the same by sicknesse infamie pouertie and diuerse crosses yet they do securely and boldly proceed in swearing lying adulterie murder theft and such other vices perswading themselues either that no euill shall betide them or that they shall goe through it well inough The punishment wherewith such obstinate wretches shall be reuenged is remedilesse destruction Neither will the Lord be a long time in bringing them to ruine as they by the space of many daies moneths or yeares togither refused correction but he in an houre of some short space will quite ouerthrow them Of all other sinnes then obstinacie is most to be auoyded seeing other transgressions of all sorts may finde pardon when repentance followeth them but hardnesse of hart doth nothing but treasure vp wrath against the day of wrath This was that sinne which often the prophets vpbrayd the Iewes withall Esay saith Esay 48.4 That their necke was a sinew of iron and their brow brasen for which cause as hee also testifieth they were smitten on the head and in the heart Esay 1.5.6 Yea saith hee there is no soundnesse from the sole of the foote vnto the head Ieremie also complaining of and lamenting the vnrecouerable plague of the Israelites taketh vp such speeches as these Iere. 8.22 Is there no gumme of balme in Gilead Is there no phisition there For why hath not the daughter of my people recouered 2 When the iust are increased the people reioyce but when the wicked man ruleth the people sigh This sentence sheweth Tyrannie that such is the estate of the people as is the disposition of the gouernour In the former part is affirmed that when good magistrates beare office howsoeuer some wicked rascals or rebels may be sorie therefore yet godlie people and generally the multitude wil be glad for they shall enioy their liues and goods quietly by the defence of such and vnder their rule religion shall flourish in their congregations the Lord himselfe will blesse their land with plentie and many good things finally they shall be free from grieuous taxes plagues seditions and many miseries The wise King who wrote this diuine parable saw in himselfe the particular experience of that generall obseruation which here he setteth downe 1. King 1.40 For being annointed King ouer Israel by Sadock the whole people went vp after him playing on pipes and reioycing so greatly that the earth did ring and cleaue as it were with their voice Dauid his father also being aduanced by Saul so carried himfelfe in his warres against
did that worthie Queene Hester who although it was present death for her to goe in to the king vnlesse she should finde speciall fauour in his eyes yet she so committed her wayes to the Lord hauing first vsed prayer and fasting that saying to her selfe if I perish I perish she boldly entred into his presence 4 The Lord hath made all men for him selfe yea euen the wicked man vnto the day of euill Predestination is here spoken of The Lord the eternall God by whom all things haue their being hath made hath not onely foreknowen but or dained all mē aswell Iewes and Gentils young as old rich as poore See for this doctrine the whole 9. chap. to the Rom. for him selfe for the setting forth of his wisdome power iustice and glorie Yea euen the wicked man he hath ordained the reprobate person him self also who because he is an enemie to Gods glorie may seeme not to haue bene appointed or created to his glorie vnto the day of euill to the day of Iudgement and of execution that so in this vessell of wrath the iustice of God may be declared The originall cause of the dānation of men is in them selues seeing they are wicked of them selues without any compulsion offred on the Lordes part But as here is shewed the will of God which is a rule of iustice is the fountaine not onely of election but of reprobation Thus God is without fault in refusing the wicked sith he is indebted vnto none but the wicked are most iustly condemned because by their sinnes they are indebted vnto God 5 Euery one who is proud in heart is abhomination to the Lord though hand ioyne in hand he shall not be vnpunished See examples in Pharao the builders of Babell Nebuchadnezar and Herod The Lord will plague euery high minded person who neither by any aide nor by any art shal be able auoide his Iudgemēt Some are not very lofty in their lookes nor glorious in their apparell and yet haue in them most stout hearts and proud spirites These are abhominable in Gods sight and shall be plagued as well as the gay and boasting peacockes of the world 6 By mercie and truth iniquitie is purged and by the feare of God euill is departed from It is most sure and certaine that sinnes are couered and pardoned vnto men not by the vertue or excellencie of their good workes or merites but by the tender mercy of God in Christ Luc. 1.72 Psal 25.10 Psal 85.9.10 by his performing of his promises in him Neuerthelesse it is also an vndoubted truth that by vnfained repētāce the iudgement of God is preuented when as iniquitie is broken off by practising of that which is good The Prophet Daniell teacheth this doctrine most paynely whē he sayth to Nebuchadnezar breake of thy sinnes with righteousnesse and thine iniquities with mercy toward the afflicted Dan. 4.27 that thy prosperitie may be prolonged Thus then by mercie and truth iniquitie is purged sinne committed is remitted by the meere grace of God in Christ in whom all his promises are yea and amen but moreouer when pitifulnesse and faithfulnesse is practised temporall chastisements for foule faults threatened or inflicted are stayed or remoued the Lord beyng well pleased with such sacrifices of obedience albeit the sacrifice which Christ hath offred on the Crosse is onely meritorious who is the onely propitiatiō for our sinnes And by the feare of God euill is departed from The awe or reuerence of the Lord is that thing which maketh men to shunne sinne so that abstayning from iniquitie they incurre not the wrath or indignatiō of the Lord. This verse thē teacheth whereby the pollutiō of sinne may so be washt away as that it shall not cry for vengeance and againe whereby it may so be auoyded as that it shall not be able to infect vs. 7 When the Lord fauoureth the wayes of a mā he maketh his enemies at peace with him See examples in the I sraelites the Egyptians in Dauid and Saul in Ahasuerus and Mordecha◠and a like sentence Iob. 5.23 When the Lord fauoureth the wayes of a man at what time God is reconciled to an vpright person he maketh his enemtes he causeth those who were his aduersaries for the time to be at peace with him not onely to lay aside their hatted but to beare good will or to enter into a league of friendship with him 8 Better is a litle with righteousnesse then a great reuenue with wrong A small stocke gotten prospereth better and is more to be esteemed then great wealth scraped together by iniurie and oppression 9 The heart of man purposeth his way but the Lord ordereth his steps Mā purposeth as we say but God disposeth Many iourneyes are often intended many courses are deuised but God causeth things to come to passe as he seeth good 10 A diuine sentence shall be in the lippes of the king his mouth shal not transgresse in iudgement Kings in old time did vse to sit in iudgemēt Hence it is that here it is sayd a diuine sentence shall be in the lips of the king The meaning hereof is See the roote hereof Exod. 23.2 An example 1. King 3.27 that a Prince or ludge should haue a gift of searching or ferretting out the truth His lips shall not transgresse in iudgement he should neuer giue a rash or false sentence on any matter See the roote herof Deut. 1.17 I tem 25.13 a like charge 2. Chron. 19.6 11 The beame and scole of the ballances of iustice belong to the Lord all the weights of the bagge are his worke All the parts of the ballance and all things thereto belonging are the Lordes ordinance yea he hath also commaunded that they be vsed aright 12 It should be an abhomination to kings to commit wickednesse for the throne is established by iustice It should be an abhominatiō to kings to cōmit wickednes it is the part of rulers so to abhorre the working of iniquitie See an example in Dauid Psal 101. as that they neither thē selues commit grosse vices nor allow them but rather detest thē in other For the throne is established by iustice The cause why Princes should aboue all other abhorre iniquitie is because the royall crown and authoritie is mainteined not so much by strength as by equitie which subiects loue and God doth blesse 13 Righteous lippes should be the delite of kings and he who speaketh right things is to be loued by them Righteous lips should be the delite of kings wise and faithfull speeches should please Princes and he who speaketh right things is to be loued by them the person also who vttereth the truth or giueth sage aduise is to be entertained in their courts and to be esteemed 14 The wrath of a king is as messengers of death but a wise man will pacifie it The wrath of a king is as messengers of death the furie of Princes is of so great force
thy substance by outward signes of thankefulnesse as by paying of tithes and by bestowing thy goods on holy vses declare and expresse that reuerence and account which thou hast the Lord in Albeit where abilitie is wholy wanting the Lord is content with the inward thankfulnesse of the mind alone yet he wold haue those who are rich or of abilitie to declare the gratitude of their hearts by outward testimonies and frutes of obedience The ninth verse is nothing else in summe but a repetition or exposition of that statute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him For in the foure and thirtith chapter of that booke and the sixe and twentith verse Moses saith to the people of Israell from the Lord bring all the first frutes the first frutes of thy land into the house of Iehouah thy God Now albeit we are not at this time tyed as the Israelites in olde time were to bring our corne and wine into the Tēple to be offred or beasts to be sacrificed or the first borne to be redeemed with a summe of money yet we ought to honor the Lord by bestowing our goods on holy vses as on the maintenance of the ministerie and the reliefe of the poore For this cause Paul saith to the Galathians Gal. 6.6 let him which is instructed in the word minister to him who instructeth him in all things Be not deceiued God is not mocked Now wheras here we are exhorted not onely to honor God with our substance but with the first frutes or as the word also importeth the chiefe of our increase this sheweth that it is not inough for vs when God hath giuen vs abundance to bestow onely a litle and that of the worst of our goods on good vses no but we must be verie franke and liberall sowing plentifully that also we may reape plentifully Truly if any be indued with zeale or faith indeed they will not be sparing or niggardly but very forward bountifull in those things which appertaine to the Lord. An example of the truth hereof we may haue in Abel for whereas Moses affirmeth Gen. 4.4 that Abel did offer a gift to the Lord of the first borne and fattest of his flocke the Apostle vnto the Hebrewes plainly teacheth that he by faith offered a greater sacrifice to the Lord then Cain Heb. 11.4 insinuating that because Abel beleeued in God he cared not what cost he bestowed on his worship The promise which in the tenth verse is made vnto those who honour the Lord with their goods importeth thus much that such shall not want in this world or the world to come but enioy store of all good things Worldly people commonly think that if they bestow much on good vses they shall go a begging and that whatsoeuer goeth that way is lost But here we are taught that by our liberality toward the maintenāce of Gods seruice we do not onely not loose but gaine much to our selues For rhis cause the prophet Malachie speaketh thus to the people of Israell bring your tithes into the treasure house that in mine house there may be foode and trie me now herein saith the Lord of hosts Mal. 3.10 whether I will not open to you the windows of heauen and bring forth a blessing without measure 11 My sonne despise not the chastisement of the Lord neither faint vnder his correction 12 For whom the Lord loueth he correcteth and he * v ce ab I turne scourgeth reading it rather ca ab as the Apostle did Heb. 12.6 as the same word is vsed Iob 5.17 where see thee roote of this instruction scourgeth euerie sonne whom he receiueth These sentences wherein a fourth dutie of piety is commended containe partly an exhortation vnto patience and partly a reason enforcing the same My sonne despise not the chastisement of the Lord make not light account of the Lords visitation either imputing it vnto chaunce or fortune or suffering it to passe without any frute or profit to thine owne soule Neither faint vnder his correction Torment not thy self with griefe languish not nor pine away quaile not nor shrinke vnder the crosses which the Lord layeth on thee be they neuer so many so great or so continual For whom the Lord loueth he correcteth for the Lord oftentimes suffering his enemies to go vnpunished in this world in great fauor chasteneth his friends as it were See this place of Scripture amplified applied Heb. 12.5.6 that they should not perish with the world And he scourgeth euery sonne whom he receiueth The Lord also schooleth by aduersitie euery one whom he admitteth to be his spirituall sonne or daughter 13 Blessed is that man who findeth vvisedome and the man that getteth vnderstanding 14 For the marchandise thereof is better then the marchandise of siluer and the reuenue thereof is better then gold 15 Shee is more precious then pearles and all thy delites are not to be compared vnto her Nowe the wise king returneth to commend that wisedome whereof he hath before intreated Blessed is the man who findeth wisedome happie is he who attayneth to the knowledge of God and the man that getteth vnderstanding happie is he that commeth vnto the practise of Gods will for the marchandise thereof is c. for the gaine which is gotten hereby is exceeding great Ecclesiafies 7.13 seeing wisedome preserueth the life of a man and bringeth him vnto saluation She is more precious thē pearles c. To conclude Mat. 13.46 wisedome is also more excellent and more pleasant then all the treasures or pleasures of this world Psal 19.10 Phil. 3.8 which are but dung in regard of the excellent knowledge of Iesus Christ 16 Length of dayes is in her right hand in her left hand riches and honor 17 Her vvayes are the vvayes of pleasantnesse her pathes are all pathes of peace 18 Shee is a tree of life to them that lay hold on her and they vvho keepe her are blessed The gifts which wisedome bestoweth on men are rehearsed in these verses Length of dayes are in her right hand wisedome giueth long life yea immortalitie to those who seeke after her whilst in the meane season the vngodly perish by vntimely death some of them wasting their strength by adulterie some of them ouerwhelming their stomachs with drinke some consuming their hearts with enuie some breaking their galles with anger some being slaine in frayes some executed by course of lawes finally some being cut of by the immediate hand of the Lord him selfe In her left hand riches and honor Moreouer wisdome as a boūtifull Queene giueth to them who obey her not only long life but worldly wealth and earthly glorie or at the least spiritual graces which are durable riches and eternall saluation which is a crowne of immortall glorie Her wayes are wayes of pleasantnesse her pathes are pathes of peace Furthermore wisedome worketh ioy in the holy
prouidēce it often commeth to passe in this world that the faithfull are the head the vngodly the tayle as it were For euill men bow them selues before the good the vngodly often serue the godly and reuerence them in most humble manner because they are rich or lifted vp vnto honour And the wicked at the gates of the iust man Transgressors also oftē come to the rich mās doores either for almes or fauour or counsell 20 The poore mā is hated euen of his neighbour but the rich mans friends are many He who is in aduersitie is forsaken not onely by straungers but by those who are neare vnto him in dwelling or in kinne On the contrary side euery one fawneth on the wealthy and claimeth kindred of thē neuerthelesse these friends of the rich man are not true friends indeede but they are so called because they pretend great friendship how soeuer in verie truth they are friendes not to him but to his goods which onely they loue 21 He who despiseth his neighbour is a sinner but he who sheweth mercy to the poore is blessed As he who forsaketh or reprocheth his poore brother committeth a greeuous offence so shall he be araigned and punished as a notorious euill doer On the contrary side he who is mercifull to the needie or afflicted shall finde mercy That to deale hardly with the afflicted is a greeuous sinne it may appeare by that speech which Iob vseth to his friēds who were so bitter vnto him when he saith vnto them you rush vpon the orphāt Iob. 6.26 when you digge a pit for your friend Moreouer that the word sinner is taken in the Scripture for one who being guiltie is arayned or condemned is manifest by that speech of Bathsheba to Dauid in the booke of the Kings 1. King 1.21 otherwise I my sonne Salomon shal be sinners that is in danger of death or condemned to dye 22 Do not they who deuise mischief goe astray but mercy and truth shall be vnto those who practise that which is good The meaning of the former part of this sentence is that it is a most certaine truth confirmed by dayly experience that the inuentors and workers of euil things haue ill successe or perish For by the borowed speech of going astray which to do is a daungerous and vncomfortable thing missing of a mans purpose and meeting with some trouble is ment Thus much Eliphaz also teacheth in the booke of Iob when speaking of the Lordes ouerthwarting of the wicked in their ill enterprises he saith Iob. 5.12 He maketh frustrate the deuises of the craftie so that their hands are able to doe nothing c. The sense of the latter part of this parable is that the Lord sheweth fauour and performeth his promises vnto those who studie to glorifie him to do good to their neighbours 23 In euery labour there is increase but the talke of the lippes onely bringeth want Some gaine is to be gotten by euery kinde of worke as euen by making of a button of the tagge of a point But by vaine and idle pratling or talking that which a man hath consumeth For whilst much talke is spent much time is lost whilest much time is lost litle or nothing being got much of the stocke is consumed 24 The riches of the wise are their crowne the follie of fooles remaineth follie It should not be so indeede yet so it commeth to passe that wisedome in a poore man is contemned For be a man neuer so learned if he be not wealthy he is not esteemed but may sit well inough without doores See an example in Iob. Iob. 29.2.3.4.5.6.7 c. But when as both wisedome maketh him to vse his wealth aright so wealth maketh him the more admirable and the more to be accounted of in as much as it is as it were a crowne of authoritie and glorie to him On the contrary side let a foole be neuer so rich yea let him be clothed in scarlet or purple he neither will nor can be any other thē a Naball still remaining foolish for all his wealth and cōtemptible for his follie 25 A true witnesse deliuereth liues but a deceiptfull one forgeth lyes He who testifieth the truth oftentimes saueth the liues of the innocēt but a false witnesse is a hammer as it were or a sword to slay men 26 In the feare of the Lord there is strong hope who is wont to be a refuge to his children 27 The feare of the Lord is a well spring of life to depart from the snares of death The sonlike awe of the Lord or reuerencing of his Maiestie See before 1.7 is herein commēded in two respectes The one is for that it maketh men couragious and strōg of faith in troubles The other is for that it ministreth vnto them store of all good things For thus much is meant by a well spring 28 In the multitude of people is the honor of a king but by the want of people commeth the destruction of a Prince Nothing is more sure than that in the multitude of people is the honour of a king For that ruler which hath store of subiectes vnder him may in time of warre be garded by them receiueth from them much tribute by them is witnessed to be iust mercifull seeing otherwise so many would not liue vnder him Neuerthelesse it is againe as true on the other side that by the want of people commeth the destruction of the Prince For that Prince which wanteth people wanteth reuerence reuenues and defence 29 He who is slow to wrath aboundeth with vnderstanding but he who is of an hastie mynde raiseth vp follie The patient man is exceding wise in as much as he cutteth of quarelling and knoweth how to vanquish him selfe but the furious man by foolish words gestures or deedes kindleth strife 30 A sound heart is the life of the flesh but enuie is the * Or rather the magot of the bones For the Hebrew word Rachab signifieth so much rottennesse of the bones A quiet minde causeth health to the body but fretting at a mans owne trouble or els anothers prosperitie tormenteth the poore carcase without and within 31 He which oppresseth the poore reprocheth him who made him but he who sheweth mercy to him that is in neede honoureth him That person which dealeth hardly with the poore hurting them in body goods or name Mat. 25.40 sinneth highly against God whom in his creatures he disgraceth as it were So againe he which doth good vnto those that want doth good vnto the Lord whose workemāship and people they are and thus honoureth as it were the maister in his seruants 32 The wicked man * Or driuen on forward casteth him self away in his trouble the righteous man hath hope in his death The difference betweene the godly and the wicked in the day of aduersitie here is shewed The vngodly person when he is in trouble either thrusteth him selfe
contention but bringeth forth a great number of sinnes of sundry sortes For the furious person curseth sweareth slaundereth enuieth murmureth and is ready to commit murder See a very like sentence Iames 3.16 23 The hautinesse of a man casteth him downe but honor lifteth him vp who is cast downe in spirit This point hath oft bene handled as namely in the 22. Chapter of this booke and the 15. verse also in the 28. Chapter and the 17. verse Briefly the meaning of this sentence is thus much to wit that the pride of heart lifted vp either in regard of some gifts whether outward or inward or by reason of some secret rebellion and contempt of God shal be an occasion of bringing that hautie person to low degree and wāts who before was of high estare and indued with many blessings Againe that on the contrary side the humilitie and low linesse of the spirit cast downe vnder the mightie hand of God and giuing honor to men shall be as it were a piller to vphold all those graces and blessings whereof the partie therewith indued is already made partaker and furthermore as a step to greater honor shal encrease his dignity and prosperitie in euery respect For he that lifteth vp him selfe shal be brought low and he that humbleth himself shal be exalted Adam Pharaoh and Nebuchadnezzar may be witnesses on the one side and Dauid the virgin Marie and Elizabeth on the other of the truth of this sentence 24 He that is partner with a theef hateth him selfe and he which hearing cursing declareth it not We are herein taught to be farre off from communicating with sinners as to rebuke and reproue those offences whereunto we are priuie All men generally count it a wicked thing to steale and many who are euen without all feare of God will not rob or pilfer themselues but a great number make no bones to be accessary vnto euill doers and are glad when they may haue any share in a rich bootie manfully gotten Howsoeuer such may thinke themselues to be better then theeues yet the Prophet Esay maketh them all one with them Esay 1. when he saith thy Princes are the fellowes of theeues Now here is shewed that not onely these partakers with euill doers are in fault as well as they but that they shall not escape punishment For thus much is meant when it is said that they hate their owne soule or them selues that is to say they make them selues subiect to danger of law to infamie and to the wrath of God in as much as theeues and robbers shall not inherite the kingdome of God 1. Cor. 6. The Lord by his Prophet threatneth such affirming that in as much as they saw a theef Psal 50. they consented to him and were partakers with the adulterer therefore he would reproue them and set their sinnes in order before them But as he draweth on him selfe the Lordes iudgements who communicateth with theeues in their spoiles euill deeds so he also offendeth casteth himself into his wrath which hearing cursing declareth it not that is to say who hearing any to blaspheme to sweare or otherwise abuse his tongue telleth him not of his fault if he be such a one whō it is wisedome to reproue This to be the naturall sense of these words may appeare by that mother sentēce vnto which this verse is referred which is set downe in the fift Chapter of Leuiticus 1. verse Also when one hath sinned and he hath heard the sinne of blasphemie whereof he is witnesse whether he hath seen it or whether he hath heard it if he tell it not surelie he shall beare his iniquitie In which place as appeareth by the sute of the whole Chapter Thus Tremellius and Iunius also take it the Lord speaketh not of publicke but of priuate offences and not of accusations brought vnto Magistrates but of priuate admonitions Many a one who heareth his neighbour vse most execrable speeches herein thinketh him highly to offend and is ready in heart to condemne him But although he let him proceed or open not his mouth at all to declare his fault vnto him yet he blameth not himselfe because he knoweth not or doth not consider that his suffering of his neighbours sinnes to passe without any controlment vsed by him maketh him subiect to the punishment due thereunto Well then to stir vp euery one to pull his neighbour out of the fire here is shewed that silence kept in such cases causeth vs to incurre the recompence due to other mens offences Let vs then as the Apostle exhorteth follow the nature of light which not onely hath no fellowship with darkenesse but reprooueth and declareth the workes thereof Let vs practise the commandement of our Sauiour if our brother offendeth vs to tel him betweene vs and him If our brother I say for as for scorners another course is to be taken with them 25 The * The trembling of a man fearfull man laieth a snare before himselfe but he which trusteth in the Lord is placed on high As in the verse going before the effects of communicating in sinne or winking thereat haue bene shewed so in this the contrary workings of infidelitie and faith are declared The spirituall feare and sonlike reuerence of God is a fountaine of life as before in this booke hath bene affirmed Againe the naturall feare of dangers of troubles of death is not to be reproued so long as it keepeth in compasse or is sanctified by the spirit of God But here a slauish hellish feare is spoken off springing from infidelitie and troubling the mind aboue measure with the dangers or euils of this life or the world to come This feare worketh a snare euen death and destruction euen as the Apostle saith the sorrow of this world doth For first he which feareth the faces of men or troubles runneth by this meanes into many sinnes as to leaue his calling to trust in carnall helpes and to deny the truth of God Secondly he giueth the aduersaries great aduantage ouer him whom by reason of his feare he is not able to resist and who on this occasion are emboldened Thirdly by extreeme passions his senses are bound his spirits dulled his bodie cast into diseases and his minde faileth and fainteth Last of all in as much as he doubteth of the fauour of God by this meanes hee doth incurre eternall damnation seeing the featfull shall haue their portion in the lake which burneth with fire and brimstone As then the fearfull beasts and byrds fall into pittes and inwrap themselues in snares in like sort the timorous persons draw the iudgements of the Lord vpon themselues There are a great number in the world which are farre from this feare and yet no nearer to happinesse if not further off from it then the timorous For they feare neither God nor man but presumption embraceth their neckes as a chaine Their destenie hath before bene set downe