true wisedome This is the ioye and Felicitie of Gods children in this life This doctrine serueth for many excellent vses And first it serueth to set out the miserable estate of such as are destitute of this gratious meanes For if they be happy that heare this wisdome vnhappy are they and cursed which cannot heare it which are cleane without it haue no taste or knowledge of it Where Prophâ—cying faileth or where there is no Vision of wisedome there the people perish And in an other place Where no counsell is the people fall But where manie Counsellors are there is health Againe The Lorde complaineth in these words by the Prophet saying My people are destroyed for lacke of knowledge Because thou hast refused Knowledge I will refuse thee that thou shalt bee no Priest to mee And seeing thou hast forgotten the Lawe of thy God I will also forget thy children The Lorde threatneth it as one of his greatest Iudgements to send in his wrath to anie people Blinde Guides dumbe Dogges Idoll Shepheards and scarcitie and famine of his word And as our SAVIOVR CHRIST saith That if the blind leade the blind both shal fall into the ditche Ignorance blindnes is a wretched vnhappy thing both in Minister people Knowledge a part of Gods Image Ignorance defaceth it Knowledge the Eye of the soule Ignorance the very blindnes and darknes of the soule It is the cause of all sinne and error And if it bee Eternall life to knowe God it is eternall death destruction and damnation not to know him And heauy is that sentence of the Apostle against such when he saieth That when the LORD IESVS shall shewe himselfe from heauen with his mighty Angels hee will in flaming fire render vengeance vnto them that do not know GOD which obey not the Gospell of our Lorde Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power Some are maliciously ignorant misliking and hating the Truth Some are sloathfull idle carelesse They will take no paines for Wisedome Some are proude thinking scorne to learne and that they neede not bee taught but knowe enough alreadie These are none of the sonnes and daughters of Wisedome but rather those Fooles of whom Salomon often speaketh in the Prouerbes And indeed the Diuell may begge them for fooles these haue no part in this happines but are vnhappy here and shall be most vnhappy hereafter This doctrine also serueth for the reproofe of such as seeke to hinder and stoppe the course of wisedome these are vnhappy themselues and seeke to hinder the happines of others they are like to the malicious Philistimes which stopped the welles of Isaack as fast as he digged them and would haue kept his cattle from water so these would hinder men from the sweet water of life He that withdraweth the corne saith the wise man the people curse him but blessing shall be vpon the head of him that selleth corne Couetous and cruell men are most vile and wretched creatures which keepe backe the corne from the poore hoping for a greater dearth much more vnhappy are they which keepe from the people the bread of life the decay of tillage is a hindrance to the common-wealth and the cause of want and dearth and they that doe it doe offend against God and men and they sinne much more which pulleth downe Gods plough and hinder the sowing of the blessed seede of his word which is as needfull for the soule as husbandrie is for the body The righteous man regardeth the life of the beast but the mercies of the wicked are cruell pitty and compassion is to be shewed to the very dumbe creatures that doth vs seruice we must see them fed and it were crueltâ—e to pine them how much more are we to be mercifull to men to the bodies of men and most of all to their soules And if it be crueltie to pine and famish the bodies of men yea of any creature how much greater crueltie is it to pine famish and murther the precious soules of men in keeping from them the blessed and spirituall foode of their soules Were it not an vnmercifull cruell thing to take from a poore souldier his sword his buckler his whole armour and to leaue him naked and open to the force and rage of most cruell enemies As vnmercifull are they which take from the poore people the sword of the spirit the word of God being the armour of proofe and so leaue them altogether weake and vnarmed against their spirituall enemies by the power of the word and the right vse and handling of it Sathan Antichrist sin â—rror heresies all corruptions are weakned and ouerthrowne how shall we then doe if we be depriued of such a weapon and most cruell are they that depriue and robbe the poore people of it such are the Papists which keepe from the people the blessed booke of true wisedome wil not haue it read to the people in their own toÌ„gue but in a strange an vnknowne language wheras the Apostle had rather in the Church to speake fiue words with vnderstanding then ten thousand in a strange toÌ„gue he would haue vs not to be children in vnderstanding but of a perfect â—ipâ—age Christ coÌ„mandeth to preach the Gospel to al nations therfore he gaue theÌ„ the gift of all tongues that they might preach to euery nation in their owne tongue Others also â—oyne with the Papists which by any meanes sâ—eke to hinder stâ—ppe the free course of the Gospell such were the Pharises whom Christ threatneth saying Woe be to you scribes Pharises hypocrites because you shut vp the kingdom of heaueÌ„ bâ—fore men for you your selues go not in neither suffer you theÌ„ that would enter to come in And in an other place it is said that they had taken froÌ„ the people the key of knowledge such were the wicked malicious Iewes who killed the Lord Iesus their owne Prophets and persecuted the Apostles and forbad them to preach to the gentiles that they might be saued to fulfill their sinnes alwaies for the wrath of God is come on them to the vtmost Such a one was Alexander the copper Smith of whoÌ„ S. Paul saith That he had done him much euill the Lord reward him according to his workes of whom be thou ware also for he withstood our preaching sore Againe this also serueth to reprooue all those which may heare and will not such are all Recusants Papisticall or Anabaptisticall which refuse to come to our assemblies and will not be partakers with vs either of the word or Sacraments they haue other meetings haue gathered to themselues other kinde of teachers and haue made quite separation from vs and yet without any iust cause or reason and the true messengers of wisedome doe truly deliuer the
well of those good things which they praise in others and it is the gift of God to allowe and approue of his graces and to forbid such kinde of commendations is not to will nor desire that the faithfull should praise and approue those things which are worthie of due praise and approbation Salomon in this place doth not refuse but accept the iust commendation of this woman though it be of himselfe in his owne presence and in the hearing of many other and yet we must beware that wee be not moued to doe well for the desire of praise and that we cease not from doing good though wee be reuiled and hardly spoken of and those praises which are giuen to vs let them not rest nor die in vs but let the glorie of them be referred to God the author and giuer of all good gifts A worthie Father writeth of himselfe that in this respect he had cause to be much grieued because he was ofteÌ„ praised and hee could hardly auoyde the pride of heart yet hee saith that this was his comfort that it was appointed of God that praise should bee the follower of a good life And howsoeuer Salomon saith Let an other man praise thee and not thine owne mouth a stranger and not thine owne lippes yet sometimes the Saints of God are forced to praise themselues not for vain-glorie but for the glorie of God the confirmation of others and for the stopping of the mouthes of the aduersaries It is a worthy saying of the same Father Beholde saith hee it is found how thou mightest praise thy selfe and not be proud praise God in thee and not thy selfe praise him not because thou art such a one but because hee hath made thee such a one not because thou canst doe anie thing but because he can doe something in thee and by thee Finally this doctrine serueth for the comfort of vertuous and good men who haue small comfort and commendation in the world but rather dispraise and discomfort they are disgraced and despised of the most let them take this as some crosse vpon them and howsoeuer they haue not deserued it of the world yet it may bee God hath something against them and it may bee if they had the praise of all men it would make them proud and high conceited and God depriueth them of earthlie glory that they might more carefully seeke heauenly and Eternall glorie As for the praise of men it is but like a feather tosâ—ed vp and downe by the wind hither and thither and therefore not to be regarded nor hunted after Let vs content our selues with the testimonie of a good conscience the praise of good men and specially and most of all with the approbation and praise of God For the Lord God is the Sunne and shield vnto vs the Lorde will giue grace and glorie no good thing will he withhold from them that walke vprightly the full accomplishment of these promises and the like shal be in the great and latter day the day of praise and reward and a full recompence to euery man according to his works when God shall bee glorified in his Saints and be made maruellous in all them that beleeue then those which by continuance in wel doing haue sought glorie shall certainely haue honour immortalitie and eternall life In the meane time wee must remember that God hath the disposing of all to â—gues hearts and he can make our Righteousnes and Innocencie to shine as the light euen in this life to the shame of the enemie and to our comfort and credit But to let this passe and to come to the maine point chiefe doctrine of this sentence which was the fift note obserued of a good hearer to repose true felicitie and happines in true wisedome This I meane to vrge fully and largely because it is expressely set downe in the text and comprehendeth all the rest For they which thus esteeme of it will refuse no paines to learne and enioy it will reuerence the teachers will be thankefull to God and them For the cause why few men doe desire this wisedome but are idle careles and vnwilling to learne the cause why fewe reuerence their faithfull pastors few moue and stirre vp any other to goodnes Fewe reioyce in the meanes of saluation and praise God for it but rather loath contemne it the cause I say why most hearers are profane careles churlish froward couetous vnthankfull and vnprofitable the cause of all is they doâ— not rightly esteeme of this wisedome they thinke basely and contemptablie of it preferring carnall wisdome and all worldly things aboue it But let this worthie woman teach them the true price worth estimation of wisedome Shee accounteth them happie that enioy it she reposeth the greatest felicitie of this life in it she might haue said happie are you which haue so sumptuous and beautifull a temple such a princely pallace which was twentie yeares in building surpassing all that euer was either since or before shee might haue said Happie are you which haue so glorious and famous a King a mirrour wonder to all the world in pompe wealth and dignitie she might haue saide Happy are you which haue such Vineyards Orchyards gardens like Paradice such pleasures and delights of all sorts and kinds she might haue said Happie are you which haue such store of goodly Horses and Horsemen and such abundance of gold and siluer so many Targets of beaten golde and all drinking vessels of golde and siluer being as common as stones in the strectes but shee passing all these things as nothing in comparison she accounteth this as the greatest Happines to heare and enioy the wisdome of Salomon and in this her iudgment she excelleth and surpasseth many learned men both before since her time who haue erred gone farre astray touching the chiefe good and Felicitie of man About that question of the finall good the Philosophers haue kept a wonderfull coyle among themselues seeking in euery cranke and cauerne thereof for the true beatitude for that is the finall good being onely desired for it selfe all their goods hauing in their attainements a reference out of that alone we doe not call that the finall good which endeth goodnes that is which maketh it nothing but that which profiteth it which giueth it fulnes of perfection Thus Augustine defineth the finall good the same father reiecting confuting the varietie multiplicitie of vaine opinions by many Sects of the Philosophers he setteth downe the Christians opinion of the chiefest good If you aske vs now saith he what the Citie of God saith to this position of the perfection of good and euill It will answere you presently eternall life is the perfection of good and eternall death the consummation of euill And that the ayme of all our life must be to auoyd this and attaine to that other therefore it is written The iust shal liue by faith for we see not
our greatest good and therfore are to beleeue and hope for it nor haue power to liue accordingly vnlesse our beleefe and prayer obtaine helpe of him who hath giuen vs that beleefe and hope that he will helpe vs but such as FouÌ„d the perfection of felicitie in this life placing it either in the bodie or in the minde or in both or to speake more apparantly either in pleasure or in vertue or in pleasure and rest together or in vertue or in both or in natures first effects Fondly and vainely are these men perswaded to find true happines here The Prophet scoffeth theÌ„ saying The Lord knoweth the thoghts of men Or as S. Paul hath it of the wise that they are vaine Some of the Philosophers haue counted vertue in a perfect life some in the tranquilitie of the minde some prosperitie with vertue some to be without sinne and some haue counted it the best happines to die well Solon being asked of Cressus who excelled all in riches whether euer he sawe a man more happier theÌ„ he He named one Tellus an Athenian a priuate man who had left his children and kinsefolke well brought vp and instructed had happily ended his daies and being asked againe whoÌ„ next to him he did thinke to be happie he named Cleobin and Bitis brethren men of small estate who were both dead and left behinde them a great name and praise of their pietie The King being angrie said vnto him doest thou theÌ„ put me in no place of happines Yes saith Solon I doe easily confesse that thou art a King flourishing with wealth and gouernment but yet not to be called happie before thou dost happily end thy life Of all the Philosophers Plato and his disciples came neerest to true Christianitie and in defining true happines he determined that the end of all good was the attaining of a vertuous life which none could doe but he that knewe and followed God neither is any man saith he happier by any other meanes and therefore he affirmeth that to be a Philosopher is to loue God whose nature is incorporiall the Philosopher is then blessed when he enioyeth God he held God to be the creator of the world the light of vnderstanding the good of all actions the beginning of nature the truth of doctrine the happines of life he saith it must be a wise mans continuall meditation to follow God and to be like him that is to be iust holy wise Finally he placeth beatitude true blessednes in the life to come these are diuine and heauenly points and therefore he was called Diuinus Plato and some thinke that he had seene some part of the scripture as Ieremiah or Geneses And a man would thinke that he wrote and spake like a Christian and in the things aboue named he and we doe agree but yet he was vaine in his imaginations and his foolish heart was full of darknes being ignorant of the true wisedome he held diuers grose errors as the worshipping of many Gods the eternitie of the world and denied the resurrection of our bodies but this we hold with him that there is no true felicitie in this life but in another and therfore it is rightly said the true beatitudâ— is vnattaineable in this life for none liues as he list but he is happie and none is happie but he is iust yet the iust liueth not as he list vntill he attaine that sure eternall hurtlesse vndeceiuing state that he naturally desireth and cannot be perfect till he haue his desire but what man here vpon earth can say hee liues as he list when his life is not in his owne hand he would liue faine and he must die how then liueth he as he list when he liueth not as long as he list but if he list to die how can he liue as he list that will not liue at all and if he desire to die not to forgoe all life but to change it for a better theÌ„ liueth he not yet as he list but attaineth that by dying But admit this he liueth as he list and brought himselfe to this to desire nothing but what is in his owne power as Tâ—â—rence saith Since you cannot haue what you would desire that which you may haue yet is he not blessed because he is a patient wretch for beatitude is not attained except it be affected and if it be both attained and affected then must this affect needs surmount all other because all other things are affected for this and if this be loued as it ought to be for he that loues not beatitude as it ought to be cannot be happie then cannot it choose but be desired to be eternall Againe earthly riches can neither blesse vs nor our Children with happines we must either lose them in this life or deeme them to be enioyed after our death by one we cannot tell whom perhappes by those wee would not should haue them no it is God the minds true wealth that makes vs happie and this happines is in the life to come there shall the Creator bestowe all the gifts of nature vpon vs and giue them not onely as goods but as eternall goods not onely to the soule by reforming it with wisedome but also to the body by restoring it to the resurrection there the vertues shall not haue any more conflicts with the vices but shall rest with the victorie of eternall peace which none shall euer disturbe for it is the finall beatitude hauing now attained a consummation to all eternitie We are said to be happie heere on earth when we haue that litle peace that goodnes can affoord vs but compare that happines with that other and this shall be held but plaine miserie there is health without infirmitie strength without decay fulnes without loathing freedome without bondage beautie without deformitie abundance without want securitie without feare knowledge without ignorance or error holines without sinne Ioy without any sorrowe Ioy I say full vniuersall sufficient eternal what a glory and Ioy to haue alwaies the presence and sight of God whose beautie the Angels doe wonder at whose light darkeneth the Sunne Oh blessed sight to see God to see him in himselfe to see him in vs and vs in him Oh happie sweetnes and sweete happines whatsoeuer we desire we haue it desiring no more at all and whatsoeuer we shall haue we shall loue with a blessed loue all things to be desired are to be found in him his countenance sweete and amiable he is sufficient for reward we shall alwaies behold him haue and enioy him delight in him This is the whole good and felicitie of man to knowe and loue him that loued him what dost thou loue oh my soule what desirest thou oh my flesh whatsoeuer thou louest or desirest there it is If thou louest and desirest beautie there the righteous shall shine as the Sunne is the kingdome of the Father If thou desire health and life there it is for euer If
nor friend but his enemie he that hath not contented himselfe with many Lordships and countries he that hath ioyned house to house land to land then a little peece of ground will serue his turne By such reasons doth Salomon proue the miserie of riches and he concludeth that the whole life of the rich man is miserable saying All his dayes he eateth in darkenes with much griefe sorrow anger Finally riches are deceitfull and dangerous they hinder vs from Gods kingdome they drawe our heart to them and make it as a captiue and slaue they ouerloade presse vs with cares they make vs faint-harted and fearefull cowards to endure any thing for the Gospell of Christ they often hinder vs and keepe vs backe froÌ„ wisedomes Schoole and though wee come thither yet they doe choake the seede of the Word in vs. Therefore there is no true Happinesse in them Those bee true Riches which when wee haue them wee cannot loose them Earthly substance compared to Eternall felicity is no helpe but a burden This life compared with Eternall life is rather to be called death then life The sonnes of Adam saith Bernard are a couetous generation What haue you to doe with earthly Riches which are neither true riches nor yet yours Gold and Siluer is red and white Earth which the error of man doth make and account more precious And if they be yours take them with you when you die It is a true saying of these Earthly riches Hic gigâ—untur Hic amittuntur Hic dimiâ—tuntur Heere they are gotten here they are lost and heere they are left Those then which repose Felicitie in Riches haue neither true Wisedome nor true Happinesse nor true Riches They are as much deceiued which put anie happinesse in Earthly pleasures Some of these are Carnall and wicked and haue their beginning from Hell Of this speaketh Salomon when he saith It is a pastime for a Foole to doe wickedly And of this speaketh Esaiah when hee saith The Lorde calleth to weeping and mourning and beholde ioy and gladnes slaying Oxen and killing sheepe eating flesh drinking wine Eating and drinking for tomorrow we shall die Of this speaketh our Sauiour CHRIST when hee saith Woe bee to you that now laugh for you shall waile and weepe In such pleasures the rich man liued in the gospell all his life time vpon earth but after death his soule was tormented in Hell The Apostle saith of the wanton widdowe that shee liuing in pleasure was dead while shee liued and indeed those which were most liuely and lusty in these pleasures are but dead men in grace and goodnes But to let these sinfull pleasures passe wherein yet manie too wholie spend their time and count it their chiefe Felicitie And to come to honest lawfull and ciuill pleasures yet there is no true Felicitie in them Let the best the greatest ioye and delight bee named yet it is but transiorie It is not true and perfect ioy It doth not satisfie and content vs. After wee haue it we loath it It is common both to good euill It doth leade to corruption it doth ofteÌ„times cause grief and sorrow The other pleasures indeed they come from hel and these are but from the earth They are but pettie ioyes bitter sweetings seeming Ioyes earthly and bastardly ioyes in comparison of true and perfect ioy we are not borne to spend our time in mirth ioy but rather to mourne and lament in respect of our sinnes and miseries Blessed are they which mourne saith Christ for they shall be comforted and they that sowe in teares for they shall reape in ioy and there is a godly sorrow that leadeth vs to repentance and so to saluation the true way to godly ioy is to feele godly sorrow Oh that we would remember the greatnes and the multitude of our sinnes the certaintie of death the vncertaintie of the houre of it the account that we are to make in that great day the manifold duties that we owe and are to performe to God to the Church to the common-wealth to our countrie to our families and others and the remembrance of these things no doubt would abate restraine and moderate our lawfull pleasures Let them that reioyce be as though they reioyced not and they that vse this world as though they vsed it not for the fashion of this world passeth away Loue not this world saith S. Iohn neither the things that are in the worlde If any man loue the world the loue of the Father is not in him For all that is in the worlde as the lust of the Flesh the lust of the Eyes and the Pride of life is not of the Father but is of the worlde and the world passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer The glorie of this worlde saieth one is deceitfull and is worthily refused It is but like the flower of Grasse and a vapour appearing for a time In what state so euer of this life there is more griefe then pleasure whilest thou doest reuenge defend enuie suspect whilest thou doest alwayes loue that which thou hast not and hauing gotten something thy desire is not diminished What rest is there in thy glorie If there bee anie the ioye passeth away not returning againe and thy griefe remaineth which will neuer leaue thee Oh wicked worlde who doest wont so to blesse thy onely Friendes that thou doest make them the enemies of God There is small ioy to a man when hee seeth his Neighbours house on Fier Hee is vaine which spendeth the dayes of his Repentance in pleasure when he seeth daylie before his eyes both his Friendes and others to die and so seeth that Death is certaine Is hee not vaine then that forgetting the feare of God doeth giue himselfe to vaine delights Parents do more grieue then ioye when they see their Childe borne and die in one day The ioy of this worlde is short It is a foolish thing to delight in our owne Foolishnes It is a vaine thing to fill our hearts with delights which are ended before they beginne It is a vaine ioye of the Byrdes in the middest of Nettes Trappes and Snares set for them And it is a foolish thing in the Fishes to delight in the bayte of the hooke which bringeth present sorrow and death And they are as vaine as those vnreasonable creatures which glorie in the vaine delights of this world Seeing that Death is so neere them The very Heathen haue proued and mocked this follie of men Some saying That we come into the world weeping we goe out of the worlde wailing And yet we liue heere laughing others saying that the desire of pleasures are griefe that the fulnes of pleasure is full of repentings that the end of pleasures is heauy and grieuous that if any may be counted blessed for them then the beasts also may
THE BLESSING OF A GOOD KING Deliuered in Eight Sermons vpon the storie of the Queene of the South her words to Salomon magnifying the gouernment of his familie and kingdome By THOMAS GIBSON Minister Eccles 10. 17. Blessed art thou ô Land when thy King is the sonne of Nobles AT LONDON Printed by Tho Creede for Arthur Iohnson Dwelling at the signe of the white Horse in Pauls Church-yard 1614. TO THE RIGHT HOnourable the Lord Harington Baron of Exton Thomas Gibson wisheth all true happines both in this life and in the life to come MY purpose Right Honourable in the dedication of these sermons was to haue ioyned your Honourable father with that worthy Citie whereof he was a principall member and had speciall command and authoritie which place he much respected and loued and where he was againe much respected and honoured The ioy and ornament of the Citie was his name and countenance the very report and newes of whose decease was the cause of many a watrie eye and of many a heauie heart But their speciall comfort and ioy is that the Lord hath in mercy prouided so gratious an heire so worthy a successor so vertuous a fauourer as of all that are honest religious so most of all such as haue beene the faithfull friends and intire louers of your Honourable father who himselfe was a louer of all learning religion and of all good men a true worshipper of God zealous in the truth a sincere professor friend of the Gospell a fauourer of faithfull Ministers a worthie member both of Church and common-wealth a faithful dutiful seruiceable and rare subiect like Moses in faithfulnes in meekenes and in zeale against Idolatrie like Iob a iust man fearing God and eschewing euill like Nathaniell a true Israelite without guile Finally a man full of grace pietie curtesie humilitie temperance and other both morall and christian vertues I am not able to commend him according to his deserts that requires a larger discourse and it would perhaps proue an increase of sorrow which is rather to be abated then renewed I will therefore bend my selfe to administer comfort for so great a losse a losse so generall to Church and common-wealth Friends and followers Tenants and seruants and for my owne part I cannot but beare a part in sorrow for the losse of so kind a Patron and Benefactor both to me and mine Yet this is the vse of the prayses of the dead not onely for imitation of their vertues but also for the coÌ„fort of friends aliue And is this a small comfort Right Honourable that you had such a father yea a comfort and blessing it is to be of the seed of the righteous It is a further comfort that you enioyed him so long till your selfe came to ripenesse of yeares that he died in a good age full of daies few of his Auncestors liued longer and howsoeuer he left this life in a strange countrey yet no doubt he died in the true faith of Iesus Christ which he sincerely professed all his life and in the honourable and faithfull seruice of his gratious Soueraigne the Lords annointed It is no wonder that old men die rather it is a wonder in these latter daies that any liue so long Moses in his time made account of mans ordinarie age to be threescore yeares and ten Now the world decayes and the daies of our life is shortned We heare daily of the death of Infants children young men yea Princes taken away in the prime and strength of their yeares what maruell then though the ancient â—ie when the apple is ripe it must needs fall when the candle is spent the light must needs goe out This vse we are to make of the death of young or old to remember alwaies our mortall state and the vncertaintie of our life to be alwaies readie and prepared not to regard but contemne the lusts of the flesh the lust of the eie and the pride of life pleasures honours riches and the vanities of this wicked world Many moe comforts we haue against excessiue and immoderate sorrowe for the death of our best and dearest friends as to consider what they leaue a miserable world and whither they goe to the hauen of happinesse The best sort of the Heathen vsed three remedies against such kind of sorrow First to consider that death is common to all and vnauoydable Secondly that it is the end of miserie and hauen of rest Thirdly that it is likely that the soules liue and are blessed We haue the same and more sure comforts We know that our Redeemer liues and that wee shall see him as hee is Wee know not onely the immortality of the soule but the glorious resurrection of the body and that those that dye in the Lord are blessed Nothing comes to passe without Gods pouidence who is wise and mightie We pray that his will may be done both of vs and in vs. It will nothing auaile vs to torment our selues we are borne to dye many thousands are gone before vs and we must follow Pardon my boldnes right Honourable in presuming to put you in minde of these thinges which both by your own priuate reading and publicke heauing of many worthy men you doe already know and vnderstand sufficiently Yet in my loue to your Honour giue me leaue to adde some further instruction It hath alwaies beene the endeuour of Sathan the common aduersarie of mans saluation by all means possible to draw all sorts degrees and ages of men from the true care and studie of religion and vertue to the effecting whereof hee hath from euery estate his pretended colours and faire pleasing shewes of perswasion alluremeÌ„t perswading the elder sort that it is a thing vnseemely vnbefitting their grauitie to become schollers in Christs schoole seeing their heads are filled with other matters namely of the Common-wealth and affaires of this world Hee can tell the middle sort which are in the prime of strength and witte that it is against all equitie and reason that such should bee depriued of the pleasures and delights of the flesh and the world And as for the younger sort hee will easilie make make them beleeue that it is not yet time to serue God that the points of religion are too high for them and able to dull and trouble their tender wits buzzing into their eares that wicked prouerbe A young Saint an olde Diuâ—ll Thus by his will he would haue none religious because he would haue none saued but rather that all should perish and come to vtter ruine and destruction It is a torment and vexation vnto him to see any well disposed in religion but if wee hearken to the counsell of God in his word wee shall soone finde Sathan herein a lyer a murtherer a seducer For the Lord chargeth all sorts and degrees of men to giue themselues and that betimes to religion and vertue commaunding his law to bee read and published to men women and
children The Kingly Prophet exhorts Kings of the earth and all people Princes and Iudges of the world young men and maydens also old men and children to prayse the name of the Lord. Saint Paul chargeth Timothie and Titus to teach old and young without exception Saint Iohn writeth his Epistle to fathers young men and children therefore the youngest are not exempted in regard of their young and tender yeeres Inasmuch as God is their Creator they are to remember him in the dayes of their youth Seeing in their first entrance into the world they haue beene baptised into the name of the blessed Trinitie and so haue taken vpon them the profession of true religion their proceeding and practise when they come to yeeres must be answerable to their beginning Further that age is slipperie weake dangerous and subiect to many temptations easilie seduced and ouercome by bad counsell and company They had neede therefore betimes to bee armed with the shielde of faith and sword of the spirit their witte and capacitie is then most fresh pregnant to conceiue remember keepe and hold good and gratious instructions Parents therefore are commaunded to bring vp their children in instruction and information of the LORD And it is the counsell of the wise man Teach a childe the trade of his way and when hee is olde he will not depart from it Againe yong men are subiect to death and must appeare before the great Iudge in that day as well as other Neede therefore haue they of due preparation Besides a religious disposition and behauiour in young age will bring them credit and honour all the dayes of their life and comfort ioy and peace of conscience in old age And what ioy what exceeding ioy will this be to Parents friends Tutors teachers and to all that loue and feare God A wise sonne saith Salomon maketh a glad father but a foolish sonne is a heauinesse to his mother It is therefore sayde of Iohn the Baptist that his father should haue ioy of him and many should reioyce at his birth because hee was filled with the holy Ghost in his mothers wombe Saint Iohn writing to that noble and worthie Lady reioyceth greatly that hee found her children walking in the trueth And examples we haue of grace and religion in the younger sorte Samuel from his childhood was consecrated and dedicated to the seruice of God Iosiah was but eight yeares old when he began to raigne in Ierusalem yet there was neuer any before nor after him more vertuous and religious Salomon though most tender and deare in the eyes of his father and mother yet in his young yeares was taught diuine and heauenly wisedome When our Sauiour Christ came riding to Ierusalem in a base manner though the Scribes and Pharises disdained him yet children cry Hosanna the sonne of Dauid Blessed is he that commeth in the name of the Lord. Timothie from his childhood had knowledge in the scriptures being instructed by his good Grandmother Lois and his mother Eunicâ— Iohn the Baptist grew and â—â—â—ed strong in the spirit and Iesus Christ being but 12. yeares old increased in wisedome in statute and fauour with God and men God will haue the first borne the first fruits and he that begins well is halfe his way Dimidium facti qui bene caepit habet The tree that buds not in the spring is dead and such as are deformed in youth neuer proue welfauoured in age As the arrow is first directed so it flyeth youth is compared to the day while it is day let vs walke in the light the night commeth when no man can worke The time of youth is the summer time with the Ant and Bee we must prouide in summer against winter The time of youth is compared to Haruest wherin men take the occasioÌ„ vse all meanes they can for the reaping and enioying of the fruits of the earth if they let that time slip all is lost He that sleepes in haruest is the sonne of confusion Dauid in his youth killeth the Lyon the Beare and great Goliah Sampson in his youth killed the Philistines let vs by our spirituall armour ouercome the wicked one euen in our young time Now besides all this giue me leaue Right Hon. to put you in remembrance of one worthie example of a noble young man Ioseph full of grace and vertue worthie to be imitated of Kings Princes and Potentates In this famous patterne I obserue these sixe vertues The first is his rare chastitie who being tempted to follie by his mistresse did flatly refuse her saying How can I doe this great wickednesse and so sinne against God He knew with Iob that this was is a wickednesse and iniquitie to be condemned yea that it is a fire which shall deuoure to destruction and shall roote out all his encrease The second vertue in young 〈◊〉 which is the ground of all the rest is his religion and the true feare of God in his heart All his actions and all his proceedings doe sauour of the feare of God It was this that kept him from that grosse iniquitie He ascribes the interpretatioÌ„ of dreams not to himselfe but to God He protesteth to his brethren that he feareth God And againe when he made himselfe knowne to his brethren he said Be not sad neither grieued with your selues that you sold me hither for God did send me before you for your preseruation And when his father asked him of his sonnes These are my sons sayd he which God hath giuen me This is the chiefe vertue in great persons the best Nobilitie A third vertue in Ioseph is his faithfulnes to his Prince He gathered all the money that was found in the land of Egypt and in the land of Canaan for the corne which hee bought not for his owne priuate vse but for the profit of the King his maister And as he is carefull to preserue the royall dignitie of the King and seeketh the wealth of Pharoah so hee hath a pittifull heart to the poore distressed people and is carefull to relieue them This is an excellent vertue in great persons which serue in the Court not to seeke their owne priuate gaine but the credit and wealth of their Prince and yet to haue louing and merciful hearts to the poore distressed commons The fourth vertue in Ioseph is his seueritie and clemencie wisely mixed together Hee speaketh roughly to hiâ— brethren hee threatens them and chargeth them to be spyes and yet his heart is full of compassion and loue When they are truely humbled know themselues hee doth entertaine them kindly and receiue them with much ioy And this is a speciall vertue required of Princes and Magistrates They must with Dauid in the gouerning of their Court Church Common-wealth and house strike on these two strings Mercie and Iudgement They must bee seuere and rough against notorious offenders and yet
a precious fountaine and well of lâ—fe Therefore saith Salomon The mouth of the righteous is a well spring of life and the instruction of a wise man is as such a well to turne away from the snares of death And againe vnderstanding is a wel-spring of life to them that haue it The necessitie and commoditie of wisedome all trees plants hearbes all fruits and creatures haue neede of water for comforting nourshing and sustaining them but this water is farre more excellent then all fountaines wells or water in the world this is true Aqua vitae the water of life that other water commeth out of the earth this from heauen that common to the most vile wicked and to all creatures and beasts this peculiar and proper to the sonnes and daughters of God that water not to be found euery where sometimes it quite fadeth and faileth in time of drought but this is offred to all and doth neuer vtterly decay that water cannot preserue life against violence diseases and age This doth defend vs against Sathan and sinne and maketh vs alwaies strong and liuely those waters may be stayed and stopped by the policie malice of man as the Philistimes stopped the wells which Abrahams seruants digged in his time but this well can no mortall man stop This wisedome is also compared to foode to bread to a feast and banquet of most dilicate costly dainties wisedome hath built her a house and hewne out her seuen pillars she hath killed her victuals drawne her wine prepared her table she inuiteth and calleth her guestes to eate and drinke with her corporall foode is pleasant to the tast the foode of wisedome is pleasant to the soule bodily foode nourisheth poore weakely bodies wisedome reuiueth and raiseth vp wounded soules and afflicted consciences by earthly foode we growe stronger and higher by this spiritual foode we growe in grace and the knowledge of our Lord Iesus Christ other foode onely for the bellie but for a time this foode for the inward man and endureth both in life and death it is durable foode and nourishment that abideth and sticketh by vs it is the bread and foode of life and finally it maketh vs truly happie and blessed and therefore to be chiefely esteemed and desired Wisedome is the beginning saith Salomon get wisedome therefore and aboue all thy possessions get vnderstanding exalt her and she will exalt thee she shall bring thee honor if thou imbrace her shee shall giue a comely ornament to thine head yea she shall giue thee a crowne of glory And again thus speaketh wisedom Oh yee foolish men vnderstand wisedom and ye ô fooles be wise in hart giue eare and I will speake of excellent things and the opening of my lippes shall teach things that be right receiue mine instruction and not siluer knowledge rather then gold for wisedom is better theÌ„ precious stones and all pleasures are not to be compared to her shee is then excellent vpright perfect true iust plaine easie and sweet she promiseth grace fauour friendship riches of the minde As knowledge temperance patience righteousnes she promiseth honor and glory to all her friends and followers as a Princesse shee shall either make thee honourable in the eyes of prophane people as shee did Ioseph in Pharaohs sight or she shall make thee gratious and glorious in the eyes of good men of Angels and of God himselfe she will make vs Kings Priests Prophets Oh most blessed bountifull and gratious wisedome happie yea thrise happie are all thy true disciples and followers Let vs therefore harken to that counsell of wisedome My sonne heare my words and hide my commandements with thee keepe my commandements and thou shalt liue and mine instruction as the apple of thine eyes binde them vpon thy fingers and write them vpon the table of thine heart say to wisedome thou art my sister Againe Harken oh children to me for blessed are they that keepe my waies heare instruction and be yee wise refuse it not Blessed is the man that heareth me watching dayly at my gates and giuing attendance at the postes of my doores for hee that findeth me findeth life and shall obtaine fauour of the Lord but he that sinneth against me hurteth his owne soule and all that hate me loue death The way therefore to make a people happie is to heare and obey this wisedome this is that which the seruants of God haue chiefely desired wished for in this life Salomon himselfe when he was put to his choise to aske what he would passed by all other things this is his onely desire prayer to God to giue him an vnderstanding heart This was Iobes felicitie I haue not departed sayth he from the commandement of his lips and I haue esteemed the words of his mouth more then mine appointed food This was Ieremies felicity Thy words were found by me and I did eat them and thy word was vnto me the ioy reioicing of my heart And this was Dauids chiefe happines One thing saith he haue I desired of the Lord that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord to visit his Temple But most liuely and fully hee sheweth that this was his chiefe ioy and felicitie in the 119. Psalme thorow that whole Psalme for this is the chiefe scope and drift of that large and sweete Psalme that that man is onely truely happie that frameth his religion and life according to the blessed rule of the word of God he commendeth the diginitie profit and sweetnes of that word he prayeth many times for the vnderstanding and practise of it he setteth forth the great account and estimation he had of it the speciall loue and delight he had in it I haue had sayth he as great delight in the way of thy testimonies as in all riches thy testimonies are my delight and my counsellers the lawe of thy mouth is better to mee then thousands of gold and siluer thy word is a lanthorne to my feete and a light to my paths thy testimonies haue I taken as an heritage for euer for they are the ioy of mine heart I reioyce at thy word as one that findeth a great spoyle But to let all the rest passe let vs consider and view a litle one whole part of that Psalme wherein he proueth that his chiefe happines was in this word of wisedome Oh how loue I thy law Hee cannot vtter the great loue that hee bare to it as who should say I loue it aboue all things in the world there is nothing so deere and so precious to mee and because many protest their loue to Gods word and yet indeed loue it not they shew forth no fruites of loue Dauid proues his loue by his often meditation of the word It is saith he my meditation continually As if he should say
and bodies he did not thunder or threaten hâ—aâ—ie iudgements but freely promise remission of sinnes and freely offereth the inheritance of eternall life and yet they say he hath a diuell and they pursue and hate him to death so farre are they from being drawne to repentance by his heauenly doctrine Therefore most iustly doth our Sauiour both alledge the example of this woman and the example of the Niniuites to their shame and condemnation This may seeme very hard and heauie to some but it is most true and confirmed by common sense and reason that those shall be most seuerely punished which are not moued by such meanes as haue moued many other those I say are in most heauie case which haue moe and greater meanes of repentance and yet haue not repented this will lye heauie vpon all contemners of the word vpon all false Christians vpon all vnprofitable and vnthankefull hearers though they come of Christian parents though they professe heare and be partakers of the Sacraments yet this will not serue the turne if they be inferiour to them in grace and goodnes and so condemned by their example that had either no knowledge of religion or lesse meanes then they such men sometimes to their shame the Lord sendeth them not onely to the heathen but also to the very bruite beasts to learne of them Heare ô heauens and hearken ô earth for the Lord hath sayd I haue nourished and brought vp children but they haue rebelled against me The Oxe knoweth his owner and the Asse his masters cribbe but Israel hath not knowne my people hath not vnderstood His meaning is that the very bruite and and dull beasts are more kind and more dutifull to their Maisters and feeders then many people are to God their Creator preseruer and redeemer And in an other place he complaineth saying I hearkned heard but none spake right no man repented him of his wickednes saying What haue I done euery one turneth to the rase as the horse rusheth into the battel euen the storke in the aire knoweth her appointed times and the Crane the Turtle and the Swallow obserue the time of the comming but my people knoweth not the iudgement of the Lord. The meaning is that these birds doe better knowe and obserue the seasons of Summer Winter cold and heate then his people did the times of mercy and iudgements The greater means the longer time and the more plentifull we haue it the heauier shal be our iudgement if we profit not by it And therefore our Sauiour Christ did most of all vpbraide and threaten those cities where he preached most and wrought most miracles because they repented not Woe be to thee Chorazin sayth he woe be to thee Bethsaida for if the great workes which were done in you had beene done in Tyrus and Sydon they had repented long agoe in sack cloth and ashes but I say to you it shall be easier for Tyrus and Sydon at the day of iudgment then for you And thou Capernaum which art lifted vp to heauen shalt be brought downe to hell for if the great workes which haue beene done in thee had beene done among them of Sodom they had remained to this day but I say to you It shall be easier for them of the land of Sodom in the day of iudgement then for thee In these places he did many of his greatest workes and that a long time yea so many so great workes as might haue moued the very Infidels to repentance his works doe comprehend his doctrine for the more confirmation of his doctrine these people they heard Christ teaching they receiued and entertained him they saw his miracles they accepted his benefits both corporall and spirituall the benefits and priuiledges were very great which he vouchsafed them he did not deale so with euery Nation Citie or Towne It is a great mercie to haue a Prophet though it be to our cost paines but Christ came to them freely vndesired vnsought for It is a mercie to haue the word without miracles but they had both his word and miracles It is a fauour to see Christ and to heare him though it were but once but they heard and saw him many times and yet they are vnthankefull and disobedient But let vs more neerely consider what Christ speaketh of the citie of Capernaum it was a famous citie of Galilie and had some speciall prerogatiue aboue the rest for the Sonne of God beginning his kingdome and priesthood he did choose that citie as his Pallace and Sanctuarie there he liued and dwelt amongst them This is the chiefe glorie of Cities to entertaine Christ and his Gospel This doth as it were lift them vp to heauen but if they repent not but still continue their sinnes and abuse the mercies of God their iudgement shall be the heauier The grace of God is tyed to no place nor person he will spare none if they abuse his mercies and this maketh much to the shame and condemnation of the Pope of Rome who glorieth that he is Christs Vicar Peters successor and that Rome is the Metropolitane and Mother-Church of all the world Though this be most false yet if it were true he must know that the more promises and priuiledges they haue they must looke for the greater iudgements Idolatrie pride vncleanesse vnthankfulnesse incredulitie and other like sinnes haue bin the ruine and destruction of many famous Cities which haue had greater promises greater priuiledges then euer Rome had Memorable and fearefull is the example of Ierusalem which was called the citie of God the holie citie a figure of the spirituall and heauenly Church of the which the Psalmist speaketh excellent things God is knowne in Iuda his name is great in Israel that there are thrones for iudgement euen the thrones of the house of Dauid Pray for peace of Ierusalem let them prosper that loue thee The Prophet Esai saith The law shall goe forth of Syon the word of the Lord from Ierusalem What Citie had euer greater priuiledges and yet according to Christ prophecying it is long since come to miserable ruine and desolation the Iewes that were once the people of God haue beene long since reiected the naturall branches are cast off and they are become a lamentable spectacle to all the world for the contempt of Gods word and abusing of his mercies The like fearefull examples we haue in the seuen Churches of Asia of the which S. Iohn speaketh in his Reuelation they were planted by the Apostles themselues they professed the Gospell of Christ they had the word and Sacraments they had all the prerogatiues priuiledges and markes of true Churches yet are they long since quite ouerthrowne for their vnthankfulnes and disobedience to the Gospell What then shall become of Papists Athists Recusants despiâ—ers mockers Pagannes and Infidells when as such as haue receiued the Gospell and entertained it shall be in harder and heauier estate in the day of iudgement then
Sodom and Gomorah whose state no doubt is most grieuous and miserable as their â—innes was most hainous and abominable S. Peeter saith that they are alreadie condemned and therefore neuer likely to be saued What then shall be the fearefull state of those which shall be subiect to greater destruction damnation such are all carelesse and vnprofitable hearers which profit not nor yet are brought to repentance by the preaching of the Gospell these are in harder case then the Iewes theÌ„ the Infidells or the Sodomities because they haue greater meanes and a more cleare light then euer they had he that knoweth his maisters will and doth it not shal be beaten with many stripes If I had not come and spoken to them saith Christ they should not haue had sinne but now haue they no cloake for their sin His meaning is that their sinne had beene the lesse if he had not come so that the comming of Christ his death and passion his glorious Gospell offering grace and saluation to all doth not ease lessen or excuse the sinne of any but doth rather aggrauate their sin so maketh their punishmeÌ„t the sorer which expresse not the vertue of his death the power of the Gospel in their liues conuersation And therfore the Apostle doth terrifie the Corinthians with the examples of the Iewes who had great graces priuiledges who were vnder the Cloud al passed through the sea were al baptised vnto Moses in the Cloud the sea did all eate the same spiritual meate did all drinke the same spirituall drinke for they draÌ„ke of the spiritual rocke which followed them and the rocke was Christ The meaning is they had speciall signes of Gods protection fauour many rare deliuerances they had Moses they had the law the couenant they had sacraments sacrafices yet with many of theÌ„ God was not pleased for they were ouerthrowne in the wildernes And the Apostle setting downe diuers iudgements which fell vpon them for their sins in the end he saith All these things came vnto theÌ„ for ensamples are written to admonish vs vpon whom the ends of the world is come Wherefore let him that staÌ„deth take heed least he fall Let vs therefore applie all the former examples to our selues make goog vse of them we haue had the Gospel of Christ a long time preached amongst vs and that souÌ„dly pleÌ„tifully as you haue heard And yet many are in darkenes vnder the light being very ignorant not knowing the principles of holy religion not being able to giue a reason of the true faith Others though they haue knowledge yet they haue not truly repented but liue still in their old sinnes other and most of all though they professe repentance and that they haue forsaken their old course of life yet they bring not forth fruites of amendment they seeme to hate euill and yet doe no good at least they leaue many good things vndone they faile much to the discredit of the Gospell in practise and obedience they make small conscience of many duties of pietie equitie and charitie they make a shew of godlines but denie the power thereof So that we may complaine as the heathen man complained of the carelesnes of many hearers in the Philosophers schooles Some saith hee come to heare but not to learne as to a stage play for recreation sake to delight their eares they are carried away with the speech with voyce with fables a great part of such hearers thou shalt see in the Philosophers schoole they goe thither when they are Idle and haue nothing to doe they goe not to this purpose to receiue any law or rule of life that so they might amend their manners with the same mindes and with the same purposes many resort to heare sermons The Prophet complaines of such hearers or rather the Lord by the Prophet saying Thou sonne of man the children of thy people that talke of thee by the walles and in the doores of the houses and speake one to an other euery one to his brother saying Come I pray you and heare what is the word that commeth from the Lord for they come vnto thee as the people vse to come and my people sit before thee and heare thy words but they will not doe them for with their mouthes they make iestes and their heart goeth after couetousnes and loe thou art vnto them as a Iesting song of one that hath a pleasant voyce and can sing well for they heare thy words but they doe them not And when this commeth to passe for loe it will come then shall they know that a Prophet hath beene among them We haue had blessed be God a flourishing Church a long time the Gospell soundly preached in many places of our land many men in the Church of great learning and gifts many zealous and forward professors of the truth the fame of these things hath comforted other Churches hath caused many strangers to come amongst vs and to liue with vs Oh that I might truly say as this woman sayd to king Salomon in the two former verses before this text It was a true word sayth shee that I heard in my owne land of thy sayings and of thy wisedome howbeit I beleeued not this report til I came and had seene it with my eyes but loe the one halfe was not told mee for thou hast more wisedome and prosperitie then I hane heard by report oh that the strangers that are or haue bene amongst vs might truely say wee see and perceiue by experience more zeale more religion more sinceritie more pietie and goodnes theÌ„ we heard of before we came But may they not to our great shame may they not see much defection and declining from the zeale of former times much Atheisme Poperie and prophanenesse much hypocrisie and dissimulation great contempt of the word and ministers much cursing and blasphemie much oppression in Church and Common-wealth and finally may they not see most places full of idlenesse full of wantonnesse and most filthie vncleanenesse and therefore we may iustly complaine as other haue done long since in their times and cuntries let vs heare the complaints lay them to our own hearts the Gospell is preached amongst vs and a blessed life is offred to vs by Christ nothing is required of vs but obedience puritie and honestie of life but we doe obstinately contemne this diuine and holie request therfore the Niniuites and this woman shal condemne vs. I speake nothing of persecutors and oppressors of diuine wisedome but I speake of such as professe the Gospell amongst vs the common sort doe very badly spend the Saboth day which should be consecrated to diuine wisedome others had rather giue themselues to drinking and playing then to praying or hearing many Citizens Townesmen looke to their Shops and Trades or else they take iourneyes or if they bee at home they are prophanely occupied
and a sincere loue to the word And aboue all things let vs pray hartily and continually to the father and founder of all good gifts for the blessings of all good lessons and instructions to our soules let vs confesse our owne weakenes and say in our soules with the spouse to her husband Christ Drawe me and we will runne after thee Finally let vs pray with Dauid be beneficiall to thy seruant that I may liue and keepe thy word open mine eyes that I may see the wonders of thy lawes I will runne the waies of thy commandements when thou shalt inlarge my heart Teach me ô Lord the way of thy statutes and I will keepe it to the end Giue me vnderstanding and I will keepe thy lawe yea I will keepe it with my whole heart Direct me in the path of thy commandements for therein is my delight Incline my heart to thy testimonies and not to couetousnes turne away my eyes from regarding vanitie and quicken me in thy way Looke vpon me and be mercifull to me as thou vsest to doe to those that feare thy name Direct my steppes in thy word and let none iniquitie haue dominion ouer me Teach me to doe thy will for thou art my God Let thy good spirit lead me vnto the land of righteousnes And in an other place Teach me thy way ô Lord and I will walke in thy truth Knit my heart to thee that I may feare thy name And let vs pray with the Prophet Ieremie Heale me ô Lord and I shal be whole saue me and I shall be saued for thou aâ—t my praise turne thou vs vnto thee ô Lord and we shall be turned And indeed the calling and conuersion of a sinner is the great worke of God as great as the worke of our creation And indeed what is our conuersion but an new creation for God that commandeth light to shine out of darknes is he which shineth in the he arts of his children conuerted It is he that must make both the eare and the heart tractable and flexible It is he that both must make vs willing to doe good and also able to doe good It is he that must inwardly perswade the heart and by his spirit teach vs inwardly before we can be truely conuerted Let therefore ministers of the word giue attendance to reading exhortation and doctrine Let them stirre vp the grace of God that worthy thing in them Let them be faithfull and wise stewards in disposing the secrets of God Let them preach sincerely diligently and feruently Let their affections and life be vpright and holie Let them be wholy possessed with the desire of Gods glory with the loue of Christ and with loue to the soules of the people and then their ministrie shall be acceptable to God If not powerful to conuert yet to confound their recompence shall be with the Lord their labour shall not be in vaine in the Lord. We are vnto God saith the Apostle the sweet Sauiour of Christ in them which are saued and in them which perish to the one we are the Sauiour of death vnto death and to the other a Sauiour of life vnto life and who is sufficient for these things And seeing that Paul is nothing Apollos is nothing but the effect and blessing is of God Let them striue and wrastle with them by humble and hartie prayer continually vehemently priuately and openly for the assistance of his spirit and the blessing of their labours that he would perswade Iapheth that he might dwell in the tents of Shem that he would circumcise the hearts and eares of the people and take from them the vaile that hindreth as ignorance prophanes vnbeleefe hardnes of heart and such like That he would power water vpon the thirstie and floods vpon the drie ground That hee would take away their stonie hearts and giue them hearts of flesh that so they might walke in his statutes finally that he would giue them vnderstanding hearts that they might be fulfilled with the knowledge of his will in all wisedome That they may discerne the things that differ that they may be pure and without offence vntill the day of Christ That they may walke worthy of the Lord and please him in all things that the same signes of conuersion may be seene in their people as were truely found in this woman And indeed many if not all the notes of good hearers which in the beginning I obserued in her are true signes and notes of her calling In that she takes so great paines and bestowes so much cost to seeke for true wisedome In that she is so carefull to enquire and search out the truth of religion In that she speaketh and thinketh so reuerently of Salomon her teacher reposing true happines in true wisedome and stirreth vp others to be of her minde these and sundrie other are signes and tokens of her conuersion She speaketh not like a Pagan Heathen or Idolater but like a worshipper of the true God she blesseth him and confesseth him to be the disposer of kingdomes and acknowledgeth Israell to be Gods people and howsoeuer before either by secret inspiration or by report she heard of the true God of his worship and of Salomons wisedome yet now she doth fullie taste the truth of it in her owne soule the secrets of her hearts are made manifest shee worshippeth God and saith plainely that God was in that place The diuine wisedome of Salomon had parswaded this daughter of Iapheth to come to the tents of Shem to be a member of the visible Church and to imbrace the truth of religion and no doubt she went ioyfully home and indeuoured by all meanes possible to establish the lawe and worship of the true God in her owne countrie Our Sauiour as you haue heard commended this woman and ioyneth her with the Niniuites who no doubt truely repented though many of them fell away afterwards It is true that all the Kings of the earth sought the presence of Salomon to heare his wisedome that God had put in his heart as we may see in this chapter I doe not say that all these were called and conuerted It may be many of them came to heare and see newes rather for humane then diuine wisedome to see the glory and royaltie of Salomon the beautie of the Temple and his Pallace which he had builded or vpon some other sinister respects Among so many this woman is especially named singled out and commended yea a whole storie is recorded of her and not of the rest the cause of her comming was religion She lost not her labour but got fruit and profit by her comming and sheweth plaine testimonies of her conuersion Indeed something is said of King Hyram that he euer loued Dauid and when he hard the words of Salomon he reioyced greatly and said Blessed be the Lord this day which hath giuen to Daâ—id a
in this distresse Both these examples of Iob and Nehemiah are as looking-glasses and mirrours for Magistrates to looke into wherein they may see what care and counsell what pitty and compassion they are to haue to ease and releiue the oppressions of their people And this will be greatly to their comfort credite and honour And indeed it may be a great discomfort and discredite to Princes to suffer their people to bee abused by oppressours and tyrants especially when it lyeth in their power to helpe and relieue them A reuerend Father and blessed Martyr in a certaine Sermon before a King of worthy memory sheweth wherin the honour of a King consisteth It is saith hee the Kings honour that his Subiects be led in true Religion that his Prelates and Cleargy bee set about their worke in Preaching and Studying and not to be interrupted from their charge Also it is the Kings honor that the Common-wealth bee aduanced and that the dearth of things bee prouided for and the commodities of the Realme bee so employed as it may bee to the setting of his Subiects on worke and keeping them from Idlenesse and herein consisteth the Kings honour and Office Furthermore if the Kings honour as some men say standeth in great multitude of people then these Grasiers Enclosers and rent-raisers are hinderers of the Kings honour For where there hath beene a great many of Housholders and Inhabitants there is now but the Shepeheard and his do so they hinder the Kings honour most of all And indded these bee the words of Salomon In the multitude of the people is the honour of a King and for want of the people commeth the destruction of a Prince Increase and aboundance of people is a great blessing of God and a credite and strength to the Prince They are not Oxen or Sheepe but men that must fight for Prince and Country if the enemies arise and assault the Land And there be many oppressions amongst vs besides these Oppressours in the Church and in the Common-wealth oppressions in euery Court in buying and selling and in other dealings amongst men to the hinderance and vndoing of many poore people But to let passe the many kinds of oppressions which the true Magistrate is to looke into and so farre as hee can to redresse and remoue I speake onely of that one kind of oppression that is biting and cruell vsury which Nehemiah reformed among his people I will speake of this because it is most common and generall yet most pernicious detestable though many do count it no sin at all Vsury had wont to be called the woe and sin of Citties and it seemeth that as pride and other sinnes had their beginnings in great Citties so had vsury but it hath passed from Citties to the Country to Townes and Villages Euery place all sorts of persons in the Land are infected with this pestilence leprosy high low rich and poore men women and children fathers mothers Maisters and Dames sons daughters men-seruants and maide-seruants husband-men trades-men and Labourers yea some that go from dore to dore to beg and craue of others haue learned this trade of vsury Free lending is hardly to be found charity is waxen cold this iniquity hath gotten the vpper hand so that this sinne is not onely now a woe to Citties but a woe to Townes to Villages and to priuate houses It is the ruine and decay of many poore people in most places of the Land nay it is the decay ouerthrow of many worthy and great houses and families in the Land It hath bitten them it hath eaten them it hath deuoured consumed them to nothing It is pittifull and lamentable that such a destroying and murdering sin should bee suffered or tollerated in a Christian Land Those that be true Christians indeed are to abstaine from all appearance of euill How much more from so grosse and apparant euill directly and expresly against the Law of God If thou lend money to my people saith God that is to the poore with thee thou shalt not bee as an Vsurer vnto him yee shall not oppresse him with Vsury Againe If thy brother bee impouerished and fallen into decay with thee thou shalt releiue him thou shalt take no vsury of him nor aduantage but thou shalt feare thy God that thy brother may liue with thee thou shalt not giue him thy money to vsury nor lend him victuals for increase Dauid shutteth out the vsurer out of Gods Kingdome as well as the slanderer and him that taketh reward against the innocent Another Prophet putteth Vsury amongst Idols Adultery and other filthy sinnes and threatneth the same punishment to one as to the other Christ saith Whatsoeuer you would men should do to you euen so doe yee to them for this is the Law and the Prophets Againe Giue to him that asketh and from him that would borrow of thee turne not away A Heathen man being asked what Vsury was hee answered what is it to kill a man Another saith that it is robbery Another that it is the death of life The ancient learned fathers do vtterly condemne it One saith that Vsury swalloweth vp mens goods and Lands large Patrimony as it were a Sea yet the Sea is neuer filled The Seas for the most part are for profite and gaine but the Vsurer can no man vse but to his owne hinderance In the Sea there is profite of many things but with the Vsurer shipwracke of all things Againe hee that taketh vsury committeth extortion rauen and pillage If hee will say I haue nothing else to liue by so may the Theefe say the Bawde the Witch the Sorcerer Some compare the loane of mony vpon vse to the poyson of Aspes Whosoeuer is strucken and stung of the Aspe he falleth into a sweet pleasant sleep and so by sweetnesse of that sleepe dyeth for then the venemous poyson disperseth into euery member So he that beginneth with vsury thinketh for a time that hee hath a great benefite but vsury runneth through all his riches and conuerteth all he hath to debt Another father being asked what vsury is saith It is a poyson of patrimony And being asked what is vsury permitted by Law hee saith that it is a Theefe that before hand giueth warning what he mindeth to do Some say that a Vsurer is worse then all sinners hee is worse then a theefe for he robbeth in the night but the Vsurer robbeth day and night He is worse then hel for in hel onely the wicked shall bee punished but the Vsurer spoyleth and punisheth both the good and bad spareth neither holy nor vnholy He is worse then a Iew for one Iew will not take vsury of another but the Vsurer will take vsury of his Christian brother Hee is worse then death for death killeth but the body the Vsurer killeth bodies and soules He is worse then Iudas for he sold Christ