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
cleare cristall hauing the foundations of the Walles grarnished with precious stones the gates of Pearles which hath no need of Sunne or Moone to shine in it because the brightnes of GOD shal be the light of it and the Lambe himselfe shall be the Candle of it no defiled thing shall enter into it Oh how happie shall the Citizens been that shall liue in such a Citie And thus S. Iohn by the description of the most rich and precious things of the world layeth out vnto vs the value glorie and maiestie of the felicitie prepared for vs in heauen In this miserable life full of sorrowes and cares all sorts of men yea most wicked men haue many commodities pleasures and delight What happines and ioy then shal the friends of God and all good men haue in that life of all true ioy and happines Heerevpon saith a Father in the secret speech of his soule with God O Lorde If thou for this vile bodie of ours giue vs so great and innumerable benefites from the Firmament from the Aire from the Earth from the Sea by light by darknes by heate by shadowe by deawes by showers by windes by raines by Byrdes by Fishes by beasts by Trees by multitude of hearbes and varietie of Plants and by the ministerie of all the Creatures O sweete Lord what manner of things how great how good and how innumerable are those which thou hast prepared in our heauenly countrey where we shall see thee face to face If thou doest so great things for vs in our prison what wilt thou giue vs in thy Pallace If thou giuest so many things in the worlde to good and euill men together what hast thou layde vp for only good men in the worlde to come If thine enimies and friendes together are so well prouided for in this life what shall thy onely Friends receiue in the life to come If there be so great solace in these dayes of teares what ioy shall there bee in that day of marriage If our Iayle containe so great matters what shall our countrey and kingdome doe And as there is no ende of thy greatnes nor number of thy wisdome nor measure of thy benignitie So is there neither end nūber nor measure nor nūber of thy rewards towards thē that loue fight for thee We may sooner set downe what that felicitie is not then what it is there is no death no sorrow no wearines no hunger no thirst no pouertie no infirmitie no corruption all is good and greatly and excellently good yea and surely and contially good All offices and callings both of Church and cōmon-wealth do there cease there is an end of our Faith hope patience prayer sacraments there is an end of originall actuall sin of all miseries both of bodie soule of naturall life the meanes of it God shal be vnto vs King Prince Father riches life glorie yea all things and such a heap of happines that as sundry vessels cast into the middest of the Sea are full of water so as they cānot neither want nor haue more So the Sea of the Deitie being all things in all vs we shall be filled and satisfied with life and glorie so as wee can neither want nor receiue more Then shall wee not onely taste how sweete our God is but wee shal be filled throughly satisfied with his most wonderful sweetnes A chiefe part of our felicitie shall be then to see Christ our brother head and Bridegroome exalted in his diuine Maiestie and brightnes This is their happines that they may be with him and behold his glorie this is the fulnesse and perfection of their ioy O heart humaine poore and needie ô hart exercised with miserie almost cōsumed of them what should thy ioy be if thou hadst the full enioying of the abundance of these good things Aske of thy soule if thou were capable of the ioy which thou shuldst feele of one such felicitie but if besides anie other whome thou louest as thy selfe should enioy the same happines with thee surely this superabounding ioy which thou shouldst feele of thy own happines should it not be twise doubled for the glorie and ioy of him whome thou louest as thy selfe and for whose hahpines thou shouldst be as ioyfull as for thine owne Now if there were two three yea a great number enioying the same happines with thee whom also thou louest as thy selfe thou shouldest feele as much ioy for the happines of each of them as for thine owne what shall this be in this perfect Charitie when wee shall loue all the blessed Angels and the Elect louing euery each one of them euen as our selues and being no lesse ioyfull of the felicitie of eache of them then of our selues Surely if neuer a one of the Elect shall be capable of his owne Ioy for the greatnes of it how shall hee be capable of so many ioyes for the happines of so many of the Elect for whome he shall feele as much ioy as for his owne What a Ioye shall it be to see such an honourable and innumerable companie in ioy with thee As Angels Archangels Patriarkes Princes Prophets Apostles and Disciples of CHRIST Martyrs and Saints of God but yet the greatest ioy of all is to behold the glorie of Christ whom wee shall loue more then all these Yea more then our selues wee shall then see him and know him as he is and so loue him according as hee is Oh blessed and glorious societie ô holy Feast ô delectable dainties where there is no loathing but all satietie and fulnes Hee whome wee shall see is wholie sweete wholy healthfull wholy pleasant and to be desired In him the fulnes of graces is the vniuersalitie of mercies the foūtaine of Pietie which cannot be dried vp O Veritie Charitie Aeternitie ô blessed and blessing Trinitie O Veritie the countrey of Pilgrimes the ende of banishment Thou art true libertie thou art Life thou art Glorie thou art sufficiencie thou art perfect blessednes whollie ioye and the rest of all blessed Spirits O Ioy aboue all Ioyes passing all ioy and without which there is no ioy When shall I enter into thee when shall I enioy thee to see my God that dwelleth in thee O euerlasting kingdome and Kingdom of all Aeternities O light without ende O peace of God which passeth all vnderstanding in which the soules of Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy exultation O how gracious a kingdome is thine ô Lord wherein all Saints doe raigne with thee adorned with light as with Apparell and hauing crownes of precious stones on their heads O kingdome of euerlasting blisse where thou ô Lord the hope of all Saints art and the Diademe of their perpetuall glorie Reioyce them on euery side with thy blessed sight in this kingdome of thine their infinite ioye and Mirth without sadnesse health without sorrowe life without labour light without darkenes felicitie
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
doth chiefely concerne great persons Here is a Queene religious and here is King Salomon a professor and teacher of religion and Bethseba his mother describing a good Queene a fit wife for Salomon She saith who shall finde a vertuous woman for her price is far aboue the Pearles And though she commend care and painefulnes in such a woman in prouiding for her familie yet the chiefe thing that she commendeth in so great a person is vertue and religion Strength and honour saith she is her clothing and in the latter day she shall reioyce She openeth her mouth with wisedome and the lawe of grace is in her tongue Fauour is deceitfull beautie is vanitie but a woman that feareth the Lord she shall be praised These be the words of a woman of a Queene of a religious woman of Salomons mother inspired by the holy Ghost directing her beloued sonne Salomon what he should chiefely require in the choyce of a wife A glasse for women to looke into though they be neuer so high or great in the world wherein they may behold and see what things are chiefely required of them for their credit and comforts namely vertue wisedome and religion THE FIFTH SERMON Vers 9. ver 9. Blessed be the Lord thy God which loued thee to set thee on the throne of Israel because the Lord loued Israel for euer and made thee King to doe equitie and righteousnes VVE haue heard alreadie many things in commendation of this worthie and famous Queene and yet still we must persist vpon that argument For as the words before so still the words of this text are greatly to her praise and commendation She praiseth the true God she confesseth that it was of his meere goodnes that Salomon was preferred to the kingdome She gathereth thereby that God loued Israel and would preserue it She sheweth the end why he was placed in his throne she speaketh diuinely of the blessing dignitie and dutie of a good King The words containe a thanksgiuing and congratulation for the preferment of Salomon to the kingdome of Israel wherin we are first to obserue her pietie to God and her loue to Salomon Her pietie to God in that she distinguisheth him from Idols and false Gods and worshippeth and blesseth him as the true God She calleth him the God of Salomon not that he was proper and peculiar to him for he is the God of all the world but because he shewed speciall loue and fauour to Salomon so is he called the God of Abraham of Isaacke and Iacob the God of Daniell It is an honour to vs in that he vouchsafeth so to be called It is the glory of Saints that as the Apostle saith their God is not ashamed of them to be called their God It is a happie thing then to be the friend of God he hath such in memorie they are within his speciall care and protection And as the Psalmist saith Blessed are the people whose God is the Lord. She blesseth this God saying Blessed be the Lord thy God A common manner of thanksgiuing in the scriptures we are said to blesse God and God is said to blesse vs. He blesseth vs when he bestoweth his blessings vpon vs we blesse him when we giue him thankes for his blessings bestowed An example of both we haue in these words of the Apostle Blessed be God euen the father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heauenly things here are the blessings of God vpon the faithfull and here againe the faithfull doe praise and blesse God for the same Thanksgiuing is a part of Gods worship a part of prayer and therefore the Apostle saith In all things let your requests be shewed to God in prayer and supplication with the giuing of thankes And againe Pray continually and in all things giue thankes for this is the will of God in Christ Iesus towards you By this we testifie our humilitie and loue towards God It is a debt due to him and all the tribute we can pay vnto him It is a benefit to our selues because by it we are imboldned to craue more blessings of him It is the finall end of all Gods benefits Let vs therefore offer the sacrifice of praise alwaies to God that is the fruit of the lippes which confesse his name Now we are to praise him for all blessings euen for the least whether spirituall or temporall Abrahams seruant praised God for prospering his iourney Melchisedecke blessed God for deliuering Abraham and Lot from the hand of their enemies Christ himselfe whensoeuer he eate though it were but barley bread and a fewe fishes lift vp his eyes and gaue thankes and therefore the Apostle wisheth vs that whether wee eate or drinke or whatsoeuer we doe we doe all to the glory of God If we are to praise God for the least benefites much more for the greatest If for earthly much more for heauenly If for the foode of the body much more for the foode of the soule If for deliuerance from the enemies of the body much more for the deliuerance from the enemies of our soules Neither are we to praise God onely for our selues but also in regard of others the Apostle in his Epistles written to the Churches giueth thankes for the faith loue and spirituall graces bestowed vpon them King Hyram when he had heard of Salomons wisedome and Raigne reioyced greatly and blessed God for him And this Queene doth the like here in this place How much more had the subiects of Salomon cause to reioyce and praise God for such a King And this is the dutie of good subiects as to pray for their gouernours so to blesse God continually for the manifold benefites they enioy through their good gouernment but of this I purpose to speake in an other place Now as we haue seene the pietie of this woman to God so let vs see her loue to Salomon reioycing so greatly at his preferment and prosperitie For this is the fruit of loue To reioyce with them that reioyce and weepe with them that weepe and to be of like affection one towards an other The wicked enuie grudge and repine at the prosperitie of others and reioyce in their harmes Invidia saith one est odium Alienae â—â—lu itatâ— c. enuie is the hatred of an other mans felicitie In respect of the superiors because that enuious men be not equall with them In respect of inferiors least they should be equall to them In respect of their equalls because they are as good as they Whereupon Caine did enuie the prosperitie of Abell Rachell the fruitfulnes of Leah Saul the felicitie of Dauid Through enuie the fall of the world and the death of Christ was procured An other saith that there is no felicitie so modest and gentle which can auoyd the teeth of malice and ill will Enuious men be rich of other mens losse wealthy
gouernment some by countenance some by cost some by counsell some by baser seruices which yet are accepted if they be done with right affections Indeed we are to desire more and the greatest gifts of all if we would haue them but let vs doe our vttermost endeuour so farre as we can and the Lord will accept it Earnest and affectionate is that speech of a learned Father Lord Iesu grant that I may haue some monument in thy tabernacle I will wish if it would be that some part of that gold might come from me whereof the propitiatorie is made or with which the Arke is couered or whereof the candlesticke is made or if I haue no golde nor siluer at least I may be found to offer something that may helpe forward the pillars and sockets of them or that I may haue some brasse in this tabernacle whereof the rings may be made and other things prescribed by thy word O that it were possible for me to be one of the Princes or to offer pretious stones to the adorning of the Priests garment but because all these are aboue my power at least let me finde fauour to offer goates haire in the tabernacle of God that I be not found emptie and vnfruitfull in all A holy gratious and deuout speech we are all to be of the same minde and affection to desire increase of graces but yet to vse those well which we haue knowing that God will accept them being rightly vsed yea he accepteth the meanest gifts they are as welcome to him as the greatest of the richer sort Non omnes possumâ—â— esse Cesares We cannot be all Caesars To some the Lord hath giuen ten taleÌ„ts to some fiue to some one he accepts of the least being faithfully vsed employed he accepteth alloweth of the two mites of the poore widdow cast into the treasurie as well as of the great abundant gifts of the richer sort We are to follow this good nature of God to take in good part that which is offered to vs with a louing mind Thus ciuil honest men being of good natures do take in good part any smal thing giueÌ„ them by those whom they know to be their friends and would giue more if abilitie serued Right Wor let me entreate the same kindnes and fauour in accepting these few fermons which are as two mites into the treasurie in respect of the multitude of learned bookes and sermons which you daily reade and heare I confesse it may seeme needles and superfluous for me the vnworthiest of thousands to offer any such thing to such a people as haue such store and abundance and plentie of instruction It may seeme I say as needlesse as to cast water into the sea But seeing many more needles things are published and all are as they may to further the building of Gods tabernacle I pray you pardon this my bolde attempt The causes why I presume to dedicate these my poore labours to you are these First because the effect and summe of these sermons was preached in the presence and hearing of many of you though I confesse I haue made since some additions aâ—d amplifications Againe because abiding some while amongst you I sound no litle kindnes and fauour and I receiued much spirituall comfort and profite to my soule in many publike and priuate exercises amongst you which did cause me greatly to affect and loue that place and now at last by this poore present to testifie my loue and thankfulnes to you And I doubt not but the matters handled in these sermons will be acceptable to al good Christians amongst you And how can the doctrine of good gouernment be vnpleasing to that Citie where there are so many religious wise and good gouernours who are carefull to performe all the parts of their calling carefull I say to punish offenders to countenance the good to relieue the oppressed to maintaine and defend the Gospel of Christ the preachers and professours of it And must not the commendation of true wisedome be acceptable and delightful to so many friends followers sonnes daughters of wisedome There are no doubt amongst you many good and gratious hearers receiuing the seede of wisedome in good ground vnderstanding and beleeuing the word bringing forth the fruits of it some thirtie some sixtie some an hundred fold Many olde young rich poore men women and children Maisters and Dames seruants professing and louing the Gospell and greatly reioycing in it Many seeking and searching for true wisedome from the true fountaine being carefull to aske to enquire for resolution and satisfaction from the mouth of God Many reuerencing and louing all faithfull teachers stirring vp prouoking others to doe the like reposing their chiefe felicitie in heauenly wisedome desiring thirsting hungring after it as the true foode of their soule watching daily at the gates and giuing atteÌ„dance at the postes of the doores of wisdome sparing neither for paines nor cost to enioy it hating all errours falsehood folly and striuing for the maintenance of the truth resolued to hazard goods and life for the defence of the Gospell Many like Mar choosing the good part which shall neuer be taken from them Many like Lydia whose hearts the Lord hath opened to giuâ— attendance to Pauls preaching Many like Eunice and Lois the Grandmother and mother of Timothiâ— hauing a care with them to bring vp their children in the true faith All such hearers as I doubt not there are many such among you must needs be glad to heare their Mistresse their Ladie their Princes their mother so highly commended magnified And will not this storie of so worthie a Queene comfort and encourage all that are readie with her to bestow paines and cost for the attaining the same wisedome esteeming it more pretious then all things else in the world Giue me leaue therefore right worthie Citizens to comforte and set you on in the pathes of wisdome wherein many of you haue alreadie a long time most gratiouslie and profitably walked As for any further instructions and admonitions I referre you to the Sermons following I now end praying heartily for you all with the Apostle That the God of patience and consolation would giue you that yee be like minded one towards another according to Christ Iesus that you with one minde and with one mouth may praise euen the father of our Lord Iesus Christ that your loue may abound yet more and more in knowledge and in all iudgement that you may discerne things tâ—at differ one from another that ye may be pure and without offence vntill the day of Christ that ye may walke worthie of the Lord and please him in all things being fruitfull in all good workes And the very God of peace sanctifie you throughout And I pray God that your whole spirit soule and bodie may be kept blamelesse to the comming of our Lord Iesus Christ Faithful is he which calleth
and Myrrhe to Christ she offereth and giueth to Salomon precious things they were a figure of the calling of the Gentiles so was she a tipe of the same long before they came a great iourney from the East to seeke for Christ she came from the South a great and dangerous voyage to heare and enioy the wisedome of Salomon Marie Magdalen Ioanna the wife of Cusa Herod his steward with many others follow our Sauiour Christ to heare his sermons the Eunuch the treasurer of Ethiopia came to Ierusalem to worship God It is lawful then to seeke for instruction abroad if we lacke it at home Merchants venter vpon the seas to farre countries for trafficke many goe to the Indies for gold Such as lacke prouision at home goe to markets and faires for it if our cattle want foode or water we will seeke farre and neere for them how farre doe men runne what paines do they take for humane learning how carefull are they to get mony how painefull to finde it if they loose it many flie to Rome and Rhemes not for wisdome but for foolishnes not for truth but for errors not for foode but for poyson many trudge many a mile on pilgrimage to worship Idols stockes stones yea some to ioyne with the enemies to worke treason against their lawful Prince this example will not serue their turne There is a lawfull peregrination to visit good men to conferre to learne artes tongues religion the Iewes were commanded to goe to Ierusalem sundrie times in the yeare but it was about the true worship of God Elkanah the Priest went euery yeare to worship and sacrifice to the Lord of hoasts in Shilo S. Paul went to Ierusalem to visit Peter and to conferre with him the popish peregrinations are vnlawfull they make it a principall part of Gods seruice there is no commandement for them they visit dead mens bones Images and reliques This superstition as many other was inuented many yeares after Christ others trauell and take vpon them great and dangerous iournies to the hurt of bodie and soule But the paines and trauell of this woman is to learne diuine wisedome teaching vs to refuse no paines in seeking for the meanes of our saluation but to labour with all care and diligence for the profite the comfort and the good of our soules Thirdly a good hearer must bee inquisitiue and carefull to learne This woman a Queene is not ashamed to confesse her ignorance to aske questions and to bee taught The wise man saith Hear◠ô yee children the instruction of a Father giue eare to learne vnderstanding The Apostle complaines of some women that were euer learning but were neuer able to come to the knowledge of the truth There are many hearers but fewe learners The care of this woman is not onely seene by her cost and labour in comming but by opening her heart and mouing doubtes asking questions conference and reasoning with good men are gratious meanes to further vs in the true knowledge of God The people must looke for the Law of God at the Priests mouth The Apostles aske of Christ their maister the interpretation and meaning of harde parables The CorinthiaÌ„s write to S. Paul to be resolued in certaine doubts And heere by the way obserue two notes of a good teacher in Salomon they must be able and apt to teach secondly readie and willing not nice strange and stately The graces of God are giuen for the good of others the ende and vse of the ministrie is to instruct and resolue doubts But manie in the Church are vnable to teach others are vnwilling others both vnable and vnwilling these are all confuted by Salomons example who both abounded in wisdome and was willing to impart it to others He was as readie to answere as this woman was to aske hee was as readie to teach as shee was to learne Fourthly after her hearing and learning she comends her teacher highly and speaketh reuerently of him So must good hearers haue a reuerent estimation of such as instruct them from the mouth of God Dauid receiuing good counsell from Abigail blesseth both her and her counsell The woman in the Gospell hearing the gratious words that proceeded out of the mouth of Christ cried out Blessed is the Wombe that bare thee and the pappes that gaue thee sucke The holie Apostle Saint Paule commends the Galathians for this cause that they esteemed him as an Angell of God yea euen as Christ Iesus In an other place Wee beseech you brethren that yee knowe them that labour among you and are ouer you in the Lord and admâ—nish you that you haue them 〈◊〉 singular loue for their workes sake And wheÌ„ you feele the power and fruit of their ministrie say with this woman Blessed be God blessed be such men blessed be such seruants which haue called me comforted and strengthned me happie are those people which may daily heare such wisedome Fiftly she acknowledgeth the chiefe felicitie of this life not to consist in riches honor pleasure but in wisedome So good hearers ought to esteeme it the greatest happines vnder heauen to haue a resident and teaching minister expounding and applying to them the wisedome of the true SalomoÌ„ Chrst Iesus But of this point I meane to speake more largely and fully after Sixtly she stirreth vp Salomons Courtiers and seruants to know this their happie estate it may be some of them scarcely acknowledged any such thing as many carelesse and vnthankfull people in our daies hauing good pastors yet neither feele nor confesse any blessing at all strangers can say happie are such a people though they themselues knowe no such thing good hearers must by this example not onely heare the word of wisedome and highly esteeme it themselues but stirre vp others to the like affectioÌ„ towards it they would haue others partakers of the same graces with them and indeed if they find it a blessing and comfort to themselues they will imparte it to others and labour to make others partakers of the same coÌ„forts with them Esaiah prophecieth that such shal be the zeale of the people vnder the Gospell that they shall say one to another Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob he will teach vs his waies and we will walke in his 〈◊〉 And Zâ—cariah saith They that duell in one 〈◊〉 shall goe to another to call their brethren saying 〈◊〉 let vs goe pray before the Lord and seeke the Lord of Hoasts Euery one shall answere I will goe also Andrew being called calleth Simon Peter his brother and â—hilip calleth Nathaniel the woman of Samaria being once acquainted with Christ Iesus calleth her neighbours saying Come see a man that hath told me all things that euer I did she had beene a companion with them in sinne now she would haue them companions with her in
grace this woman would haue the courtiers and seruants of Salomon to coÌ„fesse that blessing which she had found in hauing so wise a gouerner and teacher Seuenthly she reioyceth and blesseth God for Salomons instructions so that is the dutie of good hearers as to be thankefull to the men and meanes of their conuersion so much more to God the author and giuer of all good as Dauid blessed Abâ—gaâ—l so first of all he blessed God for her counsell And the same Dauid saith to the Lord I will praise thee with an vpright heart when I shall learne the iudgeâ—ments of thy righteousnes And againe seauen times a day doe I praise thee because of thy righteous iudgements And in another place he exhorteth Ierusalem to praise God as for peace and plentie so chiefely for that he had shewed his word to Iacob his statutes and iudgements to Israel he hath not dealt so with euery nation saith he neither haue they knowne his iudgements praise ye the Lord. Our Sauiour himselfe reioyceth in his spirit and giueth thankes to his heauenly Father for the good successe of the Gospell when Phillip preached in Samaria with great power profit there was great ioy in that Citie the Infidel being conuerted by the preaching of the word blesseth God Eightly good hearers after this royall example are to be bountifull and thankefull to their teachers she giues vnto Salomon abundance of gold sweet odours exceeding much as you may see in the next verse following this our text It may be some will say that Salomoâ— had no need of such gifts hauing such abundance of wealth and riches It is true yet he doth accept it and requiteth her kindnes with precious presents and gaue her whatsoeuer she asked so that she went home richer then she came richer I am sure in grace and diuine wisedome yet in giuing Salomon such precious gifts she shewed her thankefulnes thinking nothing too deare for such a teacher And though the ministers be not able to requite the kindnesses and liberalities of men yet God is able to doe it and he hath promised to blesse and reward all true friends and benefactors to his seruants And yet the people must knowe that they receiue from good ministers more gaine and profit then they doe from them the ministers they offer and deliuer heauenly misteries the Iewells and treasures of the word the spirituall foode of the soule which is more precious then thousands of gold and siluer they receiue from the people onely earthly and outward maintenance prouision and substance for this bodie and life and therefore the people haue no cause to grudge the maintenance of good ministers seeing if they make their accounts aright the gaine is theirs The Apostle saith Such as labour in word and doctrine are worthie of double honor That is of reuerence and munificence And againe Let him that is taught in the word make him that hath taught him partaker of all his goods they that sowe spirituall things are worthie to reape temporall things And the Lord hath ordained that they that preach the Gospell should liue of the Gospell It is the law of nature equitie and thankfulnes that such should be maintained being spirituall pastors fathers and souldiers and spending themselues as a candle for the common good The good Shunamite is kinde and liberall to Elisha the Prophet not suffring him to want either foode or lodging Holie women in the Gospell ministred vnto Christ and maintained him of their owne substance Cornelius kindly entertaineth Peter Lâ—dea euen constrained Paul and his companie to come to her house And the Iaylor conuerted refresheth Paule and Silaâ— his prisoners And thus you may plainly see in this worthie example eight notes and markes of good hearers Some before this Texte some in this text and some after and these notes doe containe and comprehend the whole storie of this worthie Queene And now because this whole text is a praise and commendation of Salomon let vs learne from hence that vertue and wisedome is to be commended in whom soeuer we finde it A man saith Salomonâ— shal be commended for his wisedome and not only great personages but the poorest are to be commended for vertue Better is a poore nise childe saith Salomon then an olde and foolish King which will no more be admonished And againe Better is Wisedome then strength Yet the wisedome of the poore is despised And in an other place Better is the poore that walketh in his vprightnes then he that peruerteth his wayes though hee be rich Saint Iames reprooueth this parcialitie in men who esteeme highlie and magnifie rich men bee they neuer so wicked and despise poore men such as are chosen of God rich in Faith and heyreâ— of the Kingdome Those that honor mee shall be honoured saith the Lorde and those that despise mee shall be despised God himselfe commendeth and praiseth such He saith of Iob that he was an vpright and iust man one that feared GOD and eschued euill Christ commendeth Iohn the Baptist saying There was not a greater Prophet amongst womens children Zacharie the Priest and his wife Elizabeth are said both by the holie Ghost to bee iust before God and to walke in all the commandements of God without reproofe And Simeon is saide to bee a iust man fearing God and wayting for the consolation of Israel And Christ writing to the seuen Churches Though hee hath something against most of them worthie of blame and reproofe yet hee commendeth anie good thing in them Yea he especially commendeth the church of Smyrna though in persecution and pouertie accounting it rich in grace and spirituall treasures So that it is lawfull and it is our dutie to commend and praise vertue and goodnes in anie the behauiour of good men is such as deserueth draweth loue and praise And this doth incourage them to go forward in goodnes and doth prouoke others to follow their example as the shadow doth follow the bodie so Honor and praise doth follow vertue sometime the wicked doe praise their vertues and are forced to commend them and though they doe it not yet righteous men commonly will praise them and the more godly wise that men are the more praise they deserue and we must take heed that our praise be moderate iust and without flatterie aboue all things we must take heed that we praise not without cause and desert that we neuer iustifie nor commeÌ„d the wicked remembring that there is a fearefull woe pronounced against them that speake good of euill euill of good The vse of this doctrine is for the reproofe of many as of those that are so blind and senseles that they cannot see and discerne the grace of God in men others are so dumbe and vnthankfull that though they be partakers of many graces from others which they must needs see
and confesse yet they silent and neuer speake once a good word of them others are malitious and doe daily carpe depraue disgrace and diminish as much as they can the gifts of God in his seruants Againe this reprooueth those which hunt for glorie praise this they greatly seeke for and desire though they haue no care of vertue nor wisdom these are like the Pharises proud vaine-glorious Hypocrites seeking onley the praise of meÌ„ What is more vnseemely or more infamous then to be desirous of glorie the more we seeke and desire it the lesse we shall finde it If thou wouldest be glorious despise glorie and thou shalt be glorious to all the vaine glorie of this world is a deceitfull sweetnâ—s an vnprofitable labour a perpetuall feare and a dangerous preferment vaine glorie it flyeth lightly it pursueth easily but it doth inflict not alight wound but doth easily kill such as be blind and negligent it is a secret venom a subtill euill a close plague the mother of hypocrisie the beginning of many vices the rust of vertue the mouth of holines the blindnes of the heart be not proud for the praises of men when thou knowest there are many wants and infirmities in thee if thou seeke for praise thou hast lost it and thy good deeds are corrupted let God be praised in them and not man who is an instrument let the holiest say Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie What hast thou that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it The Apostle saith of himselfe By the grace of God I am that I am And againe Let him that reioyceth reioyce in the Lord for he that praiseth himselfe is not allowed but he whom the Lord praiseth when we haue done al that we can let vs count our selues vnprofitable seruants esteeme thy self vnprofitable God will count thee amoÌ„gst them that are profitable If thou wilt be great in heaueÌ„ thou must be small in earth small in thine owne conceit and thinke rather of thy manifold sinnes both of commission and omission rather then of any goodnâ—s that is in thee What a vanitie madnes is it to desire to be wel spoken of praised and glorified of men if we seeke it we shall scarce attaine it when we haue it it is worth nothing at all being but the breath and blast of fewe mens mouthes and vpon euery light occasion soone altred and changed Christ himselfe was tossed too and fro with the speech of men some said he was a Samaritan and had a diuell others said he was a Prophet sometimes they will make him a King receiue him into Ierusalem with triumph of Hosanna a litle after they crie Crucific him crucifie him and preferred the life of Barrabas a wicked murtherer before him The Barbarians at the first they count Paul a murtherer and presently after they say hee is a God Let vs therefore be of the Apostles minde saying As touching me I passe very little to be iudged of you or of mans iudgment No I iudge not my owne selfe yet am I not thereby iustified but he that iudgeth mee is the Lord. The praises or dispraises of men are little to be regarded they account some iust holie vertuous honest which are nothing so what are these men the better for the flattering speeches of men when God their owne consciences can tell them that they are no such kind of men at all but indeed prophane vniust vile and naught Some againe are accounted in the mouths of men as wicked and notorious hypocrites what neede they care for these speeches when God and their owne conscience doth witnes that they are sincere in hart desiring to liue honestly and vprightly in the sight of God and men The testimonie of a good conscience is a sufficient bulwark against all false reports and slanders whatsoeuer but the common mischiefe and poyson amongst men is the pleasing speeches of flatterers and clawbacks which doth feed them in their humours and magnifie them to the skies when there is litle or no cause at all Nay when rather they are to be blamed and dispraised There be two kindes of persecutors saith one first of such as doe dispraise vs and secondly of such as doe praise vs but the tongue of the flatterer doth more hurt and persecute vs then the hand of a persecutor I had rather to be reproued of any then to be praised of a flatterer no reproofe is to be feared of him that loueth the truth but he that flatteringly praiseth doth erre and confirmeth vs in error Therefore true is that saying of Salomon he that rebuketh a man shall finde more fauour at the leÌ„gth then he that flattereth with his tongue And the wounds of a friend are better then the kisses of a flatterer Therefore saith Dauid Let the righteous smite me for that is a benefit and let them reproue me and it shall be as a precious oyle that shall not breake my head The desire of praise doth hinder zeale in religion and constancie in the profession of Christ How can ye beleeue saith our Sauiour which receiue honor one of another and seeketh not the honor that coÌ„meth of God alone And in another place it is said that many of the chiefe rulers beleeued in Christ but because of the Pharises they did not confesse him least they shuld be cast out of the Synagogue for they loued the praise of men more then the praise of God It is almost an vniuersall vanitie to be desirous to be praised when we deserue it not and not to praise those who are worthie of praise and this is a vaine thing that through our ignorance oftentimes that is concealed which is and that is published which is not Lâ—udâ—mâ—â— mendacitâ—r delectamur inaniter we are falsely praised and we delight in vanitie so that they which are praised are vaine and they which doe praise are liâ—rs man is not to be praised in his life which praise is a temptation and tryall vpon the earth yet is he to be praised who is dead to sinne liues to God It is a vaine and a seducing praise whereby the sinner is praised in the desires of his soule yet he is to be praised who can truely say I liue not but Christ liueth in me and so not he but the life of Christ is praised the gifts and graces of God wheresoeuer we finde them are to be reuerenced honoured and magnified with praise and ioy And let the best take heed that they be not desirous of vaine-glorie It is lawfull to receiue due praise when it is offered and we are not vtterly to renounce and forbid it good men are not ignorant of the goodnes that is in them and therefore they reioyce that God hath giuen vnto men such good affections to like so
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
without abatement all goodnes without any euill where youth flourisheth that neuer waxeth olde life that knoweth no ende beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioy that neuer ceaseth where sorrow is neuer felt complaint is neuer heard matter of sadnes is neuer seene nor euill successe is euer feared for that they possesse thee ô Lorde which art the perfection of their felicitie If God would graunt thee to enioy this felicitie but halfe an houre thou wouldest contemne a thousand worlds to haue it especially to haue it for euer And though this world were indeed very good the things of it of great waight and price and that thou mightest enioy it in health safetie and honour yet shouldest thou esteeme it as ridiculous and vaine in respect of that most happie fruition of God How much more being as it is most vile base vncertaine transitorie shouldest thou despise the greatest Treasures or pleasures of it in comparison of that Felicitie that is the greatest and most true good which is receceiued from the Creator himselfe and not from the creature the which if wee doe once receiue none can take it from vs in comparison of which all ioy is sorrowe all pleasure is paine all sweetnes is sower all beautie is filthines His countenance is pleasant his words sweete his face delectable to looke vpon Yet there we may alwayes beholde him there wee may alwayes haue him and delight in him This is the chiefe whole felicity of man to know and loue his louer Hee that is sure of this will sell all that hee hath to get this treasure will count all the things of this life drosse and dung in comparison of that The hope and assurance of this hath made the Saintes of God to contemne the worlde to mortifie the flesh to to hūble their soules to fight against temptations to endure reproches scoffings and torments and to die cheerfullie and willingly hauing respect to the crowne of glorie the place of pleasure euerlasting life This made Moses to refuse to be called the sonne of Pharaohs daughter to chuse rather to suffer aduersity with the people of God then to enioy the pleasures of sin for a season esteming the rebuke of Christ greater riches then the treasures of Egipt Many would thinke this a foolsh refusall a foolish choyce but the cause that moued him followeth he had respect to the recōpence of reward Againe he forsooke Egypt and feared not the fiercenes of the King for he endured as he that saw him which is in visible I haue beene long and large in this point but pardon me I cannot content and satisfie my selfe and the matter is waightie and of great importance and the chiefe end of our creatiō of our calling redemption and sanctification and yet few doe regard it Oh that all which I haue said might drawe our hearts from the vanities of the world to settle and fixe them vpon eternall happines This text indeed speaketh of that chiefe happines which may be had in this life and is a meanes whereby we may come to the other yet this is a consequent of that and the first degree of life eternall in this life Besides that there may be some fit resemblance and illusion betwixt the glory happines and wisedom of Salomon and of Christ so that in the closet of our soules we may say to our Sauiour in these words Sonne of God Sonne of Dauid the true Salomon the King of that heauenly Ierusalem the King of peace and glory happie are thy seruants and Saints in heauen the Citizens of that Citie the worshippers of that Temple the attendants and inhabitants of that pallace which doe alwaies behold thy maiestie thy holines and wisedome If this woman admired the order in Salomons house the glory and beautie of his pallace and his wonderfull wisedome how admirable is thy glory beautie and wisedome in the heauens If she count them happie which enioy these things how happie are they which enioy thy presence in thine eternall kingdome and are they not most happie which haue left a noysome filthy prison to enioy a pallace that haue past from the turbulent sea to a most safe heauen of rest are they not happie which haue left all toyle and labour and be now at ease and are they not happie which haue ended their pilgrimage and are now at home in a pleasant countrie in that blessed land of Canaan and though their bodies be still in their graues subiect to dust and rottennesse yet are those bodies happie in comparison of ours they being exempted from ignorance incredulitie from mistrust from couetousnes ambition enuie hatred feare terror lust and other sinnes Oh sweet Iesus direct and leade vs in the way to true happines that wee may be happie with them We haue many hinderances many enemies to keepe vs from that Aeternall Felicitie but thou art the way the Truth the life guide vs right keepe vs from error leade vs to life Eternall And good Lord remember vs with the fauour of thy people visite vs with thy saluation that we may see the felicitie of the chosen and reioyce in the ioy of thy people and glorie with thine inheritance giue vs sweet Lord the beginning of that true happines that so we may be happie here and hereofafter happy for euer Giue vs sauing knowledge peace of conscience the guidance of thy Spirit that so heere we may haue thy Kingdome of grace and after this life thy Kingdome of glorie THE SECOND SERMON THough all men naturallie desire to bee happie yet most doe faile and erre in the defining of true happines Some reposing it in one thing some in another but fewe or none truely iudging what it is We haue heard already that ther is no true perfect happines in this life but the true Felicitie is to be sought for desired and wayted for in the life to come yet there is a meanes to come to that and there is a kinde of Happines in this life the which this holy woman doth repose fixe in true wisdom of the which now we are to speak in such manner and measure as God shall vouchsafe grace vnto vs. There is the wisedome of the worlde and the wisedome of God a wisedome humane and a wisdome diuine Humane wisedome containeth the knowledge of Artes and liberall Sciences the politique gouernment of the Commonwealth and families and the knowledge in Trades and handie-craftes All these yea the least of these are the speciall gifts of God And therefore the Lord saith to Moses Beholde I haue called by name Bezaliel the sonne of Vri the sonne of Hur of the Tribe of Iudah whome I haue filled with the spirit of God in wisedome and in vnderstanding and in knowledge and in all workmanship to finde out curious workes to worke in gold and in siluer and in brasse Also in the arte to set Stones and to carue in Timber and
art thou bee thou neuer so Riche or Honourable If thou wilt see what thou art looke vpon a man not aliue but deade what hee is such were his predecessors and what they are thou shalt be the same hereafter If thou looke well vpon thy selfe thou shalt finde in thee sufficient matter to contemne thy selfe What art thou in respect of thy bodie but a vessell of corruption That bodie which thou so tenderly louest it shall rotte and come to nothing What is more noysome then a deade bodie What is more miserable then mans life and most of all miserable in respect of his soule being without grace an heire and childe of perdition This knowledge of our selues the first part of true wisedome will cut downe all Pride Ambition and Impatience and from this proceedeth the knowledge of God and from the knowledge of our selues knowe GOD to be most iust most mercifull most wise most good and most powerfull And if thou wouldst knowe what GOD is see what thou art to him and what hee is to thee And if thou wilt rightly knowe GOD cast off the loue and wisedome of the world This double knowledge of GOD and thy selfe is necessarie to saluation because as from the knowledge of thy selfe there commeth into thee the feare of God and also from the knowledge of God there proceedeth the loue of God So on the contrary from the ignorance of thy selfe proceedeth Pride and from the ignorance of GOD commeth Desperation Thou hast found true wisedome if thou wilt amend the sinnes of thy former life If thou desire with all thy heart Eternall blessednes thou hast found wisedome If thou taste and sauour all these things as they are that thy sinne bee bitter to thee and abhorred that the thinges of the worlde bee as Transitorie and contemptible that the perfect good things bee with thy whole desires affected In these three things thy mouth doth slowe with Wisedome If in thy mouth there bee confession of thy sinnes the voyce of praise and of Thankes-giung and the word of edification The wise man accuseth himselfe glorifieth God edifieth his neighbour therefore in the Philosophers there could be found no true wisedome because some thought that all things might be knowne these were not wise others thought nothing could be knowne these also were not wise the one because they giue too much to man the other because they gaue too little this then is wisedome not to thinke thou knowest all things which is proper to God nor yet to knowe nothing which is proper to beasts knowledge in man is ioyned with ignorance knowledge in vs is from the soule which is from heauen ignorance is from the body which is from the earth so that we haue some communitie both with God and with beastes with God in respect of knowledge with beastes in respect of ignorance The more wee excell in diuine knowledge the nearer and the more liker we are to God himselfe who is not onely the fountaine and giuer of wisedome but very wisedome it selfe But here may an obiection be propounded How is there any true happines seeing both in the getting holding and enioying of wisedome there is much care labour sorrowe and vexation of minde This Salomon himselfe confesseth when he saith I gaue mine heart to knowe wisedome knowledge madnes and foolishnes and I knowe also that this is a vexation of the spirit for in the multitude of wisedome is much griefe and he that encreaseth knowledge encreaseth sorrow this is true indeed that in al trades callings sciences there is great griefe and labour The Philosophers no doubt tooke great paines in finding out naturall things yet in many things they were blinde deceiued in gouernment either of common-wealth or families there is much care and labour in inuenting of counsell and griefe when our counsells are hindred and haue not good effect and sometimes we erre in gouerning and the wisest men are not alwaies so wise as they should be and the best wisedome of man cannot foresee all dangers which follow nor preuent them with all their cunning In Mechanicall trades and handicrafts what care and labour to learne them to exercise them and to encrease daily in skill and knowledge of them and in diuine wisedome there must be great care and labour to get it to hold it to increase in it it will not be gotten by ease and carelesnes but with great studie and diligence and much sorrow is ioyned with it Good men are grieued because they cannot so soone and so easily learn and vnderstand as manie other can Wee reade heare many things which do cause much griefe vnto vs as our owne sinnes and the sinnes of others and the fearful iudgments of God which haue fallē vpon men for sin and the more knowledge we haue if we cōtinue in sin without Repentance the more wee heape and multiplie the wrath of God vpon vs to our greater griefe and sorrow and the more learning and knowledge that men haue the lesse ease and rest For many seeke vnto them and they are ready and willing to instruct others as much as they can which cannot be done without studie and labour The calling of the Magistrate and of the Minister though excellent diuine callings yet subiect to much vexation sorrow and danger and exceeding paines The Apostle saith Who is sufficient for these things And indeed they be heauie and intollerable burdens for anie mortall man to beare without the speciall helpe and grace of God Besides the wiser that a man is the more he searcheth desireth and seeketh for wisedome still the more he sees his own ignorance and this is griefe and vexation of minde There is no perfection of wisdome in this life we see here but in part the best and holiest and wisest haue their wants infirmities ignorances Therfore the wise man hauing feeling and sense of this though he did excell in vertue and knowledge Yet he saith thus of himselfe Surely I am more foolish then anie man haue not the vnderstāding of man I haue not learned wisdome nor attained to the knowledge of holy things who hath ascended vp to Heauen and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world what is his Name and what is his Sonnes Name if thou canst tell The greatest wisedome in man is like a smoking Toarch if it bee compared to the beams of the Sunne to the height of Gods wisedome which is vnspeakable and admirable The best men are wost humble and confesse their ignorance when as the foolish proude people thinke they knowe all things when as they knowe nothing as they ought to knowe Our ignoronce is much in the things of this life euen in common and vulgar matters we doe not so much as knowe the names of many tooles and wares which are to be had seene and fold in many occupiers
them by his spirit and giuing them the faith of truth euen the faith of his elect calling them by the Gospell to obtaine the glory of our Lord Iesus Christ these be the sure notes and markeâ— of those which are truely wise and truely happie yea happy here and happy for euer Therefore let vs pray with the Prophet euery one of vs saying Looke vpon vs 〈◊〉 Lord be mercifull vnto vs as thou vsest to do to loue those that loue thy name We must not thinke then that this woman ascribeth happines to the bare hearing of Wisedome but this hearing includeth knowledge Faith and practise Therefore the Schoolemen make three kindes of hearing The one sensituâ— with outward eare an another Intellectuall that is with vnderstanding the third they call Auditus obeditiuus that is hearing with obedience The foolish Virgins they haue Lampes but no oyle in them they haue onely a bare profession and knowledge without inward grace or practise but the wise Virgins haue their Lamps full of oyle full of Faith obedience holinesse Such as be only hearers and not practitioners of wisedome they be like vnto a man that beholdeth his naturall face in a glasse and when he hath considered himselfe hee goeth his way and forgetteth immediatly what manner of one he was such are foolish and vnfruitfull hearers With true wisdome there is always ioyned true religion sanctification Therefore saith one Wisedome is no other thing but Truth it selfe in the which the true Felicitie shall be found It is in no place it is euery where it admonisheth abroad it teacheth at home it maketh all better and none worse Againe he that loueth himselfe being a Foole shall not profite in wisedome Neither can it be possible to be such a one as he desireth to be except he hate himselfe as hee is Both these must be ioyned together Religion and wisdome but men are deceiued that will seeke religion without wisedome and therefore they fall into false Religions because they haue left true Wisedome And some giue themselues to wisedome without religion but therefore their wisdome is false vaine because they haue no â—are of the religioÌ„ of the true God who would guide instruct them in the way of the best and happiest wisedome Of this vniting of religion and wisdome together Lactantius writeth excellently Where Wisedome saith hee is coupled with Religion there must of necessitie bee true religion and true wisedome because in worshipping God wee haue wisdome that is wee must knowe what is to bee worshipped and how and in being wise we must worship God that is we must performe in truth and deed that which we know where then is wisedome with religion to be found euen there where the one true God is worshipped where the life and all our actions are referred to one head and he concludeth thus in wisedome is religion in religion is wisedome they cannot be separated nor put asunder because to be wise is nothing else but to honor the true God with iust and holy worship And most worthily after he saith thus Wisedome pertaineth to sonnes which requireth loue religion to seruants which requireth feare as they are to loue and honor their father so these are to feare and reuerence their maister God being one because he taketh vpon him both these persons of a father and a maister we ought to loue him because we are his children and to feare him because we are his seruants And therefore it cannot be that religion should be separated from wisedom nor wisedome from religion because the same God is he who must be knowne which is a part of wisedome and must also be honoured which is a part of religion but let religion goe before and let wisedome follow because we must first know God and then we must worship him the fountaine of wisedome and religion is God himsâ—lfe Therefore prophane and wicked men are not truely wise and so not truly happie the Lord complaineth of such people they are a nation voyd of counsell neither is there any vnderstaÌ„ding in them Oh that they were wise then they would vnderstand this they would consider their latter end Bernard alledging this place They would vnderstaÌ„d saith he the things which are of God the things which are of the world and they would foresee the torments of hell then they would abhorre hell desire heauen and contemne the earth And this is true knowledge saith he to know that the Lord will come to iudgement though we cannot knowe when he will come And where as some wil say that all men know this euen the wicked themselues but saith he this knowledge worketh repentance amendment of life and a care desire to liue honestly And S. Iohn saith That euery man that hath this hope in him purgeth himselfe as he is pure so that true knowledge and true sanctinÌ„cation goeth together Therefore S. Iohn saith in an other place Hereby we are sure that we knowe him if we keepe his commandements he that saith I knowe him and keepeth not his commandements is a liar and the truth is not in him So that this standeth as an infallible true principle that those which are truly wise are truly happie in this life and in the way to that full and perfect happines in the life to come But now at last to obserue and prosecute the chiefe maine point and doctrine of this place which is this that the way and meanes to make a people happie is rightly to heare and obey wisedome this is the principall ioy and happines of Gods Children in this life And therefore saith Salomon Blessed is the man that findeth wisedome and the man that getteth vnderstanding for the merchandises therof is better then the merchandise of siluer and the gaine thereof is better then gold it is more precious then pearles and all things that thou canst desire are not to be compared to her length of daies is in her right hand and in her left hand riches and glory her waies are the waies of pleasure and all her pathes prosperitie she is a true life to them that lay hold on her and blessed is he that retaineth her see the fruits of wisedome immortalitie durable riches eternall glory true Ioy and peace she is a tree of life to the soule like that tree in paradise a signe of Gods fauour â—or like to the tree of life shewed to Moses in Marah which sweetned bitter deadly waters or like the tree of life in the Reuelation 22. vers 2. which brought forth twelue fruits and the leaues thereof were for the curing of the gentiles or like any liuing good tree which bringeth forth good fruit to the preseruation of life Therefore the wise man saith Take hold of instruction and leaue not keepe her for she is thy life And againe Hee that regardeth instruction is in the way of life Such a tree is wisedome It is compared also to
my affections and thoughts are not seldome but often in a day vpon thy word The blessed man his delight is in the law of the Lord and in his law doth meditate day night But Dauid proceedeth and sheweth what profit and fruite he got by the reading hearing meditation such other exercises of the word he was not a simple senselesse vnprofitable and vnfruitefull hearer as many are which heare much and are neuer the better but he protesteth that by his exercise in the word he had gotten and learned wisedome yea more wisedome then his enemies more then all his teachers more then the ancient and that by the power of the word he refrained his feete from euery euill way and hated all the waies of falshood and that his chiefe care and desire was to keepe and practise the word but yet he confesseth that hâ— could not doe this of himselfe but that it was God that did inwardly teach him by his spirit and so tasting the sweetnes of Gods grace in him he found the word and promise of God more sweet to his mouth then honie it selfe You see what account and estimation Dauid had of true wisedome esteeming it his chiefest and greatest felicitie happie then are the true schollers and followers of wisedome And if this woman thus pronounce and account the hearers of Salomon to be so happie how happie are they which doe dayly heare the wisedome of Iesus Christ in the preaching and ministrie of the Gospell Blessed are your eyes for they see and your eares for they heare sayth our Sauiour Christ to his disciples and followers For verily I say vnto you that many Prophets and righteous men haue desired to see those things which you see and haue not seene them and to heare those things which you heare and haue not heard them Now in the ministrie of the Gospel wee heare and see Christ himselfe He that heareth you heareth me and he that despiseth you despiseth me sayth Christ of his Apostles and of all his faithfull ministers We beseech you as embassadors in Christs stead that you may be reconciled to God sayeth S. Paul And in another place he sayeth That Christ was described and pictured before their eyes by the preaching of the word It was not the outward hearing of Christ himselfe or the sight of his person that made meÌ„ blessed for the Iewes saw him Iudas and other enemies to Christ heard him and saw him often But blessed are they that haue not seene and yet haue beleeued Christ is heard and seene in the publike ministrie of the Gospell Wisedome hath sent forth her maidens and messengers to call and inuite vs to her feast and banquet happie are her guests happie are her disciples and followers to haue such messengers is a speciall and rare blessing of God In Iob it is accounted by Elihu as a speciall comfort in the greatest distresse and danger to haue a messenger an interpreter one of a thousand to declare vnto man his righteousnes then will God haue mercie vpon him and say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation By the which words we are taught that it is a sure token of Gods fauour and blessing towards sinners when he causeth his word to be preached to them This God promiseth to his people as a speciall mercie and he saith I will giue you Pastors according to my heart which shall feede you with knowledge and vnderstanding It is â—ESVS CHRIST the wisedome of all wisedoms that hath ascended and giuen giftes vnto men and hath ordained Pastors and Teachers for the gathering and building of his Church What is your Felicitie saith S. Paul to the Galathians For I beare you record that if it had ben possible you would haue pluckt out your owne eyes and haue giuen them mee And before he saieth That they receiued him as an Angell of God he commendeth them faithfull in Galatia because they esteemed it the greatest happines vnder Heauen to enioy the ministrie of such an Apostle and Preacher and faithfull messenger of wisdome And is it not a happy thing to haue the eyes of our soules opened to be turned from darknes to light and from the power of Sathan to God that so we may receiue forgiuenes of sinnes and inheritaÌ„ce among them which are sanctified And is it not true happines to haue our soules borne begotten by the immortall seede of Gods word and as Babes and children in CHRIST to be fed and nourished with the sweete and pure milke of eternall life and this is donâ— by the ministrie of wisedome And is not this Felicitie to haue sinnes reproued to be instructed in the right way to haue errors corrected to be comforted in all distresse and danger outward or inward and finallie to bee made wise to saluation and all this is done by the ministrie of wisedome And what happier thing can wee haue in this life then to know the Lordes minde then to haue his priuie counsell reuealed to vs and to bee made wise to Saluation through Faith which is in Christ Iesus Nay Is it not eternall life to know GOD and his Sonne IESVS CHRIST and all this we receiue if we be gratious hearers froÌ„ the messengers of wisedome And will not all confesse that this is the greatest good and the happiest thing in the world to haue the wrath of God pacified to bee in his fauour so that hee is become our Friend and Father and we are taken and accounted as friends to him And there is a true reconciliation betwixt vs so that we need neuer doubt of the saluation of our soules Now this comfort and assurance we haue by the ministrie of wisdome being the very word of the Kingdome the word of grace the word of reconciliation and saluation the word of life yea of eternall life And finally Is it not true Felicity to haue that good part which shall neuer be taken from vs That one thing needfull yea so needfull indeed that wee had better want all other things in this life then be without it And is it not true happines to haue that happines restored and encreased which Adam had in Paradise and lost by his Fall to haue that Image of GOD wherein hee was first created to bee restored vnto vs and in some some sorte to be made like to GOD himselfe in true holines and Righteousnes And is not all this true happinesse and the way to that Eternall and perfect blessednes which wee shall enioy in the Heaâ—ens whereof wee haue spoken largely before And thus we conclude from the premises as from infallible reasons taken from the necessity excellencie power and fruite of Wisedome that this position and doctrine which heere is holden and collected by the wordes of this Woman is most true and sound Namely that the way to make a people happie is to heare receiue and imbrace this
and iniurie offred to Christ it bringeth outward iudgement at least spirituall it doth bring vpon vs the spirit of slumber securitie and benummednes of conscience there is a curse and iudgement vpon the eares and soules of such they are like vnto the ground that is continually drest and tilled in good order and sowne with good seed and yet bringeth foorth no good fruite All will confesse such a ground to be very bad and cursed And the holie Ghost sayth the like That the earth which drinketh in the raine that commeth often vpon it and bringeth forth hearbs meet for them by whom it is dressed receiue the blessing of God but that which beareth thornes and briers is reproued and is neere to cursing whose end is to be burned And our Sauiour Christ teacheth in the Parable of the seed That the good and blessed ground bringeth forth good fruite some an hundreth fold some sixtie fold some thirtie fold so they which heare with a good and honest heart doe also keepe the word and bring forth fruite with patience An vnprofitable hearer offendeth against God who cryeth dayly to him yet he will not heare him to any purpose who doth kindlie visit him but he will not receiue and entertaine him with such comfort and fruite as he ought they offend against their teachers in discrediting and greeuing them making all their labour and trauell as much as in them lyeth to be in vaine they doe an iniurie to themselues being still ignorant whereas they might haue had knowledge being profane whereas they might haue had some measure of holines the grace which they haue if they haue any it decayeth and dyeth and is taken away from them for God doth take away his gifts from those which vse them not aright and haue no care to encrease them they drawe vpon themselues diuers punishments from God as we hard before Nay these vnfruitfull hearers they offend the Church they do no little wrong to it because they are vnprofitable members and can doe no good to others whereas we are borne not for our selues but for others we should so profit that we should be able to teach our families to comfort admonish and edifie one an other yea w◠should be examples of vertue and pietie to others and growe daily in grace and in the knowledge of our Lord Iesus Christ the causes why men profit not are these they haue not repented of sinnes past but they are withholden by some speciall sin or else they are not perswaded of the truth of Gods holy word or else they are carelesse what become of thē after this life or else they are dulled with the cares pleasures of this world or else they neglect prayer hearing reading conference and other holy priuate exercises or else they haue some proud conceit of themselues that they know enough and are holy enough alreadie and need no more or else they haue th◠curse of a stonic and hard heart or else they are drawne away and hindred by bad counsell or company these be the pull-backes and hindrances which keepe men backe from profiting in the schoole of wisedome THE THIRD SERMON FRom this worthy sentence of a most worthy and gratious woman we haue alreadie deliuered and handled this worthy doctrine namely that the chiefe felicitie of this life consisteth in hearing and obeying true wisedome this we haue largely confirmed and proued and haue made some vse of it gathering from hence as a necessarie consequence the miserable wretched estate of such as are destitute of this wisdome of such as seeke to hinder and stoppe it of such as refuse to heare it of such as are contemners and mockers and of such also as are idle and vnprofitable hearers and yet still we are to make some further vse of this doctrine it serueth directly to reproue confute the vanity and follie of such as repose their chiefe felicitie either in carnal wisdome or in the glory of the world or in riches or in pleasures Of al these we haue spokē something already yet let vs say something more of the two latter namely riches and pleasures because most men doe repose true happines in them this is taken as a principle that those are the happiest men in the world which abound in wordly wealth spend their whole life in mirth and Iollitie in earthly delights and carnall Ioyes but the vanitie of these men shall easily appeare if true wisedome may be iudge Trauell not too much to be rich saith the wise man but cease from thy wisedome Wilt thou cast thine eyes vpon that which is nothing for riches taketh her to her wings as an Eagle and flyeth into the heauen His meaning is that riches are of small reckoning and account and that they are vncertaine flitting and fading therefore there can be no true happines in them In an other place he doth handle this more largely He that loueth siluer saith he shall not be satisfied with siluer and he that loueth riches shall be without the fruit thereof His meaning is that such as repose their happines in riches are not happy but miserable because they are like vnto such as are alwaies thirstie and hungrie and neuer satisfied he setteth downe many other miseries of such men that they haue not so much as the fruit of their riches because they dare not vse that which they haue they are tormēted with the desire of more In the middest of all their wealth they want as well that which they haue as that which they haue not and the more they haue the more they are to maintaine as seruants friends and many parasites and flatterers and this miserie also is incident to such that they do so much thinke of gathering and keeping their riches that they cannot haue so sweete rest and sleepe as many a poore man hath their thoughts are troubled thinking sometimes how to deceiue others and how others may deceiue thē they are in continuall feare of theeues robbers of fire and water and of other danger and losses they are troubled in their minds thinking how badly they haue gotten their riches and how badly they hold and vse them their riches turne to their owne hurt and destruction being occasions to them of pride couetousnes prodigalitie and licentiousnes and sometimes very ruine of body soule These riches are spent consumed by many waies by dilicate daintie fare by costly apparell by smptuous buildings by gaming by whoredome by buying by selling by lawing how many waies are riches spent and consumed by fire by water by warres by theeues by vnskilfull and vnfaithfull Physitions by prodigall wiues and prodigall children by negligēt vntrustie seruants and thus riches perish by euill trauell This is also an other miserie that they leaue the owner he can take nothing with him he knoweth not how soone he must leaue thē he hath heapt vp riches and cannot tell who shall gather them it may be neither child
body wee may haue too much surfet of it to our hurt yet it is not so in this spirituall foode wee may be too wise in the world too wise in our owne conceit but we can neuer haue too much of this spirituall wisedome so long as we liue in this world and he that is most wise or holie hath his wants and doth dayly desire increase of grace Corporall food saith one when wee haue it not doth breed in vs a great desire to haue it when we haue it and eate it and fill our selues with it we oftentimes loath it but on the contrary spirituall dainties and foode when wee haue them not we loath them when we haue them in truth we the more desire them In bodilie foode appetite breedeth fulnesse and fulnesse breedeth loathing in spirituall foode appetite breedeth fulnesse and fulnesse breedeth appetite and desire for spirituall daynties when they feede and fill they doe increase in the minde an earnest and ardent desire Therefore oh worthie Citizens confesse and acknowledge this great blessing of God vpon you be thankful to God for it others confesse this blessing vpon you they are glad reioyce for it and would be more glad to haue the like blessing in some sort amongst themselues they take paines to come to take some part with you in this grace and many neighbours and strangers haue receiued much comfort and profit by these blessed gracious meanes which you enioy in such abundance It may be some amongst you do scarcely confesse this blessing they thinke it needlesse or that they may well spare it but most vnkind vnthankfull are these without grace or vnderstanding Others say happie are you but they can neither feele nor see any such happines It may be some of Salomons Courtiers and seruants thought it no great happines to haue such a maister such a diuine teacher to be partakers of such heauenly wisedome but yet this woman a stranger a Gentill pronounceth them happie and happie were they indeed if they knew their owne happinesse And I doubt not but many of you doe acknowledge with ioy this to be the chiefe happinesse of your citie to haue so long time so sincerely in such varietie of gifts so plentifullie the true wisedome of Christ preached and published amongst you Indeed the Lord hath not dealt so with euery nation with euery towne or citie Nay the Lord hath stricken many countreys and townes with palpable darknes but there is light cleare light the day light yea the cleare light of the sunne in this worthie place where you dwâ—ll Many places haue long endured the most bitter famine of the soule they haue bin depriued destitute many yeres of the sweet bread of life but here hath bin many yeares plentie and others come hither to get food and sustenance for their soules We therefore brethren as helpers exhort you that you receiue not this grace of God in vaine but receiue with meekenes the word that is grafted in you which is able to saue your â—oules And here by your patieÌ„ce let me stir you vp to more care and diligence in resorting to Sermons on the weeke day There is great negligence and slacknes in some not onely of the common prophane sort but also of some professors of the Gospel a fault I say in neglecting so many Sermons which they might heare if slothfulnesse worldlinesse or some idle conceit did not hinder them If wee did sincerely loue this wisedome and esteeme it as our chiefe felicitie wee would neglect no time nor meanes which is offered to vs hee that truely loueth the word doth loue it at all times A Sermon in the weeke day tryeth our true loue to the word On the Saboth day men are compelled to come by force of lawe all sorts of men come then Publicans and Pharises Atheists and time-seruers but to come on the weeke-day when law doth not bind vs when we haue other occasions to hold vs back it is a more sure signe of our sincere loue zeale to the word And though the Saboth day be chiefly ordeined for diuine seruice and Sermons that day we are wholie to giuâ— ourselues to such exercises without distraction and though the Lord giue vs liberty to worke the sixe daies yet we owe him all the dayes of our life and euery day we are to prefer heauenly things before earthly and the soule before the body when occasion is offered whensoeuer the Lord calleth though it bee to the losie of the best things we haue Euery one is to answere with Abraham Heere I am and with Samuell after hee knew it to be the Lordes voyce speak Lord for thy seruant heareth And with the Aposties to be ready to forsake all when CHRIST calleth Euery day we are to preferre Heauen before earth things most necessarie before things lesse necessary things publike before things priuate This care and pollicie we haue in the matters of the world Euery day wee must remember and practise these holy scriptures Thou shalt loue the Lord thy GOD with all thy minde with all thy soule That wisedome is the beginning that wee must first seeke Gods kingdome and labour for the meate that neuer perisheth and that there is one thing needfull Oh that wee would often thinke with our selues how much we are bouÌ„d to God how many duties he requireth of vs how many graces we want how weake we are in faith and knowledge Oh that wee would seriously remember the vanity of riches and pleasures the shortnes of this life the comforts of the Worde the great necessity and vse of it in all the occasions of our life And that we would consider how dull and forgetful we are what measure of knowledge zeale loue and sanctification is required of vs what account wee are to make for not hearing for losse of many Sermons which we might haue heard and what a blessing the plentifull preaching of the word is then would wee thinke no time too much nor too long that is spent about it but would say with this woman Happy are they that may alwayes heare such wisedome And if it be a happy thing to heare then are they vnhappy which heare not Those that keep themselues from hearing they hinder their owne happines Some say they goe to a Sermon when they haue nothing to doe As who should say they would not goe if they had anie thing to doe at all but these doe not rightly esteeme of wisdome preferring it before all things Nay as it seemeth they preferre all things before it There is a promise of blessednes made to such as come though they be neuer so small a number But there is no such promise made to them which vppon light occasions absent themselues from holy meetings Nay our Sauiour Christ threatneth such that they shall neuer taste of his heauenly Supper There is nothing lost by seruing of God at any time to such onely he promiseth
all blessings godlines is great gaine and hath a promise of this life and the life to come We must not leaue any dutie vndone which God commands for feare of losse When the man of God forbad Amasiah the king to take the Armie of Israell with him to battell which he had hired the king said What shall wee doe then for the hundreth Tallents which I haue giuen to the hostes of Israell Then the man of God answered The Lord is able to giue thee more then this So that if we obey God we need not feare losses the Lord will will giue vs all things necessary so that wee shall not neede to feare want It is the Lorde that doeth blesse our Trades and callingâ— and hee will requite any losse that we endure for his sake And indeed nothing is gotten by neglâ—â—cting his seruice you may put all such gaines in your eies and see neuer the worse the cause of â—osse is the contempt and neglect of Gods â—eruice Others deceiue you because you deceiue God your seruants are deceitfull â—loathfull and vnfaithfull because you are so to God The Lord threatens to plague his people with drought and scarcitie because they preferred their owne worldly pollicies before religion they sought not him first of all but built there owne houses and let his lie waste Gaines that are gotten besides Gods will they will not prosper but are like that Manna which was kept and reserued till the morning contrary to Gods commandement and it was full of wormes and stancke Some like the vnthankefull Israelites which loath heauenly Manna and preferre garlicke and onions before it Some like Gergesites which make more account of their hogges then of Christ they will rather intreat him to goe out of the country then endure any losse by him Some like Esau preferring a messe of pottage before the blessing And with Demas they forsake Christ and embrace this present world What is an houre or two or three houres in the weeke amongst such a multitude of houres the poorest tradesman early or late may win recouer so much time One friend may entreat an other a longer then that though to his paine cost or hinderance Prince maister father may command many houres and dayes from our owne busines and may not God command a fewe houres for our good How many houres doe we spend in the weeke idlely and vainely we are content to eate and drinke some twice some thrise in the day it may be oftner and we thinke much to receiue the foode of our soules some fewe houres in the weeke Some are content to worke some to play from morning till night and it may be from night till morning but they are soone wearie in hearing the word they thinke all that time long and lost they would haue long health long leases long liues long dinners and suppers long feasts sleepes but short prayers short Sermons and a seldom as may be some to their shame arâ— oftner in the Ale-house then in God house some are glad of the company oâ— vaine companions they care not how long nor how often they be with them but the make small account of the fellowship 〈◊〉 the Saints in the great congregation Chapmen goe to markets to faires many amile for the bellie and for gaine they will hardly lose any that is commodious for them but many will scearce come out of their doores to heare a sermon we are to labour for the word if we want it though it be to our cost and paines and will we not receiue it when it is offered to vs so neare at hand they that will not heare it when they may haue it so easily would hardly take any great iourney for it we see by experience that all goe of necessitie to common duties and to common workes in towne or Citie and is not this a common dutie to all Christians to heare and receiue the word of life when they may haue it The minister is to preach in season and out of season and as he is bound to preach so you are bound to heare Woe be to him if he preach not the Gospell and woe be to you if you heare not the Gospell by the preaching of the Gospell the minister doth performe a speciall seruice to God And it is a speciall part of Gods diuine seruice required of all true Christians diligently and carefully to heare his word preached Finally remember that the slacknes and the negligence of the people in hearing is a wound and Corosiue to the heart of the minister their forwardnes their zeale diligence is no small iâ—oy and comfort to him but when he seeth them negligent slacke and vntoward it doth discourage and discomfort him it troubleth his studie it disquieteth his heart and maketh him thinke that such people haue small loue to him or his ministrie seeing they will not vouchsafe to heare and reuerence those fruitfull doctrines and exhortations which he hath gathered from the holy scriptures and that with great paines care and labour Therefore obey them that haue the ouerâ—ight of you and submit your selues for they watch for your soules as they that must giue accounts that they may doe it with ioy and not with griefe for that it is vnprofitable for you and neuer cease to desire the sincere milke of your soule that you may growe thereby But yet further to rouse vs all and to waken carelesse and vnthankfull hearers let vs see how our Sauior alledgeth and applyeth the example of this woman and likewise the example of the Niniuites against the vnthankfull rebellâ—ous and vnbeleeuing Iewes The Queene of the South saith he shall rise in iudgement with the men of this generation and shall condemne them for she came from the vtmost parts of the earth to heare the wisedome of Salomon and behold a greater then Salomon is here The men of Niniuie shall rise in iudgement with this generation and shall condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here Both these examples are fitly applied by our Sauiour against the Iewes and so against vs they contemned his holy doctrine and miracles and therefore he chargeth them with great vnkindnes threatning them with most seuere and iust punishment and to amplifie their sinne he compareth this Queene and them together she a woman the weaker sexs vnfit to take vpon her great Iournies they many of them were men more able stronger and yet would take no paines to come to him she a Queene brought vp tenderly and daintily and therefore more vnfit to endure trauell they most of them priuate persons acquainted with labour and yet they will not labour for that heauenly Manna and bread of life She a gentile a heathen vncircumcised they Gods people Abrahams seede and yet they will not accept of the true Messiah being the blessed and promised seed She vndertooke a great â—ourney dangerous in
wise sonne ouer this mightie people And by his power and helpe he furthereth and helpeth Salomon in building a house to the name of the Lord his God The learned doe obserue That in this King is prefigured the vocation of the gentiles who should helpe to build the spirituall Temple of Christ and indeed he speaketh religiously reioycing when he heard Salomons words and blessing the true God for him as great tokens of calling and conuersion if not greater are apparant in this woman If she amongst others be a figure of the calling of the gentiles then it must needs follow that she her selfe was also called for though God made a separation betwixt Iewes and Gentiles and chose to himselfe for a time the seed of Abraham so that the generall calling of the Gentiles was not before Christ his comming in the flesh yet God had alwaies some amongst them as King Hyram Naamon the Syrian Iob this Queene and others She seekes for true wisedome from Salomon and finds it The Church seekes for the treasures of all knowledge comfort and ioy from Christ She commends and magnifies Salomon the Church magnifieth Christ accounting him as her well beloued husband She pronounceth Salomons followers seruants to be blessed the Church accounteth them happie who heare and receiue Christ in this life and them more happie who behold his glory for euer in the life to come She giueth Salomon precious gifts the Church giueth Christ the best things she hath euen her body and soule as a liuing sacrifice louing Christ aboue all and forsaking all for his sake as Abraham forsooke his owne countrey the Apostles their nettes and Paul accounteth all thingâ— drosse and dung in comparison of Christ And as in this woman we haue a figure of the calling of the Church of the Gentiles so in Salomon we haue a tipe and figure of Christs Salomons kingdome a figure of Christs kingdome his wisedome a figure of Christs wisedome his glory a shadow of Christs glory his riches a tipe of Christs spirituall riches his Temple a tipe of Christs Temple And as Salomon doth kindly accept the gifts and presents of this woman though hee had no neede of them so doth Christ as kindly accept the seruice of his Church And therefore this should encourage vs to giue him the best things we haue with willing and chearefull hearts seeing he is as willing to accept of them aâ— Salomon doth the gifts of this Queene Againe Salomon bestoweth on her euery pleasant thing which she asketh Christ giueth to his whatsoeuer they aske in his fathers name he giueth vs better thingâ— then Salomon should giue this Queene namely hee giueth to vs himselfe his body and blood his spirit his word all spirituall graces yea life eternall For howsoeuer there is some resemblance betweene Salomon and Christ yet he is more excellent then any Patriarke Prince Prophet or Saint whatsoeuer Salomon a King of the earthly Ierusalem Christ the King of the spirituall and heauenly Ierusalem of the militant and triumphant Church Salomon a King of peace of outward and earthly peace Christ the King of inward and euerlasting peace Salomon excelled all Kings of his time in wisedome and knowledge Christ the founder and treasurer of wisedome Of his fulnes haue we all receiued grace for grace for God hath not giuen him the spirit by measure Salomon a Prophet a Preacher Christ as the King of all Kings so the Prince of all Prophets and Preachers Salomon and all the rest spake by him Salomon but a man Christ both man and God Omnipotent Creator of all things Salomon a greeuous sinner Christ pure vndefiled without sinne the Sauiour of repenting sinners meriting life for them and making his word effectuall in them And now let vs further note from this religious woman that religion belongeth to women God is their Creator and therfore they are to serue him The first woman was created in the image of God which is true wisedome holines and righteousnes which was lost by the fall of their first parents and they must seeke to recouer it in Christ who died for them as well as for men They are partakers of both the sacraments they haue soules to saue as well as others they are the weaker vessels and sooner ouercome of Sathan they haue many speciall infirmities they are partakers of many blessings and deliuerances from God Therefore religion the feare of God and diuine wisedome appertaineth to them Besides these reasons we haue plentie of holy examples in the scripture as Euah Sarah Rebecca Debora Marie and Elizabeth with many other holie and religious women If then religion belong to women then much more to men As they excell in place and power so they should excell in grace and wisdome They should be examples of zeale and pietie and teachers of their wiues and families This serueth for the confutation of the Papists who locke vp the scriptures from men and women teaching that doth not belong to them to search the scriptures This also maketh against prophane and carelesse women who are altogether negligent in the matters of religion as though it did not belong to their Sexes at all Here are also reproued wicked and prophane husbands who doe not further but altogether hinder their wiues in the exercise and zeale of religion And most cursed are all Athiests carnall men who scorne and deride any profession or shew of religion in women And finally here is comfort and incouragement for all forward and religious women this may be to stirre them vp to proceed go on in the way of godlines hauing so many both reasons and examples set before them mouing and enforcing them to the zeale of religion And as it appertaineth to all men and women in generall so more especially to Gentiles Nobles Lords Ladies Kings and Queenes as they excell and shine before others in diet in apparell in possessions and dignities so should they goe before them in spirituall graces As they haue receiued more blessings from the Lord so are they more tied and bound to him againe and more zeale pietie and thankefulnes is required at their hands according to the saying of our Sauiour To whom much is giuen of him much shall be required Their places and honours should be inducements to pietie as Samuel said to Saul The Lord sent me to annoynt thee King ouer Israel now therefore obey the words of the voyce of the Lord. As if he should haue said because God hath honoured thee thou art bound to obey him It is their chiefe honour to honour God Those that honour me I will honour saith the Lord. The examples of great persons doth most good or most hurt If they be godly they are a meanes to winne many soules to God by their good examples to drawe them to the exercise of true religion If they be wicked they infect drâ—we many to destruction with them Therefore religion
against the law of God written against ciuill honestie and charitie These destroie and consume the goods the good name the body and soule And as Bertheba sayeth to her sonne Salomon Such vncleanesse is the destruction of Kings so it is the destruction of many others men and women of many great houses townes countries and kingdomes Therefore sayth Iob If my heart haue beene deceiued by a woman or if I haue laide waite at the doore of my neighbour let my wife gâ—inde to another man and let other men bow downe vpon her For this is a wickednes and iniquitie to bee condemned yea this is a fire that shall deuoure to destruction whiâ— shall roote out all mine increase And it is most true which the Prophet saith that whoredome and wine take away the heart And indeede such sinfull pleasures they take away witte and vnderstanding grace and religion they take away credit riches and health yea the comfort of soule and body It is a great curse and heauy iudgement of God to be giuen ouer to such vile and filthy lusts And this Salomon confesseth vpon wofull experience saying I haue compassed about both I my heart to know and to enquire to search wisedome and reason and to know the wickednes of folly and the foolishnes of madnesse and I finde more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall bee taken by her Behold sayth the Preacher this haued founde seeking one by one to finde the count and yet my soule seeketh but I find it not I haue found one man of a thousand but a woman among them all haue I not found His meaning is not to disgrace good women but that women are easily drawne to wickednes and being wicked they exceed men in wickednes and are of great power to draw allure others to the same And that fewer women are good then men finally he speaketh vpon his owne experience tryall that he for his part amongst so many found none at all good and this is some testimony of his repentance These words being spoken and that booke being written as some thinke as it is probable after his grieuous fall But wee see by that place that it is a token of Gods anger to bee giuen ouer to such vncleannesse and it is a iust iudgement vpon our prophanesse neglect contempt of Gods seruice and therefore the Apostle sayth That because men regarded not to know God hee deliuereth them vp into a reprobate minde to doe those things which are not conuenient he gaue them vp to their hearts lusts and to vile affections Because men are carelesse in religion of the true honour of God therefore the Lord giueth them ouer to such filthy and odious sinnes to their vtter dishonour and shame in life and death and after death so that the memoriall of such though they haue beene of neuer so high account in the world is but vile rotten and cursed Therefore let vs hearken to that blessed Exhortation of the Apostle saying Dearely beloued I beseech you as strangers and pilgrimes abstayne from fleshly lustes which fight against the soule And let vs not forget those words of another Apostle Know yee not saith hee that your bodies are the members of Christ shall we then take the members of Christ make them the members of an harlot God forbid Doe yee not know that hee which coupleth himselfe with an harlot is one body for two saith he shal be one flesh but he which is ioyned to the Lord is one spirit Fly fornication euery sin that a man doth is without the bodie but he that coÌ„mitteth fornication sinneth against his owne body Know yee not that your body is the temple of the holy Ghost which is in you whom yee haue of God and ye are not your owne for ye are bought with a price Therfore glorifie God in your body and in your spirit for they are Gods Another sin which we are to auoide and which was Salomons sinne is Idolatry It is saide as we haue heard that he matched with Idolatrous women that for the loue of them he built high places hee wrought wickednesse in the sight of the Lord continued not to follow the Lord as did Dauid his father that his hart was not perfect with the Lord his God The beginning of his sinne was that hee matched with Idolatrous womeÌ„ contrary to the expresse law of God And therefore it was sin so to match We are to auoide all vnnecessarie society familiarity with the wicked therfore Iehosephet is reproued because he helped the wicked loued them that hated the Lord for he ioyned in the affinitie with Ahab but the wrath of the Lord came vpon him for it Salomon saith The wicked man is an abhomination to the iust he that is vpright in his way is an abhomination to the wicked There can be no sound nor true friendship betwixt those that are diuers contrary in religioÌ„ maners Therfore saith the Apostle be not vnequally yoked with Infidels for what fellowship hath righteousnes with vnrighteousnes what coÌ„munion hath light with darknes what concord hath Christ with Belial what part hath the beleeuer with the Infidell and what agreement hath the temple of God with Idols The Lord complained thus of his people saying Iuda hath transgressed abhomination is committed in Israel and in Ierusalem for Iuda hath defiled the holines of the Lord which he loued hath maried the daughter of a strange god The LORD will cut off the man that doth this both the maister the seruant out of the Tabernacle of Iacob and him that offereth an offering to the Lord of Hoasts Such cursed and crosse matches was the cause that God destroyed the first world with the generall flood And such matches at this day are the causes of prophanenesse Athisme Popery and much wickednesse For what comfort or blessing can they looke for which haue no respect to God in marying But onely regard pleasures and riches The example of Salomon is fearefull that so great wise a man of extraordinary gifts and graces is allured and drawne to Idolatry being ouercome with the loue of heathenish women And yet it may be and it is likely that Salomon himselfe did not worshippe those Idols or thinke them to be gods or that there were any diuine power in them neither did he bring them into the Temple nor commaund any to worship them but this was his fault that hee did not suppresse the worshipping of them but graunted and suffered such Idolatry for the pleasure of his women So that he fell as Adam fell who did eate of the forbidden tree not because that he thought thereby to be like vnto GOD or wiser then hee was made but least he should offend his
And finally we are moued to pittie kindnes and mercy towards other sinners seeing in many things we sinne all and such excellent and holy men Patriarkes Prophets and Apostles haue had their grieuous falles THE SIXT SERMON WE haue heard the reioycing and thanksgiuing of this woman for the Raigne of Salomon and specially because she sawe the loue of God both to Salomon and to Israel in placing such a King We haue heard the happines of Salomon the great and extraordinarie gifts of God bestowed vpon him and manifold signes of Gods fauour towards him and that God by his owne mouth and promise and by a speciall name giuen to Salomon professeth his loue towards him And therefore howsoeuer he fell most grieuously and therefore deserued no loue but rather hatred and to be cast off for euer yet no doubt but God did loue him still and in time brought him to repentance and saluation Now let vs from these words of this blessed woman seeing Gods loue in placing Salomon let vs I say learne and obserue from hence that a good King is a rare and a speciall gift of God and a token of his loue to the people For it is said here Because God loued Israel to establish it for euer therefore he made Salomon King ouer them When God meanes to blesse a land and to doe any good vnto it he giueth it good Princes when he meaneth to correct and punish a people he sendeth wicked men to Raigne ouer them So that it is God that giueth Kings sometimes in loue sometime in anger He threatneth to take away the Iudge and the Prophet the prudent and the aged and to appoynt children and babes to be Princes ouer them In his iustice he causeth the hypocrite to raigne Woe to thee ô land when thy King is a childe and thy Princes eate in the morning that is when they are without wisedome and counsell and are giuen to their lusts and pleasure But blessed art thou oh land when thy King is the sonne of nobles meaning when he is noble for verture and wisedome A good King is a great and worthy blessing of God Salomon saith He that findeth a good wife findeth a good thing and receiueth fauour of the Lord. And Bethsheba saith Who shall finde a vertuous woman her price is farre aboue the pearles How much more truly may this be said of a vertuous King Euery good thing is from God As good husbands good wiues good parents good children good maisters good seruants how much more a good King being publicum bonum that is a publike good bonum quo comunius â—o melius a good the more common it is the better it is The want of such is an occasion of sinne and ruine to the people It is said in the booke of the Iudges that when the iudge was dead they returned and did worse then their fathers in following other gods and in worshipping them And againe when Gideon was dead the children of Israel turned away and went a whoring after Balim and made Baall their God And this is set downe as a cause of Idolatrie and of all vilanie amongst that people In those daies there was no King in Israel but euery man did that which was good in his owne eies Miserable is the state of the people without a Prince like fishes deuouring one another like a body without a head like sheep without a Shepheard like souldiers without a Captaine like children without a mother a ship not safe without a gouernour nor a priuate house without a guide nor the common-wealth without gouernours This knew Moses who was carefull of his posteritie and to haue a gouernour for his place before he died and therefore said Let the Lord God of the spirits of all flesh appoynt a man ouer the congregation who may goe out and in before the people and leade them that the congregation of the Lord be not as sheepe which haue not a Shepheard Great are the commodities and comforts which we reape by good Kings Behold saith Esaiah A King shall raigne in iustice and the Princes shall rule in iudgement and that man shall be as a hiding place from the winde and as a refuge from the tempest As the riuers of waters in a drie place and as the shadowe of a great rocke in a wearie land And marke the happines of Salomons gouernment here commended His father Dauid prophecieth of him that true religion should be maintained in his kingdome that in his daies the righteous should flourish that he should be to such as comfortable as the deawe and shewers after the mowne grasse That in his time should be abundance of peace and plentie That he should iudge the poore with equitie and deliuer him when he cryeth and saue the children of the needie and subdue the oppressor redeeming their soules from deceite and violence and preseruing them from all wrong Behold then the happines the benefite and comfort of a good King He is a father a pastor a nurce to the Church and common-wealth He is as a wall and prop to stay vp the tender boughes of the vine He is like the shadow of a great tree refreshing his subiects He is as it were a common soule to the people whereby the body of the Church and common-wealth is stayed and vpholden And as the sunne is to the planets and the planets to the starres so is the King with his counsell iudges and magistrates to the common-wealth From thence it hath life comfort and light A good King is much more excellent and better then a good subiect His goodnes more large moreample profitable then the goodnes of others As much difference as there is betwixt a priuate familie and the common-wealth betwixt one house and a Citie betwixt a litle riuer and the sea so much difference there is betwixt a good subiect and the King He is like a spring or fountaine of water descending from the toppe of a high mountaine watring all the lower groundes cherishing and filling all the lower brookes The care the religion the wisedome the pittie the pietie the liberalitie iustice and temperance of a king profiteth all his subiects By his meanes religion peace iustice artes schooles families trades buildings Church and common-wealth flourisheth Therefore saith Salomon In the prosperitie of the righteous the Citie reioyceth and when the wicked perisheth there is ioy And by the blessing of the righteous the Citie is exalted Againe when the wicked rise vp men hide themselues but when they perish the righteous encrease when the righteous are in authoritie the people reioyce but when the wicked beareth rule the people sigh All good subiects reioyce at the raigne of good Princes because they enioy liues liberties their goods and the Gospell when the wicked rule there is a storme the iust are molested they flie as Dauid from Saul they hide themselues as the Prophets
appoynted Ouer-â—eers in the Church and it is Iesus Christ that giueth gifts to men to become Pastors and teachers in the Church Those glorious titles before spoken of they belong also to the Ministers of God They are pastors fathers nurces and in Gods stead Magistrates are to be honoured such as rule well in word and doctrine are worthie of double honour The same is the end of both their callings to suppresse and beate downe sinne But our power is spirituall therefore the greater euen the power of God to saluation power to conuert soules to beate downe Sathan and sinne and to bring into bondage euery thought that doth rayse it selfe against God By the Magistrates care policie and power wee liue in peace and are defended from forren domesticall foes By the ministerie of the word the sword of the spirit wee are armed against our spirituall enemies and enioy true peace of conscience And therefore the ministerie of the word is truely called the streugth and life of a land When Elishai saw Eliah taken vp into heauen he cryed My father my father the Chariot of Israel and the horsemen thereof It is sinne that weakens a land it is religion and pietie that maketh it strong By the preaching of the word sinne is weakned and all vertue and goodnes is increased confirmed The want of this word is the famishing of mens soules the plentie of this word is the life of their soules Magistrates are keepers and maintayners of both the tables of the commandements and so are all faithfull Ministers Magistrates are to execute outward punishments vpon offenders Ministers haue power to reproue to binde and exclude notorious offenders Our bodies goods liues are subiect to Princes but al power worshippe and maiestie are subiect so the word which wee preach And as they are rebels to Princes which resist their power so are they rebels to God which set themselues against the doctrine counsels and exhortations of his faithfull Ministers And finally as good Magistrates doe comfort and encourage good subiects by rewards honours and countenance so good Ministers are carefull by all means possible to comfort good Christians by the sweete promises and mercies of God and by the assurance of remission of sinnes and life eternall Seeing therefore there is such agreement both in the titles and callings of Magistrates and Ministers there should be also an agreement and vnion in affection betwixt them They are intirely to affect and loue one another The Ministers are to guide and direct the Rulers by the word and they againe are to defend them by the sword This the Lord teacheth when hee appoynted two brethren to gouerne his people Moses and Aaron the one to gouerne the other to teach It went well with Saul so long as he hearkened to Samuel the Prophet Dauid had Gad and Nathan neere vnto him as his faithfull Counsellers Hezekiah the King was directed by Esaiah the Prophet Therfore Magistrates are to countenance good Ministers and to encourage them Wee teach and perswade all men to obey the higher powers We pray for you publikelie and priuately and stirre vp others to doe the like Wee set foorth the excellencie of your callings We threaten damnation to rebels and traytors As for our calling although diuine and sacred yet odious and contemptible to the worlde because wee reproue the sinnes of all men we endure many hard speeches vnkindnesses and iniuries of wicked men the eyes of many their eares hearts and mouthes are open against vs. Wee are subiect to many temptations and infirmities Wee haue many discomforts and discouragements Who is to comfort and countenance and defend vs but the good Magistrates And you must not bee offended though we sometimes iustlie reproue your opon sinnes in open place It is our office to reproue sinne in all as it is your dutie to punish sinne in all As you must not be partiall and not haue respect of persons in iudgement so we must not be partiall in reproouing We doe it God knoweth in dutie loue and conscience and therefore you are to take it in good part All holy men though they were Kings and Princes haue beene content patiently to receiue iust reproofe And the sinnes of Magistrates and great persons doe most hurt of all other and therefore most of all to be reprooued If wee be carelesse and idle in our place If we be flatterers time seruers If we be corrupt false in our doctrine If we be wicked and dissolute in life Let vs bee censured according to our deserts But if our care be to do good to take what paynes we can in our places to winne foules to beate downe sinne and Poperie to liue honestly and keepe a good conscience in all things If neyther our doctrine nor life can bee iustly touched why should you be strange vnto vs why should you keepe backe from vs your fauour assistance and countenance It is the chiefe end of the office and calling of a good Magistrate to defend and countenance all good and honest men much more the faithfull and paynefull Ministers of God And seeing Magistrates and Ministers haue the same authour the same names and dignitie let them ioyne together for the beating downe of sinne and bee helpers and comforters one to another and let the highest of all remember specially those which make small account of our calling let them remember and lay vp in their hearts these worthie places of Scripture Remember that caueat which GOD giueth to his people Beware that thou forsake not the Leuite as long as thou liuest vpon the earth And againe Touch not mine annointed and doe my Prophets no harme This was spoken euen to Kings and Princes to their rebuke and shame And neuer forget that bitter prayer of Moses who yet was the mildest man that euer liued vpon the earth Blesse ô Lord saith he his substance and accept the worke of his hands he speaketh of the tribe of Leuie the faithfull ministers of God Smite through the Ioynes of them that rise against him and of them that hate him that they neuer rise vp againe And remember that saying of our Sauiour Christ speaking to his Apostles saying He that heareth you heareth me and he that despiseth you despiseth me And those sayings of the Apostle Now we beseech you brethren that you knowe them which labour among you and are ouer you in the Lord and admonish you that you haue them in singular loue for their worke sake Loue them for their calling for the gifts of God in them for their great paines for the gaine and profit which you doe or may reape by them And neuer forget that saying of the same Apostle alreadie alleaged That those which labour in word and doctrine are worthy of double honor And finally remember the sweete and gratious exhortation of the worthy king good king Iehosephat deliuered to his owne subiects by his owne mouth saying Heare you me
the publike Magistrate God speaketh thus to his people Israel saying These words which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy children and shall talke of them when thou tarriest in the house and as thou walkest by the way and when thou lyest downe and when thou risest vp This is a generall commandement to all Gods people whatsoeuer and much more to the Magistrate this dutie of household gouernment is most ancient commended and commanded of God Euery Christian householder is to be as a King Priest and Prophet in his owne house As a King to rule as a Priest to pray and as a Prophet to teach Their care must be that the wise be the spouse of Christ their seruants to be Gods seruants their children the children of God Most are carefull to see their owne busines and workes followed in no case neglected why should they not be as carefull to see the workes of God his seruice busines duly performed in their families They carefully prouide for all necessarie prouiâ—ioÌ„ for the maintenaÌ„ce of their bodies so farre goeth an Infidel and the like care they haue also of their beastes but Christians must goe further and see that the soules of their families be fed and prouided for and so they shall find much fruit and profit to themselues for this is the way and meanes to make painefull faithfull and conscionable seruants and also by this meanes true religion is continued to our posteritie whereas if we faile in this dutie religion may decay and die with vs for any thing that we doe For the continuance and propagation of it most are carefull specially great persons men of power and wealth that their names riches and houses may continue if they could for euer And shall not we haue as great a care for the preseruation and continuance of Gods true worship and seruice to the ages to come To moue vs to this dutie let Magistrates and others 〈◊〉 set before their eies the examples of holy worthie meÌ„ in scripture how 〈◊〉 they were in teaching and 〈…〉 their families Our first 〈…〉 Adam had a 〈◊〉 of this and therfore he taught his two sonnes how to sacrifice to the true God Abraham is commended of God and he promiseth to blesse him for it because he commanded his soâ—nes and his household after him that they keepe the way of the Lord to do righteousnes and iudgement Iacob said to his householde and to all that were with him Put away the straÌ„ge gods that are among you and change your garments After the example of Iacob let others cleanse their houses as of Idolls so of ignorance of prophanes of blâ—sphemie of filthie speaking and of all vncleannes and wickednes For these and such like doe infect pollute and defile both houses and kingdomes And let euery one say with good Ioshua I and my house will serue the Lord. And as Hannah gaue her sonne Samuel to the Lord so let euery one giue and dedicate their families to God And as Iob euery day sanctified his sonnes by praying to God for them so let euery one sanctifie themselues and their whole familie by good instructions and sweete prayrs to God The example of Dauid is most worthie to be imitated of all and especially of Magistrates he professeth his care both in ruling himselfe and his familie the whole Church and kingdome he professeth his pietie to God the vprightnes of his owne heart and the wisedome that he had in discerning and separating the good from the euill both in his â—wne house and countrey Hee will suffer no wicked person in his house hee will reforme both Church and Common-wealth he will not bee partaker of other mens sinnes nor suffer the blood of them to cleaue to his soule Worthie also is the example of Cornelius a Captaine yet a deuout man one that feared God with all his household and he had souldiers fearing God And sending for Peter for further instruction when he was come he sayde that both hee and all his were there present before God to heare all things from the mouth of Peter that was commaunded him of God I will alledge but one example more of two householders the man and the woman persons of no greate account in the world but yet religious and religiously gouerning their household 〈◊〉 meane Aquila and Presilla Aquila the husband a Tent-maker Presilla his wife Saint Paul sayeth of them Greete Presilla and Aquila my fellow helpers in Christ Iesus likewise greet the Church that is in their house It is sayd of these two in another place That they taught Apollos a learned and eloquent man yet they taught him the way of God more perfectly then he knew before S. Paul confesseth they were helpers to him in the Lord and that they had a Church in their house His meaning is that in their house there was such instruction reading hearing prayer conference and other diuine exercises that their household was as a little Church If these poore and priuate persons had such religious care of their familie how carefull ought Gouernours and Magistrates to bee for the gouernment of their families which are to bee directions and examples to others One example more I must needes ayme and poynt at I cannot auoid it it lieth in the text that is the example of Salomon commended vn to vs by this woman as in this verse shee commendeth the gouernment of his kingdome so in the former verse she admireth and magnifieth the gouernmeÌ„t of his house she saw such good order amongst his seruants such diuine wise instructions by SalomoÌ„ that she bursteth out into these words Happy are thy men happie are these thy seruants which stand euer before thee and heare thy wisedome his house was so wisely gouerned that she accouÌ„teth them blessed who dwell and liue vnder his gouernment but vnhappie are many seruants and children who haue cause to curse both parents and maisters who by their follie carelesnes and bad example doe leade them to hell and to euerlasting destruction The Courts of Princes and great mens houses they should not be sinkes of sinne nor yet cages of follie and vncleannes but they should be patternes of pietie of wisedome and religion of temperance and all other vertues patternes I say to the inferior sort whose cies are vpon them and are readie to follow them in good or euill That which the Apostle applieth to the minister that may be applied also to the Magistrate he saith that the Minister must be one that can rule his owne house honestly hauing children vnder obedience with all honestie for if any cannot rule his owne house how shall he care for the Church of God THE SEVENTH SERMON VERSE 9. And made thee King to doe equity and righteousnesse IT is the duety and part of good Gouernours as wee haue heard already to begin
walles in a Citty which are for beauty and defence but a Citty may stand without wals it cannot stand without Lawes such good Lawes of equity and righteousnesse they are the very Life and Soule of a Citty or Kingdome To Lawes there must bee ioyned of necesssity Iudges and Officers which giue vigour and life to Lawes the Office of these is to doe Iudgement and Iustice that is to know Causes and then to pronounce sentence accordingly that so euery man may haue right this is properly Gods Office they are in his place therefore to deale vprightly Worthy is that counsell of Moses to the Iudges in his time saying Heare the controuersies betweene you brethren and iudge righteously betweene euery man and his brother and the stranger that is with him yee shall haue no respect of persons in iudgement but shall heare the small as well as the great yee shall not feare the face of Man for the Iudgement is GODS The like counsell giueth good King Iehosaphat to his Iudges saying Take heed what yee doe for yee execute not the iudgements of man but of the Lord and hee will bee with you in the cause and iudgement Wherefore now let the feare of the Lord be vpon you take heed and do it for there is no iniquity with the Lord our God neither respect of persones nor receiuing rewards And remember that counsells Consider the matter consult and giue sentence Iudgement must proceed from the light of reason and not from Passion both parties must be heard euery one must haue freedome to speake that there may bee true and vpright iudgement the corruptions of Iustice are these negligence and want of skill vnnecessarie and vniust delaies desire of gaine respect of friends and kindred foolish pitty and sometimes slauish feare but all these and such like hinderances of Iustice good Magistrates must auoide and cast off To Lawes and Iudgement there must be added Execution for what are Lawes without of Execution but euen like bels without clappers Lawes are like vnto young children and Infants which are left desolate without parents and yet haue portion and patrimony but would soone consume it or others would deceiue them of it except they haue faithfull Tutors and Guardians to guide and protect them so haue Lawes need of faithfull Patrones and Keepers or else they will bee brought into contempt by the forgetfulnesse negligence and corruption of some and the malice of others For what better is it to haue Law-makers and faithfull Intepreters of the same except they bee carefully kept and defended Therefore due punishments to offenders are to bee iustly and rightly executed To this purpose saith Salomon A King that sitteth on the throne of Iudgement chaseth away all euill with his eyes Againe A wise King scattereth the wicked and causeth the wheele to turne ouer them And in another place Take the drosse from the siluer and there shall proceed a vessell for the finer take away the wicked from the King and his Throne shall bee stablished in righteousnesse The Apostle saith If thou do euill fear for hee beareth not the sword for nought for hee is the Minister of God to take vengeance of him that doth euill This is one speciall end of the Magistrates calling to punish to restraine and represse the wicked The Magistrate is a minister of Iustice and Law the iudgements is the Lords and not his the impunity of the wicked is hurtfull to themselues by this meanes they runne into further sinne and they do encourage others to do the like it were better to turne loose wilde Boares Beares and Woulues amongst the people then such pestilent men by the punishment of such the Common-wealth and the Church is freed from the note of infamy and it is no small honour to God And by this many others are terrified from sinne and are brought to repentance and so to saluation yea the danger of infection is remoued and taken away a little leuen sowreth the whole lumpe and a few wicked men do much hurt in drawing seducing and infecting others yea by such execution of Iustice the wrath of God his heauy iudgements vpon a Land are stayed remoued When Achan was put to death for taking the excommunicate thing which was commanded to bee destroyed when hee I say was stoned to death then the Lord turned frō his fierce wrath which before was kindled against his people The Prophet Dauid saith thus of the people of Israel That they ioyned themselues vnto Baal Peor and did eate the offrings of the dead thus they prouoked him to anger with their owne inuentions and the plague brake in vpon them but Phinies stood vp and executed iudgement and the plague was staied and it was imputed to him for righteousnesse from generation to generation for euer When disobedient Ionas is cast out of the Ship stormes and tempests cease the sea is quiet the Ship and those that are in it are safe Magistrates do punish because God by these examples will bee knowne to bee a God who descernes betwixt things vniust and iust and is iustly angry with sinne and because hee would haue these momentary punishments vpon few to forewarne all of iudgements to come and of eternall punishments and by this meanes also hee prouideth for the commodity of others for the wicked are taken away so that they can hurt no more And this part of Iustice is for the credite and honour of the Magistrate Therefore saith Salomon Hee that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him but to them that rebuke him shall be pleasure and vpon them shall come the blessing of goodnesse Againe They that forsake the Law raise the wicked but they that keepe the Law set themselues against them Wicked men vnderstand not iudgement but they that seeke the Lord vnderstand all things Againe This Iustice is a sweete sacrifice pleasing to God it is the Magistrates sacrifice it is more acceptable then other sacrifices Therefore saith the wise man To do iudgement and iustice is more acceptable to the Lord then sacrifice And the Lord saith thus to hypocrites that abounded in sacrifices but neglecting Iustice I hate and abhorre your feast daies and I will not smell in your solemne assemblies though you offer mee burnt offerings and meate offrings I will not accept them neither will I regard the peace offrings of your fat beasts take thou away from me the multitude of thy songs for I will not heare the melody of thy Viols and let iudgements runne downe as waters And in another place to such hypocrites as abounded with plenty of sacrifices it is said He hath shewed thee ô man what is good and what the Lord hath required of thee surely to do iustly to loue mercy to humble thy selfe and to walke with thy God By this Iustice the states of Citties and Kingdomes
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
then would I that the old lawes of England were put in execution such as are called King Edwards lawes of the common lawes of England whereof one was that the goods of an vsurer after his discease should turne to the benefite of the Prince when twelue men had found by proofe that the party disceased was an vsurer in his life time Finally that learned man in that learned discourse against vâ—ury written so many yeares agoe alledgeth many sharpe punishments appointed by the ciuill common lawes And least he should seeme of small credit for to speake too hardly and without proofe let vs see what Mr Iuell in a letter speaketh of that booke What it should worke in others I cannot tell saith he for mine owne part if I were an vsurer neuer so greedily bent to spoile rauen as vsurers be yet would I thinke my selfe most vnhappy if such perswasions could not moue me for what man would not be afraid to liue desperately in that state of life that hee seeth manifestly condemned by Heathens by Christians by old Fathers by the ancient Councels by Emperours by Bishops by Cannons by Decrees by all Sects of all Religions by the Gospell of Christ by the mouth of God And if it be so is not vsury to be punished and restrained by all possible meanes It is the decree of a Counsel that a Cleargy man an vsurer should be degraded and therefore it is counted a deadly sin Another Councell condemneth all for Heretickes who held vsury lawfull Another decreed that manifest vsurers should bee depriued of the communion and fellowship of the Christians in their life and of Christian buriall after death till their heires had restored their vsury Considering therefore the danger and hurtfulnesse of this sin which so commonly reigneth amongst vs let all good Gouernours I say continually set before their eyes this worthy example of good Nehemiah hauing the like care and compassion that he had towards his people vsing all meanes they can to ease them of heauy burdens and to suppresse vsury extortion and all kinde of oppression whatsoeuer Herein they shall bee like God himselfe who is said to execute righteousnesse and iudgement to all that are oppressed And not onely such as be oppressed with wrongs and iniuries are to bee respected of the good Magistrate but also all they whosoeuer that be in want and necessity not being able to maintaine themselues All these I say are to be prouided for by the care and prouidence of good Gouernours and this is a part of Iustice Equity and Righteousnesse This is a speciall part of their office to relieue and helpe the poore by their example counsell and power to draw others and if need require to constraine them to the helping and aiding of the needy Magistrates are Pastors Fathers and Nurses they must see that all their sheepe and children bee fed and nourished God is the creator of the poore and by his prouidence they are poore Christ is their Redeemer and died for them as well as for the rich and therefore they must not bee contemned but much regarded as men yea as Christian men God is the God of the poore of the â—â—iect of the fatherlesse and widdowes he is full of compassion to such hath a care of them hee hath made many lawes giueth many precepts for the defence and reliefe of the poore hath ordained Kings Iudges Magistrates and other officers in the Church Common-wealth for the comfort succour and help of the poore and needy and because there shall be alwayes some poore in the land therefore he commandeth saying Thou shalt open thy hand to thy brother to the needy to the poore in the land And he saith a litle before Thou shalt giue him and let it not grieâ—e thine heart to giue him for because of this the Lord thy God shall blesse thee in all thy workes and in all that thou doest take in hand to doe Salomon may be commended to bee the poore mans King for he doth commend the poore vnto vs by many exhortations and precepts There is saith hee that seâ—ttereth and is more increased but hee that spareth more then is right surely commeth to pouerty The liberall person shall haue plenty and he that watereth shall haue raine He that â—ppresseth the poore reproueth him that made him but hee honoureth him that hath mercy on the poore He that stoppeth his eare at the crying of the poore shall also cry and not be heard Hee that hath mercy on the poore lendeth vnto the Lord and the Lord will recompence him that which hee hath giuen Againe He that giueth vnto the poore shall not lacke but he that hideth his eyes shall haue many curses Many such counsels and prouerbes he deliuereth for the comforting and relieuing of the poore And as he gaue this counsell to others so hee was carefull to follow it himselfe Dauid his father prophesieth of him Hee shall deliuer the poore when hee crieth the needy also and him that hath no helper He shall be mercifull to the poore and needy and shall preserue the soule of the poore Christ the true Salomon giueth the like counsell touching the poore and practiseth the same in himselfe being a most liuely and perfect patterne of mercy and compassion to the distressed He faith Blessed are the mercifull for they shall obtaine mercy Againe Be mercifull as your father is also mercifull And in another place Giue almes of those things which are within and behold all things shall be cleane to you Sell that yee haue and giue almes make you bagges which waxe not old a treasure that can neuer faile in heauen where no thiefe commeth neither moth corrupteth And when wee make a feast hee biddeth vs call the poore the maimed the lame and the blinde and so saith he thou shalt bee blessed because they cannot recompence thee for thou shalt bee recompenced at the resurrection of the iust He sheweth the fearefull and damnable estate of the rich man who fared delicately euery day but yet had no care to relieue poore Lazarus And as the Lord Iesus doth perswade all men to mercy so hee himselfe was most mercifull ready and willing to do good to the bodies and soules of men Hee is touched with the feeling of our infirmities and ready to helpe in time of need When he saw the multitude hee had compassion vpon them because they were dispersed and scattered abroad as sheepe hauing no Sheapheard And when he saw another great multitude which had nothing to eate he called his Disciples to him and said vnto them I haue compassion on the multitude because they haue now continued with me three dayes and haue nothing to eate and if I send them away fasting to their owne houses they will faint by the way for some of them came from farre And presently hee wrought a miracle for with seuen loues and
a few small fishes he fed about foure thousand soules He is like that good Samaritane who when hee saw that man that fell among the theeues beeing robbed and wounded came nere vnto him and when hee saw him he had compassion on him and bound vp his wounds and powred in oyle and wine and put him vpon his own horse and brought him to an Inne and made prouision for him Finally wee know the grace of our Lord Iesus Christ that he being rich for our sakes became poore that through his pouerty wee might bee made rich All the Apostles had speciall care of the poore they put one another in minde of thisâ— duty Paul confesseth that hee had warning from others to remember the poore which thing also he was diligent to doe Hee doth in many places put the Church in minde of this duty Concerning the gathering for the Saints saith hee as I haue ordained in the Church of Galatia so doe yee also Euery first day of the weeke let euery one of you put aside by himselfe and lay vp as God hath prospered him that there bee no gathering when I come And in another place hee bestoweth two whole Chapters in perswading them by sundry reasons to the cheerefull relieuing of the poore Saints You may see that the primitiue Church had both ordinary extraordinary gatherings for their own poore and for strangers these collections were very fitly on the Lords day Such workes of mercy are workes of the Sabaoth then we heare the word which doth stirre vs vp to this duety then are publicke prayers and petitions to God which should moue vs to heare the petitions of others as we will haue God to heare vs then wee cry and craue for mercy to him and therefore wee should snewe mercy to others then are the Sacraments administred which doe moue vs to loue and charity one to another then the examples of others should prouoke vs to kindnesse and liberality towards our brethren then wee remember and call to minde the remembrance of God towards vs which should moue vs to bee beneficiall to others then wee professe the communion of Saints and therefore should bee ready to impart such gifts as wee haue to the comfort and benefite one of another Christians are all one Corporation and one houshold and therefore should haue a care of the helping and relieuing one of another The end of riches is not onely to serue our owne necessities but specially the glory of God and also the necessity of others The possession of riches is vncertaine our life vncertaine our state vncertaine being subiect to the same calamities that others are And therefore while wee haue time let vs doe good to all men and specially to the houshold of faith And consider I pray you who it is that hath need and requireth thy helpe It is Man euen one like thy selfe of the same nature and it may bee of the same Spirit and Grace And what doth hee aske of thee but onely that which God doth giue thee not onely foâ— thine owne vse but for the good of others Nay it is God himselfe that asketh and is become petitioner to thee for the poore It is God I say that asketh who hath giuen thee body and soule and goods who hath giuen his sonne for thee who loueth the poore and whatsoeuer is done to them for his sake hee accounteth it as done to himselfe And he asketh nothing but his owne for the earth is the Lords and all that therein is and all the beasts of the forrest are his and all the beasts on a thousand mountaines And he doth not aske it to thy hurt and hinderance but to thy greater gaine and aduantage He that is mercifull rewardeth his owne soule And he that hath mercie on the poore lendeth to the Lord and the Lord will recompence him that which he hath giuen This is the best vsury to put out money and riches to good and holy vses to put them into the hands of God to bestow them according to his will and then they shall be increased and multiplied We are all debters to God we owe him all we haue he hath ordained all things for our vse and therefore it is reason we should trust him and commit all we haue into his hands A wise creditor will trust a faithful debter with any thing And shall not wee trust our God who is most sure of his word and the best pay-maister of all others He is God the faithfull God which keepeth couenant and mercy vnto them that loue him and keep his Commandements euen to a thousand generations This God said vnto Abraham I am thy Buckler and thy exceeding great reward God saith to thee Giue and I will giue thou hast had mee a giuer make me now thy debter The poore man saith a Father is a fruitfull field and quickely and plenteously returneth that which it hath receiued The Husband-man buyeth Oxen Horse and feedeth them he tilleth the ground he casteth in his seede and all vpon hope of a doubtfull haruest but almes is a seed to be sowen the crop and haruest will certainly follow Againe If thou wilt bee a good Merchant and an excellent vsurer giue forth that thou canst not keepe that thou maist receiue that thou canst not loose Giue a little that thou maist receiue an hundred times as much giue a temporall possession for an euerlasting inheritance What a folly is it â—aith another there to lay vp thy goods from whence thou must depart and not rather to send them before thee to the place where thou must go to inhabite Let thy goods be where thy country is hee that hoordeth vp treasure in earth hast nothing to looke for in heauen Why lookest thou vp to heauen where thou hath laid vp nothing Charge them that are rich in this world saith the Apostle that they bee not high-minded and that they trust not in vncertaine riches but in the liuing God which giueth vs aboundance of all things to enioy that they do good and bee rich in good worke and ready to distribute and communicate laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life God hath ordained saith one for men two Crownes for the poore the Crowne of Patience for the rich the Crowne of Liberality As the poore do depriue themselues of their Crowne by Impatiency and murmuring so ought the rich by helping the poore to striue to obtaine the Crowne of Liberality Worthy is the example of the Primitiue Church of whom it is said there was such order and charity amongst them that none of them lacked for as many as were possessours of lands and of houses sold them and brought the price of the things that were sold and laid it downe at the Apostles feete and it was distributed to euery one as he had need The nuÌ„ber of beleeuers at that time was about fiue thousand
respect of wilde beastes theeues enemies Christ was borne amoÌ„gst them he was brought vp and dwelt with them he came to them preaching in euery Citie Towne Synagogues his wisedom cryed in their streetes and at their doores This gracious woman spent much was at great charges in comming and returning and giuing costly presents to Salomon Christ freely offreth to them temporall and spiritual graces foode to soule and body and yet they regard him not She was moued with fame and report which is often falâ—e and vntrue they saw before their eyes his wonders wisedome There came to Salomon a man being onely a tipe of Christ but the Sonne of God the true Messias the wisedome of the father came of his owne accord to them yea he came amongst his owne but his owne receiued him not She came to learne to be resolued and satisfied of her doubts Christ offreth them diuine wisedome such as is able to satisfie and resolue any that are willing to learne in all the matters of their saluation but they being carried away by a conceit of their owne wisedome and righteousnes thinke scornâ— to be resolued by him this Queen aboue all things preferreth this heauenly wisedome as the chiefe treasure felicitie but they make the commandements of God to be of no force by their owne traditions She moueth many doubts to Salomon with a good minde to be resolued they indeed aske many questions propound many doubts to our Sauiour but with most wicked malicious mindes to catch entangle and intrappe him in his speech This Queene commendeth magnifieth reuerenceth SalomoÌ„ her teacher but they râ—uile and blaspheme our Sauiour Christ She stirreth vp others to loue and honour Salomon they withdrawe others so many as they can from honouring of Christ She accounteth it true happines to heare Salomons wisedome they feele and finde no such thing though they heare the wisedome of Christ She a stranger admireth Salomon they of the same countrey stocke and kindred with Christ Iesus and yet reiect and despise him She most thankfull to God and to Salomon for the comfort good which she had receiued but they most creul vnthankfull against Iesus Christ thogh he bestowed many great blessings benefits vpon them they were those bad husbandmen to whoÌ„ the Lord set his vineyard and sending his seruants to receiue fruit some of them they beate and some of them they killed and at last sending his sonne they said among themselues This is the heire come let vs kill him and let vs take his inheritance Therefore saith our Sauiour to these That the kingdome of God should be taken from them and shall be giuen to a nation which shall bring forth the fruits thereof Finally this woman obserued all things that Salomon spake or did and wondreth but they are so blinde that neither the power of his doctrine nor the greatnes of his miracles could moue them to admiration She was not brought vp in the schoole of God and yet seeketh for instruction they were learned in the lawe and the Prophets and yet despise the true teacher and Prince of Prophets Therefore shall this Queene rise it iudgement against these blind and obstinate Iewes which is not so to be taken aâ— if she had any power of iudging or condemning for that properly belongeth to Christ but that by this example and fact oâ—hers they shall be conuicted and left without excuse It shall clearely testifie to all the world that their damnation is most iust THE FOVRTH SERMON MAny worthy and excellent things we haue heard alreadie of this gracious woman her great care desire and loue to knowe the truth in comming so great a iourney to her great paines and charge her reuerencing and magnifying of Salomon and accounting the hearing and obeying true wisedome as the greatest felicitie in this life We haue heard her example commended by our Sauiour Christ and alledged by him to the shame and condemnation of the Scribes and Pharises and all the obstinate and vnbeleeuing Iewes who did not receiue but reiect him that was far greater then Salomon Now let vs adde the other example of the Niniuites applied also by our Sauiour to the same purpose against the Iewes and so let vs make some vse of them both to our selues The men of Niniuie saith Christ shall rise in iudgement with this generation and shall conemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here Heere is a like comparison as before to the same vse and ende the Niniuites being Gentiles strangers from the coÌ„mon-wealth of Israel yet at the preaching of Ionas suffer themselues to be reproued reformed these were Israelites the seede of AbrahaÌ„ to whom pertained the Adoption the couenant the promises the law the oracles of God yet they wil not harkeÌ„ to the voyce of the soÌ„ne of God the sauiour of the world They had but one Preacher of the word the prophet Ionas these had manie prophets yea Iohn the Baptist Christ him selfe yet they did not belieue them The Niniuites in one day at one Sermon were touched conuerted To them the word had bin preached a loÌ„g time many yeres yet they were not the better They repeÌ„ted at the preaching of Ionas being confirmed by no signe nor miracle they saw daily new signes and wonders wrought among them such as neuer any did before yet they coÌ„temned both his Doctrine and miracles Theywere moued at the preaching of Ionas a stranger being a Iewe coÌ„ming froÌ„ the Iewes a nation odious to theÌ„ but these loathed CHRIST being their owne Countryman borne among them The Niniuites endured Ionas his sermon threatning most fearfull and general destruction vpon them but they hated Christ and could not abide him but thought him worthie of death though he preached offered to them the treasures grace of mercie Finally they belieued Ionas a mortall and sinfull man these would not belieue Christ being not onely man but God whom they could not reproue of any sinne hauing so many witnesses from the Law froÌ„ the prophets from God the Father from Iohn the Baptist and from his owne glorious works And very notably doth one knit vp this comparison together in these words The Niniuites saith he a nation strange froÌ„ God Ionas a wan vnknowne of a base condition came to them No man commended him vnto them before hee came none foretold his comming he wrought no miracles at all hee got no mans fauour by any benefites hee promised no great matter he onely threatneth destruction and he preached no longer then three dayes but CHRIST was promised long before by the Oracles of the Prophets often commended by the testimonie of Iohn and his Father proceeding from the same progenitors of whom they gloried he had taught them a good while and wrought many miracles among them he bestowed many benefites vpon many both vpon their soules
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