tentations continuing and succeding one after an other one still following vpon an other But what is the ende of this continuance Euen this that they shall possesse eternall ioy and felicitie As the author of the Epistle to the Hebrewes doth notably declare No chastising sayth he for the present time seemeth to be ioyous but greeuous here you heare of teares but afterward it bringeth the quiet frute of righteousnes vnto them which are thereby exercised here you heare that they shall returne with ioy Albeit then that this seede is prolonged and deferred yet is it not so for euer but the ioy that shall follow is euerlasting Thus the kingdom of Christ consisteth not in the power and riches of the world but in eternall redemption which we must attaine vnto through great afflictions and infinite crosses Wherein notwithstanding we are supported by the word and prayer vntill we come to the fulnes of our saluation in the kingdom of heauen The 127. Psalme Except the Lorde builde the house they labour in vaine that build it This Psalme beareth the title of Salomon and in deede it seemeth that Salomon was the author thereof For Salomon in all his books sheweth him selfe to be a politicall teacher and handleth not the principall article of his father Dauid as touching iustification or as touching Christ the heire and ofspring of Dauid but he treateth of those thinges wherein he him selfe was exercised and whereunto he was appoynted of God that is to say of things perteining to ciuill gouernment And this he doth in such sorte as in politicall matters no Philosopher did euer teach For he applieth all ciuill gouernment vnto faith whatsoeuer is done either in the cōmon wealth or houshold affaires the same he referreth altogither to the diuine spirituall gouernment which other writers whether they be Philosophers or Oratours do not For albeit both lawes do teach reason also doth shew by what meanes a cōmon wealth or a family may rightly be gouerned yet doe they not teach from whence the successe therof must be loked for that the things which are well deuised may prosper take good effect For reason knoweth but onely the materiall and the formall cause the finall and efficient cause it knoweth not that is it knoweth not from whence ciuill and houshold gouernment commeth and by whom it is preserued or to what ende it tendeth Aristotle Xenophon Plato Cicero and others although they wrote very well of ciuill gouernment yet doe they not teach the true efficient and the finall cause thereof For they thinke publike peace honestie and glorie to be the finall and the principall cause And the efficient cause they make a wise man or a prudent Magistrate or as they term him a good man or a good Citizen But we shall heare Salomon disputing farre otherwise For they haue and doe follow onely the iudgement of reason but he hath the holy Ghost which teacheth him the finall and efficient cause of ciuill and houshold gouernment He hath also reason and experience for he gouerned both a common wealth and a family Wherefore he is taught not only by the holy Ghost but also by experience to speake as he doth For he was occupied in great affaires and had experience of high and weighty matters And we ought the more highly to esteme of this Psalme for that it is written of so excellent a man concerning true politicall and houshold gouernment Which Psalme although it be but short for it conteyneth but only sixe verses yet is it full of singular doctrine And as for the formall and materiall cause he toucheth them not For he seeth that there are houses already there are common wealthes well ordered and also furnished with good lawes and Magistrates But is that enough No forsoth For the two principall causes are yet lacking For as touching the formall cause it may be that the Gentiles had better lawes then the Iewes And as touching the materiall cause it may be also that some Magistrates among the Gentiles were better then they which were among the people of god But these are but onely the matter and the forme We must goe further therefore and seeke to know the principall causes of common wealthes and houshold gouernment who it is that maketh a common wealth and familie also to what ende he ordeyneth the same These causes the Gentiles naturall reason do not know For reason beholdeth but onely the matter and the forme and because she knoweth not the efficient cause therof she goeth about to gouerne common weales and families according to that ende which she her selfe doth imagine Therefore she is deceaued and all her policies and deuises come to naught So Demosthenes taketh vpon him to rule the common wealth of Athens he maketh him selfe the efficient cause thereof that is he goeth about to gouerne it by his owne wisedom and policie as a wise man To what ende Forsoth to establish publike peace and tranquillitie to winne glory and quietnes to himselfe and his cuntrey and to the ende that all thinges may come to passe as he by his owne policie and wisedom hath deuised But God who hateth proude deuises and presumptuous enterprises worketh farre otherwise In the matter then and in the forme there is no default but in the efficient cause the wisest man of all is deceaued The same hapned to Cicero in the common wealth of Rome And the same also hapned to Iulius Caesar. Nowe therefore commeth this teacher Salomon which hath a farre other maner of spirite ioyned with great experience which teacheth who is the author and the ende that is to say the efficient and the finall cause of ciuill and houshold gouernment For he comprehendeth both and teacheth that he which would happily gouerne a familie or a common wealth should not make him selfe the principall cause therof for then should he ouerthrow al. For in both kinds of life a man shall finde many troubles which will vexe and torment his minde driue him to impaciencie cause him to despaire and to be weary of all togither yea and to say that Satan brought him into those calamities And not without cause For why doth he presume to take vppon him such a gouernment as is farre aboue his power So Demosthenes being oppressed with many troubles in the common weale sayd that if there were two wayes set before him the one leading to the common weale and the other to death he would chuse the way that leadeth vnto death before the other Likewise it hapneth in houshold gouernment He that entreth into matrimonie promiseth vnto him selfe all easy pleasaunt thinges He thinketh it an easie matter to frame his wife to bring vp his children and to order his family as he him selfe doth imagine When these things proue contrary to his expectation either his wife is disobedient his children stubborn vnthākful his family negligent or his neighbours troublesome
body Nowe then shouldest thou be able to gouerne the bodyes and the mindes of other in any one house citie or common wealth As Ieremy sayth The way of man is not in him selfe neither is it in man to walke and to direct his steppes So this body which thou bearest about is not in thine owne handes This is the true maner of teaching as touching ciuill and houshold gouernment namely to shew the efficient and the final cause thereof And this doctrine is so much the more necessary for that we are all vnder the one of these two gouernments For although thou be not a married man yet must thou needes be in some part of the houshold gouernment For either thou art a sonne a daughter a seruaunt or thou hast seruants or neighbours or else thou are in some place and calling in the house or in the societie of men Nowe it cannot be auoyded but that many thinges will happen vnto thee in thy vocation both tedious and greeuous Wherefore thou must learne how to behaue thy selfe in these kindes of life also from whence they come and to what ende they are ordayned But of all others they haue most neede of this knowledge which are placed in authoritie or any kinde of life aboue others to whom it belongeth to rule either in the common wealth or to gouerne a family that they may know what is the end of their rule gouernment This Psalme therefore properly pertaineth to Salomons Ecclesiastes and not only conteineth the same doctrine but in a maner the same wordes also In Ecclesiastes he saith I haue seene vanities that is I haue seene that there hath bene no successe eyther in housholde or in politike gouernment but vexation of spirit was in them both VVherefore there is nothing better for a man then to reioyce in God and to doe good in his life as much as he is able This Psalme therefore seemeth to be as it were a briefe summe of that booke whereby he teacheth both what is the efficient cause of politike and housholde gouernment and also to what ende they must be directed He teacheth that we are but Gods ministers and workmen and are not the efficient but the instrumentall cause wherby God worketh these things As Wisdom it selfe sayth By me kings rule So the father is the instrument of generation But God is the fountaine and author of life Likewise the Magistrate is but the instrumeÌ„t wherby God maintaineth peace and politike lawes The husband and wife are the instrumentes whereby both house goods are preserued The knowledge hereof bringeth great consolation For if matters fal out otherwise or if we doe not attaine to the ende whereunto they were appoynted we may sa yt I am but an instrument and these thinges are not in my power but are gouerned of a greater and an higher power Wherfore if my wife dye if my children dye if any other trouble affliction or calamitie happen say These thinges are not in my hand I am but onely as an instrument I doe all that I can I labour and trauel I am carefull and vigilant but the Lord in whose hands all these things are giue good successe or else all my endeuour all my trauell is in vaine For if the first cause be lacking the second cause can doe nothing And thus teacheth this Psalme as touching the efficient cause In like maner it teacheth also concerning the final cause Wherby we may vnderstand that all things are the meere gift of God and perteyne to the glory and the seruice of God not to our own glory and our owne pleasure So that we ought to say thus hath the Lord done ht hath giuen this happy ende To him therefore be praise and glory for euer Amen Verse 1. Except the Lord build the house they labour in vaine that build it These are wordes of great force and power whereby he generally condemneth all our labour trauell declaring that it is not the efficieut cause of those commodities for the which we trauell Here view and consider all the histories both holy and prophane of all nations and ye shall see that God gaue such a gift vnto many that they began to rule both common wealthes and families with great commendation But when they sawe that there followed no good successe they were vtterly discouraged often tymes for their great care trauel they gained nothing else but extreme ingratitude Howe many excellent men in the common wealth of Athens howe many emonges the Lacedemonians how many in the common wealth of Rome were condemned cast into exile by vnthankfull citizens Yea this is generally the condition of all men which in their vocation whether it be priuat or publike endeuour to liue vprightly and carefully trauell to doe good in the common weale that they being hindred by the malice deceitful pracâ—ises of others ran neuer bring to passe that they take in hand For Satan deuiseth so many letts stirreth vp so many enemies such hatred conspiracies against them that either they are ouercome with impacience and so cast away all care of the common wealth or being moued with great indignation they become cruel against those whom they see to withstand their proceedings Thus eyther of a desperate mind they forsake all or with crueltie and tiranny they wil rule all But let vs learne to keepe a meane and if God haue called vs to the gouernment of a familie let vs say O Lorde thou hast giuen me a wife house and children Ouer these by thy authoritie I am made a ruler I will doe therefore what in me lyeth that all thinges may be well gouerned If they haue not such successe as I desire I will write Patience But if they come well to passe and take good successe then wil I say thankes and praise be vnto thee O lord It is not my workâ— but thy gift alone And euen so must he doe which is called to any office in the common wealth which hath farre more neede of this holy counsell because of the great troubles and trauells which he must susteyne He that is able thus to doe shall liue quietly in matrimony and in the gouernment of the common wealth and shal enioy the comfort and tranquilitie of heart and conscience in the middes of all daungers and calamities Wherefore this I often teach and this counsell I giue that such as enter into any office in the common wealth or into matrimony should begin with inuocation of Gods holy name and prayer So that who so euer would marry a wife should earnestly call vpon God and craue his helpe that he would not onely giue him a good wife but also that he would gouerne and direct the whole course of his life For when this is neglected he marrieth a wife vpon hope that he shall haue such a one as his new loue doth imagine But afterwards when it falleth out otherwise so that
he findeth some fault in his wife or els some other trouble hapneth then either he becommeth a lion in his owne house as Salomon saith and is sory for that he hath done or else neglecting his familie he goeth one way and his wife an other and so he wasteth all that he hath For when he seeth that all thinges which he thought should haue had most happy successe fall out cleane contrary to his expectation he rageth and layeth all the fault in matrimonie but most wickedly For thy fauk and thy folly it is which so doest since thou wilt needes be the efficient cause of the gouerning and guyding of thy familie which thing God hath not giuen vnto thee For thou shouldest haue bene but onely the instrumentall thereof Wherfore submitte thy selfe rather to an other master and gouerner and say O Lord teach thou me that I may rightly gouerne my familie execute my office in the common wealth c. Rule thou and he thou my helper that I offend not for I will doe that in me lyeth If it take good successe I will acknowledge thy gift thanke thee and praise thy name If it succeede not yet will I beare it with patience For thou art the first cause and I am but the second cause thou art the creator thou art all in all and workest all and I am but the instrument If we with heart and minde thus prepared would seeke to gouerne all thinges would prosper and happily proceed But now whether ye behold the Magistrate or new maried persons ye shall see great presumption For they so beginne all thinges that they take in hande as though it were impossible they should come otherwise to passe then they themselues doe imagine They begin as though they were the first and the efficient cause and appoynt such an ende to their deuises and enterprises as serueth to their owne glory and pleasure But God sayth Thus shalt thou not doe for then shalt thou perish And worthely For they are rebells and blasphemers which will presume vpon that which belongeth to the first cause alone For when eyther the pen will teach the scribe how to write or the axe wil teach the carpenter how to square his timber nothing can be wel done And euen so is it in this case when we will take vpon vs such gouernment as belongeth to God alone It is expedient for you to consider the examples of this great folly which are to be seene euery where aboundantly in Princes Courts in cities and families For thus doe they think I am the author and master of this familie this policie this gouernment c. Moste worthely therefore are they troubled and vexed when there followeth no such successe as they looked for And herevpon followeth as I said eyther a miserable confusion both in houshold and politike gouernment or else playne tyranny So in matrimony if neither the husband will beare with his wife nor the wife will giue place to her husband not onely the mutuall loue and concord in matrimony is broken but also it so falleth out that the husband is chaunged into a tyranne or else he neglecteth and forsaketh all togither What must we here doe The Pope aunswereth and giueth this counsell that we should flie into some solitary place or into some monastery Not so saith the holy Ghost This is not the counsell of God but of the deuill But thus do thou Consider that thou art Gods instrument beleue that there is yet an other magistrate and principall gouernour of the house whose name is the lord Except he be the principall cause it shall followe as this Psalme saith that the house shall not be builded and that neither politike nor householde gouernment shall prosper So must we iudge also of the finall cause If thou wilte referre all things to that ende which thou hast imagined and thinkest that thou shalt not be deceiued thou errest as experience teacheth One man taketh vppon him an office in the common wealth to get estimation and dignitie and findeth the contrary An other by matrimony seeketh pleasure seeketh a bewtifull and obedient wife but he is deceiued and proueth also the contrary And well worthy For why doest thou presume to rule either in politike or houshold gouernment as a God and thinkest that thy wisedom aud thy policy are able to gouerne these thinges and that thou hast no neede to lift vp thine eyes to him which is aboue and to desire his helpe When thou seest therefore that afterwardes it falleth out otherwise then doest thou learne to sing this Psalme Except the Lord builde the citie they labour in vaine that builde it Before thou thoughtest that there was no other Lord or gouerner besides thy selfe of whose help thou shouldest haue need to gouerne thy house Others which are not come to this knowledge either are at continuall debate with their wiues or else they forsake both wiues families and flie away Worthely worthely iustly and by the iust iudgement of God thus commeth it to passe For why doest thou being but vile dunge presume as a God to take vppon thee that heauenly gouernment that I say which is aboue nature with a naturall affection and earthly minde Thy clyming and presumptuous spirite therefore God iustly confoundeth Why doest thou not rather say on this wise Lorde thou hast giuen me a wife children a familie assist me and helpe me Gouerne thou and guide them or else in vaine is all my trauell Nowe for as much as the holy Scripture teacheth vs and experience also agreeth thereunto that without Gods helpe all is in vaine that we take in hande therefore we ought not to be ignorant of these thinges They labour in vaine saith he which builde it The cause is this that either they become tyrannes or else desperate forsake all togither So commeth to ruine both politike and houshold gouernment Now what madnes is this so to rule that either thou or thy family must perish Why doe we not rather as the holy Ghost here teacheth vs that we may preserue both Whiche is if we learne to knowe the principall cause and the true master and gouerner of the house if we call vppon him trust in him and say Thou Lord hast created me to be a ruler of a familie and hast giuen me those things which pertaine thereunto But this burden is to heauy for me to beare Therfore take vpon thee my charge O Lorde gouerne thou in my steede be thou the maister of the house for I will humbly giue place vnto thee Then will God heare thee and he will say All this will I doe so that thou canst be content if any thing happen otherwise then thou doest desire willingly to beare it and with patience to ouercome it and not to despaire of the ende and good successe thereof forsaking thy vocation to the which I haue called thee For since thou doest call vpon me and doest thankfully acknowledge those
such wayes as he liketh best But afterwardes the matter falleth out contrary to his expectation Now his wife lyeth sicke now his children dye now one calamitie or an other hapneth An other man deuiseth an exact forme of gouerning of the common wealth but experience teacheth him that he is miserablie deceaued All this is done and in deede wel done to the end thou shouldest knowe that God will not suffer thy presumption vnpunished which goest about by thine owne wisedom and policy to take from him his diuine power and maiestie But if no trouble happen to such presumptuous and carelesse wretches it is a manifest token that great and horrible calamities hang ouer their heades which at length they shall feele and shall not escape To be briefe there is no kinde of life wherein ye shall not see verie many thinges come othewise to passe then a man woulde looke for Howe many thinges haue hapned to our aduersaries the Papistes contrary to their expectation And of those thinges whereof they thought them selues to be most sure and certeyne what haue they brought to passe So it hapneth to euery Magistrate and to euery familie that many tymes they can not accomplish that they take in hande What gayne they then by their policies and paynefull trauells but vanitie in that they torment them selues without any profite and so spende their liues that there is almost no tyme wherein they enioy a quiet minde So shall ye finde some Princes to be most happie if they woulde quietly enioy those giftes wherewith God hath endued them And this is the meane whereby they might so doe if they woulde commende 〈◊〉 vnto god But what doe they They take vppon them those thinges which are aboue their power and not required of God and lose that happines which they did enioy and with these cares and trauells they afflict and torment them selues euen vnto death And worthely For why doe they so arrogantly take vppon them those thinges which God requireth not at their handes and doe not quietly enioy those thinges which they possesse As Salomon sayth There is an euill which I haue seene vnder the Sunne and it is muche amongest men A man to whome God hath giuen riches and treasures and honour and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof c. For if we could be content with those thinges which we haue and quietly vse the giftes of God and so reioyce with our wife our children and families geuing thankes into God for the same and with a good conscience doing our dutie in our vocation what could be so happy as we But we doe that which this verse forbiddeth We rise earely we lye downe late we torment our selues and with sorrowe we eate our breade This is the life of man throughout the whole world as the holy Ghoste here witnesseth The cause is for that no man is content with his owne state The benefites which God hath bestowed vpon vs to vse and enioy we doe mislike And as we doe not way or consider our owne good gifts and commodities so haue we a loue and liking of other mens and couet the like And what haue we thereby Uanitie of vanities bread of affliction vnprofitable care and trauel lying down and rysing vp in vaine Wherefore the godly alone doe content them selues with those good thinges which they enioy For they knowe that God is the giuer and gouerner of all good thinges Wherefore they laboure with an vpright heart and those things which they get with their labour they vse as the gifts of God do not presume to be the authors and efficient causes thereof therefore they haue quietnes and peace of conscience And if any trouble happen they can ouercome it with Iob saying God hath giuen and God hath taken away the name of God be blessed So can they bothe vse the good giftes which they haue and also ouercome all troubles and calamities The flesh can doe neither of these but is occupyed only about such thinges as it would haue and whilest it seeketh and traueleth for the same it loseth the good thinges which presently it doth enioy As did Esops dogge which in snatching at the shadow lost the flesh which he had in his iawes and the shadow withall This dogge therefore is an image of the whole worlde wherin ye may se as it were one master of the houshold to whom God hath giuen a wife children a family substance c. These thinges are the flesh in the doggs mouth What doth he now The giftes which he hath he doth not regarde but afflicteth him selfe with other vaine cares for such thinges as he hath not nor shall euer attaine vnto But these thinges can not be learned out of bookes ▪ but experience and practise is the onely glose that interpreteth this Psalme For I my self also doe vnderstand these matters and can teach them vnto others Yet often times it so commeth to passe that I weary my selfe with vaine labours and trauells The cause is for that the desire and presumption to be like vnto God ▪ which is in vs ▪ and begun in Paradise can not be vtterly shaken of no not in the Sainctes and children of god Nowe the more a man hath of this originall poyson the lesse quietnes of minde and inward peace he hath according to that saying of Augustine Thou hast commaunded Lord and so commeth it to passe that euery vnordinate mind should be a punishment vnto it self For like as drunkennes bringeth with it his owne punishment that is to fay cruditie and headach so an inordinate mind bringeth with it the bread of sorrow and laboureth in vaine This is it which I sayd before that this sentence is to be vnderstand not onely of artificers but generally of all men in all offices and callings that it is in vayne for them to rise early that is to say to be curious and carefull and to presume of them selues in any kind of life So the Magistrate riseth earely when he hath a care that all thinges may be done as he hath determined Likewise in all kindes of life to rise earely is when a man hath no quietnes no time of rest from cares and trauells vnlesse he obteyne that he seeketh for But all this is in vayne Hereof haue I seene innumerable examples and ye shall see the like if ye liue Yong men because they lacke experience doe not yet vnderstand these matters But in time ye shall see that in all states and kindes of life in husbandmen artificers the learned vnlearned Magistrates Kinges Princes ye shall see I say that they rise earely that is they are carefull they appoynt certeyne endes whereunto they direct all their deuises and policies They make them selues efficient causes and take vpon them to rule all thinges by their owne wisedom This the Gentiles also did see and therefore they sayd that fortune beareth rule
thinges which I haue giuen thee therefore will I preserue thee and thy familie Wherefore if troubles happen somewhat thou must beare and yet must thou not therfore feare that all things wil come to ruine What state or gouernment was more miserable then the gouernment of Dauid and yet it continued vntil Christ was borne and came therof Wherefore what things so euer seeme to be lacking do thou also commit and commend the same vnto me as the Creator and principall gouernour of all So teacheth this verse especially concerning ciuill gouernment And here marke the behemencie of these wordes they labour in vaine For hereof commeth either crueltie and tyranny as is sayd or else a confusion of all thinges and either they forsake their office and vocation or else they presume and wil rule all alone they will labour without the Lord that is to say they will rule by their owne wisedom policie and wil be the principal and efficient cause Therefore Cicero Iulius and others most excellent wise politike men were ouerthrowne which notwithstanding if all thinges had had prosperous successe woulde perhaps haue fallen into tyranny For such as are in authority and gouern with great sucâ—esse are not lightly voyd of tyranny Now as touching the grammaticall sense and meaning of the wordes I thinke ye know that to edifie signifieth not in this place to gather together a heape of tymber and stones but generally all that perteyneth to the house and the whole familie as to rule and gouerne to marry a wife to beget children to bring vp children to nourish the houshold to prouide thinges necessary for the same c. So that the building is here taken for the house well ordered where are good parents and fruitfull which liue in great loue concord togither which haue obedient children wherof springeth vp godly youth and then good men This is the house builded of parents children and a well ordered familie which is a singular blessing and gift of god But otherwise men so liue that albeit the master of the house commaund neuer so much yet is there none that will obey him And this is a ruinous house and a miserable gouernment Thus to labour is to weary thy selfe and so to gouerne in all thinges after thine owne will wisedom and policie that no fault be committed that euery one in thy familie doe his duety in all poynts diligently and vprightly that thou susteyne no losse or hinderance in thy goods or otherwise thus to gouerne sayth he is not to saue and to preserue but to destroy cast away What way then must thou take that thy labour be not in vayne Euen this cherefully gladly to doe what in thee lyeth with all thy strength witte and policie committing thy selfe and thine with all thy affaires vnto God and to trust in him who made thee a husband gaue thee a wife children a house c. If all thinges prosper and happily succede giue thankes vnto God who with these giftes hath so blessed thee If any thing happen otherwise ouercome it with patience what so euer it be and thus thinke with thy selfe that God tryeth and proueth thee whether thou take him to be the true master and gouerner of the house from whom alone come all good thinges or whether thou doest attribute the same vnto thine owne wisedom and policie This is therefore the true wisedom of the holy Ghost that neither can the house be builded nor the citie kept by the endeuour wisedom power or strength of man. But in vayne are all these thinges taught and are as a tale told to a deffe man For the world being both blind and deffe doth as alwayes it is wont that is to say cleane contrary to this doctrine Wherefore this Scripture is set forth for the instruction of that litle number which are godly and beleue in Christ which suffer them selues to be taught and instructed in the lord Others embrace the pleasures of this world and worldly thinges and thinke they belong to them alone and may be gouerned by their wisedom and policie Therfore it commeth to passe that they gaine nothing thereby but vexation and misery and in the ende confusion and destruction And albeit hereof they haue continuall experience and heare it dayly notwithstanding they are neuer the better Verse 1. Except the Lorde keepe the citie the keeper watcheth in vayne Like as before he called the house such thinges as perteyne to to the house houshold gouernment matrimony it selfe so here he calleth the citie a common wealth whether it be a kingdom a dukedom a citie or else any common societie be it great or small Now albeit these things seeme according to the flesh to be vnder our gouernment yet are they in deede farre aboue our power And euery godly minde must be taught to knowe that in some parte of this gouernment either priuate or publike he is as an instrument of god Wherfore we must looke vnto God and assure our selues that all things are wrought all things come to passe by Gods only prouidence and appoyntment aboue and beyond all that we can thinke imagine He that will not beleue this shal receaue the reward which is here set forth to wit that al his endeuour his counsell his policie his wisedom and all his labour shall be in vayne He sayth not Except the Lord build the citie as he did before of the house but he sayth Except the Lord keepe the citie For when the house is wel gouerned then shal it go well with the common wealth For houshold gouernment is the founteyne of the common wealth If father mother husband wife be lacking which should bring forth children nourish them and bring them vp there can be no common wealth Of a house therefore is made a citie which is nothing els but many houses families of cities is made a dukedom or a shire of dukedoms or shires is made a kingdom which ioyneth all these in one Of all these houshold gouernment is the founteyne headspring which was begun of God him selfe in Paradise where he sayd It is not good for man to be alone Also bring forth frute and multiply Salomon therefore doth not here teach howe common wealthes shoulde be planted lawes ordeyned For these were graffed in nature at the beginning For so sayth the text Let vs make man after our owne image And afterward he expoundeth what is ment by this image Rule ye ouer the fishes of the sea and ouer the foules of the ayre and ouer euery beast that moueth vpon the earth Here it appeareth that at the beginning there was planted in man by God him self a knowledge of his creatures a law how to rule gouern them a knowledge of husbandry of phisicke and of other artes sciences Afterward men of excellent wit by experience great diligence did encrease those gifts which they had by
which he is called vnto in labouring in studying in deuising in prouiding as an instrument So the handes must labour but the hart must looke vpward from labour to the Lord and craue helpe of him So that whiles the outward man is exercised with labour and trauel the hart of the new man in the steede of care and trauel must fâ—ye to prayer and say Lorde I obey and willingly followe thy calling I wil therefore doe all thinges in thy name Gouerne thou direct my labours This consolation is so great that it can not be expressed For although no successe follow yet art thou quiet in mind sayest Thus it hath pleased god I am not the principall cause to doe what I would but the instrument cause onely haue done what I could For like as when thou hurte â—ethy haâ—â— with thyne axe or with some other toole in doing thy works yet thy hand remaineth the same it was before and is not caste away euen so although thy family be disobedient commende the matter to God and doe what thou canst then shalt thou doe both these thinges so as God wil be wel pleased that is thou shalt rise earely and not rise earely thou shal labour and yet shalt not labour in vaine For as touching the old man thou eatest the bread of sorrowe but thy hart is quiet and at rest in hope of succour and the blessing of the Lord. These thinges we dayly teach and yet is the couetousnes of men so great that there is no ende of heaping vp riches by hooke or crooke by right or wrong Yea they wil rather omitte the seruice of God the hearing and preaching of his worde then any gaineful labour They doe not see that whiles they neglect the worde and seeke their owne gaine they procure vnto them selues a farre greater losse which although they doe not presently feele yet shall it come to passe that their riches which with so greate labour they heape togither by Gods iust iudgement shall perish eyther by theeues by warre by fire or otherwise or else they shall neuer come to the heyre whom they doe appoynt But in Popery this perswasion was deepely rooted in mens heartes that if they had once heard a Masse they beleued that what so euer they tooke in hand that day should prosper Howe great then is our impietie which doe not giue that reuerence to God and his word which they gaue to their own idolatrous worke yea which preferre our owne gayne our wealth and riches aboue God and the incomparable rich treasure of his word Wherefore it shall come to passe that for the punishment of this sinne the world shall be brought to greater pouertie and from day to day there shall be greater scarsitie of all thinges like as we also doe see at this day that there is greater dearth of all thinges then hath bene in times past What is the cause Forsoth we rise earely we lye downe late and eate the bread of affliction We delite in earthly cares in toyle and trauell be it neuer so paynefull to enrich our selues and in the meane season we neglect God and his word Therefore will God heape vppon vs aboundantly both cares and calamities end that most iustly for that it is which we so greedely seeke But I returne to the text In the which ye see that housholde and ciuill gouernment are wholy committed vnto vs but yet so that we must know and acknowledge our selues to be but Gods instruments and Gods workemen not authors or first causes of these diuine matters Therefore the Prophet thought it not enough to say affirmatiuely God him selfe gouerneth and maketh the citie he buildeth the house and appoynteth the family but he setteth downe also the negatiue and sayth Ye doe it not And this is the part of a good teacher But as I haue sayd the worlde can not abide the negatiue For the worlde sayth This will I this haue I done and this will I doe It will needes be the gouerner of common wealthes and rule in Gods steede Wherefore it receaueth a iust reward in that his enterprises are all in vayne and his labours without successe As the Psalme sayth Their dayes are consumed in vanitie that is to say they were deade before they could bring to passe that they tooke in hande For since they will not beleeue that God gouerneth all thinges they see their owne policie to be but vanities their labours vnprofitable and of none effect Let euery one of vs therefore abyde in his degree and calling and let vs knowe that this God requireth of vs that we say I beleue in one God that is God will still be God the creator and maker of all things and vs he will take and account as his workemen onely as instruments and not authors or principall causes But because we couet to be authors and efficient causes therefore we finde nothing but vanitie and bread of affliction This sentence must be enlarged and applied to all states and degrees of men and not onely to artificers and men of occupation which rise earely to doe their worke Not that it is euill to rise earely and goe late to bed not that it is euill to be exercised with labour all the day For these thinges God requireth of all men but sloth and idlenes is accursed But we must here put a distinction betwene labour and presumption He doth not condemne labour but diuilish presumption he condemneth because that we not contented with our owne trauel and care doe take vpon vs also Gods office and care which he hath for vs and he will wrest from vs his diuine power and maiesty which we so presumptuously vsurpe and take vpon vs he will haue vs to labour and not to be idle For this tentation is naturally rooted in vs that we presume to be as gods This diuilish presumption beganne in paradise when Satan sayd to Eue Ye shall be like gods it alwaies continueth fast fixed in this flesh so that it can not be suppressed as it ought to be and as we both teach and are taught but needes we will be gods This is therefore a very naturall disease and corruption of the creature Against this presumption and this care which perteyneth to the diuine maiestie alone the holy Ghost here fighteth when he sayth that it is not our endeuour wisedom and policie but God him selfe that ruleth these thinges and we are but his instruments But the wicked are neuer the better Yea the godly also doe offend herein very often For we are not content with our owne state and condition but we will be gouerners also and wil appoynt the beginning the middes and the end as may best serue for our owne commoditie Wherefore we tyre our selues with vayne cares night and day as the examples of the whole world doe declare One man purposeth to marry this mayden or that and in ordering of his house in guyding of his familie to vse
iudgement of faith God is greater then all our afflictions and calamities Psal. 75. To the flesh God semeth to be no keper but a destroyer God is a keper and still watcheth ouer vs. The kingdom of the deuill Psal. 97. The argument of the Psalme A singuler gift of God to acknowledge how in estimable a benefite it is to haue the word The tabernacle of Moises The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whome God doth fauour or hate Eccl. 9. VVhat inestimable benefits the word bringeth The benefits of the second table The benefits of the first table The spirituall giftes which God giueth by his word The word must be continuallâ— taught exercised practised A comparison betwene the Gentiles the Iewes Paralip 17â— What Dauid meaneth by the house of the Lord. Psal. 13â— Standing feete what they signifie 2. Cor. 12. To pluck downe to oppresse the Church is to build it vp Exod. 1. Ierusalem set in the midds of her aduersaries notwithstanding mightely prospered The proper office of God. 4. Kings 5. Ierusalem the holy citie The chiefest seruice of God is to preach the word pray To testifie what it signifieth To giue thankes to the Lord is a fruite of the word The image of the heauenly Ierusalem Colo. 3. Heb. 12. The argument of the Psalme A breife praier in necessity carrieth power with it 4. Reg. 9. 2. Reg. 6. A vehement groning of the hart destitute of all comfort Psal. 2. Psal. 116. Tim 6. Luke 9. God sometimes prolongeth his help in tentation The patience of the faithfull The humilitie of the faithfull The argument of the Psalme The people of Israel as a sheepe amoÌ„g many wolues Note who are most thankfull The snares of Satan Psal. 93. The name of the Lorde is our onely Sanctuary succour in all afflictions The fruite of afflictions The argument of the Psalme The power of the word Psal. 33. Psal 48. To hope and trust in the Lorde is the greatest â—eruice that we can doe to him The nature of faith Ierusalem called holy by the figure Synecdoche where a part is taken for the whole Olde things are passed away behold all thinges are become newe Virgil. The argument of the Psalme Of what maner of captiuitie this Psalme treateth Act. 12. Gen. 45. Psal. 9. 2. Tim. 2. Speculation is a naked knowledge without experience and practise Psal. 117. Rom. 1.5 Mens ordinances must onely serue for the exercise of the body not to bind the conscience Iohn 12. Phil. 3. Satans prerogatiue Rom. 7. Philip. 3. If we will be partakers of his glory we must be also partakers of his sufferings 1. Pet. 4. Iohn 16. Psal. 137. The argument of the Psalme Aristotle and others howe and wherein they erre The principal causes of the good gouernment of common wealthes and families Demosthenes Cicero Iulius Caesar The efficient cause of the true gouernment of conmon wealths housholds The abuse of matrimonie and houshold gouernment The burdens of matrimony are infinit The Papists did condeÌ„ne ciuill gouernment matrimony as worldly kindes of life Mark. 6.20 The idle bellied Monkes would haue nothing to doe with ciuill or houshold affaires The Monks could nether teach nor comfort meÌ„ in their necessities Naaman Syrus Prouerb 16. Ierem. 10. Doctrine coÌ„cerning ciuil housholde gouernment This Psalme conteineth the summe and effect of the booke of the Ecclesiastes of Salomon Eccle. 2.12 The finall cause of ciuill and houshold gouernment Many wise and politike gouerners deseruing well of the common wealth haue bene euill vsed condemned and cast into exile We must walke in the midde way and keepe a meane They that enter into any publike office or into matrimonie must beginne with inuocation and calling vpon God. Godly Magistrates and maried folke howe they ought to vse them selues The principall master of the houshold magistrate is God. God the true master of the housholde Dauids houshold gouernment most miserable They labour in vaine that labour without the Lorde To build The building To labour To labour in vayne The good gouernment of housholds and families is the founteyne and headspring of the common wealth Houshold gouernmeÌ„t was begun of God in Paradise Artes and sciences and such other giftes God approueth as necessary for mans life otherwise he regardeth them not therefore man hath no cause to glory in them The words of Cicero Marke what it is to rule and gouerne without God. Martinus Sangerhaufen The true munitions and fortifications of common welths Daniel 4. The cause of the destruction of greate kindoms Monarchies Esay 37. Esay 45. The successe of the wicked To keepe what it signifieth Kings Princes and Magistrates the Prophet calleth keepers To labour in vaine * Industrie is such a labor diligence as is ioyned with a prouident care discretion in obseruing of persons places conuenient times with other circumstances that no labour be spent in vain Labour with out industry hath no good successe Friderike Duke of Saxonie a very wise discrete man. Industrious and prouident men God is still present with his creature The bread of affliction To rise earely c. Rom. 10. Psal. 77.33 Labour is not forbidden but presumption is condemned Eccle. 6. The godly are contented with that they haue Esops dogge which swimming ouer the water with a peece of flesh in his mouth snatched at the shadowe of the flesh shining in the water and so lost both A wise saying of Augustine Wise men some times committe great folly These words fortune chaunce casualty such like are not vsed because any thing commeth otherwise to passe then by the prouidence of God but for that many things fall out otherwise then we looked for the cause thereof we can not see * The song of fooles to say I had not thought or had I wist Wise and mightie men bring not to passe that they go about The whole world riseth earely in vayne The naturall presumption of man to be like vnto God or to be as Gods. The abuse of the giftes of God in the worlde The ministery of Angells about yong children infants Philip. 4. Note the end of those men that are not thankfull to God for their wealth and welfare but attribute all to fortune and chaunce The argument of the Psalme A priuilege as touching continencie and to whom it is giuen Chast matrimony can not staÌ„d with the vnchast and filthy religion of the Papistes * Actiue or passiue that is which either come vnto vs by labour trauel or which we suffer inwardly or outwardly by anye meanes Matth. 9. * That is to liue chast without matrimony 1. Timoth. 4. 1. Cor 7. Matth. 9.12 The argument of the Psalme Cap. 12. Psal. 6. He setteth the similitude of the grasse in the house topp against the similitude of the plowers This iudgement that the enemies are like grasse and therfore shall