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
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
so Iehoshaphat set himselfe against the children of Ammon Moab and mount Seir which were come against Iudah and the Lord gaue him a meruailous victory against these enemies This blessed King feared God and both he and his subiects gaue themselues first to fasting and prayer and repentance and so the Lord blessed their Armies against their enemies It is lawfull for Kings to defend and maintaine their owne liberties and to recouer by warres that which hath beene vniustly taken away from them And as in warres there must bee a good cause and a good affection if we looke to speede so the authority and example of the chiefe Gouernours doth much encourage the people and put life into them And as Rulers are to defend their people from the force and violence of enemies abrode so they must not suffer them to bee oppressed at home by their owne Countrey-men And indeed this is most vnnaturall and intollerable that one subiect should oppresse another that Christians Countrey-men and brethren should vexe and torment one another by hard and cruell dealing in the time of the Gospell vnder Christian Gouernours Wee haue not this many yeares blessed be God beene much troubled with violence of forraigne foes but haue liued peaceable a long time And though our enemies haue sometimes made attempts and assaults against vs yet the Lord himselfe hath fought for vs to his great glory and to the shame of our Aduersaries Our greatest troubles exactions and oppressions are amongst our selues one with onother Now this is a speciall part of the Magistrates calling to relieue and defend the oppressed And he may more easily and sooner with lesse charge and danger defend his owne subiects against domesticall oppressours then set himselfe in combate against mighty many and cruell enemies abrode Priuate men may not reuenge their owne wrongs but they are in place to doe it for them It is their office to relieue the oppressed and to auenge their cause As a father ouer his children is both Lord and Iudge forbidding that one brother should auenge himselfe of another but if any cause of strife bee betweene them hee will haue it brought to himselfe or his Assignes to haue it iudged and corrected So God forbiddeth all men to auenge themselues and takes that office into his owne hand Therefore saith the Apostle Dearly beloued auenge not your selues but giue place to wrath For it is written Vengeance is mine and I will repay saith the Lord. But yet in the next Chapter the same Apostle sheweth that God hath appointed Princes and Magistrates as reuengers of wrongs For hee saith that the Prince is the Minister of God for thy wealth but if thou doe euill feare For hee beareth not the sword for naught for he is the Minister of God to take vengeance on him that doth euill It is almost impossible that a manshould be an equall and indifferent iudge in his owne cause lusts appetites do so blind vs. And when thou auengest thy selfe thou makest no peace but stirst vp more debate God therfore hath giuen lawes to all nations and hath in all countries placed Kings Gouernours and Rulers in his owne stead to rule the world through them and hath commanded all causes to bee brought before them and they are to determine and iudge of such causes according to the rules of equity and righteousnesse This is part of the counsell which Salomons mother gaue vnto him Open thy mouth for the dumbe in the cause of the children of destruction Open thy mouth iudge righteously and iudge the afflicted and the poore The Prophet saith to the Gouernours of Israel Learne to doe well seeke iudgement relieue the oppressed iudge the fatherlesse and defend the widdow Therfore such as were distressed were wont in their distresse to flye to the refuge of the chiefe Magistrate for their protection and defence The Shunamite returning from the land of the Philistims called vpon the King for her house and for her land which had beene wrongfully taken away from her and the King said to an officer Restore thou all that are hers and all the fruits of her lands since the day she left her land euen till this time Hee caused that to be iustly restored which was wrongfully holden away from her And herein good Magistrates should follow the example of God and resemble his Nature whose Name and Image they carry The Lord vpholdeth all that fall and lifteth vp all that are ready to fall Hee executeth iustice for the oppressed which giueth bread to the hungry The Lord looseth the Prisoners the Lord giueth sight to the blinde The Lord raiseth vp the crooked the Lord loueth the righteous the Lord keepeth the strangers hee relieueth the fatherlesse and widdow but hee ouer-throweth the way of the wicked Therefore saith the Lord rob not the poore because hee is poore neither oppresse the afflicted in iudgement for the Lord will defend their cause and spoyle the soule of those that spoile them Againe hee saith Remoue not the ancient bounds and enter not into the fields of the fatherlesse for hee that redeemed them is mighty he will defend their cause against thee When the Children of Israell were sore afflicted by Phaâ—aoh and the Aegiptians the Lord in pitty said I haue surely seene the trouble of my people which are in Aegypt and haue heard their cry because of their Taske-maisters for I know their sorrowes therefore I am come downe to deliuer them out of the hands of the Egyptians c. And afterwards when they were vexed by sundry enemies one after another though they sinned against him grieuously and sundry times yet when they cryed vnto him in their distresse and repented them of their sinnes hee heard their cry and sent them Iudges and Deliuerers to deliuer them and ease them of their oppressions Most excellent and worthy is that worthy speech of that good Queene Elizabeth our gracious Soueraigne of famous memory A speech I say recorded by reuerend Iewel in his answere to Pope Pius his seditious Bull Thus shee speaketh to the Councell and Iudges Haue care of my people you haue my place doe you that which I ought to doe They are my people euery one oppresseth them and spoyleth them without mercy they cannot reuenge their owne quarrels nor helpe themselues See to them see to them they are my charge I charge you as God chargeth mee I care not for my selfe my life is not deere to mee my care is for my people O blessed and gracious speech beseeming a gracious Prince a patterne of piety Wee may obserue in that speech the tender care pitty and loue of her Maiesty to her distressed Subiects and that in those times being in the beginning of her Maiesties raigne about fifty yeares ago there were sundry oppressions and wrongs in the Land How more grieuously are they increased and augmented since that time Citties Townes and Countries are full of exclamations of the
Salomon Giue vnto thy seruant an vnderstanding heart to iudge thy people that he may discerne betweene good and bad For who is able to iudge this so mighty a people This doctrine serueth also to reproue conuince and condemne all rebels traytors and seditious spirits which make insurrection against their lawfull Soueraigne And hereby all good subiects are encouraged to loue honour and obey their lawfull Rulers and with this Queene to blesse and praise God for the happinesse of good Gouernement And considering the manifold blessings which wee receiue by good Rulers as Iustice peace punishment of euill doers defence against forraigne and domesticall foes reliefe for the poore comfort to the good fruition of liberty yea freedome of the Gospell and true Religion Considering I say so many and so great benefites which wee enioy vnder Christian Magistrates let vs all with this Queene blesse God for so happy gouernement And indeede all true English Christian hearts haue iust cause to reioyce and praise God for his Maiesties happy reigne amongst vs both for his entrance and continuance What feares what perplexities and doubts had we at the death of our late Soueraigne What boasting what hopes and triumphing of the Aduersaries who made account they had that day which they long looked and gaped for They had spoken it often and thought it often in their hearts saying and thinking with Esau The dayes of mourning for my father wil come shortly then wil I slay my brother Iacob The best had cause to feare in respect of the horrible and manifold sinnes of the Land deseruing such a iudgement But blessed bee God who cared for vs though we little cared for him He presently prouided another gracious Soueraigne for vs the next in bloud a Christian Prince a man of wisedome and experience in Gouernement After Moses succeded Iosuah after Dauid Salomon Let vs say with the Prophet Thou hast saued vs ô Lord from our aduersaries and hast put them to confusion that hate vs therefore will we praise God continually will confesse thy name for euer It may be said of diuers other Countries There is no peace to him that goeth out and in amongst them but great troubles are to all their inhabitants But it may be said of vs as the Lord saith to Dauid Behold a Sonne is borne to thee which shall bee a man of rest for I will giue him rest from all his enemies round about therefore his name is Salomon And I will send peace and quietnesse vpon Israel in his daies c. And that which the Prophet Ieremy speaketh is fulfilled amongst vs Behold the dayes come saith the Lord that I wil◠raise vnto Dauid a righteous branch and a King shall reigne and prosper and shall execute iudgment and iustice in the earth In his daies Iudah shall bee saued and Israell shall dwell safely How much are wee beholden to God that so soone and suddenly turned our sorrow and feare into ioy and gladnesse and doth still continue and confirme the same vnto vs Though weeping was in the euening yet ioy came in the morning As the cold waters to a weary soule so good newes from a farre countrey did cheere and refresh our hearts Wherefore praise the Lord ô Ierusalem praise thy God ô Sion for he hath made the barre of thy gates strong and hath blessed thy children within thee Hee setteth peace in thy borders and satisfieth thee with the flowre of Wheate He sheweth his word to Iacob his statutes and his iudgements to Israel He hath not dealt so with euery Nation neither haue they knowne his iudgements Praise yee the Lord. O that we had hearts to think seriously of these benefits which we enioy vnder his Maiesty and that we were truly thankfull for them then might we hope for the continuance and increase of these blessings But our iniquities haue turned away these things and our sinnes haue hidden good things from vs. O that we had such hearts and tongues that wee might continually with ioy say in our soules Blessed be God for his so great and vndeserued blessings bestowed vpon this sinfull land blessed be his name for all good Lawes good Gouernours and good Gouernement vnder his gracious Maiestie One thing more I obserue worthy of commendation both in this Queene and in Salomon It is worthy of memory in her that shee made choyce of such a Teacher and Schoole-maister And indeede shee could not at that time make a better choyce in the world Dionysius made choyce of Donatus for his Schoole-maister in Grammer and Victorinus for Rhetoricke and Gregery Nazianzene for Theology Theophrastes made choyce of Aristotle to be his teacher Aristotle made choyce of Plato and Plato made choyce of Socrates These were all wise in their choyce but this Queene goeth beyond them all choosing Salomon for her Teacher who excelled all men in the world both in humane and Diuine wisedome And as she made choyce of him so she was content to bee taught by him and profited much by his instructions as wee haue already heard Yea she so profited that in some sort she teacheth him and putteth him in minde of his duety Shee remembreth Gods mercies towards him and admonisheth him of the end of his place and calling And it is worthy of commendation in Salomon that as hee was willing to teach her so he is content to bee taught by her And if Salomon had but remembred this her admonition it might haue beene a pretious preseruatiue against those horrible and grosse sinnes into which he most fearfully fell in his old dayes But he forgot the loue and mercies of God towards him he forgot his high place and dignity he forgot the end why God had placed him and the rules of Equity and Righteousnesse Yet this is worthy of commendation in him that at this time hee doth not as some would haue done reiect the admonition of this woman being farre his inferiour He might haue said Doest thou take vpon thee to teach me seeing thou camest to learne of me I know my duty wel enough I need no teaching But Salomon doth take in good part her good counsell and doth still most louingly and kindly entertaine her From hence we are to learne that wee must be content to receiue good counsel admonition and instruction from any though they be farre our inferiours Such as bee truely humble and lowly in their owne eyes are content to receiue good doctrine from meane persons they are not ashamed to learne of any yong or old learned or vnlearned good or bad men or women they are not ashamed to confesse their ignorance wants and infirmities they do not contemne the plaine stile of teaching which is agreeing to Scripture they can be content to receiue good drinke not onely in cups of gold siluer but also in cups of pewter wood and stone Worthy is that counsell of an ancient Father There is no age
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
well of those good things which they praise in others and it is the gift of God to allowe and approue of his graces and to forbid such kinde of commendations is not to will nor desire that the faithfull should praise and approue those things which are worthie of due praise and approbation Salomon in this place doth not refuse but accept the iust commendation of this woman though it be of himselfe in his owne presence and in the hearing of many other and yet we must beware that wee be not moued to doe well for the desire of praise and that we cease not from doing good though wee be reuiled and hardly spoken of and those praises which are giuen to vs let them not rest nor die in vs but let the glorie of them be referred to God the author and giuer of all good gifts A worthie Father writeth of himselfe that in this respect he had cause to be much grieued because he was ofteÌ„ praised and hee could hardly auoyde the pride of heart yet hee saith that this was his comfort that it was appointed of God that praise should bee the follower of a good life And howsoeuer Salomon saith Let an other man praise thee and not thine owne mouth a stranger and not thine owne lippes yet sometimes the Saints of God are forced to praise themselues not for vain-glorie but for the glorie of God the confirmation of others and for the stopping of the mouthes of the aduersaries It is a worthy saying of the same Father Beholde saith hee it is found how thou mightest praise thy selfe and not be proud praise God in thee and not thy selfe praise him not because thou art such a one but because hee hath made thee such a one not because thou canst doe anie thing but because he can doe something in thee and by thee Finally this doctrine serueth for the comfort of vertuous and good men who haue small comfort and commendation in the world but rather dispraise and discomfort they are disgraced and despised of the most let them take this as some crosse vpon them and howsoeuer they haue not deserued it of the world yet it may bee God hath something against them and it may bee if they had the praise of all men it would make them proud and high conceited and God depriueth them of earthlie glory that they might more carefully seeke heauenly and Eternall glorie As for the praise of men it is but like a feather tosâ—ed vp and downe by the wind hither and thither and therefore not to be regarded nor hunted after Let vs content our selues with the testimonie of a good conscience the praise of good men and specially and most of all with the approbation and praise of God For the Lord God is the Sunne and shield vnto vs the Lorde will giue grace and glorie no good thing will he withhold from them that walke vprightly the full accomplishment of these promises and the like shal be in the great and latter day the day of praise and reward and a full recompence to euery man according to his works when God shall bee glorified in his Saints and be made maruellous in all them that beleeue then those which by continuance in wel doing haue sought glorie shall certainely haue honour immortalitie and eternall life In the meane time wee must remember that God hath the disposing of all to â—gues hearts and he can make our Righteousnes and Innocencie to shine as the light euen in this life to the shame of the enemie and to our comfort and credit But to let this passe and to come to the maine point chiefe doctrine of this sentence which was the fift note obserued of a good hearer to repose true felicitie and happines in true wisedome This I meane to vrge fully and largely because it is expressely set downe in the text and comprehendeth all the rest For they which thus esteeme of it will refuse no paines to learne and enioy it will reuerence the teachers will be thankefull to God and them For the cause why few men doe desire this wisedome but are idle careles and vnwilling to learne the cause why fewe reuerence their faithfull pastors few moue and stirre vp any other to goodnes Fewe reioyce in the meanes of saluation and praise God for it but rather loath contemne it the cause I say why most hearers are profane careles churlish froward couetous vnthankfull and vnprofitable the cause of all is they doâ— not rightly esteeme of this wisedome they thinke basely and contemptablie of it preferring carnall wisdome and all worldly things aboue it But let this worthie woman teach them the true price worth estimation of wisedome Shee accounteth them happie that enioy it she reposeth the greatest felicitie of this life in it she might haue said happie are you which haue so sumptuous and beautifull a temple such a princely pallace which was twentie yeares in building surpassing all that euer was either since or before shee might haue said Happie are you which haue so glorious and famous a King a mirrour wonder to all the world in pompe wealth and dignitie she might haue saide Happy are you which haue such Vineyards Orchyards gardens like Paradice such pleasures and delights of all sorts and kinds she might haue said Happie are you which haue such store of goodly Horses and Horsemen and such abundance of gold and siluer so many Targets of beaten golde and all drinking vessels of golde and siluer being as common as stones in the strectes but shee passing all these things as nothing in comparison she accounteth this as the greatest Happines to heare and enioy the wisdome of Salomon and in this her iudgment she excelleth and surpasseth many learned men both before since her time who haue erred gone farre astray touching the chiefe good and Felicitie of man About that question of the finall good the Philosophers haue kept a wonderfull coyle among themselues seeking in euery cranke and cauerne thereof for the true beatitude for that is the finall good being onely desired for it selfe all their goods hauing in their attainements a reference out of that alone we doe not call that the finall good which endeth goodnes that is which maketh it nothing but that which profiteth it which giueth it fulnes of perfection Thus Augustine defineth the finall good the same father reiecting confuting the varietie multiplicitie of vaine opinions by many Sects of the Philosophers he setteth downe the Christians opinion of the chiefest good If you aske vs now saith he what the Citie of God saith to this position of the perfection of good and euill It will answere you presently eternall life is the perfection of good and eternall death the consummation of euill And that the ayme of all our life must be to auoyd this and attaine to that other therefore it is written The iust shal liue by faith for we see not
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
nor friend but his enemie he that hath not contented himselfe with many Lordships and countries he that hath ioyned house to house land to land then a little peece of ground will serue his turne By such reasons doth Salomon proue the miserie of riches and he concludeth that the whole life of the rich man is miserable saying All his dayes he eateth in darkenes with much griefe sorrow anger Finally riches are deceitfull and dangerous they hinder vs from Gods kingdome they drawe our heart to them and make it as a captiue and slaue they ouerloade presse vs with cares they make vs faint-harted and fearefull cowards to endure any thing for the Gospell of Christ they often hinder vs and keepe vs backe froÌ„ wisedomes Schoole and though wee come thither yet they doe choake the seede of the Word in vs. Therefore there is no true Happinesse in them Those bee true Riches which when wee haue them wee cannot loose them Earthly substance compared to Eternall felicity is no helpe but a burden This life compared with Eternall life is rather to be called death then life The sonnes of Adam saith Bernard are a couetous generation What haue you to doe with earthly Riches which are neither true riches nor yet yours Gold and Siluer is red and white Earth which the error of man doth make and account more precious And if they be yours take them with you when you die It is a true saying of these Earthly riches Hic gigâ—untur Hic amittuntur Hic dimiâ—tuntur Heere they are gotten here they are lost and heere they are left Those then which repose Felicitie in Riches haue neither true Wisedome nor true Happinesse nor true Riches They are as much deceiued which put anie happinesse in Earthly pleasures Some of these are Carnall and wicked and haue their beginning from Hell Of this speaketh Salomon when he saith It is a pastime for a Foole to doe wickedly And of this speaketh Esaiah when hee saith The Lorde calleth to weeping and mourning and beholde ioy and gladnes slaying Oxen and killing sheepe eating flesh drinking wine Eating and drinking for tomorrow we shall die Of this speaketh our Sauiour CHRIST when hee saith Woe bee to you that now laugh for you shall waile and weepe In such pleasures the rich man liued in the gospell all his life time vpon earth but after death his soule was tormented in Hell The Apostle saith of the wanton widdowe that shee liuing in pleasure was dead while shee liued and indeed those which were most liuely and lusty in these pleasures are but dead men in grace and goodnes But to let these sinfull pleasures passe wherein yet manie too wholie spend their time and count it their chiefe Felicitie And to come to honest lawfull and ciuill pleasures yet there is no true Felicitie in them Let the best the greatest ioye and delight bee named yet it is but transiorie It is not true and perfect ioy It doth not satisfie and content vs. After wee haue it we loath it It is common both to good euill It doth leade to corruption it doth ofteÌ„times cause grief and sorrow The other pleasures indeed they come from hel and these are but from the earth They are but pettie ioyes bitter sweetings seeming Ioyes earthly and bastardly ioyes in comparison of true and perfect ioy we are not borne to spend our time in mirth ioy but rather to mourne and lament in respect of our sinnes and miseries Blessed are they which mourne saith Christ for they shall be comforted and they that sowe in teares for they shall reape in ioy and there is a godly sorrow that leadeth vs to repentance and so to saluation the true way to godly ioy is to feele godly sorrow Oh that we would remember the greatnes and the multitude of our sinnes the certaintie of death the vncertaintie of the houre of it the account that we are to make in that great day the manifold duties that we owe and are to performe to God to the Church to the common-wealth to our countrie to our families and others and the remembrance of these things no doubt would abate restraine and moderate our lawfull pleasures Let them that reioyce be as though they reioyced not and they that vse this world as though they vsed it not for the fashion of this world passeth away Loue not this world saith S. Iohn neither the things that are in the worlde If any man loue the world the loue of the Father is not in him For all that is in the worlde as the lust of the Flesh the lust of the Eyes and the Pride of life is not of the Father but is of the worlde and the world passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer The glorie of this worlde saieth one is deceitfull and is worthily refused It is but like the flower of Grasse and a vapour appearing for a time In what state so euer of this life there is more griefe then pleasure whilest thou doest reuenge defend enuie suspect whilest thou doest alwayes loue that which thou hast not and hauing gotten something thy desire is not diminished What rest is there in thy glorie If there bee anie the ioye passeth away not returning againe and thy griefe remaineth which will neuer leaue thee Oh wicked worlde who doest wont so to blesse thy onely Friendes that thou doest make them the enemies of God There is small ioy to a man when hee seeth his Neighbours house on Fier Hee is vaine which spendeth the dayes of his Repentance in pleasure when he seeth daylie before his eyes both his Friendes and others to die and so seeth that Death is certaine Is hee not vaine then that forgetting the feare of God doeth giue himselfe to vaine delights Parents do more grieue then ioye when they see their Childe borne and die in one day The ioy of this worlde is short It is a foolish thing to delight in our owne Foolishnes It is a vaine thing to fill our hearts with delights which are ended before they beginne It is a vaine ioye of the Byrdes in the middest of Nettes Trappes and Snares set for them And it is a foolish thing in the Fishes to delight in the bayte of the hooke which bringeth present sorrow and death And they are as vaine as those vnreasonable creatures which glorie in the vaine delights of this world Seeing that Death is so neere them The very Heathen haue proued and mocked this follie of men Some saying That we come into the world weeping we goe out of the worlde wailing And yet we liue heere laughing others saying that the desire of pleasures are griefe that the fulnes of pleasure is full of repentings that the end of pleasures is heauy and grieuous that if any may be counted blessed for them then the beasts also may
guestes to be partakers of her dainties which do hunger and thirst after spirituall graces The Prophet Dauid saith of himselfe My hart breaketh for the desire to thy iudgmeÌ„ts alway Such a desire as worldlings haue to their riches as voluptuous men haue to their pleasures who are neuer satisfied such a desire I say haue the Saints of God to this wisedome The kingdome of heauen saith our Sauiour froÌ„ the time of Iohn the Baptist hitherto suffreth violence the violeÌ„t take it by force his meaning is that the hearts of men were then inflamed with an earnest zeale and greedie desire to heare the word they did not coldly for fashion but with an earnest violent affection follow seeke after this wisdome not the idle carelesse sort but such as be spiritually violent take receiue the kingdome of heauen he that taketh any thing by violence he doth vehemently desire it will not want it vseth all power indeuour to obtaine it neither doth he feare to expose himselfe all that he hath to danger so that he may enioy it the matter then being so waightie it must not be lightly desired sought for but with great vehemencie zeale And therefore the Apostle exhorteth that as new borne babes we should desire the sincere milk of the word that we may growe thereby Infants they desire milke that egerly they cry yell for it nothing will stay them till they haue it their desire is daily continuall Such desires affections we must beare to true wisedome as good foode is sweet to the hungry when it is eaten so is wisedome to the soule if it be inwardly receiued and digested there wil follow exceeding delight and ioy but because most hearers professe their loue to the word shew their loue by desiring it delighting in it as it may seeme to the eyes of the world let vs see some further signes to approue our true loue to wisedome the account that we make of it first then they that truly loue truly esteeme this wisedome they must needes loue the publike assemblies and specially the publike ministrie and preaching of wisedome some thinke it enough to pray and read at home but Gods ordinance must bee acknowledged priuate duties must giue place to the publike this is the gate of heauen the house of God the court of the Saints here shineth most clearely the louing countenance and face of God in his temple Doth euery man speake of his glory O Lord saith Dauid I haue loued the habitation of thine house and the place where thine honour dwelleth And againe I reioyced when they said vnto me we will goe into the house of the Lord he loued ioyed in such meetings because of Gods presence because of the sacrifices and Sacraments they are ministred for that he had there the coÌ„pany of Gods people publike ioynt prayers the word of wisedome there read expounded and as this was Dauids ioy practise being a worthy Prophet and King so it is said in an other place that the Prince shall be in the midst of the assemblies he shall goe in with the people when they goe forth they shall goe forth together And as Salomon built an house for God confecâ—ated it to holy vses so he himselfe resorted thither with the Priests people to offer publike seruice to God Christ himselfe the Apostles Saints did commonly frequent publike assemblies such as contemne these they doe not reade nor vnderstand aright hauing so many precepts presideÌ„ts against them Others there be which are content to come to publike meetings to prayer to the reading of the scriptures but they thinke this sufficient that they need no more at all as for preaching they care little for it nay many do scorne and hate it these doe not rightly esteeme or loue the word if they loued it read they wold loue it preached the rather seeing it is more to edification by preaching we are assured of the authoritie of the scriptures we better vnderstand them many darke senteÌ„ces of scripture are explained places which seeme contrarie are recoÌ„ciled the hid treasures of wisedome are layed open to our further comfort scriptures are applied to time place persons affections are more moued many are called conuerted such as are called are further confirmed and increased by the power of preaching for it is ordained of God not onely for conuersion of soules but for confirmation augmentation and continuance in grace and therefore most needfull for all persons be they neuer so wise strong or holie these be the speciall prerogatiues priuiledges of preaching And therefore the Apostle accounteth esteemeth of it as the most necessarie and profitable gift in the Church the cause why men doe contemne hate preaching is because they are in loue with their sinnes which are discouered by it Therefore Ahaâ— hated Michaiah the Prophet as he confesseth because he prophecied not good vnto him but euill Light is come into the world men loue darknes more then light because their deeds are euill for euery man that euill doth hateth the light neither commeth to light least his deeds should be reproued but he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God Againe they hate this light of preaching and contemne it because it is an enemie to their carnalliberties sincere sound preaching reproueth many delights vanities corruptions which flesh and blood would faine retaine nourish and therefore carnall men say Let vs breake this bond and cast this cord from vs Let vs shake off this yoake of Christ but the godly do therfore the more loue it because it doth reproue their sins is an effectuall meanes to bring them to true repentance mortification they loue the word read they loue it preached reading is not to be neglected contemned it is coÌ„mended both in the law the Gospell thereby we are the better acquainted with the scriptures we are made thereby more profitable hearers reading helpeth our iudgements affections memories preaching helpeth reading and reading helpeth preaching they that best loue preaching and seeke most for Sermons if they doe it with right affections they read most and with more comfort and profit All the parts of Gods seruice are to be practised by a Christian no part of his seruice is to be neglected or contemned this is an other sure signe of our true loue to wisedome often in secret to meditate of it to conferre of it with others to reade the word or to cause it to be read vnto vs by these priuate exercises Dauid proueth his loue to the word as we haue hard before loue will drawe our affection to speake and thinke often of that which we loue this is a more sure signe then
wise so that hee preferred the loue and good will of a woman before the word of his God So Aaron knewe well enough that there was no Godhead nor diuine power in the golden Calfe yet fearing least the people should stone him he yeelded to their furie he made an Idoll and promulgated the feast of it In like manner Salomon knowing Idols to be nothing yet being ouercome with the flattring inticements of wicked women he graunted to them diuers kindes of Idolatrie It is dangerous for any Prince to suffer and tollerate any Idolatrous worship for the loue or fauour of any be they neuer so neere or deare vnto them Nay we must all learne generally not to harken to the voyce of our dearest friend though it be our owne lawfull wiues if they goe about to drawe vs to any kind of sinne whatsoeuer This was the cause of Adams fall as we heard euen now This was the cause of that ruine of Ahab and his house because he harkned to the voyce of his wife Iesabell and being perswaded by her most vniustly tooke away Naboths vineyard and also most cruelly tooke his life away from him No naturall affections should cause vs to sinne against God or offend his diuine Maiestie our loue to him should bee greater then to any mortall creature whatsoeuer The Heathen could say Amicus Plato amicus Socrates sed maior amica veritas Plato is my friend Socrates my friend but truth is a greater friend So may wee say Our fathers our mothers our brothers and sisters our wiues children are neere and deare friends vnto vs but yet Christ is our greatest and best friend he hath done and can do most for vs And therefore nothing should draw vs from his loue And touching Idolatrie it is most odious and abhominable in the eyes of God It is a spirituall whoring from God A denying and forsaking of his Maiestie it hath beene the ruine of many Nations and Kingdomes And therefore in no case to bee suffered nor tollerated for the loue of any Therefore the Lord saith to his people The grauen Images of their gods yee shall burne with fire and couet not the siluer and gold that is on them nor take it vnto thee least thou be snared therewith For it is an abhomination before the Lord thy God Bring not abhomination into thy house least thou bee accursed like it But vtterly abhorre it and count it most abhominable And in another place we are forbidden to hearken to the Prophet that doth perswade vs to goe after other gods and that such a one being conuicted and condemned by the Iudge is to die the death Nay though it bee our sonne or daughter or wife or brother wee must not consent to him nor pittie him nor shew him mercy but thou shalt kill him sayeth the Lord thy hand shall bee first vpon him to put him to death and then the hands of all the people And this is the direct law of God Hee that offereth to any gods saue the Lord onely shall bee slayne There must bee then no sufferance at all of any kinde of Idolatrie This was Salomons sinne and therefore it is sayde that his heart was not perfect with God as the heart of his father Dauid was For howsoeuer hee sinned in adulterie and murther and in numbering the people yet he repented presently and neuer did the like againe and he had alwaies this sinceritie and perfection of heart that he neuer defiled himselfe with Idolatrie neither did hee suffer the true worshippe of GOD to bee corrupted in his Kingdome but kept it sincere pure and sound Hee alwayes hated and detested all false worshippe his soule hated Idols as lame and blind guides therefore hee taketh them away at the beginning of his raigne And hee caused the gods of the Philistims to bee burnt with fire The sorrowes saith he of them that offer to another god shall be multiplied their offerings of blood will I not offer neither make mention of their names with my lips It hath beene a blot and blemish vpon many good Kings because they suffered the high places to remayne and it is the chiefe commendation of good Iosiah that he tooke away all the abhominations out of all the countries that perteyned to the children of Israel and compelled all that were found in Israel and compelled all that were found in Israel to serue the Lord their God This blessed King a worthie president of full and perfect reformation he tooke away not onely grosse Idolatrie but all Reliques and remnants all occasions prouocations appearances shewes of Idolatrie One thing more very necessarie and pertinent wee are to learne by Salomons fall namely Not to be offended though we doe see Christian Princes learned Preachers and great professors men of gifts aboue others to be seduced and drawne into great and grosse sinnes wee are indeede to be grieued and much to lament when wee see or heare such things but yet wee must not bee discouraged in our profession and in the trueth of religion Men of greatest gifts haue beene subiect to great sinnes As Adam Noah Lot Abraham Moses Aaron Dauid Sampson and Salomon Sathan doth most enuie such hee standeth at the right hand of Iehosua Hee will winnow and sifte to the very branne the Apostles of CHRIST as hee himselfe warneth them Indeede the bad liues of Preachers and professors are scandalous and offensiue and hinder many in the way of saluation and maketh the worde and profession ill spoken of by many yea loathed and reiected as the sonnes of Elie by their wickednesse made the offering of the Lord to be abhorred In seeking and receiuing counsell saith one the honestie of life and the prerogatiue of vertue doth much preuaile Who will seeke for a fountaine in a dunghill who will drinke of filthie water for where there is luxurie intemperance and other vices whoe will thinke any good to bee drawne from thence how can I take him to bee my superior in counsell whom I see inferior in manners And can I thinke him fitte to giue mee counsell that cannot giue it to himselfe he that giueth counsell to others he must shew himselfe an example of good workes in integritie and grauitie that his speech bee sound and vnrebukeable his counsell profitable and his life honest He that liueth wickedly in the sight of the people as much as in him lyeth he killeth him that looketh vpon him hee that followeth him perhaps dyeth he that followeth him not liueth but as much as in him lyeth he killeth both Examples are stronger then words and it is a more full teaching by workes then by word The house and conuersation of a Preacher is set on a hill all see it and looke vpon it it is as it were a guide and teacher to others whatsoeuer hee doth others thinke that they may doe the like that word is willingly receiued of the hearer which is vttered from the
they had him they would not receiue him but many of them despised him And thus they dealt with the Lord many times before and after this They desire deliuerance out of Egypt and when they are deliuered they desire to returne thither againe They desire Manna from heauen when they were in the wildernesse when they had it being sweete and heauenly food they loathed it and made light account of it They desire to turne out of Babilon into their owne countrey when their returne is graunted a great part of them refuse to returne So in this place how importunate and eager are they with the Lord to haue a King but when hee was annoynted and chosen King some wicked men said How shall he saue vs so they despised him and brought him no presents How can such people be pleased being fickle wauering and changeable misliking the best gouernment that is yea such as the Lord himselfe alloweth and appointeth and such as they themselues sometimes haue liked and desired But yet it is sayd that many of those people shouted sayd God saue the King And when Saul went home to Gibiah there followed him a band of men whose heart God had touched Againe it may be obiected how is God the Author of the calling and authority of Kings how doe they sit in his throne When many of them are most wicked in life and vniust and corrupt in gouerning when all things are full of confusion and disorder but we are to looke to the good wee haue of gouernment And wee are to know that both bad Gouernours and corruptions in gouernement the sinnes are not of God but from themselues God doth neyther allow nor commaund them but forbid and detest them And yet there is some profit in bad Magistrates Many good lawes and some forme of iustice amongst them Wicked Gouernours are as plagues punishments for the sinnes of the people Because when they are good we receiue not that goodnesse at the hand of God thankefully submitting our selues to his lawes and ordinances but abuse the goodnesse of God to our sinfull and beastly lusts Therefore doeth God make a scourge of them and turne them to wilde beasts contrary to the nature of their names euen to Lions Beares Foxes and vncleane Swine to auenge himselfe of our vnnaturall blinde vnkindnesse and of our rebellious disobedience So he turneth the fruitfull land into barrennesse for the wickednes of them that dwell therein Let vs not take the staffe by the end to seeke to auenge our selues of his rod which is the euill rulers The childe as long as he seeketh to auenge himselfe of the rod hath an euill heart for he thinketh not that the correction is right or that hee hath deserued it neither repenteth but reioyceth in his wickednes and so long shall hee neuer bee without a rod yea so long shall the rod bee made sharper and sharper If he acknowledge his faulte and take the correction meekely and kisse the rod and amend with the learning and nurture of his father and mother then the rod is taken away So if we resist euill Rulers seeking to set our selues at libertie we shall no doubt bring our selues into more cruell bondage and wrappe our selues into much more miserie wretchednes For if the heads is ouercome they will make their yoakes sorer If the people ouercome the Rulers then make they away for a more cruell nation which hath no right to the Crowne If wee submit our selues to the chastening of God and meekely acknowledge our sins for the which we are scourged and kisse the rod amend our liues Then God will take the rod away that is he will giue the Rulers a better heart or if they continue their malice and persecute thee for well doing hee will deliuer thee out of their tyrannie When Israel sinned against GOD hee gaue them vp to one Tyrant or other when they repented hee sent them deliuerance A Christian man in respect of God is but a passiue thing a thing that suffereth onely and doeth nought as the sicke in respect of the Chirurgion or Phisition doth suffer onely The Chirurgion slancheth cutteth out the dead flesh searcheth the wounds thrusteth in tents burneth seweth stitcheth and putteth corasiues to draw out the corruption and last of all layeth too healing playsters and maketh whole The Phisition giueth purgations and drinks to driue out the disease and then with restoratiues bringeth health Now if the sicke resist the razor or searching yron doth he not resiste his owne health and is the cause of his owne death So likewise is it of vs if we resist euill rulers which are the rods and scourges wherewith God chastiseth vs the instruments wherewith God doth search our wounds and bitter drinkes to driue out sinne and corasiues to draw out by the roote the coare of the poxe of the soule that fretteth inward Thus a Christian receiueth all things at the hands of God both good and bad both sweete and sower both wealth and woe and he doth take good Princes as a speciall belssing and bad Princes as a iust iudgement sent for sinne But it will bee obiected That the Lord sayth of some Rulers that they raigned not by him They haue set vp a King saith hee but not by me they haue made Princes and I knew it not The meaning is that the people of Israel had set vp Ieroboam by whom they sought their owne liberty as many Tyrants do not respect Gods worde or will but their owne lusts and affections But wee must distinguish the office from the person and wee must know that men do abuse good things through their owne corruption And therfore whatsoeuer is good in gouernment is from God and hee doth vse the Diuell as plagues and punishments for the sinnes of the people It is sayd by Daniel that God changeth the times and seasons He taketh away Kings and setteth vp Kings And Daniel saith thus to the proud King Nebucadnezer O King thou art a King of Kings and the God of heauen hath giuen thee a Kingdome power strength and glorie And when Pilate sayde to Christ Knowest thou not that I haue power to crucifie thee haue power to loose thee Iesus answered Thou couldest not haue power at all against me except it were giuen thee from aboue But it may bee yet obiected That the authoritie and office of Kings is not of diuine institution Seeing Saint Peter calleth it an ordinance of man and that place is abused by the Pope to the disgracing of Christian Princes The meaning is not that the power of Princes and Magistrates is onely a deuise of man and onely from man But as one saith Est ordinatio diuina secundum substantium ordinatio humana secundum modum ac finum It is a diuine ordinance in respect of the substance and it is humane in respect of the manner and end The office and power of the King is from God The
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
all that iudge the world â—ong men maids old men children let them praise the Lord his Name is onely to bee exalted and his praise aboue the earth the heauens Dauid before his death chargeth his son Salomon to walke in the Waies of God and to keepe his Statutes that so he might prosper in that he tooke in hand Princes we heard are fathers of the Country of the Church Common-wealth Now the Apostle exhorts fathers to bring vp their children in the feare of the Lord. Dauid Prepared a place for the Arke of God and pitched for it a Tent and gathered all Israel together to Ierusalem to bring vp the Arke of Gâ—d to his place which he had ordained for it so he they brought it with great ioy Salomon after he had built a famous house for God Hee blessed the people hee praiseth the Lord hee prayeth to God for those that should pray in the Temple Asah destroyeth Idolatry and commandeth his people to serue the true God and they made a couenant to seeke the Lord God of their fathers with all their heart and with all their soule and whosoeuer will not seeke the Lord God of Israel shall be slaine whether hee be great or small man or woman they sware vnto the Lord with a loud voyce and all Iuda reioyced at the oath Iehoshaphat he walked in the waies of his father Dauid sought the Lord God of his fathers and walked in his CoÌ„mandements and tooke away Idolatry and sent forth Teachers with the book of the Law of the Lord who went about through the Citties of Iudah taught the people In time of distresse he prayed vnto the Lord and proclaimed a fast throughout all Iudah and humbled his soule and asked counsell of the Lord. Hezekiah repaireth the Temple aduertiseth the Leuits of the corruption of Religion the King and his Princes sacrifice ian the Temple he coÌ„mandeth the Passe-ouer to be kâ—pt exhorteth his people to returne to the Lord. Good Iosiah destroyeth Idâ—lâ— repaireth the Temple took away all the abhominationâ— out of all the countries that pertaine to the children of Israel compelled all that were found in Israel to serue the Lord their God Nehemiah reproueth and reformeth the prophanation of the Sabboath The Lord stirred vp Cyrus King of Persia to build him an house in Ierusalem And see the zeale of that King in furthering the building of that house Nebuchadnezzar maketh a decree that euery People Nation and Language which speake any blasphemy against the God of Shadrach Meshech and Abednego should be drawne in â—â—eces their houses should bee mâ—de a Iâ—kes because there is no God that can delâ—â—â—r after this sort Darius maketh a Decree that in all the Deminions of his Kingdome men tremble and feare before the God of Daniel for hee is the liuing God and remaineth for euer The King of Niniue after hee heard the Preaching of Ionah hee beleeued God hee proclaimed a fast and commanded his Subiects to cry mightily vnto God and to turne from their euill way Thus wee see by all these examples that good Princes are to haue a care of Religion both in themselues and others And here is a further blessing of a good King that wee haue not onely by his meanes iustice peace and ciuill honesty protection of body and goods but also true Religion and the worship of the true God and the Gospell of Christ commanded and enioyned and established amongst vs by many good Lawes and Statutes Now for a conclusion of the duties of good Gouernours let them remember these counsels directions and examples A worthy King by his last will gaue this aduise to his son and successour saying Be deuout in the seriuce of God bee in heart pittifull charitable to the poore comfort theÌ„ with thy good deeds keep the good Lawes of the Realme take no Subsidies nor releise of thy Subiects but vpon vrgent necessity for to profite the Common-wealth vpon iust cause voluntarily Iulius Pollux Gouern or of the Emperour Commodus in his youth giueth him these titles calling him Father of the people Gentle Louing Merciful Wise Iust courteous Couragious despising Mony not subiect to Passion but commanding ouer himselfe ouercomming Lust vsing reason quick of coÌ„ceit Sober Religious carefull for his Subiects Constant no deceiuer adorned with Authority ready in his affaires prouided to doe well slow to reuenge Affable gracious in speech open-hearted a louer of the vertuous desirous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same There was a worthy Table as is recorded found at Thebes by Marcus Aurelius and at his death giuen to his sonne as a precious Iewell conteining these protestations and sentences following I neuer exalted the proud rich man neither hated the poore that was iust I neuer denied iustice to the poore for his pouerty neither pardoned the wealthy for his riches I neuer benefited nor gaue reward for affection nor punished for passion onely I neuer suffered euill to escape vnpunished neither goodnesse vn-rewarded I neuer committed the execution of manifest iustice to another neither determined that which was difficult by my selfe alone I neuer denied Iustice to him that asked it neither Mercy to him that deserued it I neuer punished in anger nor promised benefite in mirth I was neuer carelesse in prosperity neither faint-hearted in aduersity I neuer did euill vpon mallice nor commited villany for couetousnesse I neuer opened my gate to the flatterer nor gaue care to the backe-biter I alwayes sought to be loued of the good and feared of the wicked Lastly I alwayes fauoured the poore that were able to doe little and God who was able to do much fauoured me A mirrour for Magistrates a patterne for Princes and happy are they that in the end of their gouernement can truely say thus at least let Gouernours striue and endeuour to the vtmost of their power to learne and practise these lessons and to performe all other duties of their callings And thus we haue heard the chiefe and principall doctrines concerning the Magistrate as the necessity authority and dignity and duty of their callings This doctrine is necessaâ—y and profitable often to bee vrged and serueth for many good vses By this the Magistrate may be encouraged and comforted in the execution of all the parts of his calling hauing his allowance and warrant from God By this hee is stirred vp and prouoked to zeale and religion and holinesse of life seeing hee carrieth vpon him the name the place and Image of God By this doctrine he may see the greatnesse the difficulty and the heauy burden of his calling which may bee a cause sufficient to humble him in the sight of God and men In consideration wherof he may say with the Apostle who is sufficient for these things And let him pray with