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
with other mens pouertie immortall with other mens death Wherefore one being asked how a man might be free from enuie answered if he had no great and worthy gifts or did nothing famous or praise worthy non â—ola miseria careâ— invidia Onely miserie is free from enuie This sinne is almost common in all One Prince enuieth the glory of an other One rich man the wealth of an other One minister the gifts of an other And the meanest sort the better state of an other But loue enuieth not but reioyceth at the prosperitie of others Enuie saith one is the daughter of pride But this mother pride cannot be barren wheresoeuer she is she doth continually bring forth Suppresse the mother and there will be no daughter This woman is so full of loue and humilitie that though Salomon doth farre excell her in wisedom in glory in wealth yet she grieueth not at it but reioyceth praysing and blessing God for it And if she doe thus reioyce for the gouernment of Salomon how much more cause haue we to praise God continually for the gouernment of Christ for his kingdome of grace and glory And if Salomons subiects and seruants wheâ— he was annoynted King reioyced with such great ioy that the earth range with the sound of them How are we to reioyceâ— for the spirituall and heauenly kingdome of Christ Dauid praying for the prosperous state of the kingdome of Salomon who was but a figure of Christ concludeth thus Blessed be the Lord God euen the God of Israel which onely doth wondrous things and blessed be his gloriouâ— name for euer and let all the earth be filled with his glory so be it euen so be it Dauid being a long time reiected of Saul of the people at length obtaining the kingdome he exhorteth the people to ioy and thanksgiuing saying The stone which the builders refused is become the head of the corner this is the Lords doing and it is maruellous in our eies This is the day which the Lord hath made let vs reioyce be glad in it Blessed be he that commeth in the name of the Lord we haue blessed you out of the house of the Lord. Praise yee the Lord because he is good for his mercy endureth for euer Dauid was a figure of Christ that place is a plaine prophecie of Christ was most liuely fulfilled in him And therefore the subiects of Christ are most hartily to reioyce for the gouernment of their Lord and King Christ Iesus Reioyce greatly â— daughter Syon saith the Prophet shout for ioy ô daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the foâ—le of an asse This prophecie was fulfilled in our Sauiour Christ when this King Christ Iesus hauing righteousnes saluation in himselfe for the good of his Church he came I say very porely basely to the Citie of Ierusalem yet the multitude spread their garments in the way others cut downe branches from the trees strewed them in the way And the Disciples began to reioyce and praise God for all the great workes that they had seene Saying blessed be the King that commeth in the name of the Lord peace in heauen and glory in the highest places Hosanna the sonne of Dauid Hosanna thou which art in the highest heauens The fathers Patriarkes Prophets Ioyed greatly with the desire and expectation of his first comming Abraham reioyced to see his day and he sawe it and was glad yet he sawe it but in figure He sawe it a farre off with the eyes of faith Olde Simeon being iust man waited for the consolation oâ— Israel And when he sawe Christ in the flesh he tooke him vp in his armes and praysed God Nay not onely he but all the faithfull reioyce at Christs coÌ„ming as Zacharie and Elizabeth Iohn the Baptist in the wombe The Virgin Marie the wise men the Shepheards and Angels reioyced exceedingly at his comming Laâ—ding and praysing God And this is a sure signe of our loue to him to looke waiâ—e for his second comming then shal we haue fulnesse of Ioy when this our King shall haue fulnesse of glory When he shall sit 〈◊〉 the throne of God at the right hand of his father with all the Angells Saints and blessed soules and all his enemies shall be trod vnder his feete then shall we be glad and reioyce and giue glory vnto him because the mariage of the lambe is come and his wife hath made her selfe readie Now let vs come to the causes of this womans Ioy and thanksgiuing The first â—s that Salomon was King set in the throne of God And here she secretly admonisheth Salomon and Israel to be thankfull to God for if she a stranger blesseth God for Salomons preferment how much more ought Salomon and Israel to do the same she sendeth them to the fountaine of all graces bestowed vpon the King and subiects she acknowledgeth God the chiefe Monarch and disposer of Crownes And herein she speaketh diuinely according to the scripture in diuers places By me Kings Raigne saith wisedome and Princes decree in iustice By me Princes rule and the nobles and all the iudges of the earth And Daniell saith it is God that changeth times and seasons He taketh away Kings and setteth vp Kings Elihu saith in Iob His eies are with Kings in their throne where he placeth them for euer and thus are they exalted And Hanna an other holy woman can teach vs thus much The Lord maketh poore and maketh rich bringeth lowe and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherit the seate of glory For the pillars of the earth are the Lords and he hath set the world vpon them And Dauid saith that preferment promotion commeth neither from the East nor from the West but God is the iudge he maketh lowe and hee maketh high CHRIST sayeth to Pilate Thou couldest haue no Power ouer mee except iâ— were giuen thee from aboue And the Apostle saieth The Powers that are they are â—â— God The true God saith Augustine giueth the heauenly kingdome only to the godly but the earthly kingdomes both to good and bad as himselfe liketh Whose pleasure is all iustice he is to haue all power of giuing or taking away Soueraignetie ascribed to himselfe alone and no other For though wee haue shewed some things that he pleased to manifest vnto vs yet farre is it beyond our power to penetrate into mens merites or scanne the deserts of kingdomes aright Hee that gaue Marius rule gaue Caesar rule He that gaue Augustâ—â— it gaue Nero it Hee that gaue Vespasian rule or Titus has sonne both sweete natured men gaue it to Domiâ—â—an that cruell blood-sucker And to be briefe He that gaue it to
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
sinne they must needes rise againe by repentance and so be saued And I haue neuer read in all the scripture that God doth professe any such loue to a reprobate God saith of Iacob I haue loued him because he was chosen I haue hated Esau because he was reiected Againe we haue heard alreadie that Salomon was a figure and tipe of Christ Iesus the sonne of God the Sauiour of the world Againe he was also as we haue heard inspired by the holy Ghost and a writer of the holy scripture Some reprobates haue spoken the truth and haue preached and prophecied as Balaam and Iudas but the Prophets and writers of holy scripture are all elect and saued so far as we know Our Sauiour Christ saith that the wicked shall see Abraham Isaacke and Iacob and all the Prophets in the kingdome of God and themselues thrust out of doores Now Salomon was a preacher a Prophet a writer of scripture and therefore we doubt not but he hath his part in the kingdome of heauen Finally the booke of the Preacher is called by the Hebrewes the repētance of Salomon and so it seemeth by the first beginning and entrance of it where he cryeth out Vanitie of vanities all is vanitie They be the words of one that had tasted of all the pleasures in the world that could be deuised and yet at last being wearie of all and renouncing all he reposeth all true felicitie of this life in true religion and the feare of God This may serue to satisfie vs touching the repentance and saluation of Salomon And now because we vpon some iust occasion haue made some digression not impertinent nor vnprofitable and because this fall of Salomon is abused by many let vs before we proceed further deliuer some good instructions and vses touching this his fall First then consider how dangerous the prosperitie the great wealth and honours of the world are and therefore let vs not too much desire them nor set our hearts or delights too much vpon them For thorough the corruption of our nature many wax proud contemning God and men iniurious to themselues and others being wanton luxurious and Lasciuious And therefore the Lord saith to his people Israel When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the land which he hath giuen thee Beware that thou forget not the Lord thy God not keeping his commaundements and his lawes and his ordinances which I commaund thee this day least when thou hast eaten and filled thy selfe and hast built goodly houses and dwelt therein and thy beasts and thy sheepe are increased and thy siluer and thy gold is multiplied and all that thou hast is increased then thine heart be lifted vp and thou forget the Lord thy God which brought thee out of the land of Aegypt and out of the house of bondage And in an other place he complaineth of that people saying He that should haue beene vpright when he waxed fatte spurned with his heele Thou art fatte thou art grosse thou art loaden with fatnes therefore he forsooke God that made him and regarded not the strong God of his saluation How should I spare thee saith the Lord thy children haue forsaken me and sworne by them which are no Gods though I fed them to the full yet they committed adulterie assembled themselues by companies in the harlots houses They rose vp in the morning like fed horses for euery man neighed after his neighbours wife Again I did knowe them in the wildernes in the land of drought as in their pastures so were they filled they were filled and their heart was exalted Therefore haue they forgotten me Oh that the great men of the world the Potentates Princes States Nobles and all the wealthy of the earth would remēber this who by their power and wealth take libertie to sinne and to liue licentiously without controulement and are infatuated by worldly cares and pleasures whereas the end of all outward blessings is to make vs more thankfull and more holy God gaue his people the lands of the heathen and they tooke the labours of the people in possession the end of this and of all their former blessings is that they might keepe his statutes and obserue his lawes And seeing that great prosperitie is so dangerous let vs pray with the wise man Giue me not pouertie nor riches feed me with food conuenient for me least I be full and denie thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine Great abundance is dangerous and extreame pouertie is dangerous the competent estate is the best and let vs be content with it and let euery one harken to that counsell of the Lord saying Let not the wise man glory in his wisedome nor the strong man glory in his strength neither the rich man in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth me Againe by this example we see that great and good Princes are subiect to falling some haue good beginnings and continue long and yet in the end they decline and fall away Nero in the first fiue yeares of his raigne was of such liberatie clemencie and gentlenes that he passed all Princes that were before him he either for gaue or else diminished all taxes and payments He was so gentle and fauourable to all degrees that he would admit them to come to salute him and also did salute them himselfe by name He made many good lawes but although he did these and such like things with great honour at the beginning of his raigne yet at the last forgetting the Imperiall dignitie he opened his wantonnes his fleshly pleasures his riot his Auarice his crueltie Oftentimes he attempted to kill his owne mother Agrippina She escaped often at last the Centurion comming towards her with a naked sword in his hand slew her she putting forth her belly cried out That hee would strike that part first for this bellie saith she is to be pierced through with Iron which brought forth such a monster Then the Centurion thrust his sword into her bellie and so slew her with many woundes after this horrible murther was done Nero being both without feare and shame beheld the Carkasse of his mother being slaine He killed Seneca his maister and Burrus one of his gouernours What will you more he ceased not to kill whom he pleased and that for what cause soeuer he pleased Tyberius who succeeded Augustus raised vp of himselfe at the beginning of his raigne no small hope of goodnes but afterwards proued a very Tyrant and most filthy man Alexander the great at the first ruled iustly and valiantly but after he was so effeminated with the daintie delicates of Pasia that he became proud leacherous a drunkard a murtherer by the which vices he both shortned his owne daies and made himselfe to be detested of his
their hearts must be full of loue pittie and compassion The fift vertue in noble Ioseph is his patience and magnanimitie in suffering so great wrongs and iniuries He was hardlie dealt with all by his brethren many waies being reuiled scorned and sold into Egypt by them falsely accused by his mistris and vniustly cast into prison by his maister In all his miseries he possessed his soule with patience and when it was in his power to bee reuenged of his brethren he bridleth his affections kindly entreateth them and ouercommeth euill with goodnesse Oh rare example of true Christian patience and courage he feedeth them he entertayneth them and preserueth them that had conspired against him The last vertue is his kindnesse loue and dutie to his father he inquireth of his brethren touching the life and health of his olde father In time of dearth hee sent prouision for him and his without money He sent Chariots to bring him and hâ—s familie into Egypt Hee went to meete his father Israel and presented himselfe vnto him falling on his necke and weeping a good while Hee bringeth him before Pharoah Hee placed his father and brethren giuing them possessions in the Land of Egypt in the best of the land He visiteth his sicke father he fell vpon his face wept vpon him and kissed him at his death performes his will and honorably burieth him And to this kindnes al are bound by the law of God nature by the care loue benefits of Parents towards them for which we are neuer able to make sufficient recoÌ„pence These are the chiefe and Princely vertues in a Noble person worthie to bee imitated of all the sonnes of Nobles Most worthie is that of Ambrose Esâ— bonorum adolescentium timorâ—m dei habere deferre parentibus honorem c. It is required of good yong men to haue the feare of God to giue honour to their parents to reuerence their elders to keepe themselues chaste bee humble and lowly to loue kindnesse and shamefastnes which are ornaments to young age for as grauitie is commended in olde men so shamefastnes in young men as if it were by the gift and dowry of nature Isaacke a childe fearing God the sonne and heyre of Abraham giueth such honour to his father that hee refused not death at his fathers pleasure Ioseph also when hee dreamed that the Sunne and Moone and Starres shoulde worshippe him yet was hee still carefull to honour his father so chaste that hee would not haue an vnchaste worde so shamefast that hee fled from his mistresse so humble that hee was content to serue so patient that hee cheerefully suffered imprisonment so readie to forgiue iniurie that hee preferred those that sought his life Therefore the blessing of his father fell vpon him These things I write Right Honourable not that I doubt eyther of your good education or vertuous disposition but hearing of your good beginning and proceedings in grace my purpose is onely to comfort and encourage you in that good way where you are already entred But for further direction I referre you to the Sermons following which I haue dedicated to your Honour together with that worthie Citie where they were preached and where your Honour now to the comfort of many doth succeed your worthie father in place and authoritie The cause of my dedication to your Honour is First loue to your selfe heartily wishing continuance and increase in grace being the speciall ioy hope and ornament of our Countrey An other cause is the dutie I owe to your Hoâ—ourable parents to whom both I and mine are so farre obliged that wee shall neuer bee able so much as to bee sufficiently thankfull much lesse to requite them And thus I beseech the Almighty God the father of all gifts to bestow vpon your Honour the portion of Ioseph all the noble vertues and graces that were in him all true prosperitie and honour in this life and an eternall inheritance in that blessed and heauenly Canaan prepared and purchased by the blood of Christ for all such as truely beleeue in him Your Honours to command alwaies in the Lord THOMAS GIBSON TO THE RIGHT Worshipful M. Mayor of Couentry the Iustices Aldermen Sheriffes to all the rest of that corperation and to all within the liberties of that Citie which sincerely professe and loue the truth of Christs Gospel T G wisheth all happines in this life and euerlasting glory in the life to come SVch is the gratious fauour kindnes of our good mercifull God towards his children seruants here on earth Right worshipfull and beloued in the Lord that in his loue he vouchsafeth to accept and to approue their weake seruice and workes so that they be done and performed with honest right and good affections And thus he accepteth our prayer hearing receiuing almes and other actions being weakely and vnperfectly performed by vs. And if the Lord were not of this gratious inclination and nature wee might be vtterly discouraged to doe him any seruice at all considering the manifold wants and infirmities that are in vs. But being sure of his fauour and acceptance and of our owne honest desires and affections to doe more and better then wee can performe and being sorrie wee can doe no better we are emboldned to performe any dutie and seruice to so good a God and louing a father and it is his owne will and commandement that we should doe so Thus he saith to Moses about the building of the materiall tabernacle Speake to the childreÌ„ of Israel that they receiue an offering for me of euery man whose heart giueth it freely Yet shall take the offering for me and this is the offering which you shall take of them gold siluer and brasse and blew silke purple and scarlet and fine linnen and goates haire Rammes skins coloured red the skins of Badgers and the wood Shiâ—im From whence we are to learne that God requireth the offerings of his people for the building of his tabernacle and furthering his seruice Againe that he requireth not a compelled but a cheerfull seruice a true sincere ioyfull heart and affectioÌ„ And further we learne that the endeuour and labour of those which any way helpe the spirituall building either by cost or counsell so farre as they may is a seruice pleasing to God For we see things there offered be of diuerse kinds some more pretious some base and vile There be difference of gifts in building the spirituall tabernacle some are endewed with gold some with siluer some with blew silke and all profitable Such as God hath giuen such we are to bring and God will accept it Some things God appointed that the poorest might be able to offer and no man shut out for want of abilitie they may bring wood stone or at least Goates haire Euery one in his calling as he hath receiued must doe his vttermost endeuour to further the building Some by preaching some by writing some by
Iustice that impietie in religion and false worship is the ouerthrowe of kingdomes and as the whole storie is of great vse and instruction to the Church so especially the Chronicle of Dauid the father and Salomon the sonne they being the first Kings that God gaue to Israel next to Saul yea indeed the first that God gaue his people in loue men qualified with extraordinarie graces the one a Prophet the other a Preacher both of them tipes and figures of Christ Iesus the true Dauid and Salomon Their storie is large and long as you may reade in the two bookes of Samuel and a great part of the first booke of the Kings and further in the first booke of the Chronicles and the nine first Chapters of the second booke Touching Salomon in those bookes there is set downe the fauour of God towards him in appearing familiarly twise vnto him the singular blessings of wisedome honor and riches bestowed vpon him the care of Salomon in building the Temple Gods house according to his minde his ioy praise and sacrifices for the same now this chapter in hand containeth two generall heads First a profitable and pleasant storie of the Queene of the south Secondly the magnificence and greatnes of Salomon This text is a branch of the first part and containeth a worthie commendation of Salomon First commending the happie gouernment of his familie secondly of his whole kingdome whatsoeuer is in these two short sentences of scripture all is worthie and excellent and of great force to drawe reuerence and attention whether we consider the person that speaketh the partie to whom it is spoken or the matter and subiect it selfe the speaker no simple nor base person though the weaker vessell a woman yet of great estate and maiestie a famous Royall Queene the person to whom this is spoken is no lesse a man then Salomon a most worthie and glorious King of Israel beloued and chosen of God excelling all the Kings of the earth in riches honor and wisedome A liuely tipe and figure of Christ Iesus the sonne of God the King of all Kings and Lord of heauen and earth The matter and subiect here handled and commended is neither riches nor pleasure nor the pompe nor the glorie of the world but wisedome diuine wisedome which she saw and heard in Salomon and for the enioying whereof she tooke so tedious so long and costly a iourney after her conference with Salomon and after she heard him speake so diuinely to her selfe and other strangers to his courtiers seruants and people her heart being inamoured with loue of this wisedome and feeling the power and vertue of it working in her soule she crieth and exclaimeth Happie are these thy men happie are these thy seruants which stand euer before thee and heare thy wisedome c. Before we come to this speech it selfe it shall not be amisse to say some thing of the speaker a woman a Queene of excellent vertues the whole speech it selfe commends her for here she speaketh reuerently of Salomon commending and magnifying his wisedome she confesseth and worshippeth the true God she acknowledgeth him to be the disposer of kingdomes and Israel to be his people she putteth Salomon in minde of the dutie of a King She is a tipe of the calling of the Gentiles and finally she is commended by Christ himselfe in the Gospell as we shall see hereafter And though all the world and all the Kings of the earth sought to see Salomon and to heare his wisedome yet this woman is especially named commended and a whole storie is written of her because it was a great matter and almost a wonder that a woman should take so great so troublesome and tedious a iourney and it seemeth her zeale and pietie exceeded all the rest In the beginning of this chapter it is set downe whence she came namely from Sheba being as Christ saith from the vttermost part of the earth that the fame of Salomon moued her to come that she came with a great traine and brought with her sweet odours gold and precious stones the end of her comming was to proue SalomoÌ„ with hard questions in matters of religion and as she spared neither paines nor cost but cheerfully tooke vpon her so great a iourney so when she is come she is carefull to learne and enquire of the true knowledge of God to be satisfied and resolued concerning all points she stood in doubt of she confesseth her ignorance and neglecteth no occasion to doe her soule good And now after Salomon had answered all things to the full she highly commends him she stirreth vp his courtiers subiects and seruants to be thankfull for such a Maister Lord and King she reioyceth praising God for him and after in token of thankfulnes she bestoweth vpon him gold odors and precious stones she could not then perfectly learne true religion in her owne countrie Ierusalem was the seate and schoole of religion the scripture not being then in all tongues as it was after in the time of the Apostles therefore she commeth so farre to learne true wisedome both for her priuate comfort and the publike good of her people and now hauing found felt and inioyed it she both blesseth God the Author and Salomon the teacher In this example we are to obserue diuers worthie notes and markes of gracious and good hearers First in that she seekes for wisedome and such things as concerne the name of the Lord and that from Salomon who was so wise in so great a measure Good hearers must follow her example not to seeke for follie or fables but for true wisedome and that from the true Salomon Christ Iesus in his word and Gospell For the scriptures onely as the Apostle saith are able to make vs wise vnto saluation And the Psalmist saith The lawe of the Lord is perfect conuerting soules and giueth wisedome to the simple Salomon himselfe giues this counsell Incline thine eare heare the words of the wise and applie thine heart to my knowledge Secondly good hearers after this worthie patterne must refuse no paines nor labor for the attaining of this wisedome The wise man will haue vs call and crie for it to seeke it as siluer and search for it as for treasures And againe buy the truth but sell it not likewise wisedome and instruction and vnderstanding when Christ was borne at Bethlem in Iudea there came certaine wise men from the East to Ierusalem to seeke for him this woman and they in many things are much alike they were some great men she a Queene they came to Ierusalem so did she they came to seeke Christ she came to Salomon the figure of Christ they enquire of the Priests to be satisfied where Christ should be borne she seeketh to be satisfied of her doubts from Sâ—lomon a preacher they seeing the starre leading them to Christ reioyced she hauing comfort and knowledge from Salomon reioyceth also they offer gold Incense
cleare cristall hauing the foundations of the Walles grarnished with precious stones the gates of Pearles which hath no need of Sunne or Moone to shine in it because the brightnes of GOD shal be the light of it and the Lambe himselfe shall be the Candle of it no defiled thing shall enter into it Oh how happie shall the Citizens been that shall liue in such a Citie And thus S. Iohn by the description of the most rich and precious things of the world layeth out vnto vs the value glorie and maiestie of the felicitie prepared for vs in heauen In this miserable life full of sorrowes and cares all sorts of men yea most wicked men haue many commodities pleasures and delight What happines and ioy then shal the friends of God and all good men haue in that life of all true ioy and happines Heerevpon saith a Father in the secret speech of his soule with God O Lorde If thou for this vile bodie of ours giue vs so great and innumerable benefites from the Firmament from the Aire from the Earth from the Sea by light by darknes by heate by shadowe by deawes by showers by windes by raines by Byrdes by Fishes by beasts by Trees by multitude of hearbes and varietie of Plants and by the ministerie of all the Creatures O sweete Lord what manner of things how great how good and how innumerable are those which thou hast prepared in our heauenly countrey where we shall see thee face to face If thou doest so great things for vs in our prison what wilt thou giue vs in thy Pallace If thou giuest so many things in the worlde to good and euill men together what hast thou layde vp for only good men in the worlde to come If thine enimies and friendes together are so well prouided for in this life what shall thy onely Friends receiue in the life to come If there be so great solace in these dayes of teares what ioy shall there bee in that day of marriage If our Iayle containe so great matters what shall our countrey and kingdome doe And as there is no ende of thy greatnes nor number of thy wisdome nor measure of thy benignitie So is there neither end nūber nor measure nor nūber of thy rewards towards thē that loue fight for thee We may sooner set downe what that felicitie is not then what it is there is no death no sorrow no wearines no hunger no thirst no pouertie no infirmitie no corruption all is good and greatly and excellently good yea and surely and contially good All offices and callings both of Church and cōmon-wealth do there cease there is an end of our Faith hope patience prayer sacraments there is an end of originall actuall sin of all miseries both of bodie soule of naturall life the meanes of it God shal be vnto vs King Prince Father riches life glorie yea all things and such a heap of happines that as sundry vessels cast into the middest of the Sea are full of water so as they cānot neither want nor haue more So the Sea of the Deitie being all things in all vs we shall be filled and satisfied with life and glorie so as wee can neither want nor receiue more Then shall wee not onely taste how sweete our God is but wee shal be filled throughly satisfied with his most wonderful sweetnes A chiefe part of our felicitie shall be then to see Christ our brother head and Bridegroome exalted in his diuine Maiestie and brightnes This is their happines that they may be with him and behold his glorie this is the fulnesse and perfection of their ioy O heart humaine poore and needie ô hart exercised with miserie almost cōsumed of them what should thy ioy be if thou hadst the full enioying of the abundance of these good things Aske of thy soule if thou were capable of the ioy which thou shuldst feele of one such felicitie but if besides anie other whome thou louest as thy selfe should enioy the same happines with thee surely this superabounding ioy which thou shouldst feele of thy own happines should it not be twise doubled for the glorie and ioy of him whome thou louest as thy selfe and for whose hahpines thou shouldst be as ioyfull as for thine owne Now if there were two three yea a great number enioying the same happines with thee whom also thou louest as thy selfe thou shouldest feele as much ioy for the happines of each of them as for thine owne what shall this be in this perfect Charitie when wee shall loue all the blessed Angels and the Elect louing euery each one of them euen as our selues and being no lesse ioyfull of the felicitie of eache of them then of our selues Surely if neuer a one of the Elect shall be capable of his owne Ioy for the greatnes of it how shall hee be capable of so many ioyes for the happines of so many of the Elect for whome he shall feele as much ioy as for his owne What a Ioye shall it be to see such an honourable and innumerable companie in ioy with thee As Angels Archangels Patriarkes Princes Prophets Apostles and Disciples of CHRIST Martyrs and Saints of God but yet the greatest ioy of all is to behold the glorie of Christ whom wee shall loue more then all these Yea more then our selues wee shall then see him and know him as he is and so loue him according as hee is Oh blessed and glorious societie ô holy Feast ô delectable dainties where there is no loathing but all satietie and fulnes Hee whome wee shall see is wholie sweete wholy healthfull wholy pleasant and to be desired In him the fulnes of graces is the vniuersalitie of mercies the foūtaine of Pietie which cannot be dried vp O Veritie Charitie Aeternitie ô blessed and blessing Trinitie O Veritie the countrey of Pilgrimes the ende of banishment Thou art true libertie thou art Life thou art Glorie thou art sufficiencie thou art perfect blessednes whollie ioye and the rest of all blessed Spirits O Ioy aboue all Ioyes passing all ioy and without which there is no ioy When shall I enter into thee when shall I enioy thee to see my God that dwelleth in thee O euerlasting kingdome and Kingdom of all Aeternities O light without ende O peace of God which passeth all vnderstanding in which the soules of Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy exultation O how gracious a kingdome is thine ô Lord wherein all Saints doe raigne with thee adorned with light as with Apparell and hauing crownes of precious stones on their heads O kingdome of euerlasting blisse where thou ô Lord the hope of all Saints art and the Diademe of their perpetuall glorie Reioyce them on euery side with thy blessed sight in this kingdome of thine their infinite ioye and Mirth without sadnesse health without sorrowe life without labour light without darkenes felicitie
without abatement all goodnes without any euill where youth flourisheth that neuer waxeth olde life that knoweth no ende beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioy that neuer ceaseth where sorrow is neuer felt complaint is neuer heard matter of sadnes is neuer seene nor euill successe is euer feared for that they possesse thee ô Lorde which art the perfection of their felicitie If God would graunt thee to enioy this felicitie but halfe an houre thou wouldest contemne a thousand worlds to haue it especially to haue it for euer And though this world were indeed very good the things of it of great waight and price and that thou mightest enioy it in health safetie and honour yet shouldest thou esteeme it as ridiculous and vaine in respect of that most happie fruition of God How much more being as it is most vile base vncertaine transitorie shouldest thou despise the greatest Treasures or pleasures of it in comparison of that Felicitie that is the greatest and most true good which is receceiued from the Creator himselfe and not from the creature the which if wee doe once receiue none can take it from vs in comparison of which all ioy is sorrowe all pleasure is paine all sweetnes is sower all beautie is filthines His countenance is pleasant his words sweete his face delectable to looke vpon Yet there we may alwayes beholde him there wee may alwayes haue him and delight in him This is the chiefe whole felicity of man to know and loue his louer Hee that is sure of this will sell all that hee hath to get this treasure will count all the things of this life drosse and dung in comparison of that The hope and assurance of this hath made the Saintes of God to contemne the worlde to mortifie the flesh to to hūble their soules to fight against temptations to endure reproches scoffings and torments and to die cheerfullie and willingly hauing respect to the crowne of glorie the place of pleasure euerlasting life This made Moses to refuse to be called the sonne of Pharaohs daughter to chuse rather to suffer aduersity with the people of God then to enioy the pleasures of sin for a season esteming the rebuke of Christ greater riches then the treasures of Egipt Many would thinke this a foolsh refusall a foolish choyce but the cause that moued him followeth he had respect to the recōpence of reward Againe he forsooke Egypt and feared not the fiercenes of the King for he endured as he that saw him which is in visible I haue beene long and large in this point but pardon me I cannot content and satisfie my selfe and the matter is waightie and of great importance and the chiefe end of our creatiō of our calling redemption and sanctification and yet few doe regard it Oh that all which I haue said might drawe our hearts from the vanities of the world to settle and fixe them vpon eternall happines This text indeed speaketh of that chiefe happines which may be had in this life and is a meanes whereby we may come to the other yet this is a consequent of that and the first degree of life eternall in this life Besides that there may be some fit resemblance and illusion betwixt the glory happines and wisedom of Salomon and of Christ so that in the closet of our soules we may say to our Sauiour in these words Sonne of God Sonne of Dauid the true Salomon the King of that heauenly Ierusalem the King of peace and glory happie are thy seruants and Saints in heauen the Citizens of that Citie the worshippers of that Temple the attendants and inhabitants of that pallace which doe alwaies behold thy maiestie thy holines and wisedome If this woman admired the order in Salomons house the glory and beautie of his pallace and his wonderfull wisedome how admirable is thy glory beautie and wisedome in the heauens If she count them happie which enioy these things how happie are they which enioy thy presence in thine eternall kingdome and are they not most happie which haue left a noysome filthy prison to enioy a pallace that haue past from the turbulent sea to a most safe heauen of rest are they not happie which haue left all toyle and labour and be now at ease and are they not happie which haue ended their pilgrimage and are now at home in a pleasant countrie in that blessed land of Canaan and though their bodies be still in their graues subiect to dust and rottennesse yet are those bodies happie in comparison of ours they being exempted from ignorance incredulitie from mistrust from couetousnes ambition enuie hatred feare terror lust and other sinnes Oh sweet Iesus direct and leade vs in the way to true happines that wee may be happie with them We haue many hinderances many enemies to keepe vs from that Aeternall Felicitie but thou art the way the Truth the life guide vs right keepe vs from error leade vs to life Eternall And good Lord remember vs with the fauour of thy people visite vs with thy saluation that we may see the felicitie of the chosen and reioyce in the ioy of thy people and glorie with thine inheritance giue vs sweet Lord the beginning of that true happines that so we may be happie here and hereofafter happy for euer Giue vs sauing knowledge peace of conscience the guidance of thy Spirit that so heere we may haue thy Kingdome of grace and after this life thy Kingdome of glorie THE SECOND SERMON THough all men naturallie desire to bee happie yet most doe faile and erre in the defining of true happines Some reposing it in one thing some in another but fewe or none truely iudging what it is We haue heard already that ther is no true perfect happines in this life but the true Felicitie is to be sought for desired and wayted for in the life to come yet there is a meanes to come to that and there is a kinde of Happines in this life the which this holy woman doth repose fixe in true wisdom of the which now we are to speak in such manner and measure as God shall vouchsafe grace vnto vs. There is the wisedome of the worlde and the wisedome of God a wisedome humane and a wisdome diuine Humane wisedome containeth the knowledge of Artes and liberall Sciences the politique gouernment of the Commonwealth and families and the knowledge in Trades and handie-craftes All these yea the least of these are the speciall gifts of God And therefore the Lord saith to Moses Beholde I haue called by name Bezaliel the sonne of Vri the sonne of Hur of the Tribe of Iudah whome I haue filled with the spirit of God in wisedome and in vnderstanding and in knowledge and in all workmanship to finde out curious workes to worke in gold and in siluer and in brasse Also in the arte to set Stones and to carue in Timber and
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
bee counted blessed What enemie is so iniurious or contumelious as the pleasures of some are to them Many are so drowned in pleasures that they are brought to a custome and cannot want them which for this cause are most miserable because they haue made those things most necessary which are superfluous therefore they serue their pleasures and doe not enioy them they loue their euils which is the chiefe of all euill Another sayeth that true ioy is not possessed vnlesse peace and righteousnes be kept and holden The first is as it were the roote that is righteousnes the second is peace the third is ioy from righteousnes proceedeth peace from peace proceedeth ioy they reioyce in temporall things which haue not learned to desire eternall things If we list to giue our selues to pleasures a hundreth yeeres yea adde another hundreth and if thou list ten hundreth more what is this to the reward of eternity is not all the time of this life wherin we seeme to enioy pleasures serue our lusts but the sleepe of one night in comparison of eternitie There is a ioy which is not giuen to the wicked but to them ô Lord which doe willingly worship thee whose ioy thou thy selfe art and this is the true blessed life to reioyce of thee and for thee this and no other is true blessednesse but of the vanitie of these men which repose felicity either in humane wisedome or in the glory of the world in riches or pleasures we haue partly spoken before And let Salomon deside and determine this matter both by his sentence and example he pronounceth of all these things Vanitie of vanities vanities of vanities all is vanitie If he had but thus spoken in his wisedome being diuine and inspired we should beleeue him and rest vpon his iudgement but he speaketh also vpon experience and proofe If a poore man had spoken it we might haue reiected his iudgement as one that neuer tasted the excellencie of riches and pleasures but it is spoken by Salomon a famous and worthy king who excelled and abounded in all wisedome glory wealth and pleasures hauing tasted of all he protesteth and crieth out that all is vanity And marke what one sayth of that sentence If those sayeth he which are occupied in power and riches they would write this verse vpon all their walles vpon their houses vpon their dores and gates and specially if they would write it in their consciences that they might alwayes haue it before their eyes and feele it in their heart that all is vanitie And thus wee see sundrie enemies opposites to wisedome we see the miserable estate of such as want her of such as despise her and repose their happines in other things And howsoeuer many be against her and she hath but few faithfull friends and few doe respect or regard her as they ought but prefer most base and vile things before her yet is this wisdome iustified of all her childrē Now let vs come to some further vses of this doctrine for the instruction and comfort of her friends and followers First then this serueth for the instruction of the sonnes daughters of wisedome that with all diligence care reuerence they continually hearken to true wisedome Though outward hearing be not sufficiēt yet it is commended as profitable and necessary and as meanes to conuey grace knowledge and faith to the heart and it is the chiefe end why God hath giuen vs eares euen thereby to hearken to his voice Without this hearing how should we know God how should we loue him how should we feare and beleeue in him Who so is among you that feareth the Lord saith Esaiah let him heare the voice of his seruant Again hearken vnto me my people giue eare vnto me ô my people hearken vnto me you that know righteousnes the people in whose heart is my law we are readie to hearken to fables to heare histories to heare the letters of our friends the Proclamation of Princes and some are very ready and willing to heare the Idolatrous Masse shall not we be more ready and willing to heare the voyce of our God The publike assemblies are the schooles of wisedome wee must like good schollers with diligence resort thither and be content both to heare and learne wee must like Cornelius heare with reuerence whatsoeuer shal be spoken from the mouth of God wee must with Lidea giue attendance to Pauls preaching and wee must daily watch at the gates of wisedome and giue attendance at the postes of our doores we must willinglie neglect no time nor occasion that may serue for our instruction in this schoole But of this poynt I will stand no more because heeretofore in the commending of wisedome we alledging manie testimonies of holie Scripture from whence we may drawe sufficient reasons and motiues to stirre vs vp to carefull hearing Now I adde another vse that seeing our felicity lyeth in wisedome we must not only carefully heare it but also loue it most deerely and esteeme it aboue all things else whatsoeuer Some there be diligent hearers but yet they doe not so highly esteeme of this wisedome as they should neither doe they shew the fruits of that loue which this deserueth they thinke it good but not the chiefest good but we are to loue and esteeme this wisedome not as an ordinary or common thing but as it is indeed the best and the chiefest of all things preferring it aboue all riches pleasures or any thing else in the world be they neuer so pleasant profitable or excellent esteeming this as most good most necessary and that we had better want all the best things in the world then this and who indeed will not thus esteeme of this felicity being the greatest felicity of this life and that which will leade vs to eternall happines Such an account and estimation had the wise man of it when hee putteth it in the first place preferreth it before all things Our Sauiour Christ counteth it the one thing needfull and the good part that shall be neuer taken from vs he compareth it to a treasure hid in the field and to a pearle of great price which when a man hath found for ioy thereof he selleth all that he hath and buyeth it The blessed Apostle he esteemeth all things else drosse and dung in cōparison of this excellent knowledge so that our loue to this it must be rare sincere and perfect like our loue to God himselfe and indeed so much as we loue God so much we loue his word and as little as we loue the one so little we loue the other The speciall note to proue our loue to God is our true loue to his word now where true loue is there is hungring and thirsting and eager desiring of that which we loue there is a delight and a ioy vnspeakable when we haue it Wisdome calleth those onely to be her
opened her heart and so both she and her house was conuerted In the same manner was the Iaylor and his househould conuerted In an other place the word was of such power that the beleeuers came and confessed and shewed their workes and many also of them which vsed curious Artes brought their bookes and burned them before all men and they counted the price of them and found it fiftie thousand peeces of siluer which was of our money about 2000. markes so the word of God grewe mightily and preuailed Thus we see that the word hath beene heretofore of great power to winne soules to God Is it now become weake and feeble nay the fault is not in the word but in the â—tubbornnes hardnes of our harts which will not suffer it to enter nor giue it any place The word is the same it was it is the same seede but is now sowne in a bad soyle and therefore it will nâ—t nor cannot fructifie And that you may know whether the word hath this power in you or no for the conuersion of your soules remember this worthie excellent counsell for your instruction and direction When any is conuerted to the Lord the vaile is taken away therefore the cause of taking away the vaile is our conuersion to God From whence we may gather that whilst in reading the scriptures the vnderstanding of them is kept from vs and whilst that which is written is abscure and shut vp from vs we are not yet conuerted to the Lord for if we were conuerted no doubt the vaile would be taken away Let vs see what it is to be conuerted to the Lord. But that we may the more clearely knowe what is to be conuerted let vs first see what is to be auerted that is turned from the Lord. Euery one then that when the words of the lawe is repeated is occupied in common fables he is auerted Euery one which is bound with the cares of possessions with the desires of riches and of the glory and honour of the world he is auerted that is turned from the Lord He which seemeth to be estraunged from these things and sitteth and heareth the words of the law and is attentiue with his countenance eyes but his heart and thoughts are wandring he is auerted that is turned from the Lord. What is it then to be conuerted and turned to God If we cast all these things behind our backes and giue our selues in studie in deeds in minde and care to the word of God to meditate in his lawe day and night letting passe all other things let vs giue our selues to God Let vs be exercised in his testimonies this is to be conuerted to the Lord. If thou wouldest haue thy sonne to learne the liberall sciences dost thou not free him from other things for this cause thou dost prouide a schoolemaister and bookes and thou dost spare for no cost to haue thy purpose brought to passe Which of vs doth so giue himselfe to the studie of Gods lawe who doth with such studie and labour seeke for heauenly things as he doth for humane and earthly and why doe we complaine that we are ignorant of that which we learne not Some of you so soone as they heare that reiected which is read they straite goe away there is no inquisition of that which hath beene spoken no conscience no remembrance where as it is saide Aske thy fathers and they will tell thee Aske thy teachers and they will teach thee Some tarrie not so long till the lectures be ended some though they heare vnderstand not being in the lower parts of Gods house and occupied with fables of whom I dare say that when Moses is read there is not onely a vaile vpon their heart but there is a wall set betwixt them If he that is present which doth heare and is attentiue and doth enquire and discusse of those things which he heareth and that which he cannot vnderstand he doth aske the meaning of others and so learneth he that shutteth his eares least he should heare and turneth away his face from hearing how is the vaile taken away from his heart Let vs take heed then that when Moses is read when Paul is read there be not a vaile vpon our heart Certainely if we heare negligently and haue no care to learne and vnderstand not onely the scripture of the Lawe and Prophets but of the Apostles and Euangelists we are hidden and couered with a great vaile and I doe feare that by the negligence and foolishnes of our heart that the diuine volumes are not only hidden from vs but sealed as if a booke should be giuen into the hands of man to read and he answereth he cannot read or that it is sealed And therefore we must haue a care not onely to learne the scriptures but we must entreate the Lord by supplications day night that the lambe of the tribe of Iudah may come vouchsafe to take this sealed booke and open it And indeed it is Paul that planteth and Apollo watreth but it is God that giues the encrease he is the author of our ministerie the author of the word the giuer of all gifts and graces to his seruants Good seede is sowne in sundrie grounds but it doth not fructifie in all Man speaketh to the outward eare but God must speake inwardly to the heart or else the word will haue no power to conuert the soule The Gospell is heard saith a father some beleeue and some beleeue not They which beleeue they heare and learne from the father they which beleeue not they heare outwardly but they neither heare nor learne inwardly that is to them it is giuen to beleeue to the other it is not giuen So saith our Sauiour to the Apostles To you it is giuen to know the secrets of the kingdome of heauen but to others it is not giuen It is said in an other place As many as were ordained to eternall life beleeued when Paul Barnabas preached Though Prophets speake to vs though Apostles though Salomon though Iohn the Baptist though Angels and Christ himselfe speake yet they shall nothing auaile to conuert vs except God open our hearts The Lord raigneth both vpon the corne and vpon the thornes but hee sendeth Raine vpon the Corne for the barne and vpon the thornes for the fire and yet it is the same raine so the word of God is powred vpon all let euery one see what roote he hath let him see whether he draweth the good raine if he drawe it to engender thornes is the raigne of God to be accused before it come to the roote that is a sweete raine till it come to a bad heart Now that the word may haue more power in vs hereafter let vs cast off naturall blindnes carnall securitie our olde sinnes and worldly cares let vs come with hungrie and humble hearts denying our selues and desirous to learne let vs come with repentance for our sinnes
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