THe whole scripture saith the Apostle is giuen by in­spiration of God, 2. Tim. 3. 16. and is profitable to teach, to im­proue, to correct, to in­struct in righteousnes, that the man of God may be absolute, being made perfect vnto euery good worke: As all and euery scripture serueth for these holie vses, so especially these bookes of [Page 2] the historie and Chronicles of the Kings of Iuda and Ierusalem. For here are not onely many examples of vice, and vertue, but here is described the true knowledge and worship of God, the confutation of Idoli­trie and false worship, the true forme and patterne of all reformation of disorders. The dutie and blessing of good Kings, the ruine of the wicked, the estate of the Church, the care and protection of God for it. Here we are taught, that God is the chiefe Monarch, the disposer, the chiefe gouernor of kingdomes, that the happines of Kings consisteth in maintaining true re­ligion and 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, [Page 3] 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, [...] [Page 2] [...] [Page 3] [Page 4] 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 [Page 5] 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 Salomō with hard que­stions in matters of religion: and as she spa­red [Page 6] 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 [Page 7] 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, 2. Tim. 3. 15. 16. are able to make vs wise vnto saluation. And the Psalmist saith, Psalme. 19. 7. 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, Pro: 22. 17. 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, Pro: 23. 23. there came certaine wise men from the East to Ierusalem, to seeke for him; Mat. 2. 1. 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 [Page 8] Christ: they enquire of the Priests to be sa­tisfied where Christ should be borne: she seeketh to be satisfied of her doubts, from S [...]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 and Myrrhe to Christ, she offereth and gi­ueth to Salomon precious things: they were a figure of the calling of the Gentiles, so was she a tipe of the same long before: they came a great iourney from the East, to seeke for Christ, she came from the South, a great and dangerous voyage to heare and enioy the wisedome of Salomon. Luke. 8. 2. Marie Magdalen, Ioanna the wife of Cusa, Herod his steward, Act. 8. 27 with many others follow our Sauiour Christ to heare his sermons, the Eunuch the treasurer of Ethiopia, came to Ierusalem to worship God. It is lawful then to seeke for instruction abroad, if we lacke it at home: Merchants venter vpon the seas to farre countries for trafficke, many goe to the Indies for gold.

Such as lacke prouision at home, goe to markets and faires for it: if our cattle want foode or water, we will seeke farre and neere for them: how farre doe men runne, what paines do they take for humane lear­ning, [Page 9] how carefull are they to get mony, how painefull to finde it, if they loose it? many flie to Rome and Rhemes, not for wisdome, but for foolishnes; not for truth, but for errors; not for foode, but for poy­son: many trudge many a mile on pilgri­mage, to worship Idols, stockes & stones, yea some to ioyne with the enemies, to worke treason against their lawful Prince: this example will not serue their turne; There is a lawfull peregrination to visit good men, to conferre, to learne artes, tongues, religion: the Iewes were com­manded to goe to Ierusalem sundrie times in the yeare, Deut. 16. but it was about the true worship of God. 1, Sam. 1. 3. Elkanah the Priest, went euery yeare to worship and sacrifice to the Lord of hoasts in Shilo. Gal: 1. 18. S. Paul went to Ie­rusalem to visit Peter, and to conferre with him, the popish peregrinations are vnlaw­full, they make it a principall part of Gods seruice: there is no commandement for them, they visit dead mens bones, Images, and reliques. This superstition, as many other, was inuented many yeares after Christ: others trauell and take vpon them great and dangerous iournies to the hurt of bodie and soule.

But the paines and trauell of this wo­man [...] [Page 8] [...] [Page 9] [Page 10] is to learne diuine wisedome: tea­ching vs to refuse no paines in seeking for the meanes of our saluation, but to la­bour with all care and diligence, for the profite, the comfort, and the good of our soules.

Thirdly, a good hearer must bee in­quisitiue and carefull to learne. This wo­man (a Queene) is not ashamed to confesse her ignorance, to aske questions, and to bee taught. The wise man saith, Hear [...] ô yee children, Prou. 4. 1. the instruction of a Father, & giue eare to learne vnderstanding. The Apostle complaines of some women that were e­uer learning, 2. Tim. 3. 7. but were neuer able to come to the knowledge of the truth: There are many hearers; but fewe learners. The care of this woman, is not onely seene by her cost, and labour in comming, but by o­pening her heart, and mouing doubtes: asking questions, conference, and reaso­ning with good men, are gratious meanes to further vs in the true knowledge of God.

The people must looke for the Law: of God at the Priests mouth: The Apo­stles aske of Christ their maister, Mal. 2. 7. the inter­pretation and meaning of harde parables: Math. 17. 36. The Corinthiās write to S. Paul, to be re­solued in certaine doubts. 1. Cor. 7. And heere by [Page 11] the way, obserue two notes of a good tea­cher in Salomon; they must be able and apt to teach: secondly, readie and willing, not nice, strange, and stately.

The graces of God are giuen for the good of others: the ende and vse of the ministrie, is to instruct and resolue doubts. But manie in the Church, are vnable to teach; others are vnwilling; & others both vnable and vnwilling: these are all confu­ted by Salomons example, who both aboun­ded in wisdome, and was willing to impart it to others. He was as readie to answere, as this woman was to aske: hee was as rea­die to teach, as shee was to learne.

Fourthly, after her hearing and lear­ning, she comends her teacher highly, and speaketh reuerently of him; So must good hearers, haue a reuerent estimation of such as instruct them from the mouth of God.

Dauid receiuing good counsell from Abigail, 1. Sam. 25 32. blesseth both her and her counsell: The woman in the Gospell, hearing the gratious words that proceeded out of the mouth of Christ, Lu. 11. 27. cried out; Blessed is the Wombe that bare thee, and the pappes that gaue thee sucke.

The holie Apostle Saint Paule com­mends the Galathians for this cause, Cal. 4. 14. that [Page 12] they esteemed him as an Angell of God, yea euen as Christ Iesus. In an other place, Wee beseech you brethren, that yee knowe them that labour among you and are ouer you in the Lord, and adm [...]nish you that you haue them [...] singular loue for their workes sake: And whē you feele the power and fruit of their mi­nistrie, say with this woman, Blessed be God, blessed be such men, blessed be such seruants, which haue called me, comforted and strengthned me, happie are those peo­ple which may daily heare such wisedome.

Fiftly, she acknowledgeth the chiefe fe­licitie of this life, not to consist in riches, honor, pleasure, but in wisedome. So good hearers ought to esteeme it, the greatest happines vnder heauen, to haue a resident and teaching minister, expounding and applying to them, the wisedome of the true Salomō Chrst Iesus. But of this point I meane to speake more largely and fully after.

Sixtly, she stirreth vp Salomons Courti­ers and seruants, to know this their happie estate, it may be some of them scarcely ac­knowledged any such thing, as many care­lesse and vnthankfull people in our daies, hauing good pastors, yet neither feele nor confesse any blessing at all: strangers can [Page 13] say, happie are such a people, though they themselues knowe no such thing: good hearers must by this example, not onely heare the word of wisedome, and highly esteeme it themselues, but stirre vp others to the like affectiō towards it: they would haue others partakers of the same graces with them, and indeed if they find it a bles­sing and comfort to themselues, they will imparte it to others, and labour to make others partakers of the same cōforts with them. Esai. 2. 3. Esaiah prophecieth, that such shal be the zeale of the people vnder the Gospell, that they shall say one to another, Come, let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, he will teach vs his waies, and we will walke in his [...]. Z [...]ch. 8. And Z [...] ­cariah saith, They that duell in one [...] shall goe to another, to call their brethren saying, [...] let vs goe pray before the Lord▪ and seeke the Lord of Hoasts: Euery one shall answere, I will goe also. Ioh [...]. 1. 4. 45. Andrew being called, calleth Simon Peter his brother, and [...]hilip calleth Nathaniel, Iohn. 4. the woman of Samaria, being once acquainted with Christ Iesus, calleth her neighbours, saying; Come see a man that hath told me all things that euer I did: she had beene a companion with them in sinne, now she would haue them companions [Page 14] with her in grace: this woman would haue the courtiers and seruants of Salomon, to cōfesse that blessing which she had found, in hauing so wise a gouerner and teacher.

Seuenthly, she reioyceth and blesseth God for Salomons instructions, so that is the dutie of good hearers, as to be thankefull to the men and meanes of their conuer­sion, so much more to God, the author and giuer of all good: as Dauid blessed Ab [...]ga [...]l so first of all, he blessed God for her coun­sell. And the same Dauid saith to the Lord, Psal. 119. 7. I will praise thee with an vpright heart, when I shall learne the iudge [...]ments of thy righteousnes. Psal. 119. 164. And againe, seauen times a day doe I praise thee because of thy righteous iudgements▪ And in another place he exhorteth Ierusalem to praise God, as for peace and plentie, so chiefely for that he had shewed his word to Iacob, his statutes and iudgements to Is­rael, he hath not dealt so with euery nation saith he, neither haue they knowne his iudgements▪ praise ye the Lord. Our Sauiour himselfe re­ioyceth in his spirit, and giueth thankes to his heauenly Father for the good successe of the Gospell: Luke. 10. 21. when Phillip preached in Samaria, Act. 8. 8. with great power & profit, there was great ioy in that Citie: 1. Cor. 14. 25. the Infidel be­ing conuerted by the preaching of the [Page 15] word blesseth God.

Eightly, good hearers after this royall example, are to be bountifull and thanke­full to their teachers, she giues vnto Salo­mon abundance of gold, sweet odours ex­ceeding much: as you may see in the next verse following this our text. It may be some will say, that Salomo [...] had no need of such gifts, hauing such abundance of wealth and riches: It is true, yet he doth accept it, and requiteth her kindnes, with precious presents, and gaue her whatso­euer she asked; so that she went home ri­cher then she came, richer I am sure in grace, and diuine wisedome, yet in giuing Salomon such precious gifts, she shewed her thankefulnes, thinking nothing too deare for such a teacher.

And though the ministers be not able to requite the kindnesses and liberalities of men, yet God is able to doe it, and he hath promised to blesse and reward all true friends and benefactors to his seruants. Pro 3. 9. And yet the people must knowe, Mat. [...]. 41. 42. that they receiue from good ministers, more gaine and profit, Mat. 25. 35. then they doe from them: the ministers they offer and deliuer heauenly misteries, 2. Tim. 1. 16. the Iewells and treasures of the word, the spirituall foode of the soule: [Page 16] which is more precious then thousands of gold and siluer, they receiue from the peo­ple onely earthly and outward mainte­nance, prouision and substance, for this bodie and life: and therefore the people haue no cause to grudge the maintenance of good ministers, seeing if they make their accounts aright, the gaine is theirs. The Apostle saith, 1. Tim. 5. 17. Such as labour in word and doc­trine, are worthie of double honor; Gal: 6. 6. That is, of reuerence and munificence. And againe, Let him that is taught in the word, make him that hath taught him partaker of all his goods: they that sowe spirituall things, are worthie to reape temporall things. And the Lord hath or­dained, that they that preach the Gospell should liue of the Gospell: It is the law of nature, equitie and thankfulnes, that such should be maintained, being spirituall pa­stors, fathers and souldiers, and spending themselues as a candle for the common good.

The good Shunamite is kinde and libe­rall to Elisha the Prophet, 2. King. 4▪ 8. not suffring him to want either foode or lodging. Luk. 8. 3. Holie women in the Gospell ministred vnto Christ, Act: 10: 4▪8. and maintained him of their owne substance. Act: 16. 15. Cornelius kindly entertaineth Peter, L [...]dea, euen constrained Paul and his [Page 17] companie to come to her house: Actes. 16. 15. And the Iaylor conuerted, refresheth Paule and Si­la [...] his prisoners. Actes. 16. 34.

And thus you may plainly see in this worthie example, eight notes and markes of good hearers; Some before this Texte, some in this text, and some after: and these notes doe containe and comprehend the whole storie of this worthie Queene. And now because this whole text is a praise and commendation of Salomon, let vs learne from hence, that vertue and wisedome is to be commended, Pro. 12. 8. in whom soeuer we finde it. A man (saith Salomon [...]) shalbe commen­ded for his wisedome: and not only great personages, but the poorest are to be com­mended for vertue: Better is a poore & nise childe (saith Salomon) then an olde and foolish King, Ecc. 4. 13. which will no more be admonished. And againe, Better is Wisedome then strength: Yet the wisedome of the poore is despised. And in an other place, Better is the poore that walketh in his vprightnes, Ecc. 9. 16. then he that per­uerteth his wayes, though hee be rich.

Saint Iames reprooueth this parciali­tie in men, who esteeme highlie, and magnifie rich men, bee they neuer so wic­ked, and despise poore men: such as are chosen of God, rich in Faith, and heyre [...] [Page 18] of the Kingdome. Those that honor mee shall be honoured, 1. Sam. 2. 30. (saith the Lorde,) and those that despise mee shall be despised; God himselfe commendeth and praiseth such. He saith of Iob that he was an vpright and iust man: one that feared GOD, Iob. 1. 1. and eschued euill.

Christ commendeth Iohn the Baptist, say­ing; There was not a greater Prophet amongst womens children. Math. 11. Zacharie the Priest, and his wife Elizabeth, are said both by the ho­lie Ghost to bee iust before God, Luke. 1. 6. and to walke in all the commandements of God, without reproofe. And Simeon is saide to bee a iust man, fearing God, and wayting for the consolation of Israel. And Christ, writing to the seuen Churches, Though hee hath something against most of them, worthie of blame and reproofe, yet hee commendeth anie good thing in them: Yea, he especially commendeth the church of Smyrna▪ though in persecution and po­uertie, accounting it rich in grace, and spi­rituall treasures: So that it is lawfull, and it is our dutie to commend and praise ver­tue and goodnes in anie: the behauiour of good men is such as deserueth & draweth loue and praise: And this doth incourage them to go forward in goodnes, and doth prouoke others to follow their example, as [Page 19] the shadow doth follow the bodie, so Ho­nor and praise doth follow vertue: some­time the wicked doe praise their vertues, and are forced to commend them, and though they doe it not, yet righteous men commonly will praise them, and the more godly & wise that men are, the more praise they deserue: and we must take heed that our praise be moderate, iust, and without flatterie, & aboue all things, we must take heed that we praise not without cause and desert, that we neuer iustifie, nor commēd the wicked, remembring that there is a fearefull woe pronounced against them, that speake good of euill, Esai: 5. 20. & euill of good. The vse of this doctrine is for the reproofe of many, Vse. as of those that are so blind and senseles, that they cannot see, and discerne the grace of God in men: others are so dumbe and vnthankfull, that though they be partakers of many graces from others, which they must needs see and confesse, yet they silent and neuer speake once a good word of them: others are malitious, and doe daily carpe, depraue, disgrace and diminish as much as they can, the gifts of God in his seruants. Againe, this reproo­ueth those which hunt for glorie & praise, this they greatly seeke for and desire, [...] [Page 18] [...] [Page 19] [Page 20] though they haue no care of vertue, nor wisdom: Mat. 6. these are like the Pharises, proud, vaine-glorious Hypocrites, seeking onley the praise of mē. 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 sweetn [...]s, an vn­profitable labour, a perpetuall feare, and a dangerous preferment: Bernard. 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, Psal: 115. 1. Not vnto vs ô Lord, not vnto vs, but vnto thy name giue the glorie. What hast thou that thou hast not receiued? 1. Cor: 4. 7. If thou hast receiued it, why reioycest thou [Page 21] as though thou hadst not receiued it. The Apostle saith of himselfe, 1. Cor. 15. 10. By the grace of God, I am that I am. And againe, Let him that reioyceth reioyce in the Lord, 2. Cor. 10. 17. 18. 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 amōgst them that are profitable: If thou wilt be great in heauē, 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 goodn [...]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, Iohn. 9. others said he was a Prophet, sometimes they will make him a King, & receiue him into Ierusalem, Mat: 21▪ with triumph of Hosanna, a litle after, Mat. 27. they crie, Crucific him, crucifie him, and preferred the life of Barrabas, a [...] [Page 20] [...] [Page 21] [Page 22] wicked murtherer before him. [...]ct. 28. The Bar­barians at the first, they count Paul a mur­therer, [...]. Cor. 4. 3. 4. 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 [Page 23] 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, Pro: 28. 23. 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 lēgth, then he that flat­tereth with his tongue.

And the wounds of a friend are better then the kisses of a flatterer. Therefore saith Dauid, Psal. 141. 5. 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. Iohn. 5. 44. How can ye beleeue saith our Sauiour, which receiue honor one of another, and seeketh not the honor that cōmeth of God alone. And in another place it is said, that many of the [Page 24] chiefe rulers beleeued in Christ, but be­cause of the Pharises they did not confesse him, least they shuld be cast out of the Sy­nagogue, Iohn. 12. 42. 43. 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. Bernard. L [...]ud [...]m [...] mendacit [...]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 li­ [...]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 [Page 25] 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 oftē praised [Page 26] 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: Pro. 27. 2. 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,) August. in Psalm. 144▪ 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 [Page 27] 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, tos [...]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, Ps. 8 [...]. 11. 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, shalbe 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 [...]gues & hearts, and he can make our [Page 28] 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 do [...] 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 [Page 29] 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 [Page 30] 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, De ciuit: dei. lib. 19. cap: 1. 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▪ Cap: 4. he setteth downe the Christians opinion of the chiefest good. If you aske vs now saith he, what the Citie of God saith to this position of the perfection of good and euill, It will answere you presently, e­ternall life is the perfection of good, and e­ternall death the consummation of euill. And that the ayme of all our life must be to auoyd this, and attaine to that other: there­fore it is written, The iust shal liue by faith, for we see not our greatest good, and ther­fore are to beleeue and hope for it, nor haue power to liue accordingly, vnlesse our beleefe and prayer obtaine helpe of [Page 31] him, who hath giuen vs that beleefe and hope that he will helpe vs: but such as Foūd the perfection of felicitie in this life, pla­cing it either in the bodie or in the minde, or in both, or to speake more apparantly, either in pleasure or in vertue, or in plea­sure and rest together, or in vertue, or in both, or in natures first effects; Fondly and vainely are these men perswaded to find true happines here. The Prophet scoffeth thē saying, The Lord knoweth the thoghts of men. Or as S. Paul hath it of the wise, that they are vaine. Some of the Philoso­phers haue counted vertue in a perfect life, some in the tranquilitie of the minde, some prosperitie, with vertue, some to be with­out sinne, and some haue counted it the best happines to die well. Solon being as­ked of Cressus who excelled all in riches, whether euer he sawe a man more happier thē he. He named one Tellus an Athenian, a priuate man, who had left his children and kinsefolke well brought vp and instructed, had happily ended his daies: and being as­ked againe, whō next to him he did thinke to be happie, he named Cleobin and Bitis, brethren, men of small estate, who were both dead, and left behinde them a great name and praise of their pietie. The King [Page 32] being angrie said vnto him, doest thou thē put me in no place of happines? Yes saith Solon I doe easily confesse that thou art a King, flourishing with wealth and gouern­ment, but yet not to be called happie, be­fore thou dost happily end thy life. Of all the Philosophers Plato and his disciples came neerest to true Christianitie, and in defining true happines, he determined, that the end of all good was the attaining of a vertuous life, which none could doe but he that knewe and followed God: nei­ther is any man saith he, happier by any o­ther meanes, and therefore he affirmeth, that to be a Philosopher is to loue God, whose nature is incorporiall: the Philo­sopher is then blessed when he enioyeth God, he held God to be the creator of the world, the light of vnderstanding, the good of all actions, the beginning of na­ture, the truth of doctrine, the happines of life, he saith it must be a wise mans conti­nuall meditation, to follow God and to be like him, that is, to be iust, holy, wise. Final­ly, he placeth beatitude, true blessednes in the life to come: these are diuine and heauenly points, and therefore he was cal­led Diuinus Plato. and some thinke, that he had seene some part of the scripture, as Ie­remiah [Page 33] or Geneses.

And a man would thinke that he wrote and spake like a Christian, and in the things aboue named, he and we doe agree, but yet he was vaine in his imaginations, and his foolish heart was full of darknes, being ignorant of the true wisedome, he held diuers grose errors, as the worship­ping of many Gods, the eternitie of the world, and denied the resurrection of our bodies: but this we hold with him, that there is no true felicitie in this life, but in another, and therfore it is rightly said, the true beatitud [...] is vnattaineable in this life, for none liues as he list, but he is happie, and none is happie but he is iust, yet the iust liueth not as he list, vntill he attaine that sure eternall, hurtlesse, vndeceiuing state, that he naturally desireth, and can­not be perfect till he haue his desire, but what man here vpon earth can say hee liues as he list, when his life is not in his owne hand, he would liue faine, and he must die, how then liueth he as he list, when he liueth not as long as he list, but if he list to die how can he liue as he list, that will not liue at all? and if he desire to die, not to forgoe all life, but to change it for a better, thē liueth he not yet as he list, [Page 34] but attaineth that by dying.

But admit this, he liueth as he list, and brought himselfe to this, to desire nothing but what is in his owne power, as T [...] ­rence saith▪ Since you cannot haue what you would, Aug. de ciuit: dei. lib: 14. Cap: [...]5. desire that which you may haue: yet is he not blessed because he is a patient wretch, for beatitude is not at­tained except it be affected, and if it be both attained and affected, then must this affect needs surmount all other, because all other things are affected for this, and if this be loued as it ought to be (for he that loues not beatitude as it ought to be, cannot be happie) then cannot it choose but be desired to be eternall.

Againe, earthly riches can neither blesse vs nor our Children with happines, we must either lose them in this life, or deeme them to be enioyed after our death, by one, we cannot tell whom, perhappes by those wee would not should haue them: Lib: 5. 18. no, it is God, the minds true wealth, that makes vs happie, and this happines is in the life to come: there shall the Crea­tor bestowe all the gifts of nature vpon vs, and giue them not onely as goods, but as eternall goods, not onely to the soule, by reforming it with wisedome, [Page 35] but also to the body, by restoring it to the resurrection, there the vertues shall not haue any more conflicts with the vi­ces, but shall rest with the victorie of e­ternall peace, which none shall euer di­sturbe, for it is the finall beatitude, hauing now attained a consummation to all eter­nitie. We are said to be happie heere on earth, when we haue that litle peace that goodnes can affoord vs: but compare that happines with that other, and this shall be held but plaine miserie: there is health without infirmitie, strength without de­cay, fulnes without loathing, freedome without bondage, beautie without defor­mitie, abundance without want, securitie without feare, knowledge without igno­rance or error, holines without sinne, Ioy without any sorrowe: Ioy I say, full, vni­uersall, sufficient, eternal, what a glory and Ioy, to haue alwaies the presence and sight of God, whose beautie the Angels doe wonder at, whose light darkeneth the Sunne?

Oh blessed sight to see God, to see him in himselfe, to see him in vs, and vs in him.

Oh happie sweetnes, and sweete happi­nes, whatsoeuer we desire we haue it, de­siring [Page 36] no more at all, and whatsoeuer we shall haue, we shall loue, with a blessed loue: all things to be desired are to be found in him, his countenance sweete and amiable, he is sufficient for reward, we shall alwaies behold him, haue and enioy him, delight in him. This is the whole good and felicitie of man, to knowe and loue him, that loued him: what dost thou loue, oh my soule? what desirest thou, oh my flesh? whatsoeuer thou louest or desi­rest there it is: If thou louest and desirest beautie, there the righteous shall shine as the Sunne, is the kingdome of the Father: If thou desire health, and life, there it is for euer: If wisedome, there is wisedome it selfe: If true loue, then we shall loue God more then our selues, and one another as our selues. If thou louest companie, there is the best, all thy good friends and kin­dred, the blessed Saints, Martyrs, and An­gels: If thou desirest honor and glorie, there we shall be as the Angels of God, our bodies shall be like the glorious bo­die of Christ, and this mortalitie shall put on immortalitie: If thou desirest riches, there is an heritage and kingdome, that neuer fadeth away: If thou louest mirth, musicke and melodie, there is a consort [Page 37] of Angels, singing Alleluia, glory, honor, and praise be to the Lambe for euer: If thou wouldest haue certaintie, safetie, and securitie, there we are sure to loose none of these things, no enemie can assault vs, no enemie can hurt vs: the Citie of God saith a Father is eternall, no man is borne in it, because no man dieth in it, felicitie is there fullie, yet no goddesse, but a Gods gift, of this habitation haue we a promise by faith.

As long as wee are here in this pilgri­mage on earth, Aug: de ciuit: dei Lib: 5. Cap. 16. and long for that rest a­boue, the Sunne riseth not there both vp­on good and bad, but the Sunne of righ­teousnes onely ouer the good, how great shall that felicitie be, where there shall be no euill thing, where no good thing shall be hidden? there we shall haue lei­sure to vtter forth the praises of God, which shall be all things in all: for what other thing is done where we shall not rest with any slothfulnes, nor labor for any want I knowe not. There shall be true honor, where no man shall be praised for error or flatterie, there is true peace, where no man suffereth any thing which may molest him, either of himselfe, or any [Page 38] other: hee himselfe shall be the reward of vertue, which hath giuen vertue, and hath promised himselfe vnto vs, then whom nothing can be better or greater: there shall be the great Saboth hauing no euening▪ there we shall rest and see, we shall see and loue, we shall loue, and we shall praise: And behold what shall be in the end without end▪ for what other thing is our end, but to come to that kingdome of which there is no end: Oh most blessed, incomparable and vnspeakeable felicitie: but this is not to be found in this present world, nor so long as we liue in thi [...] life, no perfection, no perpetuitie in earth: why then should wee set our heart vpon the things of this world, and vpon the loue of this life? true felicitie we all desire, but that is in heauen, in an other life: why doe we not then set our hea [...]t and affections aboue, and not vpon the earth, seeing we are strangers here? why doe we not loue and long for our owne home and countrie? if our treasure be there, why is not our heart there? why are we not rauished with the desire of our resurrecti­on, restitution, glorification, and full re­demption? this is the delight and desire [Page 39] of the godly. Rom. 7. 2 [...] ▪ Oh wretched man that I am saith Paul, who shall deliuer mee from the body of this death? And in an other place, Wee knowe, that if our earthly house of this tabernacle be de­stroyed, 2. Cor. 5. 1. 2. wee haue a building giuen of God, that is a house not made with hands, but eternall in the heauens: therefore we sigh, desiring to be cloathed with our house which is from heauen. And againe he saith, Phill: 1. 23. That he desired to be loosed and to be with Christ, and the bride the true spouse of Christ, all true faithfull Christi­ans crie in their soule, Come Lord Iesu, come quickly.

What a desire had Dauid to seeke and serue God in the Temple, in the assemblie of Gods Saints on earth, say­ing, As the Hart bayeth for the riuers of waters, so panteth my soule after thee ô God, my soule thirsteth for God, e­uen for the liuing God, when shall I come and appeare before the presence of God. And againe, O Lord of hostes, Psal: 84. 1. 2. 4. 10. my soule longeth, yea and fainteth for the Courts of the Lord, my heart and flesh reioyceth in the liuing God, blessed [Page 40] are they that dwell in thy house, they will euer praise thee, a day in thy courtes is better then a thousand other where: I had rather be a doore keeper in the house of my God, then to dwell in the taber­nacles of wickednes. If Dauid had such a desire, such loue, such zeale, such lon­ging to the tabernacle, to the company of Gods people in the publike assemblies on earth, how much more should our af­fections be set, and fixed vpon the hea­uenly tabernacle?

O Lord saith Dauid, How manifold are thy workes? in wisedome hast thou made them all, the earth is full of thy riches: he confesseth the abundance of Gods mer­cies in this world, in his workes of crea­tion, prouidence, and preseruation of all mankinde, and yet if all the world be so full of his mercies, his Church militant here on earth, hath farre greater mercies, as his word and Sacraments, election, calling, redemption, and sanctification: so that we may say, how great is thy good­nes ô Lord which thou hast laid vp for them that feare, and done to them that trust in thee?

And if the earth be full of so many [Page 41] temporall and generall mercies, and the Church so full speciall, and spirituall bles­sings; how full is the life to come, the king­dome of heauen, of all perfect, glorious and heauenly blessings? Indeede the holy mee­tings of the Saints, worshipping and prai­sing God truely, according to his worde, hath some resemblance and shadow of our eternall happines in heauen, and our felici­tie there, must begin in this life: and there is a way and meanes to leade & bring vs thi­ther. And of this happines speaketh this worthie woman in this place, and our thoughts and meditations may applie this sentence further: For if shee esteme and ac­count the seruants and Courtiers of Salo­mon to bee happie, because they enioy the sight and presence of so glorions a King; Are not we to esteeme it as the best, & most perfect happines, to enioy the presence of Christ, the true Salomon, and to bee with him in his house, in euerlasting glorie?

Ierusalem, the citie of God, the beautie and ioy of the world, the temple of Salo­mon, most glorious and beautiful, his owne house, and Pallace, most sumptuous, costly, and pleasant: So that happie might they be counted which were citizens of such a Ci­tie, which might worship God in that Tem­ple, [Page 42] And indeed many came farre & neere to their great cost and paines, to offer ser­uice to God in that place: and happy might they seeme to be, which liued and dwelled in such a Pallace: but all these were nothing in comparison of that Citie, of that Tem­ple, of that Pallace, whereof wee speake▪ Those were earthly, outward, mutable▪ and transitorie, and subiect to ruine & destruc­tion: these are Celestiall, durable, and e­uerlasting. Our Pilgrimage being ended, we shall be indeed citizens of that heauen­lie and holy Ierusalem, which shall be all of pure golde, like vnto 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 shalbe 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, [Page 43] 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 [Page 44] 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 shalbe 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 [Page 45] shall wee not onely taste how sweete our God is, but wee shalbe 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. Iohn. 17. 24. 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 [Page 46] 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 [Page 47] is; the vniuersalitie of mercies; the foū ­taine 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? August. 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, [Page 48] 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, [Page 49] 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 [Page 50] of reward. Heb: 11. 24▪ 25. 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, [Page 51] 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 [Page 52] 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.

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 [...] [Page 52] [...] [Page 54] [Page 54] 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, Exod. 31. 1, 2. 3. 4. 5. 6. 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 to worke in all manner of worke-manship; And beholde, I haue ioyned with him A­holiab the sonne of Ahisamah, of the tribe of Dan; and in the hearts of all that are wise hearted, haue I put wisdome, to make all that I haue commanded thee.

By the which place wee may see, that wisedome and skill to doe such workes, is the gifte of GOD; and the wisedome of God doth not take away, or ouerthrowe the wisedome of the worlde, in Sciences, gouernments, or Trades; but rather it doeth helpe and cure the errors and faultes [Page 55] that are in, humane wisedome; the pre­seruation of Kingdomes, and Cities, con­sisteth in peace, iustice, and mercie: but all these are commended, and commanded in the Gospell. All ciuill vertues, as Cha­stitie, Temporance, Iustice, Fortitude; are made better by the Gospell.

What is the ouerthrow of Kingdomes, and of Countreys, but notorious vices and sinnes? As Prophanenes, Atheisme, Ido­latrie, disobedience, Murthers, Adulte­ries, and such like; but Gods wisedome doth reproue, contemne, and ouerthrow all such vices.

There are some things common, be­twixt humane and diuine wisedome; as in both there are proofes, from causes and effects; things necessarie, and things pro­fitable, are distinguished; arguments are disposed in iust order, and in fit wordes; in both, there are definitions, diuisions, collections, but yet great difference be­tweene humane and diuine wisedome.

The one doth follow the light of nature, the other is guided by the Spirit, and by Faith.

The one doeth drawe her principles from the Sences, from Obseruation, and Experience: the other doeth altogether, [Page 56] wholie and onely rest vpon the worde of God. The one doth dispose of speeches and actions, according to the nature of the hearers, and businesses; The other, is alwayes like her selfe: laying open the sinnes of men, and the wrath of God a­gainst them; offering CHRIST and his benefites to all beleeuing, and repenting sinners: and finallie, vrging amendment, and newnes of life. This is the summe and course of Gods wisdome without alterati­on. Againe, the wisedome of the world, doth deuise & vtter eloquent speeches, and fine sentences: the wisdome of God, doth vse fit, graue, simple, & plaine words: the o­ther doth boast it selfe, & doth lift vp the mindes of men, this doth humble and cast them downe.

Now seeing there are so many and great differences, how can they agree together, and euer be reconciled? And therefore the wisedome of God, accounteth the wisdom of the world foolishnes; and the Lord spea­keth basely of the wisdome of this worlde, esteeming & counting it meere foolishnes. And yet there is a lawfull vse, of ciuill wise­dome in this life, but in the life to come, it hath no vse at all: this heere is not to bee contemned, but may bee vsed; and hath [Page 57] many commodities in this world, but it doth nothing profit to saluation: it must not meddle with Gods wisedome, to check or controule it, but rather submit her selfe to it, as a seruant and hand-maid, and to keeepe her selfe within her owne compasse and limits; and yet this wisedome hath her worthinesse and excellencie, it is more ex­cellent then riches, pleasure, or strength; for what are all these without wisedome? and therefore the Wise man sayeth, That wisedome is good with an inheritance, and excellent to them that see the sunne: his meaning is, that heritages, goods & lands, are the gifts of God, but wisedome is farre more excellent, and may be without them: but riches or pleasures without wisedome, will doe vs more hurt then good. Againe he sayeth, Wisedome shall strengthen the wise man more then ten mightie princes that are in the citie. Yet most doe glorie in riches, and hunt after pleasures, and few re­gard humane wisedome and learning: moe are foolish, simple, and sottish that way, then wise. Great good and profit comes by the knowledge of naturall things, for they doe publish the praise of the Creator, and from them we may learne to know the Cre­ator: Psal. 19. 1. The heauens declare the glorie of [Page 58] God, and the firmament sheweth his han­die worke. But this knowledge is suffici­ent to make men excusable, but not suffi­cient to saluation. But all ciuill & humane wisedome is but a shadow, in respect of true wisedome, which doth excell al other, as the heauen doth excell the earth: this commeth and proceedeth from the holie of holiest, as it were from the kings secret closet; the other from the common treasu­rie, as it were from the outward courts of the kings pallace: true wisedome is besto­wed onely vpon Gods friends, the other vpon his enemies also. It may be demaun­ded then of what wisedome this woman speaketh, which she calleth the wisedome of Salomon, and counteth them blessed that heareth it. It is true that Salomon ex­celled in the knowledge of naturall things, of liberall sciences, and of publicke & pri­uate gouernment. It is said before in this booke, 1. King. 4. 29. 30. 31. that God gaue Salomon wisedome and vnderstanding exceeding much, and a large heart, euen as the sand that is on the sea shore: & Salomons wisedome excelled the wisedome of all the childrē of the East, & al the wisedome of Egypt, for he was wi­ser thē any man, & he was famous through­out all nations round about. But this wo­man [Page 59] came to be instructed and satisfied, in things concerning the name of the Lord: she came to Ierusalem where was the Law, the Temple, & Salomon: she had no doubt at home many Philosophers, many wise & learned mē, which could sufficiētly instruct her in the knowledge of naturall & worldly matt [...] but they could not satisfie her, in her doubts cōcerning religion. Againe, the effect & power wrought in her heart by this wisedome, driueth her to great admiration, she reposeth felicitie in it, it wrought in her grace & religion, confessing & worshipping the true God, and acknowledging Israel to be Gods people. No wit of man, no ciuil or humane wisedome, hath any such power to worke such a worke. Now that Salomon was a Prophet, & full of diuine wisedome, his works extant amongst vs doe proue it: I meane his three worthie bookes of the Prouerbes, Canticles, & Ecclesiastes, which are Canonicall, and his true bookes in the Hebrew Canon. I pray you consider with me the summe of the diuine matter contai­ned in those bookes: The Prouerbes are most excellent, not humane, but diuine: all nations and tongues haue their peculiar prouerbs, sentences, and wittie counsels, in fewe words, setting out great matter. [Page 60] There be sentences of Plato, Aristotle, Plu­tarch, Seneca, but there is great difference betwixt the Prouerbes and sentences of the wisest Gentiles, and Prouerbs of Salo­mon, for the other they are knowne in na­ture: and many of them are prophane, and filthie, contrarie to faith and charitie; but these are Propheticall, sacred Scripture, inspired by the Holy Ghost: they containe many things, which humane reason is not able to see nor comprehend: they com­mend the word of God, and teach true wisedome, how we may attaine to it, and stirre vp all to seeke and follow it; they teach vs faith and pietie, the true worship and feare of God, the true loue of God and our neighbour: they are full of pre­cepts and exhortations, full of graue coun­sell, and sweete consolations; they informe all men in the seuerall duties of their cal­lings; Prou. 8. they commend vertue, and forbid vice; Prou. 9. they set downe rewards for the god­ly, and punishments for the wicked; they speake of Christ, the wisedome of wise­dome, the wisedome of the Father. The Canticles, intituled, The Song of Songs, the most excellent and holie Song, is no vaine nor idle booke, of wanton loue, as carnall men may falsely conceiue and ima­gine, [Page 61] but it is altogether mysticall, spea­king of the spirituall loue of Christ and his Church. And thus writeth one of this booke: Aug. de ciuit. dei lib. 17. cap. 20. The Canticles (sayeth he) is a cer­taine, spirituall, and holie delight, in the Mariage of the King and the Queene of this heauenlie Citie; that is, Christ and the Church: but this is all in mysticall figures, to inflame vs the more to search the truth, & to delight the more in finding the appea­rance of that Bridegroome, to whom it is said there, Trueth hath loued thee: and of that Bride that receiueth this word, Loue is in thy delightes. As for the booke of the Ecclesiastes, it doth intreate of the same ar­gument we haue now in hand, of the chiefe felicitie of man in this life, that it is not in humane wisedome, nor in pleasure, nor in vertue, if it be considered as it is in it selfe, nor in any publique or priuate state of life. Againe, he sheweth what is true felicitie, namely, to feare God, and to wor­ship him with a true and vnfaigned heart. This booke maketh nothing for Epicures and Atheists, though hee seeme to stirre them vp to eating and drinking, and to re­ioyce, as though this was the chiefe felici­tie of man in this life.

S. Augustine applieth that in the place [Page 62] before alledged, to spirituall eating and drinking, & to the participation of Christs table. For he sayeth, The Preacher cannot meane of carnal eating, because in an other place of that booke he saith, It is better to goe to the house of mourning, then to goe to the house of feasting: because this is the end of all men, and the liuing shall lay it to his heart. Againe, the heart of the wise is in the house of mourning, but the hearts of fooles are in the house of mirth: yet some­times it may be, and it is most likely, that he speaketh not in his owne person, but in the person of Epicures, not allowing their speech nor practise. Eccle. 2. For doth he not say of laughter and pleasure, Thou art mad? And doth he not in an other place scoffe and threaten yong men for their vaine delights and pleasures, saying; Reioyce ô yong man in thy youth, and let thy heart cheare thee in the dayes of thy youth, and walke in the wayes of thy heart in the sight of thine eyes, but know, that for all these things God will bring thee to iudgement. And presently after he giueth him this coun­sell, Eccle. 12. Remember now thy Creator in the dayes of thy youth. And ô ye Atheists, E­picures, and Libertines, marke and remem­ber the conclusion of that booke, as he [Page 63] began, so he endeth, crying and repea­ting, Vanitie of vanities (sayeth the Prea­cher) all is vanitie: and the last word of his booke are these, Let vs heare the end of all, Feare God, and keepe his comman­dements: for this is the whole dutie of man, for God will bring euery worke to iudgement, with euery secret thing, whe­ther it be good or euill. This is the chiefe wisedome of Salomon, which is extant, written and recorded for the instruction of all posterities: this is true and diuine wisedome: and though it was not then written when these words were spoken, yet the same or the like he taught this wo­man, she receiued & beleeued it, and with great ioy doth heere, commend, and mag­nifie it. Therefore true felicitie consisteth in true and diuine wisedome, which was vnknowne to the Philosophers, for their wisedome was earthlie, false, and contrary to it selfe: and as there is one Creator and gouernor of the world, one God, one truth, so there must needs be but one true wise­dome, because whatsoeuer is true & good, it cannot be perfect, except it be singular. And therefore it is worthilie said, All the wisedome of man consisteth in this one thing, that he know and worship God: this [Page 64] is our doctrine, this is our sentence, and therefore with as high a voice as I can, this I testifie, this I proclaime, and this I de­nounce, Lactan. lib. 3. de fal. sap. cap. 6. this is that which all the Philoso­phers in their whole life sought for, but could neuer finde nor comprehend it, be­cause they held a false religion, or else vt­terly ouerthrew religion: let them there­fore goe, which haue troubled the life of man, for what should they teach, or whom should they instruct, who haue not instruc­ted themselues? whom can the sicke man cure, or whom can the blind rule or guide? shall wee tarrie then till Socrates know any thing? till Anaxagoras finde light in darkenesse? or shall we stay till Democra­tes draw out the truth? or till Empedo­cles dilate the paths of his minde? or Ar­cesilus and Carneades perceiue and vn­derstand? Behold a voyce from heauen teaching the truth, and shewing to vs light more cleare then the sunne it selfe. Why are wee iniurious to our selues, and so slow to receiue wisedome? How ma­nie worthie men haue spent themselues in seeking, and yet could neuer finde? He that will bee wise and blessed, let him heare the voyce of God, let him learne righteousnesse, let him contemne earthly [Page 65] things, receiue heauenly, that so he may attaine to the best and greatest good, to the which hee was borne, casting a side all other religions: Let vs come to the true religion and wisedome, this true wise­dome consisteth in the knowledge of our selues, and in the knowledge of God, this is the height of wisedome, in comparison of which all knowledge is ignorance, and if thou hadst the perfect knowledge of all Arts and Sciences, what would it profit thee if thou knowe not thy selfe: thou wan­drest abroad, and thinkest thou knowest many things, and yet are blinde at home: But ô blessed soule which is filled with wisedome of God, and happie is he who desireth to be wise in Gods sight, for one little drop of this true wisedome, is more worth, then a riuer and sea of worldly wis­dome: In all the creatures the Lord doth shew his wisedome and power, but most of all in man, creating him after his owne Image and likenes: many knowe many things, and yet knowe not themselues: they see others and passe by themselues: the better thou doest knowe thy selfe, the better thou shalt knowe God. Set before thine eyes the miserie of thy body, and the shortnes of this miserable life, and so thou [Page 66] shalt come to GOD; thou must beginn [...] with the knowledge of thy selfe: this will humble thee, and make thee feare God. If thou wilt knowe what thou art, looke thy selfe in a glasse: The glasse of a man, is an other man; If an other be earth, dust, and wormes, such a one art thou, bee thou neuer so Riche, or Honourable. If thou wilt see what thou art, looke vpon a man, (not aliue, but deade) what hee is, such were his predecessors, and what they are, thou shalt be the same hereafter.

If thou looke well vpon thy selfe, thou shalt finde in thee sufficient matter to con­temne thy selfe. What art thou in respect of thy bodie, but a vessell of corruption? That bodie, which thou so tenderly lo­uest, it shall rotte, and come to nothing. What is more noysome then a deade bo­die? What is more miserable then mans life? and most of all miserable, in respect of his soule, being without grace, an heire and childe of perdition.

This knowledge of our selues, the first part of true wisedome, will cut downe all Pride, Ambition, and Impatience; and from this proceedeth the knowledge of God; and from the knowledge of our selues: knowe GOD to be most iust, most [Page 67] mercifull, most wise, most good, and most powerfull. And if thou wouldst knowe what GOD is, see what thou art to him, and what hee is to thee. And if thou wilt rightly knowe GOD, cast off the loue and wisedome of the world.

This double knowledge of GOD and thy selfe, is necessarie to saluation; be­cause, as from the knowledge of thy selfe, there commeth into thee the feare of God; and also from the knowledge of God, there proceedeth the loue of God. So on the contrary, Bern: su­per Cant. from the ignorance of thy selfe, proceedeth Pride, and from the ig­norance of GOD, commeth Desperation.

Thou hast found true wisedome, if thou wilt amend the sinnes of thy former life; If thou desire with all thy heart Eternall blessednes, Bern: in Pro: 3. thou hast found wisedome; If thou taste and sauour all these things, as they are, that thy sinne bee bitter to thee, and abhorred; that the thinges of the worlde bee as Transitorie, and contemp­tible; that the perfect good things, bee with thy whole desires affected; In these three things, thy mouth doth slowe with Wisedome: If in thy mouth there bee confession of thy sinnes, the voyce of praise, and of Thankes-giung, and [Page 68] the word of edification. The wise man ac­cuseth himselfe, glorifieth God, edifieth his neighbour: therefore in the Philoso­phers there could be found no true wise­dome, because some thought that all things might be knowne: these were not wise: others thought nothing could be knowne, these also were not wise: the one because they giue too much to man, the other be­cause they gaue too little: this then is wise­dome, not to thinke thou knowest all things which is proper to God, nor yet to knowe nothing which is proper to beasts: knowledge in man is ioyned with igno­rance: knowledge in vs, is from the soule, which is from heauen: ignorance is from the body, which is from the earth, so that we haue some communitie both with God and with beastes; with God in respect of knowledge, with beastes in respect of ig­norance: The more wee excell in diuine knowledge, the nearer and the more liker we are to God himselfe, who is not onely the fountaine and giuer of wisedome, but very wisedome it selfe. But here may an obiection be propounded, How is there any true happines, seeing both in the get­ting, holding, and enioying of wisedome, there is much care labour, sorrowe, and [Page 69] vexation of minde. This Salomon himselfe confesseth, when he saith, I gaue mine heart to knowe wisedome & knowledge, Ecc: 1. 17. 18. mad­nes and foolishnes: and I knowe also that this is a vexation of the spirit, for in the multitude of wisedome is much griefe, and he that encreaseth knowledge, encreaseth sorrow: this is true indeed, that in al trades, callings, sciences, there is great griefe and labour. The Philosophers no doubt tooke great paines in finding out naturall things, yet in many things, they were blinde, de­ceiued: in gouernment, either of common-wealth or families: there is much care and labour, in inuenting of counsell and griefe, when our counsells are hindred, and haue not good effect, and sometimes we erre in gouerning, and the wisest men are not al­waies so wise as they should be, and the best wisedome of man cannot foresee all dangers which follow, nor preuent them with all their cunning. In Mechanicall trades and handicrafts, what care and la­bour to learne them, to exercise them, and to encrease daily in skill and knowledge of them? and in diuine wisedome, there must be great care and labour to get it, to hold it, to increase in it, it will not be gotten by ease and carelesnes, but with great studie [Page 70] and diligence, and much sorrow is ioyned with it.

Good men are grieued, because they cannot so soone and so easily learn and vn­derstand, as manie other can. Wee reade & heare many things, which do cause much griefe vnto vs, as our owne sinnes, and the sinnes of others; and the fearful iudgments of God, which haue fallē vpon men for sin: and the more knowledge we haue, if we cō ­tinue in sin, without Repentance, the more wee heape and multiplie the wrath of God vpon vs, to our greater griefe and sorrow: and the more learning and knowledge that men haue, the lesse ease and rest: For ma­ny seeke vnto them, and they are ready and willing to instruct others as much as they can: which cannot be done without studie and labour. The calling of the Magistrate, and of the Minister, though excellent & di­uine callings, yet subiect to much vexation, sorrow, and danger, and exceeding paines.

The Apostle saith, Who is sufficient for these things? And indeed, they be heauie and intollerable burdens for anie mortall man to beare, without the speciall helpe and grace of God. Besides, the wiser that a man is, the more he searcheth, desireth, and seeketh for wisedome still: & the more [Page 71] he sees his own ignorance; and this is griefe and vexation of minde. There is no per­fection of wisdome in this life; we see here but in part, the best, and holiest, and wisest, haue their wants, infirmities, & ignorances. Therfore the wise man (hauing feeling and sense of this, though he did excell in vertue and knowledge; Yet he saith thus of him­selfe. Surely, I am more foolish then anie man, & haue not the vnderstāding of man: I haue not learned wisdome, nor attained to the knowledge of holy things, who hath as­cended vp to Heauen, and descended? Prou: 30 2. 3. 4. who hath gathered the wind in his fist? who hath bound the waters in a garment? who hath established all the ends of the world? what is his Name? and what is his Sonnes Name if thou canst tell?

The greatest wisedome in man, is like a smoking Toarch, if it bee compared to the beams of the Sunne, to the height of Gods wisedome, which is vnspeakable and ad­mirable. The best men are wost humble, and confesse their ignorance; when as the foolish proude people, thinke they knowe all things, when as they knowe nothing as they ought to knowe.

Our ignoronce is much in the things of this life, euen in common and vulgar [Page 72] matters, we doe not so much as knowe the names of many tooles and wares, which are to be had, seene and fold in many occupi­ers shops, in lawe, in physicke, in mathema­tick [...]s, &c. Many knowe little, some no­thing, or very weakely, or vnperfectly: In the matters of God, how ignorant and senseles are we? Nichodemus a great Doc­ter in Israel, cannot vnderstand or con­ceiue the doctrine of regeneration, Iohn. 3. it is a thing incredible to him, that a man should be borne againe. The naturall man percei­ueth not the things of God, for they are foolishnes vnto him, neither can he know them, because they are spiritually discer­ned: yea, the spirituall man himself, though he discerneth all things that are reuealed to him by the spirit, yet he hath not full and perfect knowledge in this life, perfect felicitie is in the life to come: and though wisedome be not that felicitie, yet it is the way to attaine vnto it, and the studie of it is sweete, good and profitable: it is as sault to season, and as honie to sweeten all cares, troubles and sorrowes whatsoeuer: it is as a precious medicine to cure all maladies, to comfort vs in the greatest distresse and dangers: and though those which be igno­rant and knowe nothing, may seeme to be [Page 73] happie because of their ignorance, and be­cause they are free from the care and sor­rowes of wisedome: yet their cares and griefes are worse and greater, they are in danger and know it not: they cannot dis­cerne good from euill: and therefore let them remember this counsell, let them lightē themselues with the light of know­ledge, Bern: in serm: before they goe out of the darke­nes of this world, lest they passe frō darke­nes to darkenes, yea to euerlasting darke­nes. Some may yet obiect: How is there happines in wisedome? whereas many which professe and preach it, and are of great knowledge, yet prophane, without religion, conscience or pietie, their life most vngodly and wicked, are these men happie? We answere, that they are farre from true happines and wisedome. Salo­mon accounteth all men vnregenerated and wicked, to be very fooles, and so vn­happie wretches. Ambrose teposeth a hap­pie life in honestie, that is, in the tranquili­tie of conscience, and securitie of innocen­cie: and therefore confuting the Philoso­phers of whom some placed a happie life, in not sorrowing as Ieronimus, some in the knowledge of things as Herillus: some in pleasure as Epicurus: some haue ioyned to [Page 74] this honestie, as Calipho and Diadorus, some in vertue, as Aristotle and his sect. But the Scripture sayth, he placeth a bles­sed life in the knowledge of Diuinitie, and the fruite of good working: It is e­ternall life (sayth Christ) to know God, and Iesus Christ whom he hath sent. Da­uid sayeth, Blessed is the man that fea­reth the Lord, and delighteth greatlie in his commandements: so that innocencie and knowledge maketh men happie. A­gaine, Ambrose off. lib. 9. cap. 1. cap. 2. cap. [...]. wisedome hath no fellowship with vices, it hath an inseparable coniuncti­on with other vertues. No man is wise which knoweth not God. The foole, (not the wise man) sayeth, There is no God. How is hee a wise man which knoweth not his Creator? How is hee wise which feareth not God? Off. lib. 1. cap. 25. seeing the feare of God is the beginning of wisedome. Onely that wisedome which is of God, is wholesome and sauing, which according to the de­finition of Saint Iames, is both pure, and peaceable: for the wisedome of the flesh is voluptuous, not pure: the wisedome of the world is tumultuous and troublesome, not peaceable: the wisedome of God is first pure, not seeking her owne, but that which is Iesus Christs: not doing her owne [Page 75] will, but considering what is the will of God. Secondly, it is peaceable, not aboun­ding in her owne sense, but resting more vpon the counsell and iudgement of o­thers. Againe, the sunne doth not warme all whom it shineth vpon, so wisedome doth not alwayes giue power to those whom it teacheth, to doe that which it teacheth. It is one thing to knowe ri­ches, Bern. in Cant. another thing to possesse them. It is not knowledge that maketh rich, but the possession of it. There be some which desire to knowe to that end onely, that they might know, and this is filthie curio­sitie: and there be which desire to know, onely to sell their knowledge for money, for honor, and this is filthie lucre: and there be which desire to know, that they themselues may be knowne, and this is fil­thie vanitie: and there bee that desire to know to edifie others, and this is charitie: and there be that desire to know to be e­dified of others, and this is prudence. The first wisedome is a laudable life, Greg. and a pure minde before God, whereby the pure are ioyned to the pure, and the ho­lie are coupled to the holie. That is ex­cellent wisedome, not which flyeth in words, but which consisteth in vertues; [Page 76] so that happines consisteth not onely in knowing, Iohn 13. 17. but also in working: if you know these things saith Christ, happie are you if you doe them. Mat: 11. 2 [...]. Againe, blessed are they that heare the word of God and keepeth it: and the hearers of the lawe are not righ­teous before God, Rom: 2. 13. but the docrs of the lawe shall be iustified. Apoc: 1. 3. And S. Iohn faith, Blessed is he that readeth, and they that heare the words of this prophecie, and keepe those things written therein. [...]. 4. 25 And S. Iames saith, Who so looketh in the perfect lawe of libertie, and continueth therein, he not being a forgetfull hearer, but a doer of the worke, shall be blessed in his deed: In­deed God bestowed vpon prephane men and very reprobates, many great and ex­cellent gifts: they may haue the word of wisedome, 1. Cor: 12 ver. 7. 8. 9. 10. the word of knowledge, a kind of faith, gifts of healing, operations of great workes, and prophecie, discerning of spirits, diuersities of tongues, the interpre­tation of tongues, and these are the workes of Gods spirit: and yet these may be vn­happie and cursed men, and neuer parta­kers of true felicitie. Saul prophecieth, so doth Balaam, so did Caiphas, Iudas was a preacher and an Apostle, but not euery one that saith, Lord, Lord, shall enter into [Page 77] the kingdome of heauen, Mat: 7. 21. 22. 23. but he that doth my Fathers will which is heauē, saith our Sauiour; Many will say to me in that day, Lord, Lord, haue we not by thy name pro­phecied, and by thy name cast out diuels, and by thy name done many great works? then will I professe to them I neuer knewe you, Depart from me you that worke ini­quitie. God doth bestow such great gifts vpon wicked men, that his power might be knowne, in vsing such instruments to his owne glory, to the good of others, and to their cōdemnation: & so the Lord also ma­keth a differēce betwixt those gifts which he bestoweth vpon the wicked, and such speciall graces as he doth giue to his owne children: to these he giues the knowledge of saluation by remission of their sinnes, through his tender mercy, wherby the day springeth frō on hie, visiting thē, he giueth them light, Luke. 4. 77. 78. 79. euē the Sun of righteousnes shi­ning frō heauen, to guide their feete in the way of peace, that is, to all true happines and felicitie. These are his beloued which he hath chosen to saluation from the be­ginning, sanctifying them by his spirit, 2 Thes: 2. 13. 14. and giuing them the faith of truth, euen the faith of his elect, calling them by the Gos­pell, to obtaine the glory of our Lord Iesus [Page 78] Christ: these be the sure notes and marke [...] of those which are truely wise, and truely happie: yea, happy here, and happy for e­uer. Therefore let vs pray with the Pro­phet, euery one of vs, saying; Looke vpon vs [...] Lord, & be mercifull vnto vs: as thou vsest to do; to loue those that loue thy name. We must not thinke then, that this woman ascribeth happines to the bare hearing of Wisedome: but this hearing, includeth knowledge, Faith, and practise. Therefore the Schoolemen make three kindes of hea­ring: The one sensitu [...] with outward eare, an another Intellectuall, (that is) with vnder­standing; the third, they call Auditus obe­ditiuus; that is, hearing with obedience. The foolish Virgins they haue Lampes, but no oyle in them, they haue onely a bare profession, and knowledge, without in­ward grace, or practise: but the wise Vir­gins, haue their Lamps full of oyle, full of Faith, obedience, holinesse. Such as be on­ly hearers, and not practitioners of wise­dome, they be like vnto a man that behol­deth his naturall face in a glasse, and when he hath considered himselfe, hee goeth his way, and forgetteth immediatly what man­ner of one he was: such are foolish and vn­fruitfull hearers. With true wisdome, there [Page 79] is always ioyned true religion, & sanctifica­tion. Therefore saith one; Wisedome is no other thing, but Truth it selfe, in the which the true Felicitie shall be found: It is in no place, it is euery where, it admonisheth a­broad, it teacheth at home; it maketh all better, and none worse.

Againe, he that loueth himselfe being a Foole, shall not profite in wisedome. Nei­ther can it be possible to be such a one, as he desireth to be, except he hate himselfe, as hee is. Both these must be ioyned together, Religion and wisdome: but men are decei­ued, that will seeke religion without wise­dome: and therefore they fall into false Re­ligions, because they haue left true Wise­dome: And some giue themselues to wise­dome without religion, but therefore their wisdome is false & vaine, because they haue no [...]are of the religiō of the true God, who would guide & instruct them in the way of the best and happiest wisedome.

Of this vniting of religion and wisdome together, Lacta: de fal. sap: lic. 4. ca. 3. Lactantius writeth excellently: Where Wisedome (saith hee) is coupled with Religion, there must of necessitie bee true religion, and true wisedome; because in worshipping God, wee haue wisdome: that is, wee must knowe what is to bee [Page 80] worshipped, and how, and in being wise, we must worship God: that is, we must per­forme in truth and deed, that which we know: where then is wisedome with reli­gion to be found? euen there where the one true God is worshipped: where the life and all our actions are referred to one head: and he concludeth thus, in wisedome is religion, in religion is wisedome, they cannot be separated nor put asunder: be­cause to be wise, is nothing else but to ho­nor the true God, with iust and holy wor­ship. And most worthily after he saith thus; Wisedome pertaineth to sonnes which re­quireth loue: religion to seruants which requireth feare: as they are to loue, and ho­nor their father, Lanct ibid Cap. 4 so these are to feare and reuerence their maister: God being one, because he taketh vpon him both these persons of a father and a maister: we ought to loue him, because we are his children: and to feare him, because we are his ser­uants: And therefore it cannot be that re­ligion should be separated from wisedom, nor wisedome from religion, because the same God is he who must be knowne, which is a part of wisedome, and must also be honoured, which is a part of religion: but let religion goe before, and let wise­dome [Page 81] follow, because we must first know God, and then we must worship him; the fountaine of wisedome and religion, is God hims [...]lfe. Therefore prophane and wicked men are not truely wise, and so not truly happie: the Lord complaineth of such people, Deut. 32. 28. 29. they are a nation voyd of counsell, neither is there any vnderstāding in them: Oh that they were wise, then they would vnderstand this, they would consider their latter end. Bernard alledging this place, They would vnderstād saith he, the things which are of God, In quad: Epist: the things which are of the world, and they would foresee the tor­ments of hell, then they would abhorre hell, desire heauen, and contemne the earth. And this is true knowledge saith he, to know that the Lord will come to iudge­ment, though we cannot knowe when he will come. And where as some wil say, that all men know this, euen the wicked them­selues; but saith he, this knowledge wor­keth repentance, amendment of life, and a care & desire to liue honestly. And S. Iohn saith, 1. Iohn. 3. 3. That euery man that hath this hope in him, purgeth himselfe as he is pure; so that true knowledge, and true sanctin̄cation, goeth together. Therefore S. Iohn saith in an other place, Hereby we are sure that [Page 82] we knowe him, if we keepe his comman­dements; he that saith I knowe him, and keepeth not his commandements, is a liar, and the truth is not in him. So that this standeth as an infallible true principle, that those which are truly wise, are truly happie in this life; and in the way to that full and perfect happines in the life to come. But now at last, to obserue and pro­secute the chiefe & maine point, and doc­trine of this place, which is this, that the way and meanes to make a people happie, is rightly to heare and obey wisedome: this is the principall ioy and happines of Gods Children in this life. And therefore saith Salomon, Blessed is the man that fin­deth wisedome, and the man that getteth vnderstanding, for the merchandises ther­of, is better then the merchandise of siluer; and the gaine thereof, is better then gold; it is more precious then pearles; and all things that thou canst desire, are not to be compared to her: length of daies is in her right hand, and in her left hand, riches and glory: her waies are the waies of pleasure, and all her pathes prosperitie; she is a true life to them that lay hold on her, and blessed is he that retaineth her: see the fruits of wisedome, immortalitie, durable [Page 83] riches, Gen: 2. eternall glory, true Ioy and peace; she is a tree of life to the soule, like that tree in paradise, a signe of Gods fauour; [...]or like to the tree of life shewed to Moses in Marah, Exod: 15. 25. which sweetned bitter & dead­ly waters: or like the tree of life in the Re­uelation 22. vers: 2. which brought forth twelue fruits, and the leaues thereof were for the curing of the gentiles: or like any liuing good tree, which bringeth forth good fruit, to the preseruation of life: Therefore the wise man saith, Pro: 4. 13. Take hold of instruction, and leaue not, keepe her, for she is thy life. Pro: 10. 17. And againe, Hee that re­gardeth instruction, is in the way of life. Such a tree is wisedome. It is compared also to a precious fountaine, and well of l [...]fe: Pr [...] ▪ 10. 11. Therefore saith Salomon, The mouth of the righteous, is a well spring of life; and the instruction of a wise man, Pro▪ 13. 14. is as such a well, to turne away from the snares of death: Pro▪ 26. 22. And againe, vnderstanding is a wel-spring of life to them that haue it.

The necessitie and commoditie of wise­dome, all trees, plants, hearbes, all fruits and creatures, haue neede of water, for comforting, nourshing, and sustaining them; but this water is farre more excel­lent [Page 84] then all fountaines, wells, or water in the world; this is true Aqua vitae, the water of life; that other water commeth out of the earth, this from heauen; that common to the most vile & wicked, and to all crea­tures and beasts: this peculiar and proper to the sonnes and daughters of God: that wa­ter not to be found euery where, some­times it quite fadeth and faileth in time of drought: but this is offred to all, and doth neuer vtterly decay: that water cannot preserue life against violence, diseases and age; This doth defend vs against Sathan and sinne, and maketh vs alwaies strong and liuely: those waters may be stayed and stopped by the policie & malice of man, as the Philistimes stopped the wells which Abrahams seruants digged in his time, but this well can no mortall man stop. This wisedome is also compared, to foode, to bread, to a feast and banquet of most dili­cate costly dainties: wisedome hath built her a house, and hewne out her seuen pil­lars, she hath killed her victuals, drawne her wine, prepared her table, she inuiteth and calleth her guestes to eate and drinke with her: Pro: 9. 1. 1. 3. 4. 5. corporall foode is pleasant to the tast: Fla [...]: 55. 1. 2. 3. the foode of wisedome is pleasant to the soule: bodily foode, nourisheth poore [Page 85] weakely bodies; wisedome reuiueth and raiseth vp wounded soules, and afflicted consciences: by earthly foode we growe stronger and higher: by this spiritual foode we growe in grace and the knowledge of our Lord Iesus Christ: other foode onely for the bellie, but for a time: this foode for the inward man, and endureth both in life and death; it is durable foode, and nou­rishment that abideth and sticketh by vs; it is the bread and foode of life: and final­ly, it maketh vs truly happie and blessed; and therefore to be chiefely esteemed and desired. Wisedome is the beginning saith Salomon, get wisedome therefore, and a­boue all thy possessions get vnderstanding; exalt her, Pro: 4. 7. 8. 9. and she will exalt thee; she shall bring thee honor if thou imbrace her, shee shall giue a comely ornament to thine head, yea she shall giue thee a crowne of glory. And again, thus speaketh wisedom; Oh yee foolish men, vnderstand wisedom: and ye ô fooles, be wise in hart; giue eare, and I will speake of excellent things, and the opening of my lippes shall teach things that be right: receiue mine instruction, and not siluer, & knowledge rather then gold: for wisedom is better thē precious stones, and all pleasures are not to be compared to [Page 86] her: shee is then excellent, vpright, per­fect, true, iust, plaine, easie, and sweet: she promiseth grace, fauour, friendship, riches of the minde; As knowledge, temperance, patience, righteousnes; she promiseth honor and glory to all her friends and followers; as a Princesse, shee shall either make thee honourable, in the eyes of prophane people, as shee did Ioseph in Pharaohs sight, or she shall make thee gratious and glorious in the eyes of good men, of Angels, and of God himselfe: she will make vs Kings, Priests, Prophets. Oh most blessed, bountifull and gratious wisedome, happie, yea thrise happie, are all thy true disciples and followers: Let vs therefore harken to that counsell of wisedome; My sonne heare my words, Pro: 7. 1. 2. 3. 4. 5. and hide my comman­dements with thee; keepe my comman­dements and thou shalt liue; and mine in­struction as the apple of thine eyes; binde them vpon thy fingers, and write them vpon the table of thine heart; say to wise­dome, thou art my sister: Againe, Har­ken oh children to me, for blessed are they that keepe my waies, heare instructi­on, and be yee wise, refuse it not: Blessed is the man that heareth me, watching [Page 87] dayly at my gates, Prou. 8. 32. 33. 34. and giuing attendance at the postes of my doores: for hee that findeth me, findeth life, and shall obtaine fauour of the Lord; but he that sinneth against me, hurteth his owne soule, and all that hate me, loue death▪ The way therefore to make a people happie, is to heare and obey this wisedome: this is that which the seruants of God haue chiefely desired & wished for in this life. 1. King. 3. 9. Salomon himselfe, when he was put to his choise to aske what he would, passed by all other things; this is his onely desire & prayer to God, to giue him an vnderstanding heart: This was Iobes felicitie, Iob. 23. 12. I haue not de­parted sayth he, from the commandement of his lips, and I haue esteemed the words of his mouth, more then mine appointed food: Iere. 15: 16. This was Ieremies felicity, Thy words were found by me, and I did eat them, and thy word was vnto me, the ioy & reioicing of my heart. And this was Dauids chiefe happines, Psal. 27. 4. One thing saith he, haue I desired of the Lord, that I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beau­tie of the Lord, to visit his Temple. But most liuely and fully hee sheweth, that this was his chiefe ioy and felicitie, in the [Page 88] 119. Psalme, thorow that whole Psalme: for this is the chiefe scope and drift of that large and sweete Psalme, that that man is onely truely happie, that frameth his reli­gion and life according to the blessed rule of the word of God: he commendeth the diginitie, profit and sweetnes of that word: he prayeth many times for the vnderstan­ding and practise of it; he setteth forth the great account and estimation he had of it, the speciall loue and delight he had in it; Psal. 1 [...]9. 142. 72. [...]5▪ 111. I haue had sayth he, as great delight in the way of thy testimonies, as in all ri­ches, thy testimonies are my delight and my counsellers, the lawe of thy mouth is better to mee then thousands of gold and siluer, thy word is a lanthorne to my feete, and a light to my paths, thy testi­monies haue I taken as an heritage for e­uer, for they are the ioy of mine heart; I reioyce at thy word, as one that findeth a great spoyle. But to let all the rest passe, let vs consider and view a litle one whole part of that Psalme, wherein he proueth, that his chiefe happines was in this word of wisedome: Oh, how loue I thy law! Hee cannot vtter the great loue that hee bare to it: as who should say, I loue it aboue all things in the world, there is no­thing [Page 89] so deere, and so precious to mee; and because many protest their loue to Gods word, and yet indeed loue it not, they shew forth no fruites of loue. Psal. 119. 97. 98. 99. 100, &c. Dauid proues his loue by his often meditation of the word; It is saith he, my meditation continually: As if he should say, my affecti­ons and thoughts are not seldome, but of­ten in a day vpon thy word: The blessed man, his delight is in the law of the Lord, and in his law doth meditate day & night. But Dauid proceedeth, and sheweth what profit and fruite he got, by the reading, hearing, meditation, & such other exerci­ses of the word: he was not a simple, sense­lesse, vnprofitable, and vnfruitefull hearer, as many are which heare much and are ne­uer the better: but he protesteth, that by his exercise in the word, he had gotten and learned wisedome, yea more wisedome then his enemies, more then all his tea­chers; more then the ancient, and that by the power of the word, he refrained his feete from euery euill way, and hated all the waies of falshood, and that his chiefe care and desire was to keepe and practise the word: but yet he confesseth, that h [...] could not doe this of himselfe, but that it was God that did inwardly teach him [Page 90] by his spirit, and so tasting the sweetnes of Gods grace in him, he found the word and promise of God more sweet to his mouth then honie it selfe. You see what account and estimation Dauid had of true wisedome, esteeming it his chiefest and greatest felicitie; happie then are the true schollers and followers of wisedome. And if this woman thus pronounce and account the hearers of Salomon to be so happie, how happie are they which doe dayly heare the wisedome of Iesus Christ, in the preaching and ministrie of the Gos­pell? Blessed are your eyes, for they see, and your eares for they heare, sayth our Sauiour Christ to his disciples and follo­wers: Mat. 13. 16, 17. For verily I say vnto you, that many Prophets and righteous men haue desired to see those things which you see, and haue not seene them; and to heare those things which you heare, and haue not heard them. Now in the ministrie of the Gospel, wee heare and see Christ himselfe: He that hea­reth you, Luke 10. 16. heareth me, and he that despiseth you, despiseth me, sayth Christ of his. A­postles, and of all his faithfull ministers; We beseech you as embassadors in Christs stead, 2. Cor. 5. 20. that you may be reconciled to God, sayeth S. Paul. And in another place, he [Page 91] sayeth, Gal. 3. 1. That Christ was described and pic­tured before their eyes by the preaching of the word. It was not the outward hea­ring of Christ himselfe, or the sight of his person that made mē blessed: for the Iewes saw him, Iudas and other enemies to Christ heard him and saw him often; But blessed are they that haue not seene, and yet haue beleeued: Christ is heard and seene in the publike ministrie of the Gospell. Wise­dome hath sent forth her maidens and messengers to call and inuite vs to her feast and banquet, happie are her guests, hap­pie are her disciples and followers: to haue such messengers is a speciall and rare blessing of God. In Iob it is accoun­ted by Elihu, as a speciall comfort in the greatest distresse and danger, to haue a messenger, an interpreter, one of a thousand, to declare vnto man his righ­teousnes: then will God haue mercie vp­on him, and say, Deliuer him, that he goe not downe into the pit, for I haue receiued a reconciliation. By the which words we are taught, that it is a sure to­ken of Gods fauour and blessing towards sinners, when he causeth his word to be preached to them. This God promiseth to his people as a speciall mercie: and he saith, [Page 92] I will giue you Pastors according to my heart, which shall feede you with know­ledge and vnderstanding. It is [...]ESVS CHRIST the wisedome of all wisedoms, Ephe. 4. 8. 11. 12. that hath ascended, and giuen giftes vnto men, and hath ordained Pastors and Tea­chers, for the gathering and building of his Church.

What is your Felicitie saith S. Paul to the Galathians? For I beare you record, [...]al [...]t. 4. 14. 15. that if it had ben possible, you would haue pluckt out your owne eyes, and haue giuen them mee. And before he saieth; That they receiued him as an Angell of God; he commendeth them faithfull in Galatia, because they esteemed it the greatest hap­pines vnder Heauen, to enioy the ministrie of such an Apostle, and Preacher, and faith­full messenger of wisdome. And is it not a happy thing to haue the eyes of our soules opened, to be turned from darknes to light, and from the power of Sathan to God? that so we may receiue forgiuenes of sinnes, and inheritāce among them which are sanctifi­ed. And is it not true happines, to haue our soules borne & begotten by the immortall seede of Gods word; Acts. 26. 18. and as Babes and chil­dren in CHRIST, to be fed and nourished with the sweete and pure milke of eternall [Page 93] life? 1. Pet. 1. 23. & cap. 2. 2. and this is don [...] by the ministrie of wisedome. And is not this Felicitie, to haue sinnes reproued? to be instructed in the right way? 1. Cor. 14. 3. & 2. to haue errors corrected? to be comforted in all distresse and danger, outward or inward? Tim. 3. 16. & cap. 4. 2. and finallie, to bee made wise to saluation? and all this is done by the ministrie of wisedome.

And what happier thing can wee haue in this life, then to know the Lordes minde? then to haue his priuie counsell reuealed to vs, and to bee made wise to Saluation, through Faith, (which is) in Christ Iesus? Nay, Is it not eternall life, to know GOD, and his Sonne IESVS CHRIST? and all this we receiue, if we be gratious hearers, frō the messengers of wisedome. And will not all confesse, that this is the greatest good: and the happiest thing in the world, to haue the wrath of God pacified, to bee in his fa­uour; so that hee is become our Friend and Father; and we are taken and accounted as friends to him. And there is a true recon­ciliation betwixt vs, so that we need neuer doubt of the saluation of our soules. Now this comfort and assurance we haue, 2. Cor. 5. [...]9. & 1. Tim. 4. 16. 17. by the ministrie of wisdome, being the very word of the Kingdome; the word of grace; the word of reconciliation, and saluation; the [Page 94] word of life: yea, of eternall life.

And finally, Is it not true Felicity to haue that good part, which shall neuer be taken from vs? That one thing needfull, yea, so needfull indeed, that wee had better want all other things in this life, then be without it. And is it not true happines, to haue that happines restored and encreased, which A­dam had in Paradise, and lost by his Fall? to haue that Image of GOD, wherein hee was first created, to bee restored vnto vs; and in some some sorte, to be made like to GOD himselfe, in true holines and Righ­teousnes? And is not all this true happi­nesse, and the way to that Eternall and per­fect blessednes, which wee shall enioy in the Hea [...]ens? whereof wee haue spoken largely before.

And thus we conclude from the premi­ses, as from infallible reasons, taken from the necessity, excellencie, power, and fruite of Wisedome; that this position and doc­trine which heere is holden and collected, by the wordes of this Woman, is most true and sound: Namely, that the way to make a people happie, is to heare, receiue, and imbrace this true wisedome. This is the ioye and Felicitie of Gods children in this life.

[Page 95] 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: Prou. 29. 18. Where Proph [...]cying faileth, or where there is no Vision of wisedome, there the people perish.

And in an other place; Prou. 11. 14. Where no counsell is, the people fall; But where manie Counsellors are, there is health. Againe, The Lorde complaineth in these words, Hosea. 4. 6. 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, Esa. 56. 9. 10. as one of his greatest Iudgements, to send in his wrath to anie people; Zach. 11▪ [...]6 17. Blinde Guides; dumbe Dogges; Idoll Shepheards; and scarcitie and famine of his word. Amos. 8. 11.

And as our SAVIOVR CHRIST saith, That if the blind leade the blind, both shal fall into the ditche, Ignorance & blindnes [Page 96] 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; 2. Thess. 1. 7. 8. 9. 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 [Page 97] 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, Gen: 26. 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, Pro: 11. 26▪ 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 [Page 98] the life of the beast, Pro: 1 [...]. 10. 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 cruelt [...]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, [...]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 [Page 99] 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 y ^e people in their own tōgue but in a strange & an vnknowne language: wheras the Apostle had rather in y ^e Church to speake fiue words with vnderstanding, then ten thousand in a strange tōgue: 1. Cor. 14. & he would haue vs not to be children in vnder­standing, but of a perfect & [...]ip [...]age; Christ cōmandeth to preach the Gospel, to al na­tions, Mat: 8. & therfore he gaue thē the gift of all tongues, Act: 2. that they might preach to euery nation in their owne tongue. Others also [...]oyne with y ^e Papists, which by any meanes s [...]eke to hinder & st [...]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 heauē b [...]fore men, Mat: 23. 13. for you your selues go not in, neither suffer you thē that would enter to come in. And in an other place it is said, Luk. 11. 52. that they had ta­ken frō the people the key of knowledge: such were the wicked & malicious Iewes, who killed the Lord Iesus, & their owne Prophets, 1. Thes: 2. 15. 16. and persecuted the Apostles, and forbad them to preach to the gentiles, that they might be saued, to fulfill their [Page 100] sinnes alwaies, for the wrath of God is come on them to the vtmost. Such a one was Alexander the copper Smith, of whō S. Paul saith, That he had done him much euill: 2. Tim: 4. 14. 15. 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 doctrine of saluation, speaking in sinceritie as of God, in the sight of God, casting from them the cloakes of shame, 2. Cor: 4. 2. neither hand­ling the word of God deceitfully, but in declaration of the truth, approuing them­selues, to the consciences of all good men. There be many worthie mē in our Church, of excellent gifts and graces, whose mi­nistrie hath beene powerfull, to call many thousands, from sinne and error, to truth and holines: to the conuersion and sa­uing [Page 101] of soules: Our Church holdeth the true foundation, it setteth it selfe, by doc­trine and sword, against all heretickes: it hath bredde many worthy Martyrs, it is a true witnes, keeper, interpreter, and trans­lator of the holy scripture: it is an helper and harbourer of the Saints: and it doth truely call vpon the name of the true God, and hath the true word and Sa­crament, the essentiall markes of the true Church. What cause then is there of se­paration from vs? though there be great oddes, betwixt these two kindes of Re­cusants, the one in greater degree of er­ror then the other. Yet we dare bouldly say to them both, as Saint Paul saith to the Corinthians, 2. Cor▪ 11. 4. who began to con­temne their Apostle Paul, and to get other teachers; If he that commeth saith Paul, preacheth an other Iesus then him whom wee haue preached, or if you receiue an other spirit then that which you haue receiued, either an other Gospell then that you haue receiued, Gal: 1. [...]. [...]. ye might well haue suffred him. As if he should say, If any man can preach a better Iesus, a better Gospell, a better spirit, they might hearken to him, but indeed none could doe it. And therfore he saith in an other place, Though [Page 102] that wee, or an Angell from heauen, preach vnto you otherwise thē that which we haue preached vnto you, let him be accursed: As we said before, so say I now againe: If any man preach vnto you otherwise then that you haue receiued, let him bee accursed. We preach the true Iesus▪ according to the scriptures, that there is no Name vnder hea­uen that wee can be saued by but by him: that hee is both true God and man; that he is the King, the Priest, and Prophet of his Church: we preach the true Gospell, con­taining the doctrine of Faith and Repen­tance. To this doctrine is ioyned the true spirit, the spirit of Adoption, the spirit of boldnes, of comfort, and sanctif [...]cation: If any of them can teach a better Iesus, a bet­ter Gospel, a better spirit, we will harken to them: The Papists they teach & hold many things corruptly of Christ Iesus the sonne of God, ouerthrowing the power, and ende of his comming, and derogating from him the glory of our owne, and full redemption; by their Masse, and manie Mediators, they abolish the Priesthood of Christ, by the Popes supremacie, making him the vniuer­sall head of the Church: they diminish, dis­honor, and quite ouerthrow the Kingly Of­fice of Christ, by their owne Inuentions, [Page 103] and vaine Traditions: they take away his Propheticall office: their Gospell is full of superstition and Idolatrie, adding and di­minishing at their pleasure: making newe Articles, and new Sacraments: their spirit is a spirit of Error, of Ignorance, of doub­ting, and torment. But to let these goe, and to come to the other;

It may be [...] (some will say) that they hold the same Iesus, and Gospell with vs; Let it be graunted that they and wee agree in all matters concerning Faith and saluation, as it may appeare by their owne confession of Faith, wherin there is nothing, that is sound and Orthodoxall, but they receiued it from vs: Many of them, specially of their foun­ders, and first beginners, were bredde and borne amongst vs; they had their faith, if they haue any: their knowledge, the word and Sacramēts from vs; they confesse, they holde the same things with vs, and other Churches, touching matters of Faith; the more shame for them, to flie and run away from vs, as though they had some better Iesus, some better Gospell then wee haue: where as all may see, that they haue no o­ther: And therefore their separation is most vnkinde and ridiculous. Let the best reformed churches in the world, who haue [Page 104] giuen vs the right hands of fellowship. Let them (I say) be Iudges between vs & them: or let the scriptures thēselues, truly opened & applied, be the true touch-stone & triall betweene vs. Let them shew & bring forth one scripture, commanding, or one holy ex­ample approuing, such a separation, from such a church, from such ministers, holding, professing, & teaching that which they do: from whēce, you your selues, haue receiued all the good things which you holde, main­taine, or professe, in matters of Religion. So that you might say as Carneados a Phi­losopher was woont to say of his Maister and reader Chrisippus; If it had not bene for Chrisippus, I neuer had bene any body. So might you say, If the pride of your heart will suffer you: If it had not beene for the church of Englād, many of you could neuer haue had, Bible, Faith, nor knowledge, in the matters of your saluation.

Now you doe very ill requite the fathers that begot you, the mother that bare you, thus to flie from them, to accuse, slaunder, reuile, and curse them. Herein you deale, as Aristotle dealt with his maistar Plato; who hauing gotten great Learning from his master, did after oppose himself against him, and by all meanes sought his disgrace [Page 105] and discredit: Therfore Plato was wont to call Aristotle a Mule; because when shee hath filled her self with her mothers milke, she will beate her damme with her heeles.

Plato signified by this, the ingratitude of Aristotle; for when he had receiued from Plato the principles of Phylosophie, and encrease of knowledge therein, he became enemy to the schoole of Plato; and with his Familiers and Schollers, did alwayes con­tend and striue against Plato. If the dea­ling of these men bee not as harde and vn­kinde against our Church, let any reasona­ble & indifferent men iudge: And are they not too neere like the Viper, who gnaweth out the dammes bellie, and so liueth by the death of her damme? But of the vnthank­fulnes of these men, to God, their Prince, and this Church, we shall speake of it in an other place; For this time I referre them to the iudgment of two worthy men, writing iointly vpon the 13. chap: of the Prouerbs, 13. verse, the words are these: He that de­spiseth the word shall be destroyed: but he that feareth the commandement, hee shall be rewarded. This sentence (say they) will presse so vpon the Brownists, who are be­come bitter despisers of the Ministrie of Ie­sus Christ, by separating themselues from [Page 106] the Churches of God, and deprauing all the holy meanes of saluation; howsoeuer they pretēd to stand for sinceritie, yet they resist it: & taking vpon them to be chāpions for Christ his kingdom, they fight against it: & though their argumēts seeme to be groun­ded on the word, yet being well sifted, they proue meere falacies & haue no agreement with the meaning of the holy Ghost, in the word, they are strongly illuded by Sathan, and made his Agents; (as much as may be) to [...] the right wayes of the Lord.

Finally, this Doctrine, that happinesse consisteth in the right hearing of wisdome, it maketh directly against all contemners & mockers: ye [...], against all vnprofitable and vnfruitfull hearers. There hee some in the Church, which doe heare sometimes, & yet are no friends to wisdome: but either open­ [...]y or closely despise it, & scoffe at it. 1. Thessal. [...] 4. 8. These men are in most fearfull and cursed state, for their contēpt is not against man, but against himselfe: He that despi [...]eth these things, de­spiseth not man, but God, who hath giuē vs his holy spirit. These men, they will not be­leeue, they haue no part in the promises of grace and saluation: they liue in Gods dis­pleasure, they expose thēselues to his curse, both temporall and [...]ternall; and therefore [Page 107] our Lord saith: That whereas hee had sent to his people Messengers, rising early, and sending, and they mocked the Messengers of God, 2 Chron. [...]6▪ 15. 16. despise his words, and misvsed his Prophets, that his wrath should rise against them, and there was no remedie, he could for [...]eare no longer, hee must needes punish them.

And to such contemners, our Sauiour Christ threatens, Matt. 21. That the kingdom of God sh [...]lbe taken away from them, and giuen to a Nation which shall bring forth the frutes therof. Acts. 13. 46. And the Apostles, Paul, & Barnabas, spake boldly to such contemners; & said: It was necessary that the word of God should first haue bin spoken to you, that is, to the Iews) but seeing you put it frō you, & iudge your selues vnworthy of euerlasting life, loe we turne to the Gentiles; Prou: 1. 20. 21. 22. 23. 24. [...]. and let vs heare the voyce of wisdome; who crieth without, & vttereth her voyce in the streets, she cal­leth in the high streets, in the prease, in the entring of the gates & vttereth her wordes in the Citie, saying; O ye foolish, how long will ye loue foolishnes? & the scornfull take their pleasure in scorning, & the fooles hate knowledge? (turne you at my correction, Loe I will powre out my minde vnto you, (and make you vnderstand my wordes,) [Page 108] because I haue called, and yee refused; I haue stretched forth mine hand, and none would regard: but ye haue despised all my counsell, and would none of my correcti­on; I will also laugh at your destruction, and mocke when your feare commeth, when your feare commeth like sudden de­solation, and your destruction come like a whirlewinde: when affliction and anguish shall come vpon you, then shall they call vpon me, but I will not answere: they shall seeke me early, but they shall not finde me: because they hated knowledge, and did not choose the feare of the Lord: they would none of my counsell, but despised all my correction: therefore shal they eate the fruite of their owne way, and be filled with their owne deuises. In the which place, we may plainely obserue a proofe and testimonie of the mercie and iustice of God: his mercie in calling and inuiting to wisedomes feast▪ such as be vnworthie, [...]uch as be contemners, enemies and scof­fers, yet he doth intreat them, and earnest­ly desire them to leaue their follie, and to be partakers of true wisedome: but then followeth his seueritie and iustice against such as despise and contemne his louing and kinde offer. The wisedome of all wise­dome, [Page 109] protesteth and voweth, that he will hau [...] no pittie of such, but rather will take delight to destroy them: Nay, he prote­steth, that though they cry and call vpon him in their greatest extremitie, yet he will not heare them: the reason is, because they haue so long contemned his great mercies, that their hearts are hardned they cannot repent: therefore God cannot heare, for he heareth not the prayers of impenitent sinners. Againe, these men haue no faith, and therefore cannot be heard, for faith is grounded vpon Gods word, which they despise, contemne, and mocke. A like hea­uie sentēce hath Salomon in another place, Pro. 28. 9. saying, He that turneth away his eare from hearing the law, euen his prayer shalbe a­bominable: not onely the sinnes and wic­ked deeds of cōtemners and wicked men, but those which seeme most good, and haue greatest shew of holinesse, are odious in Gods sight: the sacrifice of the wicked are abomination to the Lord: the prayers that they make, though neuer so earnestly in their most neede, though it be in the houre of death, the Lord will not heare them, but reiect and abhorre them. And is it not great reason and equitie, he doth but serue them as they serue him; they wil not [Page 110] heare him, when he calleth and cryeth to them by the mouth of his Ministers: and why should he heare them, when they call and cry in their greatest necessities? and heauie are the threatnings of the Apostle: If the words spoken by Angels were sted­fast, and euery transgression and disobedi­ence receiued a iust recōpence of reward, how should wee escape, if wee neglect so great a saluation, which at the first began to be preached of the Lord, and afterward was confirmed vnto vs by them that heard him, Hebr. 2. 2. 4. God bearing witnes therto, both with signes & wonders, & with diuers miracles & gifts of the holy Ghost, according to his own wil. Hebr. 10. 28. 29 And in another place he saith, He that despiseth Moses lawe dyeth without mercy, vnder two or 3. witnesses: of how much sorer punishment suppose ye shall he be worthie, which treadeth vnder foot the Son of God? Hebr. 12. 25. Againe, See that you despise not him that speaketh, for if they escaped not which refuse him that spake on earth, meaning Moses, who spake rudely in cōpa­rison of Christ, much more shall we not es­cape, if we turne away from him that spea­keth frō heauen. But not only contemners are here reproued, but also idle & vnprofi­table hearers: many are in the schoole of [Page 111] wisedome, no enemies, no contemners, but frier [...]ds & well-willers, they thinke well, & they speake well, & like well of the meanes of saluation, they commend it, they heare dayly, & seeme greatly to ioy in it, yet they profit litle, either in knowledge or sancti­fication. But it is not simplie a blessing to heare wisedome, except we be better by it: nay, it is rather a woe then a blisse, to be vnder the meanes, and to profit litle or nothing by it. Aug. de Mor. ecc▪ Cath. There be, sayeth a Father, three degrees of woe, He that hath not that he loueth, cannot be sayd to be bles­sed; neither he that hath that he loueth, if his loue be hurtfull to him: neither he that hath that which is good and profi­table, if he loueth not that which he hath: so [...]e desire the Ministrie, and haue no meanes to come by it: this is a woe: some loue superstition, Idolatrie, ignorance, and they doe enioy it, they haue such blinde guides as they like of; this is a greater wo: some are vnder good Ministers, yet they profit little by it, these are not happie, but in a fearefull state. It is a grieuous sinne not to profit according to the time and meanes: it is an vnkindnes and iniurie of­fred to Christ, it bringeth outward iudge­ment▪ at least spirituall: it doth bring vpon [Page 112] 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. Math. 13. 23. 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 [Page 113] 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 [Page 114] 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.

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, [Page 116] 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: Pro: 23. 3. 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 [Page 117] 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; [Page 118] 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: [...]. 5 9. [...]0. 11. 12. [...]3. 14. 15. 16. 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 frō wisedomes [Page 119] 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, Aug. super Math. Greg: in Ho: 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, Berr: in Ser. 4. 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 gig [...]untur, Hic amittuntur, Hic dimi [...]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, Prou: 10. 23. and wicked, and haue their beginning from Hell.

[Page 120] Of this speaketh Salomon, Pro. 10. 23. when he saith: It is a pastime for a Foole to doe wickedly. And of this speaketh Esaiah, when hee saith: Esa. 22. 12. 13. 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, Luk. 12. [...]5. 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, Luk. 16. 25. his soule was tormented in Hell. The Apostle saith of the wanton widdowe, that shee liuing in pleasure, 1. Tim. 5. 6. 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 [Page 121] both to good & euill; It doth leade to corruption, & it doth oftētimes 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, Mat: 5. 4. 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: 1. Cor: 7. 31. 32. Let them that reioyce, be as though they reioyced not: and they that vse this [Page 122] world, as though they vsed it not: for the fashion of this world passeth away.

Loue not this world saith S. Iohn, 1. Iohn. 2. 15. 16. 17. 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, Bern: in epist. 3. ad Soth: 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.

[Page 123] 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: [Page 124] 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: Senec. ep. 28. that if any may be counted bles­sed for them, then the beasts also may 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: Aug. sup. ps. 52. 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, Chryso. de repas. lap. 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 [Page 125] we seeme to enioy pleasures, & serue our lusts, Aug lib. 9. Confes. 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: [Page 126] If those sayeth he, Chrysost. sup. Mat. Ho. 30. 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 [Page 127] 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, Esa. 50. 10. saith Esaiah, let him heare the voice of his seruant. Again, hear­ken vnto me my people, & giue eare vnto me ô my people, Esa. 51. 4. 7. 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 [Page 128] 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 [Page 129] first place, Pro: 3. & preferreth it before all things. Our Sauiour Christ counteth it the one thing needfull, Pro: 4. and the good part that shall be neuer taken from vs: Pro: 8 he compareth it to a treasure hid in the field, Luke. 10. and to a pearle of great price, Mat: 13. 44▪4 [...]. [...]. 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, Phil. [...]. 8. 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 guestes, Esa▪ 55. 1. [...]. [...]. to be partakers of her dainties, which do hunger and thirst after spirituall graces. Ioh: 7. The Pro­phet Dauid saith of himselfe, Ps: 119. 20. My hart brea­keth for the desire to thy iudgmēts alway. Such a desire as worldlings haue to their riches, as voluptuous men haue to their pleasures, who are neuer satisfied; such a [Page 130] desire I say haue the Saints of God to this wisedome. The kingdome of heauen saith our Sauiour, frō the time of Iohn the Bap­tist hitherto, suffreth violence, & the violēt 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, 1. Pet. 2. 2. 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 [Page 131] 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, Ps: 26. 8. 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, [Page 132] they are ministred▪ & for that he had there the cōpany 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, Ezeck: 46. 10. 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, & confec [...]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 & presidēts 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 [Page 133] vnderstand them, many darke sentēces of scripture are explained, [...] places which seeme contrarie are recōciled; 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, 1. Cor: 14. 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 Aha [...] hated Michaiah the Pro­phet, as he confesseth, 1. King. 22. 8. 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 [Page 134] doth truth commeth to the light, Iohn. 3. 19. 21. 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 cōmended 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, [Page 135] 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, Ps: 119. 97. 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 the other, it may be some are drawne to publike meetings by feare, by examples, by lawe, by custome, but when we are alone in priuate, or fewe with vs, then to speake of the word, then often­times to thinke and muse of it, euen in our priuie chamber, this is a sure signe of sin­cere loue. Againe, if we doe sincerely loue, and worthily praise this wisedome, our care and endeuour will be, to mainetaine the dignitie and credit of wisedome, by our godly life and conuersation: we must be not onely professors, but practitioners; and how can they be said to be the sonnes and daughters of wisedome, which do fol­low the examples and customes of follie? these do staine & pollute their profession, & are but like foolish builders, & foolish Virgines, not adorning the doctrine of [Page 156] wisedome, but dishonouring it; Let your conuersation be such saith the Apostle, as it becommeth the Gospell of Christ, that which we loue, we seeke to credit, to beau­tifie, and to honor it by all meanes we can: we will not suffer it to be disgraced or de­filed by our default. The very heathen will not suffer their false Gods to be dishono­red or defaced, by any: and shall we wil­fully dishonor and discredit the excellen­cie & maiestie of wisdome, by our wicked liues & conuersations? Ioh. 14. 23. If any man loue me saith Christ, he will keep my words. Again▪ ye are my friends, Io: 15. 14. if you doe whatsoeuer I command you▪ An other signe of our loue and estimation to wisedome, is to hate, de­test, and abhorre all falsehood & follie, as sworne enemies to true wisedome. I hate vaine inuentions saith Dauid, but thy law I do loue: Ps▪ 119. 113. light and darknes, truth and lies, wisedome and follie, are opposite, they cannot be reconciled. Elias and Baalls Priests, Michiah and false Prophets, Amos and Amasias, the Arke of God and Dagon, God and Baall, Iewes and Samaritans, Be­leeuers and Infidells, Papists and Prote­stants, cannot agree together. In all the booke of the Prouerbes, the wise man and the foole, wisedome and follie, are [Page 137] opposed one against another: the sonnes of wisedome, are the sonnes of light: now the nature of light is, to expell mysts and cloudes, to discouer and reproue many vn­cleane things, but it cannot be defiled with any, and it hath no fellowship with vnfruit­full workes of darkenes: Wisedome is a chaste matron; folly and error is a harlot: and therefore their must needs be discenti­on betwixt them: the friends of wisdome must needs flie and abhorre al seducers and deceiuers. Pro 14. [...]. Therefore sayth Salomon, De­part from the foolish man, when thou per­ceiuest not in him the lips of knowledge. And againe, Pro. 15. 27. My sonne heare no more the instruction, that causeth to erre from the words of knowledge. Though seducers be subtill, and we are apt to erre, yet this is the power and vse of wisedome, to keepe vs sound and safe from error: this wisdome doth build vs vp, in sound faith and know­ledge, and doth make vs stable and con­stant, and is a speciall preseruatiue against the deceit and craftines of foolish and false Prophets: Finally, another more sure argu­ment of our tru [...] loue to this wisedome, e­uen then to loue it, and most highly to esteeme of it, when it is generally disgra­ced, contemned and persecuted of the [Page 138] world: it is an easie matter to heare and professe it in the time of peace and prospe­itie, when the profession of it is comman­ded and approued by the power of Prin­ces: wisedome then hath many friends, but the tryall of true loue and friendship is then, when most men doe appose and set themselues against the profession of wise­dome: euen then to esteeme it our felici­tie, euen then to loue it dearely, and de­fend it: this I say is a true signe of loue in­deed. Such a loue had Dauid, when many were enemies and persecutors of the truth, Princes sayth he, did sit and speake against me, but thy seruant did meditate in thy sta­tutes, also thy testimonies are my delight and my counsellers; the proud haue had me exceedingly in derision, yet haue I not declined from thy law. Againe, the bands of the wicked haue robbed me, but I haue not forgotten the law: the proud haue i­magined a lye against me, but I will keepe thy precepts with my whole heart. The profession of wisedome is not alwayes peaceable, but oftentimes bringeth with it hatred and contempt: our flesh is ene­mie to it, and Sathan doth trouble vs by seducers and persecutors: but wee must stand firmely for the maintenance of the [Page 139] truth, and defend this our felicitie, though it be to the losse of life and liuing: men do striue & contend for maintenance of their riches, their freeholds, and liues, and shall not we stand for defence of that, which is better & more worth then all these things? If any man come to me sayth Christ, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his owne life also, he cannot be my dis­ciple. His meaning is, that we must cast off all affections to our dearest friends, which draw vs from Christ. And in the same place he doth teach vs, that when we begin our profession, we must make full account to hazard our credit, goods and life for it, or else our beginning is rash and vnaduised, and men will scorne vs fooles, because we began and could not make an end. The A­postle commendeth the Thessalonians, 1. Thes 1. 6. be­cause they became followers of him and of the Lord, and receiued the word in much affliction, with ioy of the holy Ghost. And in another place he sayeth, Phil. 1. 29 that it was giuen to the Philippians for Christs cause, not onely to beleeue in him, but to suffer for his sake. Hebr. 11. 32, 33, 34. And the Hebrewes are com­mended, because after they had receiued the light, they endured a great [...]ight in af­flictions: [Page 140] partly while they were made a gazing-stocke, both by reproches, and af­flictions: and partly while they became companions of them: for both you sorro­wed sayth he, for my bonds, and suffred with ioy the spoiling of your goods, know­ing of your selues, how that you haue in heauen a better, & an enduring substance. The last vse that I make of the former do­ctrine, is a comfort to the true sonnes and daughters of wisedome. Their state is most happie and blessed, and they are in the right way to eternall happines, they haue many discomforts and discouragements in the world, and are accounted of all other most wretched and vnhappie. But what need they care for the blind, rash, and false iudgement of men, seeing for this cause the world knoweth vs not, because it kno­weth not God: and the voice of wisdome, the voice of God and good men, doth pro­nounce vs happie: and our owne consci­ence doth testifie to vs, that we walke in the right path to euerlasting blessednes. Indeed the wicked they say, It is in vaine to serue God: and what profit is it that we haue kept his commandements, Mal. 3. 13. 14, 15, 16. &c. and that wee walke humbly before the Lord of hostes? therefore we count the proud bles­sed, [Page 141] euen they that worke wickednes are set vp, and they that tempt God: yea, they are deceiued. Then spake they that feared the Lorde, euery one vnto his Neighbour, and the Lorde hearkened, and heard it, and a Booke of remembrance was written be­fore him, for them that feared the Lorde, and thought vpon his Name: And they shall be to mee (saith the Lord of Hostes) in that day, that I shall doe this, for a Flocke: and I will spare them, as a man spareth his owne sonne, that serueth him: Then shall you returne, and discerne betweene the righteous, and the wicked: betweene him that serueth God, and him that serueth him not. Against all blasphemous, false, and wicked speeches of the worlde, let the friends of wisedome oppose for their com­fort, these sweete words, and comfortable promises of God, the Father and Foun­der of wisedome, and the defender, & libe­rall rewarder of all such as truely loue it.

And nowe before I passe to other matter, (by your Patience,) in respect of the premises: Let mee make some Ap­plication to this Citie; God hath blest you with many speciall fauours and mer­cies a long time, farre aboue and beyond many other places: I will not speake of [Page 142] your outward Priuiledges, Freedomes, Do­nations, order of gouernment, wherein, it may be, you excell some others. But I will speak of your chiefest Priuiledge, the beau­tie and Ornament of your Citie, and the best flower of your Garden: and that is in­deed, the plentifull and sincere preaching of the Gospell: In respect whereof, some doe truly thinke, and say (with this woman) Happy are you, which may daily heare such wisedome; And they may truely say in re­spect of so many heauenly visions, This is the house of God, this is the gate of hea­uen: and though many other places, are in some sort, partakers of this happines, yet but fewe are equall with you in this graci­ous blessing.

First then, consider how long a time you haue had a certaine, setled, and resident ministrie, for the space of no lesse then fif­tie yeares; many in the meane time haue beene destitute, as poore sheepe without a shepheard. Some haue had this meanes of saluation very seeldome: and sometimes interrupted, and eclipsed.

O happy are you, that haue had so great a blessing, so many yeares continued; and the greater blessing it is, not onely that you haue had this word of Wisedome preached [Page 143] amongst you, but also soundly and sincere­ly by faithfull Pastors and teachers: diui­ding the word of Truth aright. Others it may be, haue had the Word preached: but corruptly, and erroniously, mixing Chaffe and Wheate together: and flattering the people in their sinnes. This is also a fur­ther blessing, that you haue the Word prea­ched, not onely so long, and so sincerely, but also in such variety of gifts & teachers, of strangers, of yout owne Countrey-men: of young and olde: variety of teachers a­mongst your selues, this is a speciall bles­sing. Thus you haue experience of the di­uers graces and gifts of God, in diuers men: and heerein God is good vnto you, if one can doe you no good, another may.

A worthy Father holdeth it profitable, that of the same questions, many Bookes should bee made by sundry men, in a diffe­ring stile, though not in a differing faith, all stomaches (wee see) are not alike. One kinde of dressing pleaseth one, which hath no relish with an other: and yet the same meate, ordered after another fashion, may fitte his appetite. As differences of meates, so of humors and dispositions of men: the same matter diuersly handled, may find en­tertainment with diuers men, which yet [Page 144] disgested after one only fashion, would haue acceptance with feare; All fishes are not taken with the same baite, all birds are not caught by the same kind of voyce and singing: I speake not this to please▪ vaine and curious humors, who without iust cause distaste and dislike their faithfull tea­chers; Loue your Pastors, reuerence the gifts of God in any, be they more or lesse: yet know that it is a blessing which many want, to be in such sort as you are partakers of the labours of sundrie teachers. And herein also your blessing is the greater, be­cause you haue such preaching, so often and so plentifully, both vpon the Saboth day, and at other times: howsoeuer some may thinke this too much, and some mur­mer at it, and some loathe it, so that much preaching is loathsome & odious to some, yet is this a rare blessing, which God hath not imparted to many. In other things we count plentie a blessing, and we neuer care how much we haue, the more the better: we neuer thinke we haue too much or e­nough: God himselfe doth promise it as a blessing to his children, Deut 28. to haue store and abūdance of victualls, of Cattell, of Corne, and the men of this world doe confesse it a great blessing, to enioy these and such like [Page 145] things plentifully. Is it not a farre greater blessing, to haue in such abundance the blessed foode of our soules? the want, pe­nurie, and scarcitie of this foode is a curse and iudgement: Amos 8. 18. therefore to haue it plen­tifully is a speciall and a rare blessing. Ier [...]. 3. 15. God doth promise it as a rare mercy to his peo­ple, and a speciall token of his loue, to giue them such Pastors as shall feede them with knowledge and vnderstanding. Againe he sayth, Esa. 62. 6. I haue set watchmen vpon thy walls, oh Ierusalem, which all the day and all the night continually shall not cease; you that are mindfull of the Lord, keepe not silence, and giue him no rest, till he re­paire, and vntill he set vp Ierusalem the praise of the world. The Ministers must be watchfull in praying continually for the people, and they must be as carefull to put the people in minde of their dutie, and the people must take it as a blessing, to haue such remembrancers: wee are dull & slothfull in attention, in vnderstanding, in memorie, and practise, the best remedie is often preaching, & importunate calling vpon. Eccl. 12. 11. The words of the wise, sayth Salo­mon, are like goades, & like nayles fastned by the masters of the assemblies, which are giuen by one Pastor. His meaning is, that [Page 146] whereas we are dullards and slobacks in all goodnes: by the goade of preaching we are set on, prickt forward, and quickned in all good wayes; and whereas we are waue­ring and fickle, we are by the naile of prea­ching, if it be wel and often driuen, we are I say by this setled and stayed in the truth. And though this goade and naile be com­monly vsed amongst vs, yet in respect of our weakenes we haue great neede of it, neither are we to contemne it, because it is so common and plentifull. Good and ne­cessary things are not to be loathed, though they be cōmon. The sunne, moone, & stars, water & fier, bread & drinke, are common, yet can we not liue without thē, neither do we contemne them, and though the word be compared to corporall foode, & in ma­ny things they agree together, as we haue heard before: yet herein they differ, that of the foode of the body, wee may haue too much, & surfet of it to our hurt; yet it is not so in this spirituall foode, wee may be too wise in the world, too wise in our owne conceit, but we can neuer haue too much of this spirituall wisedome, so long as we liue in this world; and he that is most wise or holie, hath his wants, and doth dayly desire increase of grace. Corporall food saith one, [Page 147] when wee haue it not, Greg. in H [...]m. doth breed in vs a great desire to haue it; when we haue it, and eate it, and fill our selues with it, we of­tentimes loath it: but on the contrary, spi­rituall dainties and foode, when wee haue them not, we loath them; when we haue them in truth, we the more desire them. In bodilie foode, appetite breedeth fulnesse, and fulnesse breedeth loathing: in spiri­tuall foode, appetite breedeth fulnesse, and fulnesse breedeth appetite and desire: for, spirituall daynties, when they feede and fill, they doe increase in the minde an ear­nest and ardent desire. Therefore oh wor­thie Citizens, confesse and acknowledge this great blessing of God vpon you, & be thankful to God for it: others confesse this blessing vpon you, they are glad & reioyce for it, and would be more glad to haue the like blessing in some sort amongst them­selues: they take paines to come, to take some part with you in this grace, and ma­ny neighbours and strangers haue recei­ued much comfort and profit by these bles­sed & gracious meanes which you enioy in such abundance. It may be some amongst you do scarcely confesse this blessing, they thinke it needlesse, or that they may well spare it: but most vnkind & vnthankfull are [Page 148] these, without grace or vnderstanding. O­thers say, happie are you, but they can nei­ther feele nor see any such happines. It may be some of Salomons Courtiers and ser­uants, thought it no great happines to haue such a maister, such a diuine teacher, to be partakers of such heauenly wisedome: but yet this woman, a stranger, a Gentill, pro­nounceth them happie; and happie were they indeed, if they knew their owne hap­pinesse. And I doubt not, but many of you doe acknowledge with ioy this to be the chiefe happinesse of your citie, to haue so long time, so sincerely, in such varietie of gifts, so plentifullie the true wisedome of Christ preached and published amongst you. Indeed the Lord hath not dealt so with euery nation, with euery towne or citie: Nay, the Lord hath stricken many countreys and townes with palpable dark­nes, but there is light, cleare light, the day light, yea the cleare light of the sunne, in this worthie place where you dw [...]ll. Many places haue long endured, the most bitter famine of the soule, they haue bin depriued & destitute, many yeres of the sweet bread of life: but here hath bin many yeares plen­tie: and others come hither to get food and sustenance for their soules. We therefore [Page 149] brethren, as helpers, exhort you, that you receiue not this grace of God in vaine, but receiue with meekenes the word that is grafted in you, which is able to saue your [...]oules. And here by your patiēce, let me stir you vp to more care and diligence in resor­ting to Sermons on the weeke day. There is great negligence and slacknes in some, not onely of the common & prophane sort, but also of some professors of the Gospel: a fault I say, in neglecting so many Sermons which they might heare, if slothfulnesse, worldlinesse, or some idle conceit did not hinder them. If wee did sincerely loue this wisedome, and esteeme it, as our chiefe felicitie, wee would neglect no time nor meanes, which is offered to vs: hee that truely loueth the word, doth loue it at all times. A Sermon in the weeke day tryeth our true loue to the word. On the Saboth day, men are compelled to come by force of lawe: all sorts of men come then, Publicans and Pharises, Atheists, and time-seruers: but to come on the weeke­day, when law doth not bind vs, when we haue other occasions to hold vs back, it is a more sure signe of our sincere loue & zeale to the word. And though the Saboth day be chiefly ordeined for diuine seruice and [Page 150] Sermons, & that day we are wholie to giu [...] ourselues to such exercises without distra­ction: and though the Lord giue vs liberty to worke the sixe daies, yet we owe him all the dayes of our life: and euery day we are to prefer heauenly things before earthly: and the soule before the body, when occa­sion is offered, whensoeuer the Lord cal­leth; though it bee to the losie of the best things we haue: Euery one is to answere with Abraham, Heere I am: and with Sa­muell, (after hee knew it to be the Lordes voyce) speak Lord, for thy seruant heareth. And with the Aposties, to be ready to for­sake all, when CHRIST calleth.

Euery day we are to preferre Heauen be­fore earth: things most necessarie, before things lesse necessary: things publike, be­fore things priuate. This care and pollicie we haue in the matters of the world. Euery day wee must remember and practise these holy scriptures; Thou shalt loue the Lord thy GOD, with all thy minde, with all thy soule: That wisedome is the beginning, that wee must first seeke Gods kingdome, and labour for the meate that neuer peri­sheth; and that there is one thing need­full.

Oh that wee would often thinke with [Page 151] our selues, how much we are boūd to God, how many duties he requireth of vs, how many graces we want, how weake we are in faith and knowledge; Oh that wee would seriously remember the vanity of riches and pleasures, the shortnes of this life, the com­forts of the Worde, the great necessity and vse of it, in all the occasions of our life: And that we would consider how dull and for­getful we are, what measure of knowledge, zeale, loue, and sanctification is required of vs: what account wee are to make, for not hearing, for losse of many Sermons, which we might haue heard, and what a blessing the plentifull preaching of the word is, then would wee thinke no time too much, nor too long, that is spent about it: but would say with this woman; Happy are they that may alwayes heare such wisedome. And if it be a happy thing to heare, then are they vnhappy which heare not. Those that keep themselues from hearing, they hinder their owne happines.

Some say, they goe to a Sermon, when they haue nothing to doe: As who should say, they would not goe, if they had anie thing to doe at all: but these doe not right­ly esteeme of wisdome, preferring it before all things; Nay, as it seemeth, they preferre [Page 152] all things before it. There is a promise of blessednes made to such as come, though they be neuer so small a number: But there is no such promise made to them, which vppon light occasions, absent themselues from holy meetings. Nay, our Sauiour Christ threatneth such, Luk. 14. that they shall neuer taste of his heauenly Supper.

There is nothing lost, by seruing of God at any time, to such onely, he promiseth all blessings; godlines is great gaine, and hath a promise of this life, and the life to come. We must not leaue any dutie vndone which God commands, for feare of losse.

When the man of God, forbad Amasiah the king, to take the Armie of Israell with him to battell, 2. Chron. 25. 9. which he had hired, the king said; What shall wee doe then, for the hun­dreth Tallents which I haue giuen to the hostes of Israell? Then the man of God an­swered, The Lord is able to giue thee more then this. So that if we obey God, we need not feare losses: the Lord will will giue vs all things necessary, so that wee shall not neede to feare want.

It is the Lorde that doeth blesse our Trades and calling [...]: and hee will requite any losse, that we endure for his sake: And indeed nothing is gotten by negl [...]cting his [Page 153] seruice: you may put all such gaines in your eies, and see neuer the worse: the cause of [...]osse, is the contempt and neglect of Gods [...]eruice▪ Others deceiue you, because you deceiue God: your seruants are deceitfull, [...]loathfull and vnfaithfull, because you are so to God. The Lord threatens to plague his people with drought and scarcitie, Agg. 1. 6. be­cause they preferred their owne worldly pollicies before religion; they sought not him first of all: but built there owne houses, and let his lie waste. Gaines that are got­ten besides Gods will, they will not pros­per: but are like that Manna, which was kept and reserued till the morning, contra­ry to Gods commandement, and it was full of wormes and stancke. Num. 21. 5 Some like the vn­thankefull Israelites, which loath heauenly Manna, and preferre garlicke and onions before it. Mat. 8. 34. Some like Gergesites, which make more account of their hogges then of Christ: they will rather intreat him to goe out of the country, then endure any losse by him. Some like Esau, preferring a messe of pottage before the blessing. Gen. 25. And with Demas they forsake Christ, and embrace this present world. What is an houre, or two or three houres in the weeke, amongst such a multitude of houres? the poorest [Page 154] tradesman early or late, may win & recouer so much time. One friend may entreat an other a longer then that, though to his paine, cost or hinderance. Prince, maister, father, may command many houres and dayes from our owne busines, and may not God command a fewe houres for our good; How many houres doe we spend in the weeke idlely and vainely, we are con­tent to eate and drinke, some twice, some thrise in the day, it may be oftner, and we thinke much to receiue the foode of our soules, some fewe houres in the weeke. Some are content to worke, some to play from morning till night, and it may be from night till morning: but they are soone wearie, in hearing the word, they thinke all that time long and lost, they would haue long health, long leases, long liues, long dinners, and suppers, long feasts, & sleepes but short prayers, short Sermons, and a seldom as may be, some to their shame, ar [...] oftner in the Ale-house then in God house: some are glad of the company o [...] vaine companions, they care not how long nor how often they be with them: but the make small account of the fellowship [...] the Saints, in the great congregation. Chap­men, goe to markets, to faires, many amile [Page 155] for the bellie and for gaine, they will hard­ly lose any that is commodious for them: but many will scearce come out of their doores to heare a sermon; we are to labour for the word if we want it, though it be to our cost and paines; and will we not re­ceiue it, when it is offered, to vs so neare at hand? they that will not heare it when they may haue it so easily, would hardly take any great iourney for it: we see by experi­ence, that all goe of necessitie to common duties, and to common workes, in towne or Citie, and is not this a common dutie to all Christians, to heare and receiue the word of life, when they may haue it? The minister is to preach in season and out of season; and as he is bound to preach, so you are bound to heare. Woe be to him, if he preach not the Gospell: and woe be to you, if you heare not the Gospell; by the preaching of the Gospell, the mini­ster doth performe a speciall seruice to God.

And it is a speciall part of Gods diuine seruice, required of all true Christians, di­ligently, and carefully to heare his word preached; Finally, remember, that the slacknes and the negligence of the people in hearing, is a wound and Corosiue to [Page 156] the heart of the minister, their forwardnes, their zeale & diligence, is no small i [...]oy and comfort to him: but when he seeth them negligent, slacke and vntoward, it doth discourage and discomfort him, it trou­bleth his studie, it disquieteth his heart, and maketh him thinke, that such people haue small loue, to him or his ministrie; seeing they will not vouchsafe to heare and reuerence, those fruitfull doctrines and exhortations, which he hath gathered from the holy scriptures; and that with great paines, care and labour.

Therefore obey them that haue the ouer­ [...]ight of you, and submit your selues, for they watch for your soules, as they that must giue accounts; Heb. 13. 17. that they may doe it with ioy and not with griefe; for that it is vnprofitable for you; and neuer cease to desire the sincere milke of your soule, that you may growe thereby. But yet further, to rouse vs all, and to waken carelesse and vnthankfull hearers, let vs see how our Sa­uior alledgeth and applyeth the example of this woman, and likewise the example of the Niniuites, against the vnthankfull, rebell [...]ous; and vnbeleeuing Iewes. The Queene of the South saith he, shall rise in iudgement with the men of this generati­on, [Page 157] and shall condemne them, Luk: 11. 31. 32. for she came from the vtmost parts of the earth, to heare the wisedome of Salomon, and behold a greater then Salomon is here. The men of Niniuie shall rise in iudgement with this generation, and shall condemne it, for they repented at the preaching of Ionas, and behold a greater then Ionas is here. Both these examples are fitly applied, by our Sa­uiour against the Iewes, and so against vs, they contemned his holy doctrine and mi­racles, and therefore he chargeth them with great vnkindnes, threatning them with most seuere and iust punishment: and to amplifie their sinne, he compareth this Queene and them together, she a woman, the weaker sexs, vnfit to take vpon her great Iournies; they, many of them, were men more able & stronger, and yet would take no paines to come to him: she a Queene, brought vp tenderly and daintily, and therefore more vnfit to endure tra­uell: they, most of them priuate persons, acquainted with labour, and yet they will not labour, for that heauenly Manna, and bread of life: She a gentile, a heathen, vn­circumcised: they, Gods people, Abrahams seede, and yet they will not accept of the true Messiah, being the blessed and promi­sed [Page 158] seed: She vndertooke a great [...]ourney, dangerous in respect of wilde beastes, theeues, enemies: Christ was borne amōgst them, he was brought vp, and dwelt with them, he came to them, preaching in euery Citie, Towne & Synagogues, his wisedom cryed in their streetes, and at their doores. This gracious woman, spent much, & was at great charges, in comming and retur­ning, and giuing costly presents to Salo­mon. Christ freely offreth to them tempo­rall and spiritual graces, foode to soule and body, and yet they regard him not. She was moued with fame and report, which is often fal [...]e and vntrue: they saw before their eyes his wonders & wisedome. There came to Salomon a man, being onely a tipe of Christ: but the Sonne of God, the true Messias, the wisedome of the father, came of his owne accord to them; yea, he came amongst his owne, but his owne receiued him not. She came to learne, to be resolued and satisfied of her doubts: Christ offreth them diuine wisedome, such as is able to satisfie and resolue any that are willing to learne, in all the matters of their saluation; but they being carried away, by a conceit of their owne wisedome and righteous­nes, thinke scorn [...] to be resolued by him: [Page 159] this Queen, aboue all things preferreth this heauenly wisedome, as the chiefe treasure & felicitie: but they make the commande­ments of God to be of no force by their owne traditions. She moueth many doubts to Salomon, with a good minde to be re­solued: they indeed aske many questions, & propound many doubts to our Sauiour, but with most wicked malicious mindes, to catch, entangle, and intrappe him in his speech. This Queene, commendeth, mag­nifieth & reuerenceth Salomō her teacher, but they r [...]uile and blaspheme our Sauiour Christ. She stirreth vp others to loue and honour Salomon: they withdrawe others, so many as they can from honouring of Christ. She accounteth it true happines to heare Salomons wisedome: they feele and finde no such thing, though they heare the wisedome of Christ. She a stranger admi­reth Salomon: they of the same countrey, stocke and kindred with Christ Iesus, and yet reiect and despise him. She most thank­full to God and to Salomon, for the com­fort & good which she had receiued: but they most creul, & vnthankfull, against Ie­sus Christ; thogh he bestowed many great blessings & benefits vpon them: they were those bad husbandmen to whō the Lord [Page 160] set his vineyard, and sending his seruants to receiue fruit, some of them they beate, and some of them they killed: and at last sending his sonne, they said among them­selues, This is the heire, come let vs kill him, Mat. 21. 33. 44. &c. and let vs take his inheritance. There­fore saith our Sauiour to these, That the kingdome of God should be taken from them, and shall be giuen to a nation which shall bring forth the fruits thereof. Finally, this woman obserued all things that Salo­mon spake, or did, and wondreth: but they are so blinde, that neither the power of his doctrine, nor the greatnes of his miracles, could moue them to admiration. She was not brought vp in the schoole of God, and yet seeketh for instruction: they were lear­ned in the lawe and the Prophets, and yet despise the true teacher and Prince of Pro­phets. Therefore shall this Queene rise it iudgement against these blind and obsti­nate Iewes, which is not so to be taken a [...] if she had any power of iudging or con­demning, for that properly belongeth to Christ: but that by this example, and fact o [...] hers, they shall be conuicted, and left with­out excuse. It shall clearely testifie to all the world, that their damnation is most iust.

MAny worthy and excellent things we haue heard alreadie, of this graci­ous woman, her great care, desire, and loue, to knowe the truth, in comming so great a iourney to her great paines and charge, her reuerencing and magnifying of Salomon, and accounting, the hearing and obeying true wisedome, as the greatest fe­licitie in this life. We haue heard her exam­ple commended by our Sauiour Christ, and alledged by him, to the shame and condemnation of the Scribes and Phari­ses, and all the obstinate and vnbeleeuing Iewes, who did not receiue, but reiect him, that was far greater then Salomon. Now let vs adde the other example of the Niniuites, applied also by our Sauiour to the same purpose, against the Iewes, and so let vs make some vse of them both to our selues. The men of Niniuie saith Christ, shall rise in iudgement with this genera­tion, [Page 162] and shall conemne it, for they repen­ted at the preaching of Ionas, Luk. 11. 32. and behold, a greater then Ionas is here.

Heere is a like comparison as before, to the same vse and ende; the Niniuites being Gentiles, strangers from the cōmon-wealth of Israel: yet at the preaching of Io­nas, suffer themselues to be reproued & re­formed: these were Israelites, the seede of Abrahā, to whom pertained the Adoption, the couenant, the promises, the law, the ora­cles of God, & yet they wil not harkē to the voyce of the sōne of God, the sauiour of the world. They had but one Preacher of the word, the prophet Ionas: these had manie prophets, yea Iohn the Baptist, & Christ him selfe, & yet they did not belieue them. The Niniuites in one day, at one Sermon, were touched & conuerted; To them the word had bin preached a lōg time, many yeres, & yet they were not the better. They repēted at the preaching of Ionas, being confirmed by no signe nor miracle: they saw daily new signes and wonders wrought among them, such as neuer any did before, & yet they cō ­temned both his Doctrine and miracles. Theywere moued at the preaching of Io­nas a stranger, being a Iewe, cōming frō the Iewes, a nation odious to thē: but these loa­thed [Page 163] CHRIST, being their owne Coun­tryman, borne among them. The Niniuites endured Ionas his sermon, threatning most fearfull and general destruction vpon them; but they hated Christ, and could not abide him, but thought him worthie of death, though he preached, & offered to them, the treasures & grace of mercie. Finally, they belieued Ionas, a mortall and sinfull man: these would not belieue Christ, being not onely man, but God, whom they could not reproue of any sinne, hauing so many wit­nesses from the Law, frō the prophets, from God the Father, from Iohn the Baptist, and from his owne glorious works.

And very notably doth one knit vp this comparison together in these words. The Niniuites saith he, a nation strange frō God, Ionas, a wan vnknowne, & of a base condi­tion, came to them: No man commended him vnto them before hee came, none fore­told his comming, he wrought no miracles at all, hee got no mans fauour by any bene­fites, hee promised no great matter, he one­ly threatneth destruction, and he preached no longer then three dayes: but CHRIST was promised long before, by the Ora­cles of the Prophets, often commended by the testimonie of Iohn, and his Father, [Page 164] proceeding from the same progenitors, of whom they gloried: he had taught them a good while, and wrought many miracles among them, he bestowed many benefites vpon many, both vpon their soules and bodies, he did not thunder or threaten h [...]a [...]ie iudgements, but freely promise re­mission of sinnes, and freely offereth the inheritance of eternall life: and yet they say, he hath a diuell, and they pursue and hate him to death: so farre are they from being drawne to repentance by his hea­uenly doctrine. Therefore most iustly doth our Sauiour, both alledge the example of this woman, and the example of the Ni­niuites, to their shame and condemnation. This may seeme very hard and heauie to some, but it is most true, and confirmed by common sense and reason, that those shall be most seuerely punished, which are not moued, by such meanes, as haue moued many other; those I say are in most heauie case, which haue moe and greater meanes of repentance, and yet haue not repented; this will lye heauie vpon all contemners of the word, vpon all false Christians, vpon all vnprofitable and vnthankefull hearers, though they come of Christian parents, though they professe, heare, and be parta­kers [Page 165] of the Sacraments: yet this will not serue the turne, if they be inferiour to them in grace and goodnes, and so condemned by their example, that had either no know­ledge of religion, or lesse meanes then they: such men sometimes, to their shame, the Lord sendeth them, not onely to the heathen, but also to the very bruite beasts, to learne of them; Esa. 1. 3. 2. Heare ô heauens, and hearken ô earth, for the Lord hath sayd; I haue nourished and brought vp chil­dren, but they haue rebelled against me. The Oxe knoweth his owner, and the Asse his masters cribbe: but Israel hath not knowne my people, hath not vnderstood. His meaning is, that the very bruite and and dull beasts, are more kind, and more dutifull, to their Maisters and feeders, then many people are, to God their Creator, preseruer, and redeemer. And in an other place, Ier. 8. 7. 6. he complaineth, saying; I hearkned & heard, but none spake right, no man re­pented him of his wickednes, saying; What haue I done? euery one turneth to the rase, as the horse rusheth into the battel: euen the storke in the aire knoweth her appoin­ted times, and the Crane, the Turtle, and the Swallow, obserue the time of the com­ming: but my people knoweth not the [Page 166] iudgement of the Lord. The meaning is, that these birds doe better knowe and ob­serue, the seasons of Summer, Winter, cold, and heate, then his people did the times of mercy and iudgements. The greater means, the longer time, and the more plentifull we haue it; the heauier shalbe our iudge­ment if we profit not by it. And therefore our Sauiour Christ, did most of all vpbraide and threaten those cities where he preached most, and wrought most miracles, because they repented not. Woe be to thee Cho­razin, sayth he, woe be to thee Bethsaida, for if the great workes which were done in you, had beene done in Tyrus and Sydon, they had repented long agoe in sack cloth and ashes: but I say to you, it shall be easi­er, for Tyrus and Sydon at the day of iudg­ment then for you. And thou Capernaum, which art lifted vp to heauen, shalt be brought downe to hell; for if the great workes which haue beene done in thee, had beene done among them of Sodom, they had remained to this day: but I say to you, It shall be easier for them of the land of Sodom in the day of iudgement then for thee. In these places he did many of his greatest workes, and that a long time, yea so many & so great workes, as might haue [Page 167] moued the very Infidels to repentance, his works doe comprehend his doctrine: for the more confirmation of his doctrine, these people they heard Christ teaching, they receiued and entertained him, they saw his miracles, they accepted his bene­fits, both corporall and spirituall, the bene­fits and priuiledges were very great, which he vouchsafed them, he did not deale so with euery Nation, Citie, or Towne. It is a great mercie to haue a Prophet, though it be to our cost & paines, but Christ came to them freely, vndesired, vnsought for. It is a mercie to haue the word without mi­racles, but they had both his word and mi­racles. It is a fauour to see Christ, and to heare him, though it were but once, but they heard and saw him many times, and yet they are vnthankefull and disobedient. But let vs more neerely consider, what Christ speaketh of the citie of Capernaum, it was a famous citie of Galilie, and had some speciall prerogatiue aboue the rest: for the Sonne of God, beginning his king­dome and priesthood, he did choose that citie as his Pallace and Sanctuarie; there he liued and dwelt amongst them. This is the chiefe glorie of Cities, to entertaine Christ and his Gospel. This doth as it were [Page 168] lift them vp to heauen, but if they repent not, but still continue their sinnes, and a­buse the mercies of God, their iudgement shall be the heauier. The grace of God is tyed to no place nor person, he will spare none if they abuse his mercies: and this maketh much to the shame and condem­nation of the Pope of Rome, who glorieth that he is Christs Vicar, Peters successor, and that Rome is the Metropolitane and Mother-Church of all the world. Though this be most false, yet if it were true, he must know, that the more promises and priuiledges they haue, they must looke for the greater iudgements. Idolatrie, pride, vncleanesse, vnthankfulnesse, increduli­tie, and other like sinnes, haue bin the ruine and destruction of many famous Cities, which haue had greater promises, & grea­ter priuiledges then euer Rome had. Me­morable and fearefull is the example of Ie­rusalem, which was called the citie of God, the holie citie, a figure of the spirituall and heauenly Church, of the which the Psalmist speaketh excellent things. God is knowne in Iuda, his name is great in Israel, that there are thrones for iudgement, euen the thrones of the house of Dauid: Pray for peace of Ierusalem; let them prosper that [Page 169] loue thee. Esa: 2. 3. The Prophet Esai saith; The law shall goe forth of Syon: the word of the Lord from Ierusalem. What Citie had euer greater priuiledges? and yet according to Christ prophecying, it is long since come to miserable ruine and desolation: the Iewes that were once the people of God, haue beene long since reiected: the natu­rall branches are cast off, and they are be­come a lamentable spectacle to all the world; for the contempt of Gods word, and abusing of his mercies. The like feare­full examples we haue, in the seuen Chur­ches of Asia, of the which S. Iohn speaketh in his Reuelation, they were planted by the Apostles themselues, they professed the Gospell of Christ, they had the word and Sacraments, they had all the prerogatiues, priuiledges, and markes of true Churches, yet are they long since quite ouerthrowne, for their vnthankfulnes and disobedience to the Gospell. What then shall become of Papists, Athists, Recusants, despi [...]ers, mockers, Pagannes and Infidells, when as such as haue receiued the Gospell, and en­tertained it, shall be in harder and heauier estate, in the day of iudgement, then So­dom and Gomorah? whose state no doubt is most grieuous and miserable, as their [Page 170] [...]innes was most hainous, and abominable. S. Peeter saith, that they are alreadie con­demned, and therefore neuer likely to be saued. What then shall be the fearefull state of those, which shall be subiect to greater destruction & damnation? & such are all carelesse and vnprofitable hearers, which profit not, nor yet are brought to repentance, by the preaching of the Gos­pell: these are in harder case, then the Iewes, thē the Infidells, or the Sodomities, because they haue greater meanes, Mat. 12. 4. and a more cleare light, then euer they had: he that knoweth his maisters will and doth it not, shalbe beaten with many stripes. If I had not come and spoken to them saith Christ, they should not haue had sinne, but now haue they no cloake for their sin. His meaning is, that their sinne had beene the lesse, if he had not come; so that the com­ming of Christ, his death and passion, his glorious Gospell, offering grace and salua­tion to all, doth not ease, lessen, or excuse the sinne of any, but doth rather aggrauate their sin, & so maketh their punishmēt the sorer: which expresse not the vertue of his death, & the power of the Gospel, in their liues & conuersation. And therfore the A­postle doth terrifie the Corinthians, with [Page 171] the examples of the Iewes, 1. Co [...]: 10. 1. 2. 3. &c. who had great graces & priuiledges, who were vnder the Cloud, & al passed through the sea, & were al baptised vnto Moses in the Cloud & the sea, & did all eate the same spiritual meate, & did all drinke the same spirituall drinke, for they drāke of the spiritual rocke which followed them, and the rocke was Christ. The meaning is, they had speciall signes of Gods protection & fauour, many rare deli­uerances, they had Moses, they had the law & the couenant, they had sacraments & sa­crafices, & yet with many of thē God was not pleased: for they were ouerthrowne in the wildernes. And the Apostle setting downe diuers iudgements which fell vpon them for their sins, in the end he saith, All these things came vnto thē for ensamples, & are written, to admonish vs vpon whom the ends of the world is come. Wherefore let him that stādeth, take heed least he fall. Let vs therefore applie all the former ex­amples to our selues, & make goog vse of them: we haue had the Gospel of Christ a long time preached amongst vs, and that soūdly & plētifully, as you haue heard. And yet many are in darkenes vnder the light, being very ignorant, not knowing the principles of holy religion, not being able to giue a reason of the true faith. Others, [Page 172] though they haue knowledge, yet they haue not truly repented, but liue still in their old sinnes: other, and most of all, though they professe repentance, and that they haue forsaken their old course of life, yet they bring not forth fruites of amend­ment; they seeme to hate euill, and yet doe no good: at least they leaue many good things vndone, they faile much, to the discredit of the Gospell, in practise and obedience; they make small conscience of many duties of pietie, equitie, and cha­ritie, they make a shew of godlines, but de­nie the power thereof. So that we may complaine, as the heathen man complained of the carelesnes of many hearers in the Philosophers schooles, Senec. Some saith hee, come to heare, but not to learne, as to a stage play, for recreation sake, to delight their eares, they are carried away with the speech, with voyce, with fables: a great part of such hearers thou shalt see in the Philosophers schoole, they goe thither, when they are Idle and haue nothing to doe, they goe not to this purpose, to re­ceiue any law or rule of life, that so they might amend their manners: with the same mindes, and with the same purposes, many resort to heare sermons. The Prophet [Page 173] complaines of such hearers, Ezeck. 33. 30. 31. 32. &c. or rather the Lord by the Prophet, saying, Thou sonne of man, the children of thy people, that talke of thee by the walles, and in the doores of the houses, and speake one to an other, euery one to his brother, saying, Come I pray you, and heare what is the word that commeth from the Lord, for they come vnto thee, as the people vse to come, and my people sit before thee, and heare thy words, but they will not doe them; for with their mouthes they make iestes, and their heart goeth after coue­tousnes; and loe thou art vnto them as a Iesting song▪ of one that hath a pleasant voyce, and can sing well, for they heare thy words, but they doe them not. And when this commeth to passe, for loe, it will come, then shall they know, that a Prophet hath beene among them. We haue had (blessed be God) a flourishing Church a long time, the Gospell soundly preached, in many places of our land: many men in the Church of great learning and gifts, many zealous and forward professors of the truth, the fame of these things hath comforted other Churches, hath caused many strangers to come amongst vs, and to liue with vs: Oh that I might truly say, [Page 174] as this woman sayd to king Salomon in the two former verses before this text: It was a true word sayth shee that I heard in my owne land, of thy sayings, and of thy wisedome, howbeit, I beleeued not this report, til I came and had seene it with my eyes: but loe, the one halfe was not told mee, for thou hast more wisedome and prosperitie, then I hane heard by report; oh that the strangers that are or haue bene amongst vs, might truely say, wee see and perceiue by experience, more zeale, more religion, more sinceritie, more pietie and goodnes, thē we heard of before we came. But may they not to our great shame, may they not see much defection and declining from the zeale of former times, much A­theisme, Poperie, and prophanenesse, much hypocrisie, and dissimulation, great con­tempt of the word and ministers, much cur­sing and blasphemie, much oppression in Church and Common-wealth; and finally, may they not see most places full of idle­nesse, full of wantonnesse, and most filthie vncleanenesse; and therefore we may iustly complaine, as other haue done long since, in their times, and cuntries, let vs heare the complaints, Bulling. in Mat. 12. & lay them to our own hearts, the Gospell is preached amongst vs, and a [Page 175] blessed life is offred to vs by Christ, & no­thing is required of vs, but obedience, pu­ritie, and honestie of life: but we doe obsti­nately contemne this diuine and holie re­quest; therfore the Niniuites and this wo­man shal condemne vs. I speake nothing of persecutors and oppressors of diuine wise­dome, but I speake of such as professe the Gospell amongst vs: the common sort doe very badly spend the Saboth day, which should be consecrated to diuine wise­dome: others had rather giue themselues to drinking, and playing, then to pray­ing or hearing; many Citizens & Townes­men, looke to their Shops and Trades, or else they take iourneyes, or if they bee at home, they are prophanely occu­pied, or if they come to the Sermon, their mindes are at home; they are like Idols, that haue eares and heare not, eyes and see not; they doe not consi­der and marke, nor beleeue those things which are spoken of the contempt of this world: against couetousnesse, oppression, and deceit; If they be somewhat neere­ly touched, they gruntle like Swine, they barke like Dogges; such as are lear­ned, and haue knowledge, beeing de­licate and dainetie, they thinke the plaine [Page 176] and simple stile of preaching agreeing to the Scripture, to haue small sweetnesse or delight in it, they stand vpon eloquence and mans wisedome; it is grieuous to them to heare a plaine simple Preacher, though he speake with power of the spirit. Great persons, men of state and counte­nance, which are scarcely accounted men, but halfe Gods, they thinke it a discredit to heare many sermons. Ieron. I am afraid (saith a Father) that the Queene of the South, comming frō the farthest part of the world to heare the wisedome of Salomon, that she shall iudge men of this age: and the men of Niniuie repenting at the preaching of Ionas, shall condemne those which de­spise a greater then Ionas: so many among the people, shall condemne many Mini­sters in the Church, withdrawing them­selues from their Ecclesiasticall dutie, and doing those things which doe not beseeme [...] a Minister: Chrisost. in op [...]. im per. yea, they doe not beseeme a simple Christian. An other complaineth both of Ministers and people, saying, Wo [...] be vnto you Scribes, and Pharises, hypo­crites; which shut the kingdome of hea­uen before men. By these words the Lord will shew, that the Priests of the Iewes did all things for couetousnes, and who knew [Page 177] by the scriptures that Christ was come, and they considered, because Christ was beleeued and receiued, that the custome of sacraficing and offering would cease, and that the sacrifice of righteousnes would preuaile: but they did shut the doore of truth, when they decreed, that if any should say he was the sonne of God, he should be shut out of the Synagogue: so now hereticall ministers, they doe shut the doore of truth; for they know, if the truth be made manifest, the Church would leaue them, and they should be cast downe from their places. What then is the ignorant people to be excused? No, for if thou wouldst buy thee garments, thou seekest to sundry Chapmen, and where thou maist haue the best garments, and the easiest price, those thou takest: and therefore thou must seeke and search for teachers, and en­quire where truth is, and where is error: It is not forbidden to know the confessi­ons of all men, and to choose that which is best, according to the saying of the Apo­stle; Proue all things, and hold that which is good. If for worldly busines thou woul­dest goe to a place thou knowest not, thou dost not cease from thy purpose, because thou knowest not the way, but thou doest [Page 178] trie this, and that way, thou dost aske, seek, and enquire, and so findest the right way: If thou wilt enter into the truth of the scriptures, sometimes pray, sometimes search the scriptures, sometimes seeke by good workes, sometimes enquire of this minister, sometimes of that: that so thou maist see, who they be that haue the keyes of knowledge. If these things be not done, it is because the word of God is not be­leeued, nor the promise of blessednes de­sired, nor the last iudgement feared. Where is this care of searching, and the truth to be found? where is that diligence of inqui­ring? Men are readie to heare, receiue, and beleeue any thing, like children, they are carried away with any kinde of doctrine, they are still ignorant, and fall into many errors, because with this wo­man, they will not diligently and careful­ly seeke for the truth where it may be found. All others are carefull and paine­full to learne, and seeke the true know­ledge and skill (as much as they can) of their trades and sciences, onely Christians are idle, careles, and ignorant in their pro­fession. Harken I pray you (saith the same father) is it not an absurd thing, that the [Page 179] Physition, the Shoomaker, and Weauer, and generally all workemen, striue for the profession of their Arts: but a Christian cannot bring a reason of his religion: those Artes being neglected, are but the losse of money, the contempt of religion is the losse of the soule: and yet we are so madde, that we imploy all our care and thoughts that way, and we make no ac­count, of the necessarie defence of our soule; for this cause, the heathen knowe not their error, but take offence, and mocke vs; for they being in error, doe all things for the defence of their errors: We (being professors of the truth) can say nothing for defence of it; and for this cause, the very heathen doe condemne our doctrine of weakenes, they suspect in vs some fraude, and foolishnes, and so they speake euill of Christ, as of a liar: we are the cause of this blasphemie. Saint Peeter commandeth vs, to be readie to giue a reason of the faith, that is in vs, to e­uery man that asketh. 1. Pet. 3 15. And S. Paul doth ex­h [...]rt vs: Coll. 3. That the word of God may dwell plentifully in vs. But what say the foolish people to this? they say blessed is the simple soule, and he that walketh simplie, walketh [Page 180] boldly; this is the cause of all euill, that many cannot rightly and truly applie the scriptures: Pro: 109. for by the simple, is not meant the foole, but he that is honestly and vp­rightly minded: for if it were so vnder­stood, in vaine were the saying of Christ, Be wise as serpents, Chri: in Iohn. and innocent as doues: Let vs blush, and be ashamed, that the Sa­maritan woman, Hom. 3. was so carefull in lear­ning, that her worldly busines could not hinder her from the doctrine of Christ: Chap. 4. We enquire nothing in the knowledge of heauenly things, but are carelesse and neg­lect all things. Which of vs (I pray you) when we come home, doth any thing wor­thy of a Christian? who doth search? re­peate? or remember the scriptures? The scriptures are giuen, not onely that you should haue them in your bookes, but also in your hearts: I doe not forbid to get you bookes: nay I doe admonish you, and en­treate you, that you get them; yet so, that you doe oftentimes repeat, both the let­ters and the sense, in your minde: that by it, that may be made pure. For if in what­soeuer house the Gospell of Christ is, the diuell dare not enter; how much lesse, shall the diuel ore sinne, touch that soule, which is familiar with the diligent reading of it: [Page 181] therefore sanctifie thy soule, and sanctifie thy body, this shall come to passe, if thou haue alwaies in thy minde, and tongue, the Gospell of Christ. Seeing therefore, there is such ignorance, impenitencie, prophane­nes, disobedience and vnthankfulnes a­mongst vs, not onely the former examples, but many others shall rise vp in iudgement against vs in the last day. The G [...]ecians shall condemne vs in that day, for they reuerently esteemed, and heard their Phi­losophers disputing doubtfully of vice and vertue: but wee contemne the faithfull preachers, deliuering vnto vs the certaine and sure word of God. The Romanes shall condemne vs, who gaue such honour to the obscure writings of Sybilla, that in all doubts they rested vpon them: we neglect the scriptures, which are able to resolue vs in all doubts, and to comfort vs in the greatest extremities. The Papists shall con­demne vs, who make more account of their own traditions, then we do of Christs Gospell. They are more constant in errors, then we in the truth: they goe further to a masse, then we to a sermon: they are more liberall in mainetaining of Idolatrous Priestes, then we aree to maintaine the Lords faithfull ministers. They take more [Page 182] care and paines, in drawing as many as they can, to their idolatrous superstition: then we are to drawe men to true religi­on: They liberally maintaine their follow­ers and fauourers; we suffer many true professors and Christians to want.

Our forefathers, who liued in blindnes, shall condemne vs: who were full of good deeds, abounding in hospitalitie, libera­litie and almes deeds, dealing iustly, ho­nestly, and vprightly in their contractes, and bargaines.

Many amongst vs vnder the Gospell, are couetous, miserable, and vnmercifull, full of deceit, and crueltie.

These miserable worldlings shall con­deme vs: who doe so much followe the world, and bestowe so much care and paines vpon it, neglecting no time, or oc­casion of gaine: whereas we are sloath­full, carelesse, and negligent in heauenly things. These two examples of the Nini­uites, and this woman alledged by our Sauiour Christ in the Gospell, against the vnthankefull and disobedient Iewes, may as truly and as iustly be applied against vs. The Niniuites shall rise in iudgement and condemne this generation; They hearing but one Ionas▪ and one sermon, threatning [Page 183] destruction, beleeued God, repented of their sinnes, and shewed the fruites of their faith and repentance: but how ma­ny sermons haue we heard, and that by sundrie men, and a long time? sermons of mercy, alluring vs by the sweet pro­mises of God; and sermons of iudgements, threatning & thundring euerlasting dam­nation: and yet where is our repentance? where are the fruites of our faith and obe­dience? A fewe sermons, or one sermon, was sufficient to witnes against vs; how much more such a multitude of sermons, so long continued? By the mouth of two or three witnesses euery thing shall be established: And the Apostle accounteth his sermons and Epistles, as witnesses a­gainst the Corinthians: And if the very shaking off the dust of the feete of Gods seruants, be a sufficient witnes against an vnthankfull people: how much more shall they themselues, their continuall labours and sermons, testifie against them, to their vtter shame and confu­sion?

And if our Sauiour Christ pronounce so hard a sentēce against Chorazin, Bethsaida & Capernaum, amongst whō he preached but a small time: what shall become of vs, [Page 184] that haue had the Gospell preached so of­ten, and so long a time. Our Sauiour prea­ched publikely in the world, but three yeares onely: he taught in many other pla­ces, he bestowed but some of that time in those Cities. Now if one yeares preaching, two or three yeeres preaching be suffici­ent, to drawe vpon an impenitent people, such heauie iudgements and damnation: what shall become of those, which haue had the Gospell preached, some tenne yeares, some 20. some 30. some 40. some 50. yeares? and yet haue beene, and are still most vnthankfull, and vnprofitable hea­rers. The lawe of nature was sufficient to make vs inexcusable, much more the mo­rall lawe of God written, and most of all, if to these two be ioyned the Gospell of Christ, these are three heauie witnesses a­gainst vs. But to come to the example we haue in hand, and to make some speciall vse of it to our owne soules; This woman the Queene of the South, shall rise in iudg­ment, & condemne this generation wher­in we liue. She trauelleth far, taketh vpon her a great, long, teadious, dangerous, painefull and costly iourney: but many a­mongst vs, are secure, idle, and sloathfull; fewe or none will labour for it. Nay, they [Page 185] will scarce haue it, receiue it, though they may haue it with ease, without any cost or labour. If any haue care and conscience to seeke for wisedome abroad, wanting it at home: such are derided, scoffed, hated, and persecuted, by the most sort of men. This woman reuerenceth her teacher, and thin­keth nothing too deare for him. Many de­spise their faithfull teachers, little regar­ding their doctrine, seeking their discre­dit, and offering them iniuries: and as for maintenance, they thinke a litle, too much, they grudge to giue that little, which the lawe alloweth, in many places, and hardly can any be drawne to voluntarie contri­butions, and if they be, they are soone wearie of it. Exod. 2. The Children of Israel doe of­fer voluntarie gifts, for the building of the tabernacle, as gold, siluer, precious stones: and they were so free, and gaue so much, that the Lord said to Moses, The people bring too much, and more then enough for the vse of the worke which the Lord hath commanded to be made. Exod 36. And in an other place, 1. Chron. 29. the people and Princes offe­ring many thousand tallents of gold, siluer, and precious stones: It is said, The people reioyced, when they offered willingly. And Dauid the King, reioyced with great [Page 186] and blessed God, for their franke offe­ring. Where are such people? where are such hearts? so free and liberall to main­taine Gods house? In an other place, The children of Israel, they pulled their eare-rings from their eares, to make a golden Calfe: and Baalls Prophets are richly and liberally maintained. Our forefathers haue beene very bountifull, and prodigall, in maintaining Idolatrous Priests: they gaue indeed too much to the Church, euen the very wealth and fatte of the world: but we are come to an other extremitie, they gaue too much, we giue little or nothing: nay that which is worst of all, we take away that, which was giuen by others. Oh what account shall these make, which spoyle & robbe the Church, Nay which robbe God himselfe? If Christ shall say to those, which haue not releeued and harboured his ser­uants, Depart yee cursed to euerlasting fire: shall not those be partakers of that heauie sentence, to whom the iudge may truly say, I had meate & drinke of my own, but you tooke it from me: I had house and harbour, but you thrust me out? Whoso­euer they be that are not readie, & willing, to releeue, and maintaine, the faithfull tea­chers: they thinke basely of the word: they [Page 187] doe not truly loue it, nor take it to be their felicitie: for as loue is painefull to seeke for wisdome, so it is bountiful, to maintaine it. Want of maintenance is the decay of lear­ning, & religion, & by this pollicie, Sathan doth hinder & keep backe many from this calling, and discomfort many that are in it. Therefore not onely this woman, but also many other, as the Iewes and our forefa­thers, yea Iezabell in maintaining Baalls Priests, shall condemne, the miserablenes, the couetousnes, the hard dealing and vn­kindnesse of this our age, against the true ministers of the Gospell. Againe, this wo­man accounteth it the chiefe happinesse in earth, to heare true wisedome; we preferre euery profit before it, wee speake and thinke basely of it, we haue neither true desire nor delight to be exercised in it; either publikely or priuately; we esteeme too much of follie, we haue no true reso­lution to hazard life or goods for this wisedome: nay we deface and discredit it by our bad liues; and therefore we doe not truely loue it, nor make it our ioy or happines: and therefore this woman shall rise in iudgement against vs, and her example doth make much to our shame and condemnation. Finally, this woman [Page 188] was with Salomon but some short time, she could not stay long, hauing a king­dome, it may be, she stayed some fewe weekes, or monethes, and in so short time, she is called, and conuerted, by the force and power of Salomons wisedome: we haue had a long time, a greater wisedome then Salomons, and yet it hath had no such power for the good and conuersion of ma­ny; and let vs here set downe our rest a little. The word of the Lord is mightie through God, to cast downe holdes, ca­sting downe the imaginations, and euery hie thing that is exalted against the know­ledge of God, and bringing into Captiui­tie euery thought to the obedience of Christ; It is able to conuert soules, and to redresse the waies of young men, be they neuer so leaude, wilde, or wanton: This wisedome is of that power (if it enter into thy heart and delight thy soule) that it will preserue thee from the waies of wic­ked men and women. It is a preseruatiue against all sinne. It is compared, to a ham­mer, and to a fire, which are of great force: by the hammer and fire, the smith buckles and bends the hard yron to his vse and purpose; and is not the hammer of Gods word, able to bruise, and buckle, & breake [Page 189] our stonie and hard hearts? the fire hath power to enflame, to consume, to purge, and shall not the fire of Gods word be as powerfull, to kindle zeale in our hearts, to consume sinne, and to purifie and clense vs within? This word is compared, to a shaft or an arrowe, which striketh and en­treth deepely: and is not the word able to strike our hearts, and to pearce them through; It is compared to raine, which sinketh and soaketh into the earth, and softneth the hard ground; and shall not so many sweet showers and deawes from heauen, enter into our hearts, soften them, and make them fruitfull in grace? finally, it is the power of God to saluation, and sharper then any two edged sword; and can it not wound vs, and cut downe out sinnes, the enemies of our soule? The Apo­stle saith, That such is the power of pro­phecying, that it is able to conuert an Infi­dell; there hath beene great power of na­turall philosophie, in drawing men from the hatred of sinne, to the loue of vertue. A Philosopher could say, when he saw a vitious man, that he himselfe had beene as bad, if he had not giuen himselfe to the studie of Philosophie: And shall not the profession, studie and preaching of hea­uenly [Page 190] wisedome, be of greater power to vs: there is an example of one Polemon of Athens, a wild and Luxurious young man, delighting and reioycing in infami [...]; like some of the swaggering youths of our daies; this young man spending a whole night in drinking and wantonnes, after the Sunne rising, returning home from his rio­tousnes, he entred into the schoole of Xe­nocrates, the Philosopher, not to learne, but to laugh, and deride him. The Philo­sopher omitting the matter he was intrea­ting of, began to speake of modestie and temperance; and he did it with such gra­uitie and authoritie, that he so moued the young man, that he shewed open signes of sorrowe and repentance, and after for­sooke his luxurious life. A worthy exam­ple, to the shame & condemnation of ma­ny both old and young in our age, which heare daily many worthy sermons, full of grace, and power, and yet they are impudent, desperate, gracelesse, and hard harted; nothing▪ can moue them to sor­rowe and humiliation for their sinnes: If such be the power of naturall Philosophie, farre greater is the power of heauenly wis­dome. As one doth most soundly and truly describe it: Onely the heauenly doctrine [Page 191] saith hee (the which alone is wisedome, Lactant instit: lib: 3. Chap. 26.) bringeth to passe those things, which the Philosophers were neuer able to doe. The commandemēts of God (because they are sincere and pure,) of how great force they are in the hearts of men, daily experience doth shew it. Bring me a man inclined to anger, ill tongued, vnruly, and rash, with a few of Gods words I wil make him as qui­et as a lambe: Bring me a couetous per­son, a greedie scraper, and a niggard, hence forth will I make him liberall. Bring me one that is fearefull of death, and of paine, straightway, he will despise both gallous and fire, and dangers, yea the torments of the Brazen Bull: Bring me him, that is a leacher, an adulterer, a ruffion, and a rioter; henceforth shalt thou see him sober, chaste and continent: Bring me a cruell person, & one that thirsteth after blood, soone shal that furie be changed into clemencie and mercy: Bring me an vniust man, vnwise, & sinfull, he shall straitway be iust, wise, in­nocent, & harmelesse; so great is the might of godly wisdome, that being powred into the hart of men, it will at once, euen at one push, expell and driue out foolishnes. Hath euer yet hitherto any of the Philosophers performed these things? Or if he were [Page 192] willing, were he able to doe it? who when they haue spent their whole time in the studie of Philosophie, yet neuerthelesse are not able (if nature doe a little with­stand it) to make themselues, or any others the better therewith. Their wisedome therefore, how much soeuer it can doe, yet doth it not roote out vices, but hide them; but a fewe of Gods commandements doe so throughly and wholy change man, and so make him new, that thou canst not knowe him to be the same man he was. The meaning of this worthy man is, that the wisedome of the word excelleth infi­nitely the wisedome of nature, be it neuer so absolute: And howsoeuer Philosophers sometimes might make some men asha­med of their vices, and to forsake them: yet they could neuer throughly conuert any, because they could not teach them true religion, and the feare of God, which is the beginning of all true wisedome. Ma­ny examples we haue of the power of Gods word, in the calling and conuerting of mens soules. By this, both this woman and the Niniuites were conuerted. Peter preaching euen to those Iewes that cruci­fied Christ, their hearts were pricked, and they said, Men and brethren what shall we [Page 193] doe? And by that sermon he wonne three thousand soules to God: Oh the mightie power of the word, if the Lord lay his hel­ping hand to it. Act: 16. Paul preached to Lidea, she gaue attendance to Pauls preaching: the Lord 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 [...]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 n [...]t, nor cannot fructifie; And that you may know, whether the word hath this power in you [Page 194] 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 [Page 195] 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, Oreg: in Exod: Hom: 12. Chap 41. 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, [Page 196] 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 [Page 197] 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, Mat. 13. 14. 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. Act: 13. 48. It is said in an other place: As many as were ordained to eternall life beleeued, when Paul & Barnabas preached. Though [Page 198] 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, Aug: de benedict: Esau. & Iac. 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, and a sincere loue to the word; And aboue all things, let vs pray hartily, and continually to the father and founder of all good gifts, for the blessings of all good lessons and instructions to our soules; let vs confesse [Page 199] our owne weakenes, Cant. 1. 3. and say in our soules, with the spouse to her husband Christ, Drawe me, and we will runne after thee. Finally, Ps: 119. ver. 13. let vs pray with Dauid, be bene­ficiall to thy seruant, that I may liue and keepe thy word, 18. open mine eyes, that I may see the wonders of thy lawes. 32. I will runne the waies of thy commandements when thou shalt inlarge my heart. 33. Teach me (ô Lord) the way of thy statutes, and I will keepe it to the end, 34. Giue me vn­derstanding, and I will keepe thy lawe, yea I will keepe it with my whole heart: 35. Direct me in the path of thy commande­ments, 36. for therein is my delight. In­cline my heart to thy testimonies, and not to couetousnes, 37. turne away my eyes from regarding vanitie, and quicken me in thy way. ver. 132. Looke vpon me, and be mercifull to me, as thou vsest to doe to those that feare thy name. 133. Direct my steppes in thy word, and let none iniqui­tie haue dominion ouer me. Ps: 143. 10. Teach me to doe thy will, for thou art my God. Let thy good spirit lead me vnto the land of righteousnes. Psal 86. 11. And in an other place▪ Teach me thy way (ô Lord) and I will walke in thy truth: Knit my heart to thee, that I may feare thy name.

[Page 200] And let vs pray with the Prophet Iere­mie; Ier: 17. 14. Heale me ô Lord and I shal be whole; saue me, Lament. 5. 21. and I shall be saued; for thou a [...]t my praise, turne thou vs vnto thee ô Lord, and we shall be turned. And indeed the calling and conuersion of a sinner, is the great worke of God; as great as the worke of our creation: And indeed, what is our conuersion? but an new creation: for God (that commandeth light to shine out of darknes) is he, which shineth in the he arts of his children conuerted. It is he, that must, make both the eare and the heart tractable and flexible. It is he, that both must make vs willing to doe good, and al­so able to doe good. It is he, that must in­wardly perswade the heart, and by his spi­rit teach vs inwardly, before we can be truely conuerted. Let therefore ministers of the word, giue attendance to reading, exhortation, and doctrine. Let them stirre vp the grace of God, that worthy thing in them. Let them be faithfull and wise stewards, in disposing the secrets of God. Let them preach sincerely, diligently and feruently. Let their affections and life be vpright and holie. Let them be wholy possessed with the desire of Gods glory, with the loue of Christ, and with loue to [Page 201] the soules of the people, and then their ministrie shall be acceptable to God. If not powerful to conuert, yet to confound: their recompence shall be with the Lord: their labour shall not be in vaine in the Lord. We are vnto God saith the Apostle, the sweet Sauiour of Christ in them which are saued, and in them which perish: to the one we are the Sauiour of death vnto death: and to the other, a Sauiour of life vnto life: and who is sufficient for these things? And seeing that Paul is nothing, Apollos is nothing: but the effect and blessing is of God: Let them striue and wrastle with them, by humble and hartie prayer, continually, vehemently, priuately, and openly, for the assistance of his spirit, and the blessing of their labours: that he would perswade Iapheth, that he might dwell in the tents of Shem, that he would circumcise the hearts and eares of the peo­ple, and take from them, the vaile that hin­dreth, as ignorance, prophanes, vnbeleefe, hardnes of heart, and such like. That he would power water vpon the thirstie, and floods vpon the drie ground. That hee would take away their stonie hearts, and giue them hearts of flesh: that so they might walke in his statutes: finally, that [Page 202] he would giue them vnderstanding hearts, that they might be fulfilled with the knowledge of his will, in all wisedome. That they may discerne the things that differ; that they may be pure, and with­out offence, vntill the day of Christ. That they may walke worthy of the Lord, and please him in all things, that the same signes of conuersion may be seene in their people, as were truely found in this wo­man. And indeed, many, if not all, the notes of good hearers, which in the be­ginning I obserued in her, are true signes and notes of her calling: In that she takes so great paines, and bestowes so much cost, to seeke for true wisedome: In that she is so carefull to enquire, and search out the truth of religion. In that she spea­keth and thinketh so reuerently of Salo­mon her teacher, reposing true happi­nes in true wisedome, and stirreth vp o­thers to be of her minde: these and sun­drie other, are signes and tokens of her conuersion.

She speaketh not like a Pagan, Hea­then or Idolater: but like a worshipper of the true God: she blesseth him, and confesseth him to be the disposer of king­domes; and acknowledgeth Israell to be [Page 203] Gods people; and howsoeuer before, ei­ther by secret inspiration, or by report, she heard of the true God, of his worship, and of Salomons wisedome: yet now she doth fullie taste the truth of it, in her owne soule: the secrets of her hearts are made manifest, shee worshippeth God, and saith plainely, that God was in that place.

The diuine wisedome of Salomon had parswaded this daughter of Iapheth, to come to the tents of Shem, to be a mem­ber of the visible Church, and to imbrace the truth of religion, and no doubt she went ioyfully home, and indeuoured (by all meanes possible,) to establish the lawe and worship of the true God in her owne countrie.

Our Sauiour (as you haue heard) com­mended this woman, and ioyneth her with the Niniuites, who no doubt truely repented, though many of them fell away afterwards. It is true, that all the Kings of the earth sought the presence of Sa­lomon, ver: 24. to heare his wisedome, that God had put in his heart, as we may see in this chapter.

I doe not say that all these were called and conuerted. It may be many of them [Page 204] came to heare and see newes, rather for hu­mane then diuine wisedome; to see the glory and royaltie of Salomon: the beau­tie of the Temple, and his Pallace, which he had builded, or vpon some other sini­ster respects: Among so many, this wo­man is especially named, singled out, and commended, yea a whole storie is recor­ded of her, and not of the rest: the cause of her comming was religion: She lost not her labour, but got fruit and profit by her comming, and sheweth plaine testimonies of her conuersion. Indeed something is said of King Hyram, that he euer loued Dauid, and when he hard the words of Sa­lomon, [...]. King. 5. 8. he reioyced greatly, and said; Bles­sed be the Lord this day, which hath gi­uen to Da [...]id a wise sonne, ouer this migh­tie people: And by his power and helpe he furthereth and helpeth Salomon in buil­ding a house to the name of the Lord his God. The learned doe obserue; That in this King is prefigured the vocation of the gentiles, who should helpe to build the spirituall Temple of Christ, and indeed, he speaketh religiously, reioycing when he heard Salomons words, and blessing the true God for him; as great tokens of cal­ling and conuersion (if not greater) are [Page 205] apparant in this woman: If she amongst others be a figure of the calling of the gen­tiles, then it must needs follow, that she her selfe was also called, for though God made a separation betwixt Iewes and Gentiles, and chose to himselfe for a time the seed of Abraham, so that the generall calling of the Gentiles was not before Christ his comming in the flesh: yet God had alwaies some amongst them, as King Hyram, Naamon the Syrian, Iob, this Queene, and others. She seekes for true wisedome from Salomon, and finds it. The Church seekes for the treasures of all knowledge, comfort, and ioy from Christ. She commends and magnifies Salomon: Cant. 2. the Church magnifieth Christ, accounting him as her well beloued husband. She pro­nounceth Salomons followers & seruants to be blessed: the Church accounteth them happie, who heare and receiue Christ in this life; and them more happie, who behold his glory for euer in the life to come. Rom: 12. 1. She giueth Salomon precious gifts: the Church giueth Christ the best things she hath, euen her body and soule, as a li­uing sacrifice, louing Christ aboue all, and forsaking all for his sake, Gen: 12. as Abraham for­sooke his owne countrey, the Apostles [Page 206] their nettes, Mat. 4. and Paul accounteth all thing [...] drosse and dung in comparison of Christ. Phil: [...]. 8. And as in this woman, we haue a figure of the calling of the Church of the Gentiles: so in Salomon we haue a tipe and figure of Christs Salomons kingdome, a figure of Christs kingdome: his wisedome, a figure of Christs wisedome: his glory, a shadow of Christs glory: his riches, a tipe of Christs spirituall riches: his Temple, a tipe of Christs Temple.

And as Salomon doth kindly accept the gifts and presents of this woman, though hee had no neede of them; so doth Christ as kindly accept the seruice of his Church.

And therefore this should encourage vs, to giue him the best things we haue▪ with willing and chearefull hearts, see­ing he is as willing to accept of them, a [...] Salomon doth the gifts of this Queene. Againe, Salomon bestoweth on her euery pleasant thing, which she asketh; Christ giueth to his, whatsoeuer they aske in his fathers name; he giueth vs better thing [...] then Salomon should giue this Queene; namely, hee giueth to vs himselfe, his body and blood, his spirit, his word, all spirituall graces, yea life eternall. For [Page 207] howsoeuer there is some resemblance be­tweene Salomon and Christ, yet he is more excellent then any Patriarke, Prince, Prophet, or Saint whatsoeuer. Salomon a King of the earthly Ierusalem: Christ the King of the spirituall and heauenly Ierusalem, of the militant and trium­phant Church. Salomon a King of peace, of outward and earthly peace. Christ the King of inward and euerlasting peace. Salomon excelled all Kings of his time in wisedome and knowledge: Christ the founder and treasurer of wisedome: Of his fulnes haue we all receiued, grace for grace, for God hath not giuen him the spirit by measure. Salomon a Prophet, a Preacher; Christ as the King of all Kings, so the Prince of all Prophets and Prea­chers. Salomon and all the rest spake by him, Salomon but a man: Christ both man and God, Omnipotent, Creator of all things.

Salomon a greeuous sinner: Christ pure, vndefiled, without sinne; the Sa­uiour of repenting sinners, meriting life for them, and making his word effectu­all in them.

And now let vs further note, from this religious woman, that religion belongeth [Page 208] to women: God is their Creator, and ther­fore they are to serue him. The first woman was created in the image of God, which is true wisedome, holines, and righteousnes, which was lost by the fall of their first pa­rents, and they must seeke to recouer it in Christ▪ who died for them, as well as for men. They are partakers of both the sa­craments: they haue soules to saue as well as others: they are the weaker vessels, and sooner ouercome of Sathan: they haue many speciall infirmities: they are parta­kers of many blessings and deliuerances from God. Therefore religion, the feare of God, and diuine wisedome, appertaineth to them. Luk: 8. Besides these reasons, we haue plentie of holy examples in the scripture, Luk: 10. as Euah, 2. Iohn: Sarah, Rebecca, Debora, Marie, and Elizabeth, 2. Tim. 1. with many other, holie and religious women. If then religion belong to women, then much more to men. As they excell in place and power, so they should excell in grace and wisdome. They should be examples of zeale, and pietie, and teachers of their wiues and families. This serueth for the confutation of the Pa­pists, who locke vp the scriptures from men and women, teaching that doth not belong to them, to search the scriptures. [Page 209] This also maketh against prophane and carelesse women, who are altogether neg­ligent in the matters of religion, as though it did not belong to their Sexes at all. Here are also reproued wicked and pro­phane husbands, who doe not further, but altogether hinder their wiues, in the exer­cise and zeale of religion. And most cursed are all Athiests & carnall men, who scorne and deride any profession or shew of reli­gion in women. And finally, here is com­fort, and incouragement for all forward and religious women: this may be to stirre them vp to proceed, & go on, in the way of godlines, hauing so many, both reasons and examples set before them, mouing and enforcing them to the zeale of religi­on. And as it appertaineth to all men and women in generall: so more especially, to Gentiles. Nobles, Lords, Ladies, Kings, and Queenes: as they excell and shine be­fore others in diet, in apparell, in possessi­ons, and dignities; so should they goe be­fore them in spirituall graces: As they haue receiued more blessings from the Lord, so are they more tied and bound to him a­gaine; and more zeale, pietie, and thanke­fulnes, is required at their hands, accor­ding to the saying of our Sauiour: To [Page 210] whom much is giuen, of him much shall be required. Their places and honours, should be inducements to pietie: as Samuel said to Saul: The Lord sent me to annoynt thee King ouer Israel, 1. Sam: 15. 1. now therefore obey the words of the voyce of the Lord. As if he should haue said, because God hath ho­noured thee, thou art bound to obey him. It is their chiefe honour to honour God. Those that honour me, 1. Sam: 2. 30. I will honour saith the Lord. The examples of great persons doth most good or most hurt: If they be godly, they are a meanes to winne many soules to God, by their good examples to drawe them to the exercise of true religi­on. If they be wicked, they infect & dr [...]we many to destruction with them. Therefore religion doth chiefely concerne great per­sons. Here is a Queene religious, and here is King Salomon, a professor and teacher of religion: and Bethseba his mother de­scribing a good Queene, a fit wife for Sa­lomon. She saith, who shall finde a vertu­ous woman, for her price is far aboue the Pearles: And though she commend care and painefulnes in such a woman, in pro­uiding for her familie; yet the chiefe thing that she commendeth in so great a person, is vertue and religion; Strength and ho­nour [Page 211] (saith she) is her clothing, Pro: 31. 10. 25. 30. and in the latter day she shall reioyce. She openeth her mouth with wisedome, and the lawe of grace is in her tongue. Fauour is deceit­full, beautie is vanitie; but a woman that feareth the Lord, she shall be praised. These be the words of a woman, of a Queene, of a religious woman, of Salo­mons mother, inspired by the holy Ghost; directing her beloued sonne Salomon, what he should chiefely require in the choyce of a wife. A glasse for women to looke into, though they be neuer so high or great in the world: wherein they may behold and see, what things are chiefely required of them, for their credit and comforts: namely, vertue, wisedome, and religion.

VVE haue heard alreadie many things in commendation of this worthie and famous Queene: and yet still we must persist vpon that argument. For as the words before, so still, the words of this text are greatly to her praise and com­mendation. She praiseth the true God, she confesseth that it was of his meere good­nes, that Salomon was preferred to the kingdome; She gathereth thereby, that God loued Israel, and would preserue it: She sheweth the end, why he was placed [Page 213] in his throne: she speaketh diuinely of the blessing, dignitie, and dutie of a good King. The words containe a thanksgiuing and congratulation, for the preferment of Salomon, to the kingdome of Israel: wher­in, we are first to obserue her pietie to God; and her loue to Salomon. Her pie­tie to God, in that she distinguisheth him from Idols, and false Gods; and worship­peth and blesseth him, as the true God: She calleth him the God of Salomon: not that he was proper, and peculiar to him, (for he is the God of all the world) but be­cause he shewed speciall loue, and fauour to Salomon; so is he called the God of Abraham, of Isaacke and Iacob, the God of Daniell. It is an honour to vs, in that he vouchsafeth so to be called. It is the glory of Saints, that as y ^e Apostle saith, their God is not ashamed of them, to be called their God. It is a happie thing then, to be the friend of God, he hath such in memorie, they are within his speciall care and pro­tection. And as the Psalmist saith: Ps: 144. 15. Blessed are the people, whose God is the Lord. She blesseth this God, saying: Blessed be the Lord thy God: A common manner of thanksgiuing in the scriptures, we are said to blesse God, and God is said to blesse vs. [Page 214] He blesseth vs, when he bestoweth his blessings vpon vs; we blesse him, when we giue him thankes, for his blessings bestow­ed. An example of both, Ephe: 1. we haue in these words of the Apostle: Blessed be God, euen the father of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in heauenly things, here are the blessings of God vpon the faithfull, and here againe the faithfull doe praise and blesse God for the same. Phil. 4. 6. Thanksgiuing is a part of Gods worship, & a part of prayer, and therefore the Apostle saith; Thes: 5. 17. 18. In all things let your requests be shewed to God, in prayer, and supplication, with the giuing of thankes. And againe, Pray con­tinually, and in all things giue thankes; for this is the will of God in Christ Iesus to­wards you. By this we testifie our humili­tie, and loue towards God: It is a debt due to him, and all the tribute we can pay vnto him. It is a benefit to our selues: be­cause by it, we are imboldned to craue more blessings of him. It is the finall end of all Gods benefits. Let vs therefore offer the sacrifice of praise alwaies to God, Heb: 13. 15. that is, the fruit of the lippes, which confesse his name. Now we are to praise him for all blessings, euen for the least, whether [Page 215] spirituall, Gen: 24. or temporall. Abrahams seruant praised God, for prospering his iourney. Melchisedecke blessed God, Gen. 14. for deliue­ring Abraham and Lot from the hand of their enemies. Christ himselfe whensoeuer he eate, Iohn: 6. 11. though it were but barley bread, and a fewe fishes, lift vp his eyes, and gaue thankes; 1. Cor: 10. 31. and therefore the Apostle wisheth vs, that whether wee eate, or drinke, or whatsoeuer we doe, we doe all to the glory of God. If we are to praise God for the least benefites, much more for the greatest; If for earthly, much more for heauenly; If for the foode of the body, much more for the foode of the soule; If for deliuerance from the enemies of the body, much more for the deliuerance from the enemies of our soules. Neither are we to praise God onely for our selues, Phil: 1. but also in regard of others, Coll: 1. the Apostle (in his Epistles written to the Churches) giueth thankes for the faith, loue, and spirituall graces, bestowed vpon them. King Hyram when he had heard of Salomons wisedome, and Raigne, reioyced greatly and blessed God for him: And this Queene doth the like, here in this place. How much more had the subiects of Salomon, cause to [Page 216] reioyce and praise God for such a King; And this is the dutie of good subiects, as to pray for their gouernours, so to blesse God continually, for the manifold bene­fites they enioy through their good go­uernment: but of this I purpose to speake in an other place. Now as we haue seene the pietie of this woman to God: so let vs see her loue to Salomon, reioycing so greatly at his preferment, and prosperitie. For this is the fruit of loue; Rom: 12. 15. To reioyce, with them that reioyce, and weepe with them that weepe, and to be of like affecti­on one towards an other. The wicked en­uie, grudge, and repine, at the prosperitie of others: and reioyce in their harmes. Invidia (saith one) est odium Alienae [...]lu ita­t [...], &c. enuie is the hatred of an other mans felicitie. In respect of the superiors; be­cause that enuious men be not equall with them. Aug: in quod: ser: In respect of inferiors: least they should be equall to them. In respect of their equalls, because they are as good as they. Whereupon Caine did enuie the prosperitie of Abell. Rachell the fruitful­nes of Leah. Saul the felicitie of Dauid. Through enuie, the fall of the world, and the death of Christ was procured. An other saith, that there is no felicitie so mo­dest [Page 217] and gentle, which can auoyd the teeth of malice and ill will. Enuious men be rich of other mens losse; wealthy 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 [...]ola miseria care [...] 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? [Page 218] for his kingdome of grace and glory: And if Salomons subiects and seruants, whe [...] he was annoynted King, 1. King: 1. 40. reioyced with such great ioy, that the earth range with the sound of them: How are we to reioyce [...] 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 gloriou [...] name for euer; Ps: 72. 18. 19. 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; Ps. 118. 22. 23. 24. 26. 29. 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 [Page 219] 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. Z [...]ch [...]: 9. 9. Reioyce greatly, [...] 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 fo [...]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: Mat: 21. yet the multitude spread their gar­ments in the way, others cut downe bran­ches from the trees, & strewed them in the way; L [...]k▪ 19. 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 [Page 220] but in figure: Iohn. 8. 56. He sawe it a farre off, with the eyes of faith. Olde Simeon (being▪ iust man) waited for the consolation o [...] 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 cōming, 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: La [...] ­ding, and praysing God: And this is a sure signe of our loue to him, to looke & wai [...]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; Apoc: 19. 7. 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 [...]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 [Page 221] 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. Pro. 8. 15. 16. 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. Dan. 2. 21. And (Daniell saith) it is God that changeth times and seasons; He taketh away Kings, and setteth vp Kings. Elihu saith in Iob; Iob. 36. 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, 1. Sam. 2. 7. 8. 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, Ps: 75. 6. 7. that preferment & promotion com­meth neither from the East, nor from the West; but God is the iudge, he maketh [Page 222] lowe, and hee maketh high.

CHRIST sayeth to Pilate, Thou couldest haue no Power ouer mee, except i [...] were giuen thee from aboue. Ioh. 19. 11 And the Apo­stle saieth, The Powers that are, they are [...] God. Rom. 13. 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, August: de [...] Dei lib 5. c. 21 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 August [...] it, gaue Nero it. Hee that gaue Vespasian rule, or Titus has sonne, both sweete natured men, gaue it to Domi [...]an that cruell blood-sucker. And to be briefe, He that gaue it to Constantine the Christian, he gaue it to Iulian the Apostata. All these, did the true, sacred, & onely wise God, dispose and direct as he pleased. And if the causes be vnknowne, why he did thus or thus, is hee therefore vniust? His mea­ning is, that God is iust, in the disposing, [Page 223] and placing Kings or Kingdomes. An o­ther cause of this womans ioy, and thanks­giuing is: Because she saw the loue of God to Sa [...]omon, and to Israel, in placing such a king.

The cause of all blessings and fauors, is not any merit in vs, but the loue of God. The Lord chose Israel aboue other nations: Deut: 7. 8. not for any worthines in them, but because hee loued them. All things come from God, to his childdren in loue, blessings, honors, ri­ches, crosses, &c: Nothing to the wicked in loue, their blessings are ioyned with a Curse, they are giuen with his lefte hand. Except wee haue true Religion, Faith, and regeneration, we cannot be assured of Gods loue. And hence we learne: That it is a te­stimony of loue, to be chosen to great pla­ces, either in the Magistracie, or M [...]nistery: so that wee be made willing and fit to dis­charge such places, else not.

The Apostle counteth it a blessing to be made an able minister of the New Testa­ment. 2. Cor: 3, 9. Againe, hee counteth it a mercie of God, 2. Cor: 4. 1▪ to be called to the Ministerie. But (Salomon saith) as snowe in summer, and raine in haruest, are not meete, so is honour vnseemely for a foole.

Now let vs see the manifold testimonies [Page 224] of Gods loue to Salomon. Before he was borne, God chose him to build his house, preferred him before his father in that worke, and promised to establish his king­dome. So soone as he was borne, he was called Iedidiah, because the Lord loued him. He had a good father Dauid, a good mother Bethseba, and Nathan the Pro­phet as his tutor and teacher. While his father liued, he was annoynted King with ioy and consent of his father and people. He was a yonger brother, therefore had no right to the crowne by birth; yet was chosen extraordinarily to be King, by God himselfe, (in like sort was both Saul and Dauid chosen) but afterward Kings were created by election, or blood. God appeared twise to him, and spake famili­arly with him. He gaue him his desire, and more too. He was King not of heathen or infidels, but of Israel, Gods chosen, of Ie­rusalem, that holy Citie. He built a most glorious Temple, prefiguring the true spi­rituall Temple of God. He had peace in all his countries from Dan to Bersheba. The Amorites, Hittites, Perezites, Hiuites, Ie­busites (which the children of Israel were not able to subdue) he made them all tri­butaries and bondmen. He had wisedome [Page 225] and vnderstanding exceeding much, and a large heart, euen as the sand, that is on the Sea shore; being wiser then any man: and hee was famous throughout all Nations round about, and there came of all people of the earth to heare his wisedome, and hee exceeded all the Kings of the earth, and all the world, both in riches and wisdome, and all the world sought to see Salomor, to heare his wisedome, which God put in his heart. So that whatsoeuer God promised to Sal [...] ­mon, he performed faithfully to the full; 2. Chro: 1. 12. that none either before him or after him, were or should be like him.

Wee thinke him famous, whose [...]ame passeth but through a coūtrey or kingdom; but his passed through the world: and that not lightly, but with such a power, that not onely his subiects, but strangers, Infidells, Kings, and Queenes, came from the far­thest part of the world to see & admire him. As this Queene in this place.

But some may obiect and say, Is Salomon aboue all men and kings? was he wiser then Adam or Moses? I answere, these were not Kings, neither had they that kinde of glory and power that he had. But was hee more wise then the Egipti [...]n kings? or more migh­tie and wise then his father Dauid? or more [Page 226] powerfull, glorious, and worthie then the Babylonian, Persian, and Macedonian Kings? Was hee more famous then Alexander, the Conqueror of the world, or mightier then Iulius Caesar, or Augustus? or richer then Croesus? Hee is compared onely with the Kings of Israel. He had not onely wisdom, not onely glorie, not onely power: but all those together; and herein is no king com­parable to him: what should we say more? his felicitie was admirable & vnspeakable, and is largely set out in this chapter, and in the former chapters of this book: So that he had sundry & singular testimonies of Gods loue towards him. But some will say, why did God loue him? or how could hee loue him? and why did he bestow so many gifts vpō him? to his own ruine & destruction (as it may seem). For into what horrible & mō ­strous sinnes did he fall, as we may see in the next chap: of this book, thus it is written of him. King Salomon loued many outlādish wo­mē, both the daughter of Pharaoh, & the women of Moab, Ammon. Edom, Sydon, & Heath: Of the nations wherof the Lord had said to the children of Israel, Goe not you in to them, nor let them come to you: To them (I say) did Salomon ioyne in loue: And he had seuē hun­dreth wiues, that were Princesses, & three [Page 227] hūdreth concubines: And his wiues turned away his hart, after other Gods: so that his hart was not perfect with the Lord his God, as was the hart of Dania his Father. And his Idolatrie, in following diuers gods, is after described; & also the anger of God against him, threatning to rent his kingdome, and stirring vp diuers aduersaries against him, to vexe him a long time, one after another: and rent his kingdome, and gaue away ten Tribes from him, to [...]eroboam, to the great trouble, discredit, and vexation of Salomon.

Wee haue spoken much already of Salo­mons great felicity, but now all is turned in­to miserie: his wisedome into folli [...], his ho­nor into shame, the great ioy that many had of him, is now no doubt turned into gene­rall sorrow and lamentation.

What a fearfull fall is this of such a great person? of such a King, a Prophet, a Prea­cher; and that in his olde age, euen then he falleth into follie and vncleannesse: euen then his heart was turned from the Lorde after other Gods.

The loue of out-landish women drewe his heart from the loue of God: His sinnes are directly against the writtē law of God, against his owne doctrine, & he is most vn­kinde & vnthankful to God, who had twise [Page 228] appeared vnto him, and had bestowed so many priuiledges, & excellent graces vpon him. And therefore the Lorde is iustly an­grie with him, and grieueth him, and vexeth him with diuers aduersaries, all the daies of his life. He troubled and vexed the Lord, therefore the Lord vexeth him. Hee diui­ded Gods worship, and therefore the Lord diuided his kingdome.

This fall of Salomon is most fearfull, hor­rible, and lamentable; Nay, it is incredi­ble, that such a man (hauing spent his youn­ger time in building Gods house, in wri­ting bookes, in diuine instructions and me­ditations), should in his latter dayes fall so grossely, into such monstrous wickednesse Who would belieue this? or thinke it pos­sible? but that it is written and recorded by the holy Ghost, the spirit of truth. The remembrāce, the reading, hearing, or thin­king of such a fowle fall, in such a man, it may trouble vs, and make our hearts to quake and tremble.

O Sathan, subtile serpent, cruell dragon, mighty and roaring Lyon, the aduersary of mans saluation: great is they power, thy subtilty, and boldnesse, that couldest pre­uaile so far with such a man. But what wilt not thou, or what canst thou not doe, if the [Page 229] Lord let thee loose? who didst seduce A­dam in Paradise, and wast not afraide to tempt our SAVIGVR CHRIST in the wildernesse, though thou couldst not pre­uaile against him: but all thy desire, ende­uour, & labour is, to destroy the soules and bodies of sinfull mortall men: But the Lord reproue thee (ô Sathan) and stay thy infatia­ble rage and furie.

O the corruption and sinfulnes of mans nature: what are wee the best of vs all, if the Lord leaue vs to our selues? Into what monstrous and beastly sinnes doe wee fall? O Salomon, how art thou degenerated? how hast thou forgotten thy selfe? who hath be­witched thee? In thy young time, all admi­red thee, sought to thee, commended and magnified thee for thy wisedome; now all may admire and scoffe thy follie and mad­nes. The enemies of God, the Heathen may say, Is this the great wise man, whome all the world admired? Thou hast bene a ioy to all good men, they reioyced at thy pros­peritie, wisedome, and pietie: Now they figh, they are greeued & wounded at their heart, for thy follie & wickednes. Hast thou forgotten thine education? 2. Prou. 4. 4. or the good counsell of thy parents? who taught thee, and said vnto thee, Let thy heart hold fast [Page 230] my words, keepe my commaundements, and thou shalt liue. Thy louing Father gaue thee this counsell vpon his death bed, saying: 1. King. 2. 2. 3. I goe the way, of all the earth, bee strong therefore, and shew thy selfe a man, and take heede to the charge of the Lord thy God, to walke in his wayes, and keepe his statutes, and his commaundements, and his iudgements, and his testimonies, as it is written in the law of Moses, that thou mayst prosper in all that thou doest, and in euery thing whereunto thou turnest thee. And hast thou forgotten those sweete words of thy father? Thou Salomon (my sonne) know thou the God of thy father, 1. Chron. 28. 9. and serue him with a perfect heart, & with a willing minde: For the Lord searcheth all hearts, and vnderstandeth all the imagi­nations of thoughts. If thou seeke him, he will be found of thee: But if thou forsake him, Pro. 31. 12. he will cast thee off for euer. And hast thou forgotten the sweet and louing coun­sell of thy mother? the prophecie which she taught thee, spoken to thee with a ten­der & motherly affection: What my sonne? what the sonne of my wombe? and what, O son of my desires? giue not thy strength to women, nor thy wayes, which is to de­stroy Kings: And there shee describeth a [Page 231] wife forthee. Not many wiues, but one, not a stranger or Idolater, but a woman fearing God. O Salomon, hast thou forgotten the first institution of mariage? wherein God made for one Adam, Gen. 2. one [...]; for one man, one woman: and they two (saith he) shall be one flesh. Dent. 17. 17. And hast thou forgotten the expresse law of God? forbidding the King to take him many wiues, least his heart turne away from God. Deut. 7. 1. 2. 3. 4 And againe, for­bidding all compacts and mariages with Idolaters, least they cause his people to turne away from him, and serue other gods; and so the wrath of the Lord waxe hotte a­gainst them, and destroy them suddenly. Of the truth of these words thou hast wo­full experience in thy selfe. And hast thou forgotten the words of God spoken to thy selfe? promising to blesse thee, if thou keep his statues and iudgements? otherwise, if thou and thy children turne away from me, and will not keepe my commaunde­ments and my statutes, which I haue set before you; but goe and serue other gods, and worshippe them: then will I cut off Israel from the land, which I haue giuen them, and the house which I haue hallowed for my Name, 1. King. 9. 4. 6. 7. will I cast out of my sight: and Israel shall bee a prouerbe, [Page 232] and a common talke, among all people: e­uen this high house, shall be so: Euery one that passeth by it shalbe astonyed, and shall hisse, and they shall say, Why hath the Lord done this vnto this land, and to this house? and they shall answere: Because they for­sooke the Lord their God; which brought their Fathers out of the land of Ae [...]pt, and haue taken holde vppon other Gods, and haue worshipped them, and serued them: Therefore hath the Lorde brought vppon them all this euill.

And (Oh Salomon) hast thou forgotten thine owne counsell and doctrine, inspired by the holy Ghost, and deliuered to the in­struction of others: And may it not be said to thee; Rom. 2. 17. 18. &c. Behold, thou art called a lewe, and restest in the law, and gloriest in God, and knowest his will, and allowest the things that are excellent, in that thou art instruc­ted by the Law, and perswadest thy selfe, that thou art a guide of the blinde, a light of them that are in darknes, an instructer of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge and Truth in the lawe; Thou therefore which teachest another, teachest not thou thy selfe? Thou that preachest a man should not steale, Doest thou steale? [Page 233] Thou that sayest, a man should not commit adulterie, Doest thou commit adultrie? Thou that abhorrest Idolls, cōmittest thou Sacriledge? Thou that gloriest in the Law, through the breaking of the Law dishono­rest thou God? For the name of God is blas­phemed among the Gentiles, through you, as it is written. Prou. 5. 34. 5 8. 9. &c. Consider then, how this thy bad example and filthy fall, disagreeth with thy former doctrine and counsell; Are not these thine owne words? That the lips of a strange woman drop as an honie combe, and her mouth is more softe then oyle: but the ende of her is more bitter then worme-wood, and sharpe as a two-edged sworde. Her feete go downe to death, Prou. 6. 23. 24. &c. and her steps take holde on Hell: Keepe thy way farre from her, and come not neere the doore of her house; least thou giue they honors to o­thers, and thy yeares to the cruell.

And is not this thine owne sweete coun­sell? that the commandement is a Lant­horne, and Instruction, and Light, and Corrections, for instructions, and the way of life, to keepe thee from the wicked wo­man, and from the flattery of the tongue of a strange woman: desire not her beau­tie in thy heart, neither let her not take thee with her Eye-liddes: For because of [Page 234] the whorish woman, a man is brought to a morsell of bread; and a woman will hunt for the precious life of a man. And doe [...] thou not describe, and cunningly lay out, the folly of those young men, that suffer themselues to bee abused, and seduced by the baites, temptations, and allurements of harlots? saying, that such are as Oxen go­ing to the slaughter, and as a foole to the stockes of correction; till a dart strike thorow their liuer. As a bird hasteth to the snare, not knowing that hee is in danger: saying, Pro. 7. 6. 22. 26. that the harlot hath caused many to fall downe wounded, and the strong men are slayne by her. Her house is the way to the graue, which goeth down to the cham­bers of death. And are not these thy say­ings? Pro. 25. 15. The mouth of a strange woman is a deepe pit, hee with whom the Lord is an­gry shall fall therein. And againe, A who [...]e is a deepe ditch, and a strange woman is an narrow pit. Also, she lyeth in waite as for a prey, and she encreaseth the transgressers amongst men. O Salomon, hast thou for­gotten the law of nature? the written law of God, the sweete counsell of thy father and mother, and the good counsell which thou hast long since giuen to others? Hath sensuallity, prosperity, pleasures, and lusts, [Page 135] wholy possessed thee, blinded thee, and taken away they heart? O pittifull, la­mentable, wofull, and fearefull fall! The greatnesse and hainousnesse of this sinfull fall, haue made some learned Fathers to doubt of the saluation of Salomon: And some to put him in the number of the re­probate and damned: their reasons are these: First, because his father Dauid, be­ing a Prophet, saith of him in the place before alledged: That if he forsooke the Lord, hee would cast him off for euer. Tis true, if Salomon did finally forsake him without repentance. Againe, they say that the Scripture maketh mention of his grieuous fall, as we haue heard before, out of the next Chapter following; but there is no mention of his repentance, though his death bee there named. Nei­ther is it found, that hee tooke away the Idols, which hee had erected. But it may be, his repentance was late, and hee could not take them away suddenly. Againe, he is not numbred by the Apostle in the Ca­talogue of the faithfull. Heb. 11. Though Samuel and Dauid his father, and diuers others bee there named: yet all the faithfull of the Old Testament are not there numbred, nor all holy Kings: for there is no menti­on there of Iehosephat and Hesechias. [Page 236] Againe, some doe alleage, that sentence of God out of the Prophet, saying, I will speake suddēly against a nation, or against a kingdome; to plucke it vp, and to roote it out, and to destroy it; but if this nation (against whom I haue pronounced) turne from their wickednes, I will repent of the plague, which I thought to bring vpon them: and thus they gather from this place, that because God plagued Salomon by sundrie aduersaries to his death, and neuer tooke away this plague; that therefore Sa­lomon repented not, but died in his sinnes. But that sentence of Ieremie is not rightly applied, because God doth oftentimes correct penitent sinners with temporall punishments; and thus he did to Dauid af­ter his repentance: He forgaue him his sinnes, but yet he did correct him diuers wa [...]es, by temporall corrections. It is true indeed, that all penitent sinners are sure, to be freed from eternall and euerlasting punishmēts. And it may rather be thought that God doth threaten and afflict Salo­mon, to drawe him thereby to repentance; and no doubt, if he had any sparke of grace, or diuine wisedome left in him, such afflic­tions and corrections, one after an other, would drawe him to true humiliation and [Page 237] repentance. The Fathers, some of them speake very hardly and heauily of this fall of Salomon. Dauid the sonne of the cele­stiall Ierusalem saith one, raigned in the earth, and was much commended in the scripture. His pietie and true humilitie so conquered his affections, that he was one of them, of whom we might say with him; Aug: anit: dei. lib: 17. Blessed are those, whose iniquitie is forgiuen, and whose sinnes are couered. After him his sonne Salomon raigned in all his kingdome, Chap: 20. beginning to raigne in his fathers time, he began well, but ended badly: prosperitie (the mouth of wisedom) did him more hurt, then his famous and memorable wisedome profited him. Chris: 2. An other saith, that Salomon receiued a dead­ly wound, Cor: Ho [...]: 23. that his father fell, but after he rose againe, that he warred and thence receiued a crowne, but so did not his sonne Salomon. And an other; Bern: de pass: dom: Chap. 14. Who was wiser then Salomon? but departing from the commandements of God, and ioyning himselfe to heathenish women, he built Temples to their Gods, yea to diuels; be­ing so much the more deiected, and decei­ued in follie, as before he was lifted vp in wisedome. An other compareth Salomon with Christ, saying, that he did much ex­cell [Page 238] him, because Christ had wisedome by nature, but Salomon did aske it by prayer, and in the end possessed it not. These things are heauie, to speake, and thinke of, and they are some blot and blemish to Salomon: but yet it is hard and vncertaine to determine of the damnation of any; and as the former reasons, may be answered, so, as I take it, there be stronger arguments to proue the repentance and saluation of Salomon: And first, call to minde those great promises, which God maketh to Da­uid, touching this his sonne Salomon, say­ing of him, I will be his father, and he shall be my sonne; 2. Sam: 7. 14. 15. and if he sinne, I will chasten him with the rodde of men, and with the plagues of the children of men: but my mercy shall not depart away from him, as I tooke it from Saul, whom I haue put a­way before thee. A plaine testimonie of Gods loue to Salomon, and of his election to saluation. And howsoeuer some doe ap­ply, that mercy of God, to the mercy of succession in the kingdome; and that God would not vtterly cut off his seed from thence, as he did to Saul: yet that mercy may be further extended, to the pardoning of the sinne of Salomon, and sauing of his soule. And if God be his father, and he his [Page 239] sonne, how can he finally fall and perish? Are any of the sonnes and children of God damned? Is God a father to the reprobate? and are the reprobates his children? doth he correct them gently in loue, as fathers vse to chasten their children? or doth he not rather punish them in his furie and rage, in his iustice and seueritie? In an o­ther place: when Salomon was borne, Da­uid called his name Salomon, and it is said that the Lord loued him. 2. Sam: 12. 24. 25. For the Lord had sent by Nathan the Prophet, therefore Da­uid called his name Iedidisah, that is, belo­ued of God. For that is the reason of the name, because the Lord loued him. That is one of his titles: Beloued of God. And it is said twise (in that place) the Lord loued him: Iohn: 13. and in this our text, this Queene saith as much, that God loued him. Now those, whom God loueth, he loueth to the end. And those whom God loueth, how can they finally and totally fall away? Though they fall, they cannot fall away; though they 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, Rom: 9. 12. I haue loued him, be­cause he was chosen; & I haue hated Esau, [...] [Page 238] [...] [Page 239] [Page 240] 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, [Page 241] 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: Deut: 8. 10. 11. 12. &c. 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, [Page 242] 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. Deut: 32. 15. 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, Ier. 5. 7. 8. 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, Hose: 13. 5. 6. 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 [Page 244] 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, Ps: 105. 44. 45. 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, Pro: 30. 8. 9. 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; Ier: 9. 23. 24. 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 [Page 244] 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 [Page 245] 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 owne Macedonians. Constantine the great, vnhappily ended his empire, He pursued the good Bishop Athanasius: He brought home the Heritike Arrius, and became an Apostata. Mauritius of a long time gouerned happily, but afterwards he became so cruell, so couetous, so vio­lent; that he was hated of his owne sub­iects, and slaine by Phocas. There be many such examples; but there is one before our eies, the wisest Prince that [Page 246] euer was, a long time gouerning reli­giously and vertuously: but in his old daies, falling in most grosse and beastly manner. Of whom it may be said, as it was said of Origen. Vbi bene nemo melius, vbi male nemo peius, where he did well, none did better: where he did euill, none did worse: I meane in respect of his vn­brideled and filthy lust, seeing there­fore, that the best and the wisest Prin­ces, are subiect to the temptations of Sa­than, to the allurements of the world, flesh and sinne, and may decline and fall away from good beginnings and proceedings; let all good Christians and good subiects, pray hartily and conti­nually to God; not onely to make their Princes good, but also to hold, keepe, continue, and encrease them in goodnes. And seeing that all of vs, are subiect to the like temptations, let vs all be care­full, not onely to begin well, but also to holde on and continue to the end: remembring that fearefull sentence of God, saying: If the righteous turne a­way from his righteousnes, and commit­teth iniquitie, and doe according to all the abhominations, that the wicked man doth; shall hee liue? all his righteous­nes [Page 247] which hee hath done, shall not be mentioned, Ezek: 18. 24. but in his transgression which hee hath committed, and in the sinne that hee hath sinned, in them shall he die. And let vs neuer forget that ex­cellent counsell of Salomons. Pro: 4. 18. The way of the righteous shineth as the light; that shineth more and more, vntill the per­fect day. His meaning is, that as the light in the morning (when it once appeareth) encreaseth more and more, till it be per­fect day: Pro: 16. 31. so good men, they growe daily, in knowledge, grace, and goodnes. A­gaine (he saith) age is a crowne of glo­ry, if it be found in the way of righte­ousnes.

Happie is that young man, that hath liued well; but more happie is that old man that hat liued well.

It is not sufficient that we haue bene good, except we continue so still: the righteous (saith Dauid) shall flourish like a palme tree, and shall growe like a Cedar in Libanon. Such as be plan­ted in the house of the Lord, shall flou­rish in the Courts of our God, they shall bring forth fruit in their age.

Young men must remember their Creator in their youth, the powers of [Page 248] their body and minde is then fittest for the seruice of God: They are subiect to death, as well as others: they must giue their best time, and first fruites of their age to God; They cannot tell how soone they may die, and they must come to iudgement as well as others, and the pietie of their young age will be a com­fort and a credit to them in their old age; and therefore let them be carefull of re­ligion, and holy conuersation in their tender yeares▪ and let old men and wo­men take heed of vices, and doe nothing, that is vnseemely to their age: And (in very deed) the beautie and ornament of the elder sort is the true knowledge of God, and heauenly wisedome, and an vnblamable life: they may set, that no age is free from danger; If the diuell can­not deceiue vs in our youth, he will not leaue vs, but will deceiue vs in our age (if he can) some in this age, are guiltie of Salomons sinnes, both of vncleannes and Idolatrie. Some are ignorant, some pro­phane, some vniust, some ouercome with lying, some with drunkennes, and the most in their olde age, are subiect to impatience, and couetousnes, and are vnwilling to die, and leaue this sinfull [Page 249] world: but let them of all other be exam­ples of wisedome & vertue, let them flie from the lusts of youth, & follow after righ­teousnes, faith, loue & peace, with thē that call on the Lord with a pure heart. Tit. 2 3. Let the elder men be sober, honest, discreet, sound in the faith, in loue, and in patience: the elder women likewise, that they bee of snch behauiour as becommeth holines, not false accusers, not giuen to much wine, but teachers of honest things. Oh, how plea­sant a thing is it, when gray-headed men minister iudgement, and when the elders can giue good counsell? Oh how comely a thing is wisedome to aged men? and vn­derstanding and prudence to men of ho­nour? The crowne of olde men is to haue much experience, and the feare of God is their glory. They are to giue themselues to continuall prayer and deuotion, to rea­ding and hearing of the word, to the me­ditation of the shortnes of their life, and of the happinesse and eternity of the life to come. Worthy is the example of Barzillai the Giliadite: who went to conduct King Dauid ouer Iorden, and King Dauid sayd vnto him, Come ouer with me, and I will feede thee with me in Ierusalem: I am this day foure score yeere olde (sayth hee) and [Page 250] can I discerne betweene good or euill hath thy seruant any taste in that I eate? 2. Sam. 19. 31. 35. 37. or that I drink? can I heare any more the sing­ing voyce of men or women? wherefore then should thy seruant be any more a bur­then? thy seruant will goe a little way o­uer with thee, I pray thee let thy seruant turne backe againe, that I may die in my owne City, and bee buried in the graue of my father and of my mother. His mea­ning is, that the pleasures of the Courte was not fit for him, though he was a man of great account, & substance, yet being old, his minde was of death, of his graue and buriall. Happy is he that hath so liued both in young, and olde age: that hee can say (with good Ambrose seeing his friendes weeping about him at his death) I haue not so liued, that I am ashamed to liue still a­mongst you, neither am I afrayde to die, because we haue a gracious & good Lord. Now let young & old, and all sorts of men and women, especially Princes, and great persons: let all (I say) take heede of these two vices where with Solomon is touched, namely, vnbridled lust & Idolatrie. God is a holy and pure spirit, hee hath ordeyned mariage as a bridle and remedie against vnclearle and vnlawfull lust, and wee are [Page 251] to liue chastelie in virginitie, and single life, which is the first degree of chastitie: or else to liue in mariage (the ordinance of GOD) which is the second degree of chastitie. But the Deuill, he is a foule, filthie, and vncleane spirit, an enemie to mariage, to chastitie, and honestie: and therefore, from the beginning hee hath sought to defile, and pollute, that holy institution of GOD, by multitude of wiues, by fornication, whoredome, adul­terie, and other wandering, wanton, and vagabonde lustes. These are against the law of nature, against the law of God written, against ciuill honestie, and cha­ritie. These destroie and consume the goods, the good name, the body and soule. And (as Bertheba sayeth to her sonne Salomon) Such vncleanesse is the destruction of Kings: so it is the destruc­tion of many others, men and women, of many great houses, townes, countries, and kingdomes. Therefore (sayth Iob) If my heart haue beene deceiued by a wo­man, or if I haue laide waite at the doore of my neighbour: let my wife g [...]inde to a­nother man, and let other men bow downe vpon her. Iob. 31. 9. 10. 11. 12. For this is a wickednes and ini­quitie to bee condemned; yea this is a fire [Page 252] that shall deuoure to destruction, whi [...] shall roote out all mine increase. Hose. 4. 11. And it is most true (which the Prophet saith) that whoredome and wine take away the heart. And indeede, such sinfull pleasures, they take away witte, and vnderstanding, grace, and religion: they take away credit, riches, and health; yea the comfort of soule and body. It is a great curse, and heauy iudge­ment of God, to be giuen ouer to such vile and filthy lusts. And this Salomon confes­seth, vpon wofull experience, saying, I haue compassed about, Eccle. 7. 27. 28. 29. 30. both I & my heart to know and to enquire & to search wise­dome and reason, and to know the wic­kednes of folly, and the foolishnes of mad­nesse: and I finde more bitter then death, the woman whose heart is as nets and snares, and her hands as bands: hee that is good before God, shall be deliuered from her, but the sinner shall bee taken by her. Behold (sayth the Preacher) this haued founde, seeking one by one to finde the count: and yet my soule seeketh, but I find it not: I haue found one man of a thousand; but a woman among them all, haue I not found. His meaning is not to disgrace good women, but that women are easily drawne to wickednes, and being wicked, they ex­ceed [Page 253] men in wickednes: and are of great power to draw & allure others to the same. And that fewer women are good then men; finally; he speaketh vpon his owne experi­ence, & tryall, that he for his part amongst so many found none at all good; and this is some testimony of his repentance: These words being spoken, and that booke be­ing written (as some thinke, & as it is pro­bable) after his grieuous fall: But wee see by that place, that it is a token of Gods anger, to bee giuen ouer to such vnclean­nesse, and it is a iust iudgement vpon our prophanesse, neglect, & contempt of Gods seruice: and therefore the Apostle sayth, That because men regarded not to know God, Rom. 1. 24. 28. hee deliuereth them vp into a repro­bate minde, to doe those things, which are not conuenient: he gaue them vp to their hearts lusts, and to vile affections. Because men are carelesse in religion, & of the true honour of God: therefore the Lord giueth them ouer, to such filthy and odious sinnes, to their vtter dishonour and shame in life, and death, and after death: so that the me­moriall of such (though they haue beene of neuer so high account in the world) is but vile, rotten, and cursed. Therefore let vs hearken to that blessed Exhortation of the [Page 254] Apostle, 1. Pet. 2. 11. saying: Dearely beloued, I be­seech you as strangers and pilgrimes, ab­stayne from fleshly lustes, which fight a­gainst the soule. And let vs not forget those words of another Apostle: 1. Cor. 6. 15. 16. 17 18. &c. Know yee not (saith hee) that your bodies are the mem­bers of Christ? shall we then take the mem­bers of Christ, & make them the members of an harlot? God forbid. Doe yee not know, that hee which coupleth himselfe with an harlot is one body: for two (saith he) shalbe one flesh; but he which is ioyned to the Lord is one spirit. Fly fornication: e­uery sin that a man doth, is without the bo­die: but he that cōmitteth fornication, sin­neth against his owne body. Know yee not that your body is the temple of the holy Ghost which is in you, whom yee haue of God? and ye are not your owne, for ye are bought with a price. Therfore glorifie God in your body and in your spirit; for they are Gods. Another sin which we are to auoide, and which was Salomons sinne, is Idolatry. It is saide (as we haue heard) that he mat­ched with Idolatrous women: that for the loue of them, he built high places, hee wrought wickednesse in the sight of the Lord, & continued not to follow the Lord as did Dauid his father: & that his hart was [Page 255] not perfect with the Lord his God. The be­ginning of his sinne was, that hee matched with Idolatrous womē, contrary to the ex­presse law of God: And therefore it was sin so to match. We are to auoide all vnnecessa­rie society, & familiarity with the wicked: & therfore Iehosephet is reproued, 2. Chro. 19. 2. because he helped the wicked, & loued them that hated the Lord: for he ioyned in the affini­tie with Ahab, but the wrath of the Lord came vpon him for it. Pro. [...]9. 27. Salomon saith, The wicked man is an abhomination to the iust; & he that is vpright in his way, is an abho­mination to the wicked. There can be no sound nor true friendship betwixt those that are diuers & contrary in religiō & ma­ners. 2. Cor. 6. 14 15. 16. Therfore, saith the Apostle, be not vn­equally yoked with Infidels, for what fel­lowship hath righteousnes with vnrighte­ousnes? & what cōmunion hath light with darknes? what concord hath Christ with Belial? what part hath the beleeuer with the Infidell? and what agreement hath the temple of God with Idols? The Lord com­plained thus of his people, saying, Iuda hath transgressed, & abhomination is com­mitted in Israel, and in Ierusalem, for Iuda hath defiled the holines of the Lord, which he loued, & hath maried the daughter of a strange god. The LORD will cut off the [Page 256] man that doth this, Mal. 2. 11. 12. both the maister & the seruant, out of the Tabernacle of Iacob and him that offereth an offering to the Lord of Hoasts. Such cursed and crosse matches, was the cause that God destroyed the first world with the generall flood: And such matches (at this day) are the causes of prophanenesse, Athisme, Popery, and much wickednesse. For what comfort or bles­sing can they looke for, which haue no re­spect to God in marying? But onely re­gard pleasures, and riches. The example of Salomon is fearefull, that so great & wise a man, of extraordinary gifts and graces, is allured and drawne to Idolatry, being o­uercome with the loue of heathenish wo­men: And yet (it may be, and it is likely) that Salomon himselfe did not worshippe those Idols, or thinke them to be gods, or that there were any diuine power in them: neither did he bring them into the Tem­ple, nor commaund any to worship them; but this was his fault, that hee did not sup­presse the worshipping of them, but graun­ted and suffered such Idolatry, for the plea­sure of his women: So that he fell, as Adam fell; who did eate of the forbidden tree, not because that he thought thereby to be like vnto GOD, or wiser then hee was [Page 257] made: but least he should offend his 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 [...] [Page 256] [...] [Page 257] [Page 256] 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. Deut. 7. 25. 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. [Page 257] 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, Deut. 13. 1. 2. 3. 6. 7. 8. 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 [...] [Page 256] [...] [Page 257] [Page 258] hated Idols, 2. Sam. 5. as lame and blind guides; therefore hee taketh them away at the beginning of his raigne. 1. Chron. 14 15. And hee caused the gods of the Philistims to bee burnt with fire. Psal. 16. 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: 2. Chron. [...]4. 33. 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, [Page 259] 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. Ambr. off. lib. 2. 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 [Page 260] 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: A [...]g. lib. de past. 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 Preacher with compassion of minde. He hath learned to speake truely, that hath first learned to doe well. And then doth the seede of the word bring forth fruite, when the pietie of the Prea­cher doeth water it in the breast of the hea­rers. Grego. Wee must first bee cleansed our selues, and so cleanse others; wee must first be wise, and so make others wise; we [Page 261] must first bee made lighte, and so lighten others; wee must first come to God our selues, and so bring others to God; wee must first be sanctified, & so sanctify others. This law is layde vpon the Preachers, that they lighten them by liuing, which they are carefull to perswade by speaking. For the authoritie and power of speaking is lost, when the voyce is not helped by worke. No man can stand in the valley and speake from the mount: Chrys. sup. Mat. 5. Where thou standest, from thence speake; and from whence thou speakest, there stande. If thy minde bee in the earth, how doest thou speake from hea­uen? be in heauen, if thou speake from hea­uen. If thou wilt not doe righteousnesse, why doest thou make thy selfe a teacher of righteousnes? why doest thou call thy selfe a maister of that, whereof thy selfe will be no scholler, nor Disciple? Finally, there be three kindes of negligent Prelates: Hugo. Some who liue well, and suffer their people to liue ill. Some who liue ill, & compell their people to liue well. Some who liue ill, & will haue their people to liue ill: Those which liue wel, & suffer their people to liue ill: they goe before them in example; but they doe sinne because they reproue not their errors. Though they liue well: yet [Page 262] they must of necessitie giue account of the flocke committed to them, to the Lord of the flocke. Those which liue ill, and com­pell their people to liue well: They do call those that goe astray, but they kill those which are rightly strong: They call by words, they kill by examples. Of the third sorte we are not to speak at all. But though this be true, that the sinnes of Preachers and professors bee thus offensiue to other, and hurtfull to themselues: yet neyther preaching nor profession is to be cast off or condemned. Phisitions (oftentimes) liue contrary to their owne rules: and Lawyers liue lawlesse: And yet both Phisicke and Law is good. A warrant from the King is not to bee despised, though the Offi­cer bee naught. In all professions, and callings, some are good and some bad. The callings are not to bee condemned, because of the badnesse of them which are in them: All fleshe is grasse, and the glorie thereof like the flower of the fielde: All men are subiect to sinne and er­ror, but the word of the Lord abideth for euer. It is pure, holy, iuste, and good: though those which professe and teach it, be neuer so bad: Gold is not the worse, though a Thiefe handle it, no more [Page 227] is the word of the Lord (which is more pure then gold, being seuen times tried in the fire) though wicked men professe and teach it. This is the counsell of our Saui­our Christ, Mat: 23. 2. 3. saying; The Scribes and Phari­ses sit in Moses seate, all therefore what­soeuer they bid you obserue, that obserue and doe; Chrys: but after their workes do not. Ex­cellently saith one vpon that place, he that doth euill, doth iniurie to the seate. Sitting in iudgement, if thou liue well, and teach well, thou shalt be iudge of all; If thou liue ill, and teach well, thou shalt be iudge of thy selfe onely? for by teaching well, thou doest teach thy people how they ought to liue; but by liuing ill, thou dost teach God, how he ought to condemne thee: If they liue well (meaning the preachers) it is their gaine: If they teach well, it is your gaine (speaking to the people). Take that therefore which is yours, and trouble not your selues about that which is an other mans: for often there proceedeth good doctrine from an euill man, euen as the vile earth bringeth forth precious gold: Is that precious gold contemned, because the earth is vile and base? euen therefore as the gold is chosen, and the earth is left: so receiue you the doctrine, and leaue the [Page 264] manners; Let vs receiue the doctrine, not the maners. Hearbes are not necessarie for Bees, but flowers; so gather you the flow­ers of doctrine, and leaue the conuersati­on. Augustine speaking of this example of Salomon, In Psal: grad: saith thus. If Salomon be reiec­ted of God, why are his writings of such authoritie in the Church? that wee may know (saith he) that the words of God are not therefore true, because they were spoken by Salomon; but because they pro­ceeded from God by Salomon: whatso­euer therefore he wrote well, it must be ascribed to God; and as for his sin, it must be left to himselfe. The same may be said of Balaam, who though he was an euill man, yet he deliuered good and whole­some Oracles. Dauid sinned grieuously: yet his Psalmes, are most blessed, diuine, & sacred; ful of sweet comforts and instructi­ons; to be imbraced, beleeued, reuerenced, and practised of all good men. Peter, his fall was most greeuous, in denying his maister; yet his sermons, his doctrine and writings, are in no case to be reiected, but to be receiued and followed of all Christi­ans, as holy, and canonicall scripture, in­spired by the holy Ghost. Thus the falls of the Saints are abused sundrie waies; some [Page 265] men doe excuse all their faults; some by them take occasion to disgrace and discre­dit the Saints: and some take occasion thereby, to practise the like sinnes in themselues; but these are all deceiued and doe erre foulely. For they are not written to any such purpose; but rather that we may learne, and see the corruption of all men by nature, Ambr: in Luk: and that we may know the Saints were but men, and therefore not to trust in them, but in God. And this vse doth one make of this example of Salo­mon, that God suffered him to erre, least we should erre. Many things are written (specially in the Psalmes) of Christ in the person of Salomon: Now we might take those things, to be spoken altogether of Salomon himselfe, but that we see, he hath so grieuously fallen; whereupon we are constrained, to passe those excellent Ora­cles from Salomon to the Messias: for see­ing we are admonished in the scriptures, that Christ knew no sinne; and we see that Salomon sinned so hainously, we may vn­derstand thereby, that Salomon was not the Messias. And by such examples, the mercy of God is made manifest, to repen­ting sinners: And they may gather comfort from thence, that if they haue the like re­pentance, [Page 266] they shall haue the like fauour & mercy: Greg: in Hom: And therefore (saith one) I consider Peeter, I cōsider the theefe vpon the crosse: I looke vpon Zacheus: and I see nothing else in them, but examples set before our eies of hope and repentance. By these ex­amples also, we are stirred vp to humilitie and watchfulnes; to worke our saluation with feare and trembling; and vpon view of these things, let him that standeth take heed least he fall. And finally, we are mo­ued to pittie, kindnes, and mercy towards other sinners: seeing in many things we sinne all, and such excellent, and holy men, Patriarkes, Prophets, and Apostles, haue had their grieuous falles.

WE haue heard the reioycing and thanksgiuing of this woman, for the Raigne of Salomon, and specially, be­cause she sawe the loue of God, both to Salomon and to Israel, in placing such a King: We haue heard the happines of Sa­lomon, the great and extraordinarie gifts of God bestowed vpon him, and mani­fold signes of Gods fauour towards him, and that God by his owne mouth and pro­mise, and by a speciall name giuen to Salo­mon, professeth his loue towards him. And therefore howsoeuer he fell, most grie­uously, and therefore deserued no loue, but rather hatred, and to be cast off for euer: yet no doubt, but God did loue him still, and in time brought him to repentance and saluation. Now let vs from these words, of this blessed woman (seeing Gods loue in placing Salomon) let vs (I say) learne and obserue from hence, that a [Page 268] good King, is a rare, and a speciall gift of God, and a token of his loue to the peo­ple. For it is said here, Because God loued Israel to establish it for euer: therefore he made Salomon King ouer them. When God meanes to blesse a land, and to doe any good vnto it, he giueth it good Prin­ces; when he meaneth to correct and pu­nish a people, he sendeth wicked men to Raigne ouer them. So that it is God that giueth Kings, sometimes in loue, sometime in anger. Esa: 3. 2. 4. He threatneth to take away the Iudge and the Prophet, the prudent, and the aged, and to appoynt children and babes to be Princes ouer them. Iob. 34. 30. In his iu­stice he causeth the hypocrite to raigne. Woe to thee ô land, when thy King is a childe, and thy Princes eate in the mor­ning: that is, Eccle: 10. 16. 17. when they are without wise­dome and counsell, and are giuen to their lusts and pleasure. But blessed art thou (oh land) when thy King is the sonne of no­bles; meaning, when he is noble for verture and wisedome. A good King is a great and worthy blessing of God. Pro: 18. 22. Salomon saith, He that findeth a good wife, findeth a good thing, and receiueth fauour of the Lord. Pro: 31. 10. And Bethsheba saith, Who shall finde a vertuous woman, her price is farre [Page 269] aboue the pearles. How much more truly may this be said of a vertuous King? E­uery good thing is from God: As good husbands, good wiues, good parents, good children, good maisters, good ser­uants; how much more a good King, be­ing publicum bonum▪ that is, a publike good: & bonum quo comunius [...]o melius, a good, the more common it is, the better it is. The want of such, is an occasion of sinne and ruine to the people. Iudg: 2. 19. It is said (in the booke of the Iudges,) that when the iudge was dead, they returned and did worse then their fathers; in following other gods, Iudg: 8. 33. and in worshipping them. And a­gaine, when Gideon was dead, the chil­dren of Israel turned away, and went a whoring after Balim; Iudg: 17. 6. and made Baall their God: And this is set downe as a cause of Idolatrie and of all vilanie amongst that people. Iudg: 18. 1. In those daies, there was no King in Israel: but euery man did that, which was good in his owne eies. Iudg: 19. 2. Miserable is the state of the people without a Prince; like fishes deuouring one another; like a body without a head; like sheep without a Shep­heard; like souldiers without a Captaine; like children, without a mother; a ship not safe without a gouernour; nor a priuate [Page 270] house without a guide, nor the common-wealth without gouernours. This knew Moses who was carefull of his posteritie, and to haue a gouernour for his place be­fore he died, Numb: 27 16. and therefore said. Let the Lord God of the spirits of all flesh, ap­poynt a man ouer the congregation, who may goe out and in before the people, and leade them: that the congregation of the Lord be not as sheepe, which haue not a Shepheard. Esa: 32. 1. 2. Great are the commodities and comforts which we reape by good Kings. Behold (saith Esaiah) A King shall raigne in iustice, and the Princes shall rule in iudgement; and that man shall be as a hiding place from the winde, and as a re­fuge from the tempest; As the riuers of waters in a drie place, Ps: 72. and as the shadowe of a great rocke in a wearie land. And marke the happines of Salomons gouern­ment, here commended; His father Da­uid prophecieth of him, that true religion should be maintained in his kingdome▪ that in his daies the righteous should flou­rish: that he should be to such as comfor­table, as the deawe and shewers after the mowne grasse; That in his time should be abundance of peace and plentie; That he should iudge the poore with equitie, and [Page 271] deliuer him when he cryeth; and saue the children of the needie, and subdue the op­pressor: redeeming their soules from de­ceite and violence, and preseruing them from all wrong. Behold then, the happi­nes, the benefite and comfort of a good King: He is a father, a pastor, a nurce, to the Church, and common-wealth; He is as a wall, and prop, to stay vp the tender boughes of the vine. He is like the shadow of a great tree, refreshing his subiects; He is as it were a common soule to the peo­ple, whereby the body of the Church and common-wealth is stayed and vpholden: And as the sunne is to the planets, and the planets to the starres; so is the King with his counsell, iudges and magistrates, to the common-wealth; From thence it hath life, comfort, and light. A good King is much more excellent and better, then a good subiect: His goodnes more large, moreample, & profitable, then the good­nes of others. As much difference as there is betwixt a priuate familie, and the com­mon-wealth, betwixt one house and a Ci­tie, betwixt a litle riuer and the sea: so much difference there is, betwixt a good subiect and the King. He is like a spring, or fountaine of water, descending from [Page 272] the toppe of a high mountaine, watring all the lower groundes, cherishing and fil­ling all the lower brookes. The care, the religion, the wisedome, the pittie, the pietie, the liberalitie, iustice and tem­perance of a king, profiteth all his subiects. By his meanes, religion, peace, iustice, artes, schooles, families, trades, buil­dings, Church and common-wealth flou­risheth.

Therefore (saith Salomon) In the pros­peritie of the righteous, Pro: 11. 10. 11. the Citie reioy­ceth; and when the wicked perisheth there is ioy. And by the blessing of the righte­ous the Citie is exalted. Pro: 28. 28. Againe, when the wicked rise vp, men hide themselues; but when they perish, the righteous en­crease; when the righteous are in autho­ritie, the people reioyce; Pro: 29. 2. but when the wicked beareth rule, the people sigh: All good subiects reioyce at the raigne of good Princes: because they enioy liues, liberties, their goods, and the Gospell: when the wicked rule, there is a storme; the iust are molested; they flie as Dauid from Saul; they hide themselues as the Prophets in Ahab his time; They flie as birdes for shelter: But when the godly rule, the righteous swarme, as Bees in a [Page 273] sunnie day: They multiplie and fill the Churches, and shew their faces bouldly and openly.

The necessitie and commoditie of kings, may be seene in the vniuersall order of na­ture. The chiefe Philosophers, Plato, Ari­stotle, and Apollonious, did see and feele, that as generally there is one chiefe Crea­tor, and maker of all things, and as among the starres, the sunne beareth the chiefe light; as among Bees, there is one chiefe king; as the flockes and heards of beasts haue one guide and ruler; finally, as the cranes doe follow one leader; So there ought to be in a common-wealth one king as head, by whom all the members may consent. And this reason of the com­mon-wealth (declared by the instinct of nature) God hath more euidently opened in the holy scripture, and maketh mention of kings, and doth approue and allowe their authoritie with his owne mouth, as we haue heard before; and the words of this woman doth approue and testifie the same. She blesseth God for this king, who had set him in his owne throne. She ac­knowledgeth God the author of this kind of gouernment: so that the authoritie of kings is a sacred and diuine ordinance. [Page 274] But it will be obiected: How is God the author of this kind of gouernment? when as Salomon was but the third King that Israel had: they had no King at all before Saul, who was a wicked King, giuen to them not in loue, but in wrath, and that at the vnlawfull and turbulent desire of the people: wherein they sinned both a­gainst God and Samuel. For thus it is writ­ten: That the Elders of Israel, 1. Sam: 8. 5. 6. 7. 8. 9. gathered them together, and came to Samuel vnto Ramath, and saide vnto him: Behold thou art olde, and thy sonnes walke not in thy waies: make vs now a King to iudge vs like all nations. But the thing displeased Samuel (when they said giue vs a King to iudge vs) and Samuel prayed vnto the Lord. And the Lord saide vnto Samuel: Heare the voyce of the people in all that they shall say vnto thee: for they haue not cast thee away, but they haue cast me away, that I should not raigne ouer them: As they haue euer done since I brought them out of Egypt euen vnto this day (and haue forsaken me, and ser­ued other gods) euen so doe they to thee. Now therefore hearken vnto their voyce: howbeit, yet testifie vnto them, and shew them the manner of the king that shall [Page 275] raigne ouer them. Behold heere are a peo­ple great and small, affecting and desiring a king, hauing had none before: yet their desire is displeasing to God and Samuel; the reason is, why God misliked their petition, because they did now cast off that forme of gouernment which God himselfe had ordained for them. They aske that which would be hurtfull vnto them, and that with an obstinate and bad minde. Deut: 17. 14. 15. But it will be obiected, that they had a commandement and warrant from God: who said thus vnto the fore­fathers, when thou shalt come into the land, which the Lord thy God giueth thee: and shalt possesse it, and dwell there­in: If thou say I will set a king ouer me, like as all the nations that are about me, then thou shalt make him ouer thee, whom the Lord thy God shall chuse; from among thy brethren shalt thou make a King ouer thee. Thou shalt not set a stranger ouer thee, which is not thy brother. Behold here the allowance of God, to chuse them­selues a king; so he be not a stranger. And whereas it is said, the Lord should chuse them a king; they come in this place to him, that be would make choyce of a king for them: how doe they then offend in [Page 276] this their petition and desire? Indeed their desire is not simplie euill of it selfe, for if it were so, it might not haue beene graun­ted; but their desire is not to this end, to haue the word of God performed, but to satisfie their owne humors. They should haue stayed Gods time and lei­sure, but they distrust God, and are most vnthankfull to Samuel, despising him in his olde age; neither doe they aske a king according to Gods appoyntment and in­stitution; But let vs haue a king (say they) as other nations haue, be he good or bad. But yet if God would (as it fell out after) giue them a king: why is he angry with them for asking a king? be­cause they did aske it with a bad minde, offering some iniurie to Samuel: yet in his secret will and purpose, his meaning was to giue them a king: He disliked in this people, their distrust and difficience: who relied more vpon man, then God: their bouldnes, in attempting, so rashly and suddenly to erect a new forme of go­uernment. He misliked the contempt of his owne gouernment, in that contem­ning him their king, they sought a cer­taine king, after the example of other nations, and so they were wearie of [Page 277] Gods order. And yet, the gouernment of kings doth not shut out the gouern­ment of God, but God doth raigne by kings, as well as he reigned by iudges. The king is the minister of God, his ser­uant, and deputie: he sitteth in his place and throne, and God is the author of his office and authoritie, as we may see in this place. And this forme of gouern­ment hath beene of many nations much desired.

This principalitie or kingdome was first begun (as it is thought) by the Egypti­ans, who could liue no while without a king. And we finde (in the booke of Gene­ses which is most ancient) that the Aegyp­tians had their kings, one after an other. And whereas in the administratiō of a com­mon weale, there hath beene (long since) three sortes or kindes of gouernments set downe, the one Monarchie, an other Ari­stocratie when the best gouerne; the third Democrati, or popular state, when the com­mon people haue a stroake, in ruling the publike weale. The first kinde of gouern­ment is thought as good as any, if not the best of all: For when counsell or gouern­ment is in the power of one: In the gouern­ment of the common-wealth, all things are [Page 278] more easily performed. In the other two kinds of gouernmēts, one oftentimes saith one thing, and others will not graunt it, and they are not easily agreed: Heere one hath a stroake, the preheminence and pre­rogatiue of commaunding and graunting. The whole world is ruled and gouerned by one, and what can be better or more wisely gouerned? The gouernment by Iudges, was not very strong; but almost voluntarie, and therefore more contemp­tible: but in the gouernment of a king, there is more maiestie in their kingly pompe, and glory, which is a more admi­ration and a wonder to the people, and is a meanes to keepe them in better order and subiection: The name of a king hath beene alwaies famous, great, most glorious, and sacred, amongst all nations of the world: But ye [...] s [...]e the madnesse, and in­constancie of this people: They egerly desired a king, and when 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 [Page 279] 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, 1. Sam. 10. [...]. 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. 1. Sam. 10 24. 2 [...]. 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. [Page 280] 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: Tyndal. 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. Psa. 107. 34. 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, [Page 281] 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. [Page 282] 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 [Page 283] the Lord sayth of some Rulers, that they raigned not by him: Hosea. 8. 4. 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. Dan. 2. 2. [...]7. 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 [Page 284] 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 maner of choo­sing and gouerning the common-wealth, is in many things humane, and the end is for the good and preseruation of man: and so are lawfull Pastors, though their calling be diuine; yet they are chosen, approued, and ordeined, for the benefite of men. And thus the Apostle defineth a High Prieste: To bee taken from among men, and is ordey­ned for men, in things perteyning to God: And so is a King taken from among men, ordeyned for men, in things pertayning both to God & men; That is, for the good both of the Church and Common-wealth. As for the Popes office and vsurped supre­macie, it is meerely humane; nay it is dia­bolicall, and against the examples and au­thoritie [Page 285] of holy Scripture. Hee hath no true nor iust warrant, from the Law, Pro­phets, Euangelists, nor Apostolicall wri­tings: But of this, it may be wee shall speake more hereafter. It is sufficiently proued already, and it shall appeare more plainely hereafter, that the office and power of Princes is diuine & sacred. Now because some Kings are giuen of God to his people in loue and mercy, and some in wrath & iudgement: Let them try them­selues, whether it may be sayd of them, as it is sayde of Salomon in this place, That God in loue to them, and in loue to his people, hath set them in his owne throne. Let them know then, that such a King (as is giuen of God in loue) is both qualified with gifts fit for his calling, and will and must necessarily performe the duty of his place: as this Queene testifieth of Salo­mon in the words following. It is sayd of Dauid, that as hee was chosen from the sheepe-folds, to feede Gods people in Ia­cob, and his inheritance in Israel: Psa. 78. 70. so hee fedde them according to the simpli­citie of his heart, and guided them by the discretion of his hands. 2. Sam. 8. 15. And it is sayde of him (in another place) that hee raigned ouer all ISRAEL, [Page 286] and executed iudgement and iustice: Psa. 101. 1. and hee himselfe protesteth, that he gouerned his Court, Church, and Common-wealth, according to the true rules of mercy and iudgement. And it is sayde of Salomon, that all Israel feared him; for they saw that the wisedome of God was in him to doe iustice, and to performe faithfully the duty of his place and calling. A learned writer vpon that Psalme 78. sayeth, God did choose Dauid to this end, that hee should feed his people; and therefore he fed them. He chose Saul to afflict his people, & there­fore he afflicted them. For marke what the Lord sayd to the people that would needes haue a King; hee threatneth them, and gi­ueth them that King in his wrath. This (sayth he) shall be the manner of the King that shall raigne ouer you: 1. Sam. 8. 10. 11. 12. 13. &c. Hee will take your sonnes, and appoynt them to his Cha­riots, and to bee his horsemen, and some shall runne before his Chariot. Also hee will make them as Captaynes ouer thou­sands, and Captaynes ouer fifties, and to eare his ground, and to reape his haruest, and to make instruments of warre, and the things that serue for his Chariots. He will also take your daughters, and make them Apothecaries, and Cookes, and Bakers. [Page 287] And hee will take your fields, and your vineyards, and your best Oliue trees, and giue them to his seruants. And he will take the tenth of your seede, and of your vine­yards, and giue it to his Eunuches and his seruants. And he will take your men ser­uants, and your maide seruants, and the chiefe of your young men, and your Asses, and put them to his worke. Hee will take the tenth of your sheepe, and you shall be his seruants: and you shall cry out at that day, because of your King, whom you haue chosen you, and the Lord will not heare you at that day. But it may be, some will say, May Kings thus oppresse the Com­mon-wealth? no, they haue no such autho­ritie by their office: But this King was sent in wrath from God, to plague this peo­ple; and therefore hee doth plague them. Samuelthreatneth to that people, the demi­nution of those liberties which the Israe­lites enioyed before vnder the Iudges He admonisheth them of the hard estate which was to ensue. This was Gods do­ing in his iustice, for the sinnes of the peo­ple. For God is in heauen, hee may doe whatsoeuer hee will; his wayes are all iust and righteous. But as for Kings, they n [...]ay not doe what they list, they are bound to [Page 288] the lawes of God, to the lawes of charitie, equitie and righteousnesse. But those which are giuen in wrath, they shall vexe and afflict the people. Christ sayd to Pe­ter, Feede my sheepe. It was sayd to An­tichrist, Deuoure, destroy, beate downe, seduce the people, because they receiue not the loue of truth, that they might bee saued: Therefore he destroyeth, seduceth, and deceiueth as many as hee can. The Lord threatneth in Zacharie: Zac. 11. 16. I will raise vp a shepheard in the Land, which shall not looke for the thing which is lost, nor seeke the tender lambes, nor heale that which is hurt, nor feede that which stan­deth vp: he shall eate the flesh of the fat, and teare their clawes in peeces. Our Sa­uiour Christ sayth, That a thiefe, commeth to steale, kill, and destroy. So that by their deedes. practises, and fruites, both of Princes and Ministers, it may bee easily gathered, whether they bee sent to a peo­ple in loue or wrath. But of the dutie of such Gouernours as are giuen in loue, wee shall speake hereafter. Now as the dignitie of Kings appeareth, in that their calling is so diuine, and from God himselfe: so in this also, that they are in his place and throne, and haue so many honourable titles [Page 289] giuen vnto them in the Scripture. They are called nurcing fathers and mothers, shep­heards of the people, leaders, keepers, helpers, Gouernours; yea, in some sense Sauiours; and God doth giue them his owne name, counting them gods: not by nature; for so they are men like other men, borne and conceiued as other, and shall dye like men: But they are gods by office, they are the Vicegerents and Images of God. This is a great honour, great excel­lencie and dignitie, to be admired and re­uerenced of all men. Yet let mee admo­nish you, that the same, or the like titles and dignities may be applyed to the faith­full Ministers of God; though they be ac­counted and taken by most men, as vile, base, contemptible, and the very off-scou­rings of the world: And many which doe magnifie, and almost adore great persons, Gouernours, and Magistrates (it may bee for feare, [...]latterie, fauour and lucer) euen these doe vil [...]sie, scorne, contemne, and disgrace the calling of the Ministers, as much as they can. But let them know, that there is some likenes and affinitie be­twixt the calling of a Magistrate, and the calling of the Minister. As good Princes are the blessings of God, so are good ministers; [Page 290] as we haue heard before, when wee intrea­ted of true wisedome. As the calling of the Magistrate is sacred and diuine, so is the calling of the Minister; it is the holy Ghost that appoynted Ouer- [...]eers in the Church; and it is Iesus Christ that giueth gifts to men, to become Pastors and teachers in the Church. Those glorious titles (before spo­ken of) they belong also to the Ministers of God: They are pastors, fathers, nurces, and in Gods stead. Magistrates are to be honoured; such as rule well in word and doctrine are worthie of double honour. The same is the end of both their callings, to suppresse and beate downe sinne: But our power is spirituall, therefore the grea­ter, euen the power of God to saluation; power to conuert soules, to beate downe Sathan and sinne, and to bring into bon­dage euery thought that doth rayse it selfe against God. By the Magistrates care, po­licie and power, wee liue in peace, and are defended from forren & domesticall foes. By the ministerie of the word, the sword of the spirit, wee are armed against our spi­rituall enemies, and enioy true peace of conscience: And therefore the ministerie of the word is truely called, the streugth and life of a land. When Elishai saw Eliah [Page 291] taken vp into heauen, he cryed, My father, my father, the Chariot of Israel, and the horsemen thereof. It is sinne that weakens a land, it is religion and pietie that maketh it strong. By the preaching of the word sinne is weakned, and all vertue and good­nes is increased & confirmed. The want of this word, is the famishing of mens soules: the plentie of this word, is the life of their soules. Magistrates are keepers and main­tayners of both the tables of the comman­dements; and so are all faithfull Ministers. Magistrates are to execute outward pu­nishments vpon offenders. Ministers haue power to reproue, to binde, and exclude notorious offenders▪ Our bodies, goods & liues, are subiect to Princes; but al power, worshippe, and maiestie, are subiect so the word which wee preach: And as they are rebels to Princes which resist their power, so are they rebels to God, which set them­selues against the doctrine, counsels, and exhortations of his faithfull Ministers. And finally, as good Magistrates doe com­fort and encourage good subiects, by re­wards, honours and countenance; so good Ministers are carefull by all means possible to comfort good Christians by the sweete promises and mercies of God, and by the [Page 292] assurance of remission of sinnes and life e­ternall. Seeing therefore there is such a­greement, both in the titles and callings of Magistrates and Ministers, there should be also an agreement and vnion in affection betwixt them. They are intirely to affect and loue one another. The Ministers are to guide and direct the Rulers by the word, and they againe are to defend them by the sword. This the Lord teacheth, when hee appoynted two brethren to go­uerne his people, Moses and Aaron, the one to gouerne, the other to teach. It went well with Saul, so long as he hearke­ned to Samuel the Prophet. Dauid had Gad and Nathan neere vnto him, as his faithfull Counsellers. Hezekiah the King, was directed by Esaiah the Prophet. Ther­fore Magistrates are to countenance good Ministers, and to encourage them. Wee teach and perswade all men to obey the higher powers. We pray for you publike­lie and priuately, and stirre vp others to doe the like. Wee set foorth the excel­lencie of your callings: We threaten dam­nation to rebels and traytors. As for our calling, although diuine and sacred, yet odious and contemptible to the worlde, because wee reproue the sinnes of all men: [Page 293] we endure many hard speeches, vnkind­nesses and iniuries of wicked men: the eyes of many, their eares, hearts and mouthes are open against vs. Wee are subiect to many temptations and infirmities. Wee haue many discomforts and discourage­ments. Who is to comfort, and counte­nance, and defend vs, but the good Ma­gistrates? And you must not bee offended though we sometimes iustlie reproue your opon sinnes, in open place. It is our office to reproue sinne in all; as it is your dutie to punish sinne in all. As you must not be partiall, and not haue respect of persons in iudgement; so we must not be partiall in reproouing. We doe it (God, knoweth) in dutie, loue and conscience; and there­fore you are to take it in good part. All holy men, though they were Kings and Princes, haue beene content patiently to receiue iust reproofe: And the sinnes of Magistrates and great persons doe most hurt of all other; and therefore most of all to be reprooued. If wee be carelesse and idle in our place; If we be flatterers & time seruers. If we be corrupt & false in our doc­trine; If we be wicked and dissolute in life; Let vs bee censured according to our de­serts. But if our care be to do good, to take [Page 294] what paynes we can in our places, to winne foules, to beate downe sinne and Poperie, to liue honestly, and keepe a good con­science in all things: If neyther our doc­trine nor life can bee iustly touched, why should you be strange vnto vs? why should you keepe backe from vs your fauour, as­sistance, and countenance?

It is the chiefe end of the office and calling of a good Magistrate, to defend and countenance all good and honest men, much more the faithfull and paynefull Ministers of God.

And seeing Magistrates and Ministers haue the same authour, the same names and dignitie, let them ioyne together for the beating downe of sinne, and bee helpers and comforters one to another; and let the highest of all remember, specially those which make small account of our calling; let them remember and lay vp in their hearts these worthie places of Scripture. Remember that caueat which GOD giueth to his people: Deut. 12. 19. Be­ware that thou forsake not the Leuite as long as thou liuest vpon the earth. And againe: Psa. 10. 15. Touch not mine annointed, and doe my Prophets no harme. This was spoken euen to Kings and Princes, [Page 295] to their rebuke and shame. And neuer for­get that bitter prayer of Moses, who yet was the mildest man that euer liued vpon the earth, Deut 3. 11. Blesse ô Lord (saith he) his sub­stance, and accept the worke of his hands: he speaketh of the tribe of Leuie, the faith­full ministers of God: Smite through the Ioynes of them that rise against him, and of them that hate him, that they neuer rise vp againe. Luk. 10. 16. And remember that saying of our Sauiour Christ, speaking to his Apo­stles, saying, He that heareth you, heareth me, and he that despiseth you, despiseth me. And those sayings of the Apostle; Now we beseech you brethren, that you knowe them which labour among you, and are ouer you in the Lord, 1. Thes: 5. 1 [...]. and admonish you, that you haue them in singular loue for their worke sake. Loue them for their cal­ling, for the gifts of God in them, for their great paines, for the gaine and profit which you doe or may reape by them. And neuer forget that saying of the same Apo­stle alreadie alleaged, 1. Tim. 5. That those which la­bour in word and doctrine are worthy of double honor. And finally, remember the sweete and gratious exhortation of the worthy king, good king Iehosephat, deli­uered to his owne subiects by his owne [Page 296] mouth, 2. Chron: 20. 20. saying, Heare you me ô Iuda, and you inhabitants of Iersalem, put your trust in the Lord your God, and you shall be assured; beleeue his Prophets, and you shall prosper. Now let vs come to the dutie of a king, and of all gouernours, set downe in fewe words, by this blessed Queene; she putteth Salomon in minde o [...] the end why God did thus highly preferre and aduance him, it was to execute iudge­ment and iustice, to doe equitie and righ­teousnes. This is the end and calling of a [...] gouernours and rulers, appoynted by God himselfe, and let vs in respect of the place and persons, applie our speech, to subor­dinate magistrates, who are the kings de­puties, and rule in his name vnder him, they must faithfully doe their duties, and iustly discharge their places, and the trust com­mitted to them. And by the king, being the chiefe magistrate, the scripture do [...] vnderstand, all other gouernours, officers, assistance and helpers to him; he cannot rule and gouerne alone by himselfe, so great a kingdome and people, he hath need of many eies, many eares, many heads and hands, to helpe and assist him in gouern­ment. Exod. 18. Moses by the counsell of Iethroh [...]s father in lawe, prouideth sundrie officers [Page 297] and iudges vnder him, for hearing and iudging of causes. 2. Chron: 19. King Iehosephat setteth iudges in the land, throughout all the strong Cities in Iuda, Citie by Citie, and telleth them, and teacheth them, what they are to doe in their places. 1. Pet 2. 13. 14. S. Peter exhorting vs to submission to the king, as to the superior, so he maketh menti­on of gouernours vnder the king, for the punishment of euill doers, and for the praise of them that doe well. We haue hard before, the excellencie of kings and magistrates, namely, that God is the author of their place, that they are in Gods stead, and called by his name. This no doubt is a great honour and dignitie to be aboue others, to be chiefe in a kingdome, in a citie, towne or coun­trie, to represent the person of a king, yea to represent the person of God: this may be an occasion to lift vp the hearts of many aboue their brethren, because of the greatnes of their place; and many in this their office, doe onely respect, the highnes, the glory and worship of it: and therefore are conceited in them­selues. But as it is Hon [...], so it is Onus: As the place of the magistrate is an ho­nour, so it is a burden, a great and heauie [...] [Page 296] [...] [Page 297] [Page 298] burden: and the consideration of this may serue, to humble good magistrates, both in the sight of God and men; to remember in what low and base astate they haue beene heretofore, though they be now aduanced. Gen: 32. 10. They may say to God in the hu­militie of their soules, with Iacob, I am not worthy of the least of all thy mercies, and all the truth which thou hast shewed to thy seruant; for with my staffe came I ouer this Iorden, and now haue I gotten two bands: And may not some say with Dauid that the Lord hath chosen and taken them from the Sheepefoldes, Psal: 78. 70. to feed his people in Iacob, and his inheritance in Israel. May not many truly say, that though they be now of great wealth, yet they haue beene as poore as others: though they be now gouernours and rulers of others, yet they haue beene subiect to those whom they gouerne. Nay the greatnes of their place, the honor and dignitie that they are in, should not make them proud: for if they looke well to the great and manifold du­ties required, they shall haue no cause to be lifted vp, but rather to be humbled and cast downe: they are not called to the place of gouernment to be proud, idle, to take their pleasure and ease, to liue in [...]o­tousnes, [Page 299] in luxurie and licensiousnes, but faithfully and carefully to performe all the duties which God requireth of good gouernours in holie scripture: to gouerne well, is a matter of great difficultie, care, labour, and danger: many times in plea­sing men, they displease God; and in plea­sing God, they displease men; so that they can hardly so behaue themselues, but that they shall displease the one or the other: What wisedome, humane and diuine, is re­quired in good gouernors, or else they must see with other mens eies, he must speake with other mens tongues, and they must be wise by other mens heads: go­uernours without true wisedome, are like a ship without an anker, like birdes with­out winges. A wise gouernour is like salt to season others, he is as the eie and the heart of the people. What courage and magnanimitie is required in good rulers, for the suppressing of the rebellious and wicked, and for doing of iustice without partialitie? and what care, diligence, pro­uidence, labour, and toyle, for the right gouernment of so many, and so many sorts of men. The heathen could say, that the greatnes of gouernment, is the greatnes [...] of care: he is in dutie to warrant the sleepe [Page 300] of his subiects by his owne watchfulnes; their peace by his labour; their ease by his industrie; their leisure by his busines; the head watcheth and prouideth for the go­uernment of the whole body; how care­full and watchfull are nurces for the fee­ding and ordering of their children? how watchful are good Shepheards for the lea­ding, and feeding of their sheepe? and how carefull is a good householder and mai­ster, for the gouernment of the whole fa­milie? so that it is an old saying, Therein but one seruant in an house: meaning, that the maister is seruant to all; in respect of his care and prouidence ouer all. Greg: In very deed saith one, it seemeth to me, that it is the art of all artes, the discipline of all dis­ciplines, to gouerne man, which of all creatures is most variable in manners, and diuers in will. An other saith, that to go­uerne, is not onely a dignitie, but an art; yea the greatest of all other: for if they rule ouer other things which are without man, the skill and the cunning is better then all the things themselues: how much more is the gouernment ouer men most excellent, seeing that men doe excell all other things? There are diuers kindes of artes, one excelling an other, there is the art and skill of husbandrie, of carpentrie [Page 301] and building, Chry: in 2. Cor. 7. which are very necessaire, and doe serue for the helpe and conserua­tion of this life: there be other artes, which are lesse then these; As to be shepheards, taylors, smithes, but amongst all these, hus­bandrie is most necessarie, which God himselfe ordained and commaunded so soone as he had made man: for it is possible for a man to liue without most of the other arts, but without husbandrie it is impossi­ble to liue; without it, all the rest are to no purpose; yet kings doe gouerne husband­men, and there is some likenes betweene husbandrie and gouernment: the gouer­nor is a setter of plants, some he proyneth, some he cherisheth, and causeth to growe: some he cutteth downe and pulleth vp by the rootes: good gouernours are like hus­bandmen; by husbandrie, the badnes of the earth, & the wildnes of the plants are made better: by weedes, the plantes and seedes are hidden & choakt; but the good husbandman, is carefull to plucke them vp: so by good lawes men are made bet­ter, and the wicked which hinder & hurt others, are restrained & suppressed: and as husbandmen haue many things to hinder their planting and sowing, as wild beasts, tempests, haile, floods, drought, so haue gouernours hinderances and enemies to [Page 302] their gouernment, which they will care­fully auoyde as well as they can. This com­parison of husbandrie, as it setteth out the necessitie and excellencie of gouernment, so it sheweth the great care and labour that is ioyned with it: for who is more carefull and painefull then the husband man? let therefore magistrates be humbled in consideration of the vertues and duties of their great calling: and yet for their fur­ther humiliation, let them remember their owne infirmities and wants to per­forme their dutie as they ought. Let them remember that they are subiect to the temptations of the diuell, of the flesh, and the world: and let them knowe, that they are subiect to the common miseries of this life, and to other miseries and crosses, incident and peculiar to their calling: and let them in no case forget, that they must giue account to the great Iudge and go­uernour of all the world, how they haue behaued themselues in their places and callings: It shall be said to them, to euery one of them, Come, giue account of thy stewardship, thou mayest be no longer steward. And for their further humiliatiō, they must knowe, that they cannot tell how long they shall enioy those places of [Page 303] honour and dignitie, being subiect to death as well as others; and they cannot tell how soone they may be taken away. Agathon had wont to say, that a magi­strate must alway remember these three things. First, that he ruleth men; second­ly, that he must rule according to lawes; and thirdly, that he shall not alwaies rule. The consideration of this latter poynt of the shortnes and vncertaintie of this life, that we must certainely die, and we knowe not how soone, is able to humble, the mightiest potentate in the earth. The highest of them all may say, I my selfe am also mortall, and a man like all other, and am come of him that was first made of the earth, and in my mo­thers wombe was I fashioned as others are; and when I was borne I receiued the common ayre, crying and weeping at the first as all others doe; I was nouri­shed in swadling cloathes, and with cares. For there is no king that hath any other beginning of birth, all men haue one entrance to life, and a like going out. Dauid calleth death the hie way of all the earth, and he himselfe put­teth [Page 304] gouernours in minde of their mor­tall state: for howsoeuer he saith, that God standeth in the assemblie of gods, he iudgeth among gods: And againe, I haue said yee are gods, and yee all are children of the most high: this he spea­keth of magistrates, magnifying and extolling their office, and giuing them three times in that Psalme, the glori­ous and sacred titles of Gods; yet least they should be puffed vp with the ex­cellencie of their callings, Ps: 82. 1. 6. 7. presently he telleth them, ye shall die as a man, and you Princes shall fall like others. He would haue them remēber, that though they be gods, yet they are but mortall gods; of this mortall state of Princes, we to our great discomfort haue had wofull experience not long since in this our Land: A worthie young Prince of great hope, the flower and Iewell of our land, the comfort of his parents, and of all good Christians and subiects, the heire apparent of sundrie king­domes, how soone hath the Lord ta­ken him away in the prime of his tender, young, and flourishing age? happie no [Page 305] doubt is he, that is so soone taken a­way from a miserable world, but vn­happie are we, whose sinnes, hath cau­sed the Lord to take such a Iewell from vs: it cannot but prognosticate, some heauie iudgement to this our nation and countrie: and great cause haue all christian hearts amongst vs, to mourne and lament for such a great losse. This Church may say as Naomi said, vpon the death of her husband, when they called her Naomi, she an­swered them, call me not Naomi, that is beautifull, Ruth. 1. 20. but call me Marah, that is bitter: for the almightie hath giuen me much bitternesse. Why call you me Naomi, seeing the Lord hath hum­bled me, and the almightie hath brought me to aduersitie? Wee may mourne and say with Dauid, 2. Sam: 3. 20. mourning for the death of Ionathon, Tell it not in Gath, nor publish it in the streetes of Ashkelon, least the daughters of Phi­listimes reioyce, 2. Sam: 3. 33. least the daughters of vncircumcised triumph. And as he saith in an other place, after the death of Abner, there is a Prince, and a great [Page 306] man fallen this day in Israel. But blessed be God, who is still more mercifull to vs then we deserue, and in iudgements remembreth mercy, who though for our sinnes hath cut off so precious a branch, yet the blessed tree is yet aliue, and standeth and flourisheth, and also some sweet branches to our great com­fort and hope. Now the Lord of mercy, blesse them all and multiplie, and en­crease them, and continue them and theirs if his will be, to the end of the world, to their owne comfort, the shame of their enemies, and to the common good of this Church and common­wealth: yet let vs not forget that heauie iudgement, but so remember it, that it may drawe vs to true repentance, for that is the true vse of all iudgements: and let vs learne to depend wholy and onely on God, and not vpon any mor­tall man. Psal: 146. 3. Remembring that counsell of Dauid, put not your trust in Princes, nor in the sonne of man, for there is no helpe in him, his breath departeth, and he returneth to his earth; then his thoughts perish: blessed is he that hath [Page 307] the God of Iacob for his helpe, whose hope is in the Lord his God which made heauen and earth, the sea 'and all that therein is, which keepeth his fidelitie for euer. And let this and the like ex­amples of the death of great persons, put all in minde (though they be neuer so high,) of the mortall state of all the children of men, of what state or condi­tions soeuer they be; And thus though gouernours and magistrates take occa­sion by the dignitie of their places, yet both this, and many other causes, may moue, drawe, and induce them to true humilitie. And now let vs drawe neerer to the description of the seuerall duties required of Christian gouernours, both in this and in many other places of scrip­ture, the Lord doth not onely in his word set downe, generally the rules of all christianitie, but also the seuerall du­ties of all states, degrees, and callings, as of fathers & children, maisters and ser­uants, husbands & wiues, kings & sub­iects: wherein we may see the fulnes & equitie of scripture, applying it selfe, and speaking to all sorts of men. Againe, [Page 308] we learne this lesson by it, that it is not sufficient for vs to performe the generall duties of Christianitie, but also the parti­cular duties of our seuerall callings. And we may see the corruptiō of our natures, that euery one is willing and readie to heare the duties of other men, forget­ting and litle regarding what doth be­long and appertaine to themselues. The seruant is content to heare the dutie of his maister, and the maister is content to heare the dutie of his seruants; children are content to heare the dutie of their parents, and parents are content to heare the duties of children. Husbāds are wil­ling to heare the duties of wiues, and wiues are content to heare the duties of husbands. Ministers are cōtent to heare the duties of the people, and people are content to heare the duties of ministers. Subiects are content to heare the du­ties of their Princes, and Princes are willing to heare the duties of their sub­iects. But fewe or none are so readie or willing to-heare and learne their owne duties. For redresse of this corruption, let euery one say with the kingly Pro­phet [Page 309] Dauid, I will heare what the Lord will say concerning me. And of al other, the scriptures doe often and plentifully speake of the duties of Princes and Ma­gistrates, in Exodus, in Deutrinomie, in the Prouerbs of Salomon, in the Lawe, in the Prophets, in the Gospell; and many preachers, many times, in many places, vpon iust occasion doe handle this doctrine of the Magistrates, and this is not superfluous, because it is a matter of great importance: for if they doe their duties, the Church and com­mon-wealth flourisheth: otherwise there is decay and ruine. Againe, their office is hard and difficult, much holines, much wisedome and faithfulnes requi­red of them, their charge and burden is great, they haue many hindrances and enemies, they are subiect to many dan­gers, therefore they had neede of much & daily instruction, & so much teaching, & so many sermons, shalbe so many wit­nesses against them if they do not regard & follow thē: but to come to the descrip­tion of good rulers, their first care must be, that if they wil wel & profitably rule [Page 310] others, they must first gouerne and rule themselues. The very heathen haue ac­counted those the best Emperours and rulers, which could rule their owne af­fections, they haue thought & said, that we neede not so much feare our armed enemies, as our owne desires and lustes: that it is a farre greater worke to ouer­come our selues, then to ouercome our enemies. And thus saith one very excel­lētly, If thou wilt haue all things subiect to thee, subiect thy selfe to reason; thou shalt rule many, if reason rule thee: Seneca. from thence thou shalt learne, what and how thou art to take any thing in hand. Isodo. Kings and rulers, haue their name from doing well; therfore by doing well, thou doest hold the name of a ruler; but by sinning, thou dost lose it: therfore they are right­ly called kings & rulers, who can rightly rule themselues and others. Greg: The highest place is well ruled, when he that gouer­neth hath dominion, rather ouer vices, then ouer his brethrē. Again, it is a good house and well ordered, where the man ruleth, & the wi [...]e obeyeth: he is a good man, where the spirit ruleth, & the flesh [Page 311] serueth. Most excellent is the speech of his Maiestie to his gratious sonne, of fa­mous memorie, saying; That hee is not worthie to rule others, that cannot rule himselfe. Inordinate affections, more dangerous and powerfull then the ene­mies of the body, those are vanquished by spirituall power: this is the best vic­torie; and such bee truely noble. Base m [...]n may subdue Kingdomes, and them­selues bond-men of sinne and Sathan. He is not worthie to gouerne a Christi­an people, that is not a Christian him­selfe; let such looke for no good suc­cesse. Againe, Princes are tyed to God in a double bond; First, in that they are men; Secondly, in that they are Rulers of men: In pietie and thankfulnes they are to goe before others. The highnes of their place aggrauateth their fault: Their glorie is to shine before others. He is better (saith Salomon) that ruleth his owne minde, then he that winneth a Citie. Such as winne Cities, spoyleth and destroyeth: He that ruleth himselfe, doeth hurt and spoyle no man; he is at warre with none but with his owne [Page 312] wicked nature. Pro. 16. 12. It is abhomination to Kings to commit wickednesse; for their throne is stablished by iustice. The grea­ter that men are, the more grieuous, hor­rible and loathsome are their sinnes. Hose. 4. 7. As they were increased (sayeth the Pro­phet) they rebelled against mee; there­fore I will change their glorie into shame. Againe, they are poore, they are foolish; Ier. 5. 4. 5. &c. for they know not the way of the Lord, nor the iudgement of their God. I will get me to the great men, and will speake to them; for they haue knowne the way of the Lord, and the iudgement of their God: but those haue altogether broken the yoke and burst the bonds; wherefore a Lion out of the forrest shall slay them. These are most vnkinde to God, who doe thus requite his kindnesse, for their great preferments and dignities. Magistrates of all others must bee vnrebukeable, the eyes of all are vpon them: A spot or a mote in the sun is soonest spyed: their good example doth much good; if they fall, others follow; they leade others to hell. It is a staine to their place, to their [Page 313] dignitie & titles, to be stained or tainted with any grosse sinne: They are called gods; and therefore they must bee like God in hating sin; they must be like God in holinesse & righteousnes. Rulers must out go the people, not in pleasure & lust, but in temperance, in vertue, & magna­nimitie. It is the saying of the heathen; He is not worthie to gouerne, that is no better, neither hath moe vertues then they which he gouernes: they are to be first doers of that which they command: they must leade the way to vertue, and practise that which they command. It is written of Lycurgus, that he set downe no law, whereof hee himselfe had not shewed an example and practise in his owne person. Ageselaus would be the first doer of that he commanded others to do. Sinnes of great men are examples & priuiledges to others: whatsoeuer they do, they seeme to command. As a great branch cut from a tree, bringeth downe many small ones with it: And as when a great Prince cōmeth forth of his palace, a multitude follow him: so doe subiects ordinarily follow the examples of their gouernours good or bad: yea the affecti­on, [Page 314] in subiects to please Princes, and to immitate their actions, is of more force then lawes & punishments: And there­fore true is that saying of a heathen man; That Magistrates, in matters of wicked­nesse and vice, doe not onely conceiue it, but spread it, and as it were, water their subiects with it. And againe, wilt thou haue thy subiects good? bee thou good: The Prince by well doing tea­cheth the subiects to do well. Examples of Princes neuer rest where they begin, but doe breake foorth, and scatter farre and neere, the world noteth their words and deedes; neither can they be hidde more then the beames in the sunne. Good Rulers are to punish all sinnes in others; and how can they do this, if they be guiltie of the same, or of greater, or more grieuous sinnes? And what a a shame is it to be called Rulers and go­uernours, and yet to be seruants and slaues to sinne? yea, to as many sinnes as doe rule and raigne in them? Diogi­nes had wont to say, that harlots were as Rulers, and Queenes to Kings; be­cause they might commaund what they [Page 315] would; and that they would denie no­thing to them as they did to their sub­iects. Of this there is example in He­rod, who graunted to Herodias, Mat. 14. a wan­ton dauncing Damsell, halfe of his king­dome. Rulers are often carried away with the conceit of their dignitie, as though they had a priuiledge to doe as they list; and they haue flatterers about them, which will soothe them, and set them on in this conceit. Monstrous was the saying of the Stepmother of Antho­nie Caracalla; for when hee was so be­witched with her beautie, that hee desi­red to marry her, and sighed and sayd, O si liceret, O that it were lawfull: She shamefully answered, Si libet lice [...]: If thou list it is lawfull: for Princes doe giue lawes, and not receiue lawes. A most vntrue speech in things concer­ning the law of nature; as well confessed Dionisius, when his mother would haue maried otherwise then became her age: saying, Oh mother, the ciuill lawes of man may bee changed and altered, but the law of nature cannot bee changed. Herodotus writeth; That Cambises, [Page 316] King of Persia, coueting to marry with his sister, asked his Counsellers whether there were any law to permit the bro­ther to marry with the sister. They an­swered, after deliberation, that they could finde no such law; but they found a law, whereby it was permitted to the King of Persia to doe what he listed. A most wicked answer, when the question was of the law of nature. Oh vild flatte­rers and pernitious parasites, the very bane and poyson of Kings and Rulers. It is sinne and wicked affections, which are as rebels and traytors, which Chri­stian Rulers are first of all to subdue in themselues. Hoc opus hic labor est: This is the greatest worke, the greatest labour, cunning, victorie & conquest. Sampson ouercame many of the cruell & mightie Philistims; yet was hee ouercome by fil­thie lust. Alexander conquered a great part of the world; but yet he could not conquer nor tame his owne drunkennes, lust and anger. Hercules ouercame and tamed many monsters; but at last hee became a seruant and slaue to Omphala: of whom one writeth thus: Hercules [Page 317] (sayth hee) famous for his vertue, and counted as it were a god amongst the gods: but he defiled the world with fil­thie lusts and vncleannesse. How could there bee any diuine thing in him, that was a seruant to his owne vices? and those things which hee did are not to be counted diuine vertues: for what great matter was it to ouercome a Lion or a Beare, to kill wilde and fierce Horses with their rider? Lactant. lib. pri. instit. Chap. 9. These are the works of a strong man, yet of a man; and those things which hee ouercame were fraile and mortall, and may bee ouerthrowne by the strength of man: But to ouer­come the minde, to suppresse wrath, it is the part of the mightiest man, which he did not neyther could doe. He that doeth this, I doe not onely compare him with the chiefest and best men, but also I account him most like to God him­selfe: And hee onely is to bee iudged a mightie man, who is temperate, mo­derate and iust. Wherefore let Ru­lers remember this golden sentence, proceeding from a golden mouth, say­ing; Hee that hath greate power [Page 318] ouer many things, let him first purge his owne conscience; and those sinnes which hee punisheth in others, Chry. in [...]. let him not commit himselfe; and let him auoid that which he punisheth: for it is a foo­lish thing when any would rule others, and yet cannot rule themselues. And let them further know, that their authori­tie is no dispensation for sinne; and that God hath punished great persons for such faults as might seeme but small in our eyes; As you may see in the exam­ples of Elie and Dauid: and also in the example of Hesekiah: God did grie­uouslie punish them, the one for pam­pring his children, the other for num­bring the people; and the third, for shew­ing his treasures to the Ambassadours of Babilon. Let all Gouernours be of Ne­bemiah his minde, who when hee was perswaded to flie, he answered; Should such a man as I flie? Let euery Magi­strate, when hee hath any motion to sin, say thus; Should such a man as I, that am a gouernour to others, that am in Gods place, that should be an example to others in all goodnesse, that should [Page 319] reproue and punish sinne in all: should I commit sinne? should I blasph [...]me the name of God? should I prophane his S [...] ­both? should I be proud, or couetous? should I giue my selfe to wh [...]redome and drunkennes, or to any such grie­uous sinne? What a dishonour will this be to God? What a diseredit to my place and calling? and how offensiue to the people? h [...]w should I rule others, if I cannot rule my selfe? And finally, let thē know, that the greatnes and excellencie of the Magistrate, must be accompanied with the excellencie of vertue, and with good example. And as the Magistrate is first to begin with himselfe, & first looke to his owne heart and waies, so also he must haue a speciall regard and care of all that are vnder him, in his priuate fa­milie. It is not enough that he au [...]yde all kind of sinne and wickednes himselfe, and that he himselfe leade a good, god­ly, and righteous life in the sight of God and men, but also must haue a speciall care, that his whole familie, his wife, his children and seruants, doe the like. For they are his speciall cure & charge com­mitted to him of God, to be ruled and [Page 320] gouerned by him according to the rule of his lawes, and therefore worthie is that saying, For all that are vnder thee, and subiect to thee in thy house, Aug: thou shalt giue an account vnto God: and therefore the Lord directeth the fourth commandement to the father, maister, and householder whatsoeuer, Inioyning not only himselfe to sanctifie his Sa­both, but that all that belong and ap­pertaine vnto him, and are within his doores, doe sanctifie the Saboth with him; he is not onely himselfe to come to the holy assemblies, to heare, to pray, to receiue with the congregation, and both openly and priuately to be occu­pied the whole day in religious exerci­ses, but it is a charge layed vpon him by the Lord, that he cause his whole fami­lie to doe the like: And if this be requi­red of euery priuate man, and of euery Christian householder whatsoeuer, be he neuer of so meane and base estate, how much more is it required of the publike Magistrate? God speaketh thus to his people Israel, D [...]u: saying, These words which I command thee this day, shall be in thy heart, and thou shalt rehearse [Page 321] 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 proui [...]iō for the maintenāce 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 [Page 322] 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 mē in scrip­ture, how [...] they were in teaching and [...] their families. Gen: 4 Our first [...] Adam had a [...] of this, and ther­fore he taught his two sonnes, how to sacrifice to the true God. Gen▪ 18. 19. Abraham is commended of God, and he promiseth to blesse him for it, because he comman­ded his so [...]nes and his household after [Page 323] him, that they keepe the way of the Lord to do righteousnes and iudgement. Ia­cob said to his householde, Gen: 35. and to all that were with him, Put away the strāge 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 bl [...]sphemie, of filthie speaking, and of all vncleannes and wickednes. For these and such like, doe infect, pollute, and de­file, both houses and kingdomes. Iosh: 24. 15. 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. Ps: 101. 1. 2. 3. &c. 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, [Page 324] and the wisedome that he had in discer­ning and separating the good from the euill, both in his [...]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: Act. 10. 2. 33. 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; Rom. 16. 3. 5. Greete Pre­silla and Aquila, my fellow helpers in Christ Iesus: likewise greet the Church [Page 325] that is in their house. Act. 18. 24. 25. 26. 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 gouern­mēt of his house; she saw such good order amongst his seruants, such diuine & wise instructions by Salomō, that she bursteth out into these words; Happy are thy [Page 326] men, happie are these thy seruants which stand euer before thee, and heare thy wisedome; his house was so wisely go­uerned, that she accoūteth 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?

IT is the duety and part of good Gouernours, (as wee haue heard already) to begin first with them­selues, to iudge and rule their owne affe­ctions and wayes, and then also so to go­uerne their families, that they be as lights and lanthornes to others, shining before them in religion, in piety, in all honesty and good conuersation. This is some part of the duty of good Rulers, but this is not all; It is not enough that he rule himselfe and his houshold, that hee performe these common duties of Christianity, which are required in all other priuate persons, but hee hath a greater and a more publicke charge, as the gouernement of Townes, [Page 2] Cit [...]ies, or Countries, hee must faithfully and wisely discharge his publicke place & calling, which is laid vpon him. It is not sufficient that the Magistrate doe reproue publicke disorders, and lament for them, as priuate persons may doe; but also hee must punish and reforme all publike abu­ses, so farre as it lieth in his power. Many Phylosophers haue written of the states of Kingdomes, how they may be happily gouerned, and flourish in this world: A­mongst sundry men there are sundry iudgements, some hold, that the safety & felicity of gouernment consisteth in this, that the Gouernours serue the time: O­thers, that they bee in league with other Princes and Kingdomes: Others, that they be well furnished with money, with Armour, with men. But this Queene re­poseth the safety of Salomons▪ Kingdome in Iudgement, in Iustice, in Equity and Righteousnesse. And herein Salomon him­selfe is iust of her minde, Pro. 14. 34. saying; Iustice exalteth a Nation, but sinne is ashame to the people. Againe, a King by iudgement main­taineth a Countrey, but a man receiuing gifts, destroyeth it. That which Augustine spea­keth truly of the state of a Christian Em­perours felicity, may be as well spoken of [Page 3] the felicity of Kings, Princes, Rulers and Gouernours; Aug. de Ciu. Dei. lib. 5. cap. 6. We Christians doe not say that Christian Emperours are happy, saith he, because they haue a long reigne, or dye leauing their sonnes in quiet possessi­on of their Empires, or haue beene euer victorious or powerfull against all their opposers: these are but gifts and solacies of this laborious, ioylesse life; Idolaters, and such as belong not to God (as these Emperours do) may enioy them, because God in his mercy will not haue these that know him, to beleeue that such things are the best goods he giueth; but happy they are (say we) if they reigne iustly, free from being puffed vp with the glozing exalta­tions of their attendance, or cringes of their subiects, that they know thēselues to bee but men, and remember that if they make their power their Trumpeter to di­vulge the true adoration of Gods Maie­sty, if they loue, feare and honour him, if they long the most for that Empire, where they need not to haue partners, if they be slacke to auenge, quicke to forgiue, if they vse correction for the publike good, and not for priuate hate, if their pardons promise not liberty of offending, but in­deed onely hope of reformation, if they [Page 4] counterpoise their inforced acts of seueri­ty, with the like weight of bounty and clemency, if their lusts be the lesser, be­cause they haue the larger licence, if they desire to rule their owne affects, rather then others estates, if they doe all things not for glory, but for charity; And withall, and before all, giue God the due sacrifice of prayer for their imperfections: Such Christi­an Emperours we call happy, here in hope, and hereafter, when the time we looke for com­meth, indeed. O happy and thrise happy are such Kings and Gouernours that bee thus qualified; and they are (no doubt) a great blessing to the people that haue them, and enioy so happy a gouernment vnder them. By that which hath beene said, and by the words of this Text, we learne that Rulers do reigne not for themselues, not for their owne gaine, profite, and pleasure, but for the good of others, for the common be­nefite of the Church & Common-wealth. As the head careth for the body, the sheepheard for the sheepe, the father for the children: so must Magistrates chiefly be carefull for the common good of their people. The Heathen could say that wee are not borne for our selues, but for our Countrey and for others. If this be requi­red [Page 5] in euery priuate person, to seeke the common good of others so farre as they may, how much more is it required of Kings, Magistrates and Ministers, who are not priuate, but publicke persons? As the Candle spendeth it selfe for the comfort & directions of others, and as a tree brin­geth forth fruit, not for her selfe, but for others: so Magistrates and Ministers are to spend themselues, to employ their wits, their study, their labour, and care for the common benefite of the Church and Common-wealth. Esay 56. 11. The Prophet complai­neth of the Gouernours in his time, that they all looke to their owne way, euery one for his aduantage and for his owne purpose: And the Apostle complaineth, that all sought their owne, Phil. 2. 2. and not that which is Iesus Christs. But of himselfe, and of his faithfull Ministers, 2. Cor. 4. he saith; We preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus his sake. And he saith further, 1. Cor. 11. 28. that he himselfe was combred daily with the care of all Churches. And in a­nother place, 2. Cor. 1. 7▪ 15. I seeke not yours, but you, and I will most gladly bestow, and will bee bestowed for your cause This should be the care and resolution of euery good Minister and Magistrate. The King of Sodom said to [Page 6] Abraham, Giue mee the persons, and take the goods thy selfe. This King preferreth his people before all worldly substance. The office of good Gouernours is for the common good, benefite and commodity of all their subiects, to comfort and coun­tenance the godly, to restraine and punish the wicked, and this is to doe equity and iudgement; And for this end and purpose God hath chosen, called, ordained and placed them in his throne, and this they must doe, and will doe, if they bee placed in loue ouer the people, and as a blessing to them. The Heathen haue taught, that Magistrates are ordained to liue and serue, Plutarke. not for themselues, but for their sub­iects, one of thē saith, that Princes are the seruants of God, ordained to take care for men, and to prouide for their preseruati­on, either by ministring to them of their goods, or by defending them. Another, that they must so maintaine the commo­dity of the people, Plato. that euery their acti­on without respect of their owne priuate profit, haue respect thereto; and that they tend to the preseruation of the whole bo­dy of the people, and that they seeke not so to maintaine one part, that they for­sake the other. Cicero. Againe, the end of Gouer­uernours▪ [Page 7] should aime at the prosperous life of their subiects, because (as Zeno­phon saith) they bee chosen, not to liue at ease, and daintily, but that they which haue chosen them, may by their industry liue quietly and happily. Aristo [...]l And further, herein (saith one) resteth a difference be­tweene a King and a Tyrant; that the Ty­rant seeketh his owne profite, but the King seeketh the profite and commodity of his subiects. These be the worthy say­ings and sentences of Heathen men, which may be iustly alledged and applied to the shame and condemnation of many Christian Rulers, who in ruling, seeke onely (or at least chiefly) their owne ease and priuate gaine; and haue little or no regard to the common good. This is not to doe iudgement and iustice, this is not to doe equity and righteousnesse: for these, or any of these, taken in a large sence, do cōprehend the whole duety of a Magistrate, according to the rule of Gods word. The Lord complaining of corrupt Rulers, Esay. 5. 7▪ he saith, that he looked for iudgement, but behold oppression; for righteousnes, but be­hold a crying. And in another place he saith; Let iudgement run downe as waters, Amos. 5. 24. and righ­teousnesse as a mighty riuer. Righteousnesse [Page 8] and Iustice doth containe all vertues in them: Amb. de Offi. Righteousnesse (saith one) doth more profite others then it selfe, doth neglect her owne profites, preferring the common good, giuing to euery one that which is right, and this righteousnesse is first to God, secondly to our Countrey. And another saith, Seneca. whosoeuer thou art, that desirest righteousnesse, first feare God, and loue him, that thou mayst bee loued of him; thou shalt loue God, if thou follow him in this, that thou art wil­ling to doe good to all, and hurt to none. The righteousnesse of a King is the peace of his people, Ciprian. the safety of his Countrey, the comfort of the poore, the calmnesse of the sea, the temperature of the aire, the fruitfulnesse of the earth, the heritage of children, and to himselfe the hope of fu­ture blessednesse. Aug. Another doth most ex­cellently set out the duty of Princes and Rulers in these words; The Iustice of a King is, that hee doe not wrongfully op­presse any man by his power, that hee iudge betweene man and man without acceptance of persons, that hee bee a defence to the stranger, fatherlesse and widdow, that hee suppresse theft, punish adultery, exalt not the wicked, maine­taine [Page 9] no quarrellers, nor lacisciuious persons; roote out the peruerse, permit no murtherers, nor periured persons to liue; that he vphold the Church, feed the poore, establish iust men in publicke Offices, retaine ancient, wise, and discreet Counsellers; that in any wise hee apply not himselfe, to the superstition of Deui­ners, Magitians, and Pithonicall Spirits; that hee deferre his displeasure, and de­fend his Country from his enemies with Magnaminity and Iustice, that hee repose his whole confidence in God, that he bee not puft vp in prosperity, and with pati­tience to beare aduersity; that he maine­taine the Catholicke Faith, and suffer not any wickednesse in his children; that hee allot certaine howers to prayers to God, and eate not but in due season (for woe to thee ô Land where thy Gouernours rise earely to eate) the performing of these things doe bring prosperity in this life, and doth leade the King to a better Do­minion, euen to a Celestiall and eternall Kingdome: such Iustice and Righteous­nesse in good Rulers is the safety of the people, and doth prolong and defend the State, and is the strongest Guard and the [...]st Physition for the fafe-gard and health [Page 10] of a Land. Onely there is a Common-wealth (saith Scipio) onely there is a good state of a Comminalty, where Iustice and Honesty hath free execution, whether it bee by King, by Nobles, or by the whole People: but when the King becomes vn­iust, the Nobles become vniust, and the people themselues become vniust: then it is not a vicious Common-wealth, but it is iust no Common-wealth at all, and that as in instruments that go with strings or winde, or as in voyces consorted, there is one certaine proportion of dis­crepant notes vnder one harmony, the least alteration whereof is harsh in the eare of the skilfull hearer, and that this concord doth consist of a number of contrary sounds, and yet all combined into one perfect Musicke or Melody; so in a Citty that is gouerned by reason, of all the highest, meane, and lowest estates; as of soundes, there is one true concord made, out of discord and natures, and that which is harmony in musicke is vni­ty in a Citty: This is the firmest and surest bond of safety to the Common-wealth, which can neuer stand without equity, and iustice; and iniustice is the decay and ouerthrow of Townes, Citties, and King­domes. [Page 11] Now that Equity and Iustice may flourish in the Common-wealth, three things are necessarily required; First, there must bee Lawes: Secondly, there must be Iudges and Officers: third­ly, there must be execution of Lawes.

Now Law is defined to bee a constant and perpetuall good thing, without which no House, no Citty, no Country, no state of men, no naturall creature, not the world it selfe can consist firme and stable. Chrisippus cals it a knowledge of all Diuine and Humae matters, com­manding equity, and expulsing wicked­nesse and wrong: Polid. There bee three kind of Lawes; Ʋirg. lib. 2. chap. 1. one Naturall, that is not onely appropriated to man, but also it concer­neth all other liuing things, either in Earth, Sea, or Aire; as we perceiue all li­uing creatures naturally haue certaine familiarity of male and female for pro­creation of Issue, and a procliuity to nou­rish the same, the which proceedeth of a Naturall Law, ingraffed in thē by Nature it selfe, that is God. The second is named the Law that all men vse, which is called Ius Gentium, the Law of Nations, general­ly vsed through the world, as to shew a man the way to communicate to men, the [Page 12] commodity of the Elements as Water and Fire, to this appertaineth the Law of Armes. The third kind of Law is called the Ciuill Law, that is the priuate Law of euery Country or Citty, as of the Ro­manes, Lacedemonians, Athenians, this consisteth in Decrees of Princes, Sta­tutes, and Proclamations; Such Lawes Ceres made first, or as some thinke Rada­manthus, and afterward others in diuers Countries, deuised and ordained Lawes, as in Athens, Draco, and Solon; in Egypt, Mercury; in Creet, Minos; in Lacedemo­ny, Lycurgus; in Tire, Tharandes; in Argoes, Phorones; in Rome, Romulus; in Italy, Py­thagoras, or as some thinke the Arcadies, that were vnder Leuander, as their Soue­raigne Lord and chiefe Captaine. Not­withstanding the true Authour of Lawes was God, which first planted in vs the Law of Nature, and in processe of time, when that was corrupted by Adam and his Posterity, hee gaue by Moses the Law written, to reduce vs againe to our first state. Lawes must bee knowne, and they must bee agreeing to the Lawes of God, and Nature. The end of Lawes the publicke good and safety of all, which consisteth in the worship of God, in ho­nesty [Page 13] and righteousnesse; such Lawes are to forbid and to restraine, false worship, Idolatry, and prophanesse, disobedience, murther, adultery, theft, and all wicked­nesse, such Lawes must be common to all, there must be no priuiledge, no immuni­ty, no impunity, the greatest and the highest must be subiect to such lawes, and bee willing to performe them, as well as the meanest, for such Lawes are more necessary then 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, Deut. 1. 16. 17. saying: Heare the controuersies betweene you brethren, and iudge righteously betweene euery man and his brother, and the [Page 14] 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; 2. Chron. 19. 6. 7. 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 [Page 15] 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; Pr. 20. 8. A King that sitteth on the throne of Iudgement chaseth away all euill with his eyes. Verse 26. 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; Prou. 25. 4▪ 5. take away the wicked from the King, and his Throne shall bee stablished in righteousnesse. The Apostle saith: Rom. 13. 4. If thou do euill, fear; for hee beareth not the sword for nought, for hee is the Mi­nister [Page 16] 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. Iosh. 7. 1. 26. When Achan was put to death, for taking the excommunicate thing, which was commanded to bee de­stroyed, when hee (I say) was stoned to [Page 17] 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: Ps. 106. 28. 29. 30. 31. 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, Num. 25. and the plague was staied, and it was imputed to him for righteousnesse, from generation to ge­neration for euer. Iona. 1. 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 [Page 18] wicked thou art righteous; Prou. 24. 24. 25. him shall the peo­ple curse, and the multitude shall abhorre him; but to them that rebuke him shall be plea­sure, Prou. 28. 45. 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, Pr. 21. 3. 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, Amos 5. 21. 22. 23. 24. 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: Mica. 8. 6. 7. 8. He hath shewed thee, ô man, what is good, and what the Lord hath required of [Page 19] 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 are preserued and establi­shed. Therefore Dauid exhorteth his son Salomon, 1. King. 2. 3. To walke in the Waies Statutes and Iudgements of God; that so hee might prosper in all things he went about. Ier. 22. 15. &c. The Lord by Ieremy declaring how happy Io­siah the father had bene, and how cursed Iehoiakim the sonne should bee, and why the one did speed so well, and the other so badly, saith: Shalt thou raigne because thou closest thy selfe in Cedar? Did not thy father eate and drinke and prosper, when hee executed Iudgement and Iustice? when hee iudged the cause of the afflicted and the poore hee prospered: was not this because hee knew mee saith the Lord; but thine eies and thy heart are onely for thy couetousnesse: And therefore the Lord threatneth in the next wordes to destroy him. This iustice is profitable to the whole Common-wealth, Deu. 21. 21. both to the good and the bad. Therefore the Lord commanding the rebellious sonne to bee put to death; So, (saith hee) thou shalt take away the euill from among you, that all Israel may heare it and feare. Where Iustice is neglected sin [Page 20] raigneth: Eccl. 8. 11. Because sentence against an euill worke (saith the Wise-man) is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill. On the contrary it must follow, that where there is true execution of Iustice, there the hearts of men are drawne and terrified from euill. Prou. 20. 30. The blewnesse of the wound serueth to purge the euill, and the stripes with­in the bowels of the belly. Pro. 26. 3. Againe, To the Horse belongeth a whip, to the Asse a bridle, and arod to a Fooles backe: His meaning is, that by such sharpe correction foolish men are stayed and kept in order. And in another place; Prou. 19. 25. Smite a scorner, and the foolish will beware: Meaning that simple and ignorant men will bee warned when they see the wicked punished, they will take heed by others mens harmes. Prou. 19. 29. And the Lord hath ordained iudgements for the scorners, and stripes for the backe of fooles. To this duty of Iustice the example of God, may incite and moue all Christian Magi­strates, they are in his steed, and there­fore are to follow his example in punish­ing offenders: Hee is a most iust and se­uere Iudge, and a very consuming fire against sinne and wickednesse: Psa. 5. 4. 5. Hee is a God that loueth not wickednesse, neither shall [Page 21] euill dwell with him, the foolish shall not stand in his sight, hee hateth all them that worke iniquity. Psal. 11. 5. 6. Againe, The Lord will try the righteous, but the wicked and him that loueth iniquity doth his soule hate: vpon the wicked hee shall raigne snares, fire, and brimstone, storme and tempest, this is the por­tion of their cup. And in another place, Surely God will wound the head of his ene­mies, Psal. 68. 21. and the hairy pate of him that walketh in his sinnes. Most fearefull examples of his iustice and iudgement wee haue vp­on the first world, 1. Cor. 10. 5. 6. 7▪ vpon Sodom and Go­morrah, yea vpon his owne people Israel. What kind of offenders, wee ought to punish more seuerely, wee may haue di­rection from the Law of God, that those whom hee appointed to die should not bee spared, for wee must not make our selues more mercifull then God is him­selfe; wilfull murther is death by the Law of Princes, and it is death by the Law of God. Yea, before the Law writ­ten, Gen 9. 6. it was said to Noah: Who so sheddeth mans bloud, by man shall his bloud bee shed, for in the Image of God hath hee made him. And in the Law Written, Leui. 24. He that killeth any man hee shall bee put to death. And Adultery also is death by the Written [Page 22] Law of God. Leui. 20. 10. The man that committeth a­dultery with another mans wife, because hee hath committed Adultery with his neighbours wife, Deut. 22. 22. the Adulterer and the Adulteresse shall die the death. Theft was not so seuerely pu­nished, but they were to make restituti­on, and restore foure-fold that which they had stolne: Theft, in our age, is more seuerely punished, it is certaine that Theft is a grieuous sinne against the Law of God, against Equity and Iustice; but I see no reason, why the Theefe shall dye a shamefull death, and the Whore-maister escape with lesser punishment, seeing that Salomon compareth the Theefe and the Whore-maister together, & sheweth in diuers respects that Adultery is a grea­ter and more grieuous sinne then Theft, because the Theefe may make restituti­on, Pro. 6. 27. 30. 32. and so can neuer the other. This is the corruption of Nature, that men make more account of money and goods, then of religion or honesty, and Adulterers being spared, and left aliue many questi­ons are raysed and propounded, which can hardly bee answered; Namely, whe­ther the innocent party, or nocent party may marry, whether they may be recon­ciled againe or no. Let the Adulterer and [Page 23] Adulteresse, according to the Morall Law of God, die the death, and then these questions will bee idle and super­fluous. And as Magistrates may punish Murtherers, by the same reason they may as well punish Heretickes, Idolatours, false Prophets, for indeed these they murther mens soules, they runne a who­ring from God, and they rob him of his honor. We heard partly before, that false Prophets and Idolatours, were to die the death, and wee haue examples of good Kings and Rulers, which haue put such to death; and if the Magistrate bee the keeper of both the Tables, then hee is to punish the transgression of the one as well as the other; and if the transgressi­ons of the first Table, bee more hainous and grieuous then the transgressions of the second Table, there is no reason why they should bee lesse, and more slightly punished. Moses said to the children of Israel, after they had worshipped the golden Calfe; Thus saith the Lord God of Israel, Ex [...]. 3 [...]. 27. 28. 29. put euery man his sword to his side, go to and fro from gate to gate through the Host, and s [...]ay euery man his brother, and eue­ry man his companion, and euery man his neighbour: so the Children of Leuic did as [Page 24] Moses had commanded, and there fell of the people the same day about three thousand men: For Moses had said, consecrate your hands vnto the Lord this day, euen euery man vpon his sonne, and vpon his brother, that there may bee giuen you a blessing this day. Iehu slew all the Priests of Baal, 2. King. 10. 25. 26. 27. burnt their Images, destroyed the image of Baal, and threw downe the house of Baal, and made it an house of all filthi­nesse and vncleanesse. 2. King. 22. &c. Iosiah putteth downe the Idols, killeth the Priests, the Chemerimes, hee burneth the groues, brake downe the house of the Sodomites, hee defaced the High places, hee tooke away them that had familiar Spirits, and other abhominations, and compelled all that were found in Israel to serue the Lord. The like power hath all Christi­an Kings, Princes, and Gouernours, in their owne Kingdomes and Dominions. The Prophet Prophecieth of the latter times, Zach. 13. 2. 3. saying as from the Lord: I will cut off the names of the Idols out of the Land, and they shall no more bee remembred: And I will cause the Prophets and vncleane Spirits, to depart out of the Land, & when any shal yet Prophesie, his father and his mother that be­gat him shall say vnto him, Thou shalt not liue, [Page 25] for thou speakest lyes in the name of the Lord. And his father and mother that begot him, shall thrust him through when he prophesieth. He speaketh of the time of the Gospell, wherein people shall haue such zeale, that they cannot abide nor endure a false Prophet. Christian Gouernours haue power from God to compell and drawe men to the outward worship and seruice of God: Aug. ad Ʋincen. Therefore saith Augu­stine, when men are mad, they mislike force and chasticement; but when they come to their right minde, they are glad that they are corrected for their good & recouery. Not euery one that spareth, is a friend; nor euery one that smiteth, an enemy: Better are the wounds of a friend, then the kisses of an enemy. It is better to loue with seuerity, then to deceiue with too much lenity. He that bindeth a mad man, and hee that raiseth him vp that is in a deadly sleepe, he is troublesome to both, but he loueth both. God doth not one­ly teach, but punish. Let heretickes first bee ouer-throwne and confuted; if that will not serue, vse religious seuerity. The same Father saith; first I was of this mind, that none were to be compelled to the v­nity of Christ, that men were to be dealt [Page 26] withall by the word, by disputation, by reason, least those which we knew to bee open Heretickes, should become feigned Catholickes: but this my opinion was o­uercome by examples before mine eyes; for this my Citty Hippo, being altogether of Donatus side, was conuerted to the Ca­tholicke vnity, by the feare of Emperiall Lawes. Princes and Gouernours are in no case to suffer any hereticall or false worship in their kingdomes. And there­fore let them hearken to this counsell, gi­uen them by a learned man: Let Princes (saith he) take heed, how they suffer any wicked rites and ceremonies to Infidels, within their Dominions. Salomon was guilty of this fault, not that he compelled any of his subiects to worship Idols, but that he granted to his Wiues and Concu­bines, being out-landish women, places and altars, wherein they might worship strange Gods. But God was angry with him, and requited him according to his fall: for as he diuided Gods worship, so God diuides his kingdome, giuing part of it to his sonne, and part of it to Ieroboam. This fault of his did spread it selfe to the posterity: for Achas, Manasses, and di­uers other wicked Kings, had diuers wic­ked [Page 27] and detestable worships at Ierusalem, and were sharply reproued of the Pro­phets for them: And surely the Magistrate cannot be but reproued and condemned, when he suffereth Idolatry, seeing he hath the sword for the punishment of wicked­nesse; therefore it must be granted, that either Idolatry is no sinne, or else the Ma­gistrate is to punish it as well as other sinnes. The Magistrate must bee carefull to defend the Common-wealth, and to prouide as much as may be, that no dan­ger nor hurt come vnto it. But Idolatry is the cause of famine, pestilence, warres, and other most grieuous iudgements, and therefore in no case to be suffered, or tol­lerated in a Christian kingdome, and all such transgressors of the first and second Commandement, and of the rest of the Commandements of the first table, are to bee punished, as well as the transgressors of the Commandements of the second Table; and indeed false Prophets, here­tickes, Idolaters, Papists, Iesuites, Semi­narie Prists, do more hurt to a kingdome then murtherers, adulterers, or theeues, seducing, killing & poysoning the soules of many thousands; neither is it to bee counted cruelty to cut off these and such [Page 28] like offendors, seeing it is warranted by the authority and commandement of God himselfe: It is not cruelty to cut off the cruell, though they account it so; but hee that smiteth and taketh away the e­uill, in that they are euill, is the Minister of God, and of the Law; therefore the Ma­gistrates doe not defile themselues with bloud, in punishing and executing wic­ked persons: for they haue a warrant from the Lord so to do, the Lord is with them, and doth assist them; and such executions of notorious persons, by the hand of the Magistrate, is as a sacrifice pleasing to God. And least it should be a trouble to the Magistrates minde, or a corsie to his conscience, or any impairing to his cre­dit to deale so seuerely as may be thought with such offendors; the Lord himselfe doth comfort and encourage the Magi­strate; for whereas he commandeth, that wicked children cursing their parents, shall dye the death; and likewise adulte­rers, and other offendors, he addeth and repeateth it often to the comfort of the Magistrate, His bloud be vpon him; as if he should say, let not Iudges and Magi­strates trouble themselues at the death of such offendors, as though they were [Page 29] guilty of their bloud: nay, their bloud is vpon themselues, they are guilty of their owne bloud, they haue deserued death, and are worthy of it; they haue cast away themselues, and haue iustly drawne vpon themselues such grieuous punishments, by their owne wickednesse and iust de­serts. It is my commandement and will that such shall dye, and therefore I cleare you as innocent and guiltlesse; you are in my place, you are my seruants and mini­sters, and in this work of iustice you haue done me faithfull seruice. But here may be a question propounded, whether Prin­ces and Rulers may not remit and pardon the faults of great offendors. To remit iust punishments is against the direct law of God, and procureth and draweth the wrath of God vpon the Magistrate. Deut. 27. 19. Cur­sed be he that hindereth the right of the stran­ger, the fatherlesse and the widow, and all the people shall say, Leuit. 19. 15. So be it. Againe, You shal not doe vniustly in iudgement, but thou shalt iudge thy neighbour iustly. Ier. 21. 12. The Prophet saith, O house of Dauid, execute iudgement in the morning, and deliuer the oppressed out of the hand of the oppressour, least my wrath goe out like fire, and burne, that none can quench it, because of the wickednesse of your workes. [Page 30] The Magistrate is the keeper of Iustice he is to do right to euery one, and there­fore hee may not realease whom hee list. To execute iudgement is a good worke, it is profitable to the Common-wealth, it decaieth and taketh away sin; and there­fore not to be hindered or stopt of any. It is a speciall part of the office of a Magi­strate, to punish the offendors, and there­fore he is iustly, without partiality, to per­forme it. Iust iudgement is the Lords, & not his, and therefore not in his power to remit it; he is the Minister of the lawes, & therefore to do nothing contrary to law. When Themistocles was requested of Si­monides the Poet, to pronounce a certaine vniust sentence, in his fauour; he answe­red vertuously: As making verses contra­ry to the Rules of poetry, thou canst bee no good Poet: so can I bee no good Prince, if I giue sentence contrary to law. Solon said, that the safety of the Common-wealth consisteth in these two points, that rewards be distributed after the desert of vertue, and punishments after the quality of the offence. Iustice (saith one) know­eth not father, knoweth not mother, but knoweth the truth; accepteth no person, but followeth God. God is a iust Iudge [Page 31] against wicked persons, and if any do stay Iustice and Iudgement through bribes or rewards, their sinne and corruption is the greater; and a Iudge may be ashamed to say to any offender, What wilt thou giue me to shew thee fauour, or doe thee Iu­stice? Is not this as if it should bee said; What wilt thou giue me to deny my selfe, to loose my Office, and to sell God him­selfe? There bee three things (saith one) which hinder Iustice; the fauour of friends, flattering praise, and receiuing of rewards. But this latter is of greater force then the two other. There may be cau­ses, why punishments may be delayed, or lessened: some offenders are greater then others, and are ring-leaders to wicked­nesse: these deserue more sharpe punish­ment. Others are seduced, and fall by oc­casion: these are more mildly to be dealt withall. But the inferiour Magistrates can do nothing in such cases, without the di­rection and counsell of the superiour. As there be differences of offenders and of­fences, so there be differences of lawes a­gainst the which they doe offend. Some lawes haue their ground & warrant from the law of God and Nature: to the trans­gressers of these, there should bee [Page 32] granted no fauour or remission. There be other positiue written lawes of the coun­trey, concerning lesser and smaller mat­ters: in these the Magistrates haue power sometimes vpon good occasion, to remit and pardon; so that it be not against the glory of God. To this agreeth the words of his Maiesty to his gracious sonne: There be some horrible crimes (saith he) not to be pardoned, as Witch-craft, wil­full murther, incest, poyfoning, false coine; and so hee concludeth, that fauour is to be shewed in lesser matters, and spe­cially in such as concerne our owne pri­uate causes. But see here the corruption of our nature, we are more seuere in our owne causes, then in Gods cause: wee striue and contend, and make a stirre for our riches, possessions, glory and credite, if any goe about to diminish and impaire them, how violent, cruell and implacable are we? But if it be the cause of God, how modest, how gentle and milde are we? Is not this to preferre our selues before God? The children of Israel, contrary to Gods commandement, Iudg. 2. suffer the Cana­nites and the Moabitish women to liue. Saul spareth Agag, Num. 25 and the remnant of A­malecke. 1. Sam. 15 And another King of Israel spa­reth [Page 33] Benhadad contrary to Gods com­mandement. And thus men are willing to spare where God would not haue spared, and where they should bee most patient and kinde, there they are cruell: Whereas in our own causes we ought to be patient and mercifull; but as for the cause and glory of God, we are to be in it most zea­lous and seuere. And there bee some of­fenders, whom the Lord will haue cut off in all seuerity, without any fauour, pitty or compassion. Exod. 17. 14. 16. He saith of Amalecke; I will vtterly put out the remembrance of A­malecke from vnder heauen. Yea the Lord sware, that he would haue a warre with A­malecke from generation to generation. And he chargeth his people Israel, that when they had rest from their enemies, Deut. 25. 17. 18. 19. and pos­sessed the good Land hee had promised them, that then they should not forget to execute these his iudgements on those people, and roote them quite out. The reason why God did so hate and pursue this people, was their hard and cruell dea­ling against the children of Israel; and therefore long after, when Saul was King, hee giueth him this charge, 1. Sam. 15. 3. saying; Goe and smite Amalecke, and destroy all that per­taines vnto them, and haue no compassion on [Page 34] them, but slay both man and woman, both in­fant and suckling, both Oxen and sheepe, both Cammell and Asse. But Saul vpon a foo­lish pitty spared Agag the King, and some of the fattest beasts: but the Lord did not spare him, but thrust him out of his king­dome for his disobedience. And Samuel said to Agag: Ʋers. 33. As thy sword hath made women childl [...]sse, so shal thy mother be childlesse amōg other women. And Samuel (being a Iudge) hewed Agag in peeces before the Lord in Gil­gall. Ahab a King, spared another King, whom God would not haue spared; but the Lord said to him: 1. King. 20. 42. Because thou hast let goe out of thy hands a man whom I appointed to dye, thy life shall goe for his life, and thy peo­ple for his people. These be fearefull exam­ples for Kings and Princes, that they take warning by them, how they spare any vpō any sinister respect, whom God in his iust iudgement would haue smitten with the stroke of death: and this is no cruelty to follow the example and commandement of God himselfe. Hee saith to a wicked and rebellious people; Deut. 32 41. 42. If I whet my gliste­ring sword, and my hand take hold on iudge­ment, I will execute vengeance on mine ene­mies, and will reward them that hate mee. I will make mine arrowes drunke with bloud, [Page 35] and my sword shall eate flesh, for the bloud of the slaine, and the captiues, when I begin to take vengeance of the enemy. And the peo­ple pray thus to God against the seede of Esau, because they conspired with the Ba­bylonians, Remember (say they) the children of Edom, ô Lord, in the day of Ierusalem, which said, Raze it to the foundation thereof. O daughter of Babel, worthy to bee destroyed, blessed shall he be that rewardeth thee, as thou hast serued vs. Blessed shall he bee that taketh and dasheth thy children against the stones. No pitty nor mercy is to bee shewed to such as bee sworne enemies to the Church and their owne Countrey, to bloudy Babylonians, grosse Idolaters. And yet as there must bee vpright iustice in all good Magistrates, so to this also there must bee ioyned clemency and mercy; there is vse and place of both, and Iu­stice and Mercy both of them may bee a­bused; but true Mercy and Clemency is an excellent vertue to all Christian Princes and Gouernours. They are in the place of God, who is full and rich in mer­cy and compassion, and whose mercie is ouer all his workes; they are to follow, the example and nature of God, whose Image they represent and carry; they go­uerne [Page 36] and rule, not beasts, but men; and therefore all humanity is to bee vsed to­wards them, they are to punish with griefe and compassion.

A Physition giueth to a patient, his friend, some bitter potion, which hee could bee content in loue to cast a­way; but onely that hee knoweth, that it will bee for the good and health of his friend. And thus Magistrates are to thinke of punishments, as of medicines, whereby the guilty may be amended, and others by their examples terrified. When the guilty is to be condemned, the Magi­strate is to thinke thus with himselfe; This punishment this party hath deser­ued, and God hath decreed it for him, and therefore it is for his good: It is cruelty to delight in the punishment and torment of others, Iudg. 1. 7 as that King did, who had seuenty Kings, the Thumbes of their hands and feet cut off, gathering bread vnder his table. This cruelty is against the nature of God, and it is a vice, not of a man, but of a wilde beast. It is cruelty also to bee ex­cessiue, and too much rigorous in puni­shing transgressors, and therefore it is said; If so be the wicked be worthy to bee beaten, Deut. 25 the Iudge shall cause him to lye downe, and to bee [Page 37] beaten before his face, according to his tres­passe, to a certaine number. Where there is mercy and discretion, there punishments are according to the trespasses: But it is cruelty, for small faults and offences, to enioyne extreme, seuere, and rigorous punishments; and it is the greatest cruel­ty of all, to punish in body or goods, such as haue not deserued it, and such as are honest and innocent. Therefore Magi­strates must remember, that not onely he that iustifieth the wicked, but he also that condemneth the iust, Pro. 17. 15. euen they both are an abhomination to the Lord. This pro­ceedeth from cruelty and rashnesse; and it is contrary to loue, mercy, and iustice, and it is against the end and the calling of the Magistrate, who is ordained, not only for the punishment of euill doers, but for the praise of them that doe well, he is to be a defence, a protection, a succour & cōfort to such. Nay, God himselfe doth professe, that hee is a father and protector to such, and saith; Exo. 23. 7 Thou shalt not slay the innocent and the righteous. Pro. 17. 26. Surely it is not good (saith Sa­lomon) to condemne the iust, nor that Princes should smite such for equity. Righteous men are Gods children, seruants, and mem­bers, deare and pretious in his eyes: hee [Page 38] saith of them; Hee that toucheth you, tou­cheth the apple of mine eye. It is a grieuous sinne, and a signe of reprobation, to hate or persecute the seruants of God: there­fore Cain hateth Abel, Esau hateth Iacob, and seeketh to kill him, Ismael persecuteth and mocketh Isaac, Saul hateth & pursu­eth Dauid. It is comfort and credit euen to Princes, to haue the loue and the testi­mony of the faithfull.

This is the commendation of Deme­trius, 3. Iohn. that hee had good report of all men, and of truth it selfe; yea the Apostles themselues bare record of him. The com­plaints and cryes of Gods seruants will bee hard and heauy against their persecu­ters: Yee shall not (saith God) trouble any widdow, Exod. 22. 22. 23. 24. nor fatherlesse childe: If thou vexe or trouble such, and so hee call and cry vnto me, I will surely heare his cry; then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shall bee widdowes, and your children fatherlesse. As God hath a speciall care of widdowes and fatherlesse chil­dren, so hee hath a care of all his sonnes and daughters, hee will regard their iust complaints, which they offer into his bosome, and in time will hearken to their cryes. It is a sin not to encourage, coun­tenance [Page 39] and defend such; but it is a grea­ter sinne to spoyle them, and vndo them, or to offer them any wrong. He will re­proue Kings for their sakes, Psa. 105. saying, Touch not mine annointed, and doe my Prophets no harme. Kings are the Lords annoynted in a speciall respect; but yet all the peo­ple of God are also in their place, the Lords annointed, because of the oyle of spirituall graces, plentifully powred vp­on them; and because they are precious and deare in the eyes of God. And there­fore the Lord said to Pharaoh; Exo. 4. 22 23. Israell is my sonne, euen my first borne, wherefore I say to thee, let my sonne goe, that hee may serue mee: If thou refuse to let him goe, behold I will slay thy sonne, euen thy sirst borne.

Marke (saith a learned Father vpon that place) marke the Title that God gi­ueth to his Church, and meditate on it earnestly, hee calleth it his Sonne, yea his first borne, noting therein to all flesh, that it is to him, as a man-childe to the father, yea as the the first borne, which commonly is loued most tenderly, Babin. in Exod. and in greatest honour. Now then thinke with your selfe, what hurt is in you to the fruite of your body, and to your first borne, thinke how you could endure to [Page 40] stand and looke vpon the abuse offered by any, to the whole, or any part, as to see but a legge, or an arme cut off by bloudy butchers: then thinke of God to his Church, and euery part of it, whose affection so much excelleth yours, as God excelleth man, and holinesse and perfection, misery sinne and corrupti­on. And a little after: Tell Pharaoh hee had best take heede what hee doth: for I will make his Sonne and first borne feele it, if hee hinder mine, and will not let them goe to serue mee. The world you know, con­temneth and despiseth vs, counting vs the Refuse of the people, or what may bee base and vile; but this loue is life, and this regard with God is honour most high: In the comfort whereof wee may suppe vp these earthly scornes, if his Grace bee with vs. And so much the rather wee may doe this, because hee accounteth all the reproches, iniuries, stormes and hard dealings done to his seruants, as done vnto himselfe. And therefore there came a voyce from hea­uen to Saul, then a Persecuter, but af­ter, Paul a Preacher; that voyce sayd then vnto him: Acts: 9. 4 5. Saul, Saul, Why perse­cutest thou mee? And when hee sayd; Who [Page 41] art thou Lord? The Lord said; I am IE­SVS whom thou persecutest; It is hard for thee to kicke against prickes. Christ was then as­cended into heauen, Saul did not, neither could if he would, persecute him, but be­cause hee persecuted his poore members on earth, Christ taketh their cause to bee his owne, and he counteth the cruelty of­fered to them, to be offered to himselfe. All good Princes and Gouernours euen in pollicy, as much as may be, are to seeke and procure the good will, loue and li­king of all their subiects; and much more of the better sort. Rulers are so to gouerne the people, as the soule gouerneth the bo­dy, and as God gouerneth the world; that is, not onely iustly, but also kindly and gently. In God there is not onely pow­er, iustice and wisdome, but also he is full of goodnesse and mercy Pastors & sheap­heards are not only with discretiō, but al­so with lenity, to lead & guid their flocke. A good father doth bring vp and rule his children in as much loue and kindnesse as may be. A good ruler must be of the same mind to the people, as the good father of a family is to the houshold. And what is a ruler of a City, or a kingdome, but the fa­ther of many childrē, he is not to abate his [Page 42] authority by too much lenity, nor the peoples loue by too much seuerity. Hearts of honest men are gotten by mer­cy, kindnesse and goodnesse, so they wish well, and speake well; and they desire the continuance and increase of their Rulers aduancement.

There bee three things (saith Augu­stine) in a Gouernour. First, a Calling: Se­condly, a feare of him: Thirdly, a loue towards him. Calling is requisite, to the end hee may beare himselfe chearefully in a good conscience; yet if hee bee not both loued and feared, hee cannot sub­sist in his Calling: Let him therefore ad­uise himselfe to procure loue by benefits, and feare by punishing wrong done, not against himselfe, but against the Law. The Heathen man could say, that a Ruler must bee affable in speech, easy to bee seene, and spoken to, in countenance amiable, kind to the iust, sharpe to the wicked. Such a Ruler is beloued, defen­ded, and reuerenced by the whole Citty; such a Ruler, by his owne benefite is safe, hath no need of defence, the heartes of the people are his armour, Seneca. his inuisible strength and munition is the loue of the Cittizens, and what is more pleasant, [Page 43] then to liue with the desire, wishing, and good-will of all men. Who dare set himselfe against such a one, vnder whom there flourisheth peace, righteousnesse, security, dignity; and vnder whom a fa­mous rich Citty aboundeth with plenty of all goodmen. Greg. Those which gouerne the people, if they will haue their Throne surely established, let their countenance bee full of cheerefulnesse and grace, least being too seuere and rigorous, through arrogancy they procure the hatred of the people. Chry. in 2. Cor. 7. There is nothing that maketh him, that hee hath the office of a Magi­strate, more then a study and care of loue towards his people, for it doth not onely make a father that hee hath begotten a child, but also that hee loue him after hee hath begotten him. If Nature hath need of so much loue, how much more Grace? & thus all the Prophets and Rulers, that were famous amongst the Hebrewes, as Abraham and Moses, Samuel and Dauid, haue shined and excelled in loue to their people. Others haue said, that preseruatiō of Princes consisteth in the integrity of Religion, & in the loue of their Subiects, and these things procure the loue of the people: Not to bee too strange to them, [Page 44] to be humble and courteous, to speake kindly to them, to bee willing to see their Subiects, and to shew themselues to them as much as may bee; to heare cau­ses in their owne persons, not to burthen the people too much, but to ease them of vnnecessary burthens; to bee liberall and bountifull, where there is need and de­sert. Absolon, though hee was a wicked man, and had a wicked cause, yet he had this pollicy by kindnesse to draw the hearts of the people to him. When any man came neere to him, and did him obey­sance, hee put forth his hand, and tooke him and kissed him; and on this manner did Ab­solon to all Israel, that came to the King for iudgement, so Absolon stole the hearts of all the men of Israel. This was a wicked acti­on in him, but this pollicy may bee fol­lowed of lawfull Magistrates, by kinde words and deeds, to winne and hold, the hearts of their owne people. Good was that counsell, which the ancient men gaue to King Rehoboam. If thou bee a ser­uant to this people (say they) this day, and serue them, and answere them, and speake kinde words to them, they will bee thy ser­uants for euer. They shew by this their counsell, that kindnesse is the way to [Page 45] winne the hearts of the people: but that King forsooke that good counsell, and hearkened to the counsell of yong men, and by their direction gaue the people this answere. 1. King 12. 6. 7. 14. 16. 19. My father made your yoke grieuous, and I will make your yoke more grie­uous; my father hath chastised you with rods, but I will correct you with scourges. And see what followed; When all Israel saw the King regarded them not, the people answered the King thus: What portion haue wee in Dauid, wee haue none inheritance in the son of Ishai, to your Tents oh Israel, now see to thy house Dauid, and Israel rebelled against the house of Dauid vnto this day. This was wickednesse in the people, to rise and re­bell against their King, and a iust iudge­ment of God: But yet, as the Apostle saith to naturall fathers, so say I to you that are fathers of the Country; You fa­thers prouoke not your children to wrath, by austerity and hard dealing: Giue no occasi­on to the people, but rather as much as may bee draw their hearts to you, by hu­mility and kindnesse. Nehe. 5. 5. Nehemiah con­fesseth the poore distressed people to bee his brethren, of the same flesh and bloud with him. Iob protesteth that hee did not contemne the iudgement of his seruants, [Page 46] when they did contend with him thin­king themselues hardly entreated by him, and then hee hath this in his thoughts: If I had oppressed others, how should I haue escaped Gods Iudgements? What then shall I do when God standeth vp, and when hee shall visite me, what shall I answere? hee that hath made mee in the wombe, hath hee not made him? hath not hee alone fashio­ned vs in the wombe? This moued him to pitty, and respect his basest seruants, be­cause they were Gods creatures as well as he. Dauid prayeth for the peace of Ie­rusalem, saying; Let them prosper that loue thee, peace bee within thy Wals, and prosperi­ty within thy Pallaces; for my brethren and neighbours sakes I will wish thee now prospe­rity, because of the house of the Lord our God, I will procure thee wealth. Hee pray­eth heartily for his Subiects, wishing them the fauour of God and all happi­nesse, and promiseth to do them what good hee can, and hee counteth them as his brethren, neighbours, and compani­ons. Let all Christian Rulers remember that saying of the Apostle: Gal. 3. 28. There is nei­ther Iew nor Grecian, there is neither bond nor free, there is neither male nor female, for yee are all one in Christ Iesus; In the world [Page 47] there must needs bee difference and de­grees, it must needs bee so, for pollicy and order, but in Christ all are one. For God is no accepter of persons, but in euery Nation hee that feareth him, and worketh righteousnesse is accepted of him, whether hee bee poore, or rich, Prince or Subiect. Tindal. Excellent is that coun­sell of a Gracious man; let Kings (saith hee) if they had rather bee Christians in­deed, then so called, giue themselues al­together to the wealth of their Realmes, after the example of Christ, remembring that the people are Gods, and not theirs; yea, they are Christs inheritance and possession, bought with his bloud; the most despised person in this Realme, is the Kings brother, and fellow Member with him in the Kingdome of God and of Christ. Let him therefore not thinke himselfe too good to doe them seruice, neither seeke any other thing in them, then a father seeketh in his children; yea, then Christ sought in vs, though that the King in his regiment bee in the roome of God, and representeth God himselfe, and is, without all comparison, better then his Subiects, yet let him put off that, and become a brother, doing and leauing vn­done [Page 48] all things in respect of the Com­mon-wealth, that all men may see, that hee seeketh nothing but the profite of his Subiects. Worthy is the example of good Mordechai, Ester chapter 2. chap. 3. ch. 4. who when hee was a priuate man, yet hee was a faithfull sub­iect in discouering treasons. Howsoe­euer proud Hammon, comming of that cursed seed of Agag, informeth the King of him and the poore Iewes, as though they were enemies to the State; yet both hee and they were faithfull both to God and the King, as it was plainely proued afterward. At that time, and in that state, his care was for the Church of God, hee vsed all meanes, and ventured all danger, for the helping of Gods people. After that the enemy of God, and of the Church, Hammon was cut off, and Gods people had deliuerance, safety and ioy, then Mordechai his faithfulnesse being knowne to the King, then (I say) hee was aduanced to great honour, and behaued himselfe as a worthy Ruler, for it is said that Mordechai the Iew was the second vnto King Ahashuerosh, and great among the Iewes, and accepted among the multitude of his brethren, who procured the wealth of his people, and spake peaceably to all his seed. [Page 49] Wherein wee are to obserue three things necessary in good Rulers, first to haue the fauour of the people: secondly, to pro­cure their wealth: and thirdly to bee gen­tle and louing to them. This good Ruler being aduanced, hee doth not forget himselfe, hee is not high-minded, hee is not carelesse of his place, but imployeth all his trauell, for the good and preserua­tion of the Church. This care had good Nehemiah, who though hee was safe him­selfe, and great with the King, yet when hee heard of the distresse of his Countri­men, hee is moued with compassion, hee mourneth, weepeth, and fasteth for them, hee prayeth heartily to God, hee goeth to the King for his fauour, and protecti­on, and vseth all meanes that hee can, and endureth many reproches and dan­gers, for the comforting of the people, and for the building of the wals of the decayed Ierusalem.

And thus wee see, describing the du­ties of good Kings and Gouernours, we see (I say) the necessity, the authority, the excellency, the blessing of good Kings, & the happinesse of good gouern­ment; by them the wicked, and notorious transgressours of the first and second Ta­ble [Page 50] are cut downe. Good Subiects are countenanced, Iustice, Peace, Honesty, and all vertue is maintained and cherish­ed. In this gouernement, the Wisedome, Justice, and Goodnesse of God, to­wards mankind, is most cleerely to bee seene. His Wisedome is declared by or­der, which is in deserning vertues and vices, and in the Societies of Man­kind, vnder lawfull gouernment, and in contracts, guided and disposed by mer­uailous Wisedome. The Iustice of God appeareth in Ciuill Gouernment, in that hee will haue open sinnes punished by the Magistrate, and when they that are in authority do not take punishment on offenders, then God himselfe miracu­lously draweth them vnto punishment, and proportionably doth lay vpon grie­uous sinnes, grieuous punishments euen in this life, as it is said; whosoeuer taketh the sword shall perish with the sword, and Whore-mongers, and Adulterers God will iudge. In these punishments God will haue to bee seene the differen­ces of vertues and vices, and will haue vs learne that God is Wise, Iust, True, and Chaste. The goodnesse of God also towards Man-kind, is seene, in that hee [Page 51] preserueth the society of men after this order, and for that cause doth hee main­taine it, that from thence his Church may bee gathered, and will haue Common-wealthes to bee places, for the entertainement of his Church.

THE Princely Prophet Dauid, the Predecessour and Father of Salomon, speaking of the gouern­ment of himselfe, of his houshold, and also of the Church and Common-wealth commit­ted to him from God, hee saith on this manner: Psa. 101. 1. I will sing Mercy and Iudgement, vnto thee ô Lord will I sing. In which words hee promiseth and protesteth openly to God, that when hee should place him in the throne of his kingdome, he would be in his whole gouernment, both iust and merciful; that is, executing iustice and iudgement against the wicked, and she­wing [Page 53] all kindnesse and mercy to the good and godly. In these two words of Iudge­ment and Mercy, is comprised the whole duety of good Gouernours, they must with Dauid strike vpon these two strings, Iudgement and Mercy, not onely of Iudgement, but also of Mercy; and not onely of Mercy, but also of Iudgment: for iudgement without mercy is but cruelty, and mercy without iudgment, is but foo­lish pitty: Pro. 20. 28. therefore saith Salomon: Mer­cy and Truth preserue the King, for his throne shal be stablished with mercy. And in another place, Pro. 29. 9. 14. A King by Iudgement maintaineth a Countrey. Againe, A King that iudgeth the poore in truth, his throne shall be establi­shed for euer.

This blessed Queene in describing the office of a King, ioyneth with these two blessed Kings, Dauid and Salomon, say­ing; That God hath placed Salomon in his Throne to doe Equity and Righteousnesse. Though shee doe not name Mercy, yet no doubt it is included: for this Equity and Righteousnesse doth containe an vp­right gouernment both in pollicy and re­ligion, a gouernment (I say) according to the rule of Gods law [...]; punish­ing the wicked, comforting and defen­ding [Page 54] the godly. The very proper & prin­cipall obiect of the Magistrate are all the wicked vnder his gouernment. Not that he is to be carelesse of the good, for those that be good themselues, will haue a care of those that are good, seeing God him­selfe is carefull of them. And as for the good, they are soone and easily ruled: the greatest care, trouble and labour is about the ordering and gouernment of the wic­ked; and the remouing, punishing, and ordering of them, is for the defence, com­fort, peace, and good of the godly. As the head is to defend the body from all wrong and iniury so farre as it may: and as the sheapheard is to defend his flocke against Wolues, Foxes, and wilde beasts, so are good Magistrates to defend their people from all oppressours at home and a­broade. And therefore all worthy Kings and Rulers haue fought in open field a­gainst rebels and cruell enemies, in de­fence of their subiects. Iudg. 3. & 4. & 7. & 11. And thus did E­hud, Deborah, Barak, Gedeon, Iephtah de­liuer the children of Israel out of the hands of their cruel enemies.

And thus did Iosua, Iosu. 6. and the Elders of Israel, and the men of warre, they besied­ged the Citty of Ai, and destroyed it. [Page 55] And Samson, a most valiant Champion, hazarded himselfe, and ventured his life for the defence of Gods people against the bloudy Philistims, and both by his life, and by his death slue many thousands of them. And thus Dauid the King, the valiant Souldier, defended his subiects, the people of Israel, from the vncircum­cised Philistims, and other enemies, and slue many thousands of them in the open field. 2. Chro. 20. And 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.

[Page 56] 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, [Page 57] 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; Rom. 12. 19. Dearly beloued, auenge not your selues, but giue place to wrath: For it is written: Ʋengeance 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: Rom. 13. 4. 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 [Page 58] 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: Pro. 31. 8 9. 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: Esa. 1, 17 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, 2. King. 8 3. 5. 6. 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 [Page 59] 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: Psa. 145 14. 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: Psa. 146. 7. 8. 9. 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, Pro. 22. 23. 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. Pro. 23. 10. 11. 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 Pha [...]aoh, Exod. 3. 7. 8. 9. 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, [Page 60] 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 [Page 61] 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 cryes, and teares, of the oppressed, and few or none to pitty, or relieue them. Is not this lamentable and monstrous, that one Christian should vexe, spoyle, and oppresse ano­ther, being a sinne against nature, reason, and all humanity? yea such a sinne as the best sort of the Heathen do detest, and abhorre: The Scripture doth reckon any kind of oppression, amongst grieuous and crying sinnes. And God himselfe doth denounce most greiuous and feare­full iudgements against all oppressours whatsoeuer. Isa. 3. 14. 15. The Lord shall enter into iudgement with the Ancients of his people, and the Princes thereof: for yee haue eaten vp the vineyard, the spoyle of the poore is in your houses. What haue yee to do, that yee beate my [Page 62] people, and grinde the faces of the poore? saith the Lord, Isa. 5. 8. 9 euen the Lord of Hoasts. And againe, Woe vnto them that ioyne house to house, and lay field to field, till there bee no place, that yee may bee placed by your selues in the midst of the earth. This is in mine eares, saith the Lord of Hoasts. Surely many houses shall bee desolate, euen great and faire without inhabitant. Isa. 33. 1. And in another place: Woe to thee that spoylest, and wast not spoyled: and dost wickedly, and they did not wickedly against thee; when thou shalt cease to spoyle, thou shalt bee spoyled, when thou shalt make an end of doing wickedly, they shall doe wickedly against thee. Amos 5. 11. Another Prophet saith: Forasmuch as your treading is vpon the poore, and yee take from him burdens of wheate; yee haue built houses of hewen stone, but yee shall not dwell in them: yee haue plan­ted pleasant Vine-yards, but yee shall not drink wine of them. Micah 2. 1. 2. 3. Another Prophet saith: Woe vnto them that imagine iniquity, and worke wickednesse vpon their beds; when the mor­ning is light they practise it, because their hand hath power; And they couet fields, and take them away by violence, and houses, and take them away. So they oppresse a man and his house, euen a man and his heritage. Therefore thus saith the Lord; behold, against this fa­mily [Page 63] haue I deuised a plague, where out yee shall not plucke your neckes, and yee shall not go so proudly; for this time is euill. And againe the same Prophet saith: Micah 3. 1. 2. 3. 4. Heare I pray you ô heads of Iacob, and yee Princes of the house of Israel: Should not yee know iudgement? but they hate the good, and loue the euill: they plucke of their skinnes from them, and their flesh from their bones: And they eate also the flesh of my people, and flay of their skinnes from them, and they breake their bones. And chop them in peeces as for the pot, and as flesh with in the caldron: Then shall they cry vnto the Lord, but hee will not heare them. Hee will euen hide his face from them at that time, because they haue done wic­kedly in their workes. Mica. 6. 9. 10. 11. The same Prophet threatneth the heauy iudgement of God against the Treasures of wicked­nesse, against the bagge of deceitefull waights. Hab. 2. The Prophet Habacucke threat­neth as grieuous punishments against all cruell oppressours, and all such as get their goods, and raise vp their houses and estates, by wicked and vnlawfull meanes. All the Prophets, and the whole Scrip­tures, is full of cursings and threatnings against all kind of oppressours. So that their state must needes bee fearefull and [Page 64] damnable which liue and die in such a case. Our God is a God of truth and mercy, the Law of God is Equity and Righteousnesse, and the Lawes of the Land (wee doubt not) are grounded vp­on Reason and Iustice; and they were made to this end, that euery man might haue his own, that all good Subiects may be releiued, and defended, against-wrong and iniury, against the violence and de­ceite of men. Now good Magistrates must see good Lawes executed, for the reliefe of distressed people. And that ye may the better bee stirred vp to performe this duty: Let mee set before you two worthy patternes and examples of good Magistrates. The one is the example of Iob who speaketh thus of himselfe. Iob. 29. 11. 12. 13. 14. &c. When the eare heard mee it blessed mee, when the eie saw mee it gaue witnesse to mee; for I deli­uered the poore that cryed, and the fatherlesse and him that had none to helpe him. The bles­sing of him that was ready to perish came vp­on mee, and I caused the widdowes heart to reioyce, I put on iustice and it couered me, my iudgement was a Robe and a Crowne; I was the eie to the blind, and I was the feete to the Lame, I was a father to the poore, and when I knew not the cause, I sought it out diligently. [Page 65] I brake also the lawes of the varighteous man, and plucked the prey out of his teeth. A worthy example for Iudges, Iustices, and Magistrates to imitate and follow. Iob sheweth before in what credite and fauour hee was among the people: when hee came to the place of Iudgement, yong men being ashamed of their loose­nesse feared his grauity, great persons were silent and acknowledged his wise­dome; all that heard him praised his vp­right dealing, all loued him and reue­renced him, and admired him, all were affraid to offend him; By what meanes came hee to such authority, and credite? hee got it not by any corrupt meanes, as by pride, pompe, flattery; but by vertue, by good gouernment, by iustice, and mercy. Another worthy example is Ne­hemiah, who though hee was a Courtier, and liued in the Kings Pallace at case and pleasure, yet hee pittieth his deere coun­trimen the Iewes, he mourneth and pray­eth for them. And afterward when the poore people laied open their want and extremity, in time of dearth, and com­plained of the hard dealing of the rich men, oppressing them by Vsury; he hea­reth their cries, pitties their estate, re­proueth [Page 66] the oppressours, and reformeth them. The poore people complaine that the times were so hard, that they were faine to pawne their Lands, to make their sonnes and daughters bond-slaues, and that their owne Country-men would lend them nothing freely to serue their necessity withall; but dealt thus hardly with them, with pinching and oppres­sing them with Vsury; the reason to moue pitty is, that they were of the same nature, of the same flesh and bloud with them. Nehemiah vpon the com­plaint of these distressed people is mo­ued with inward compassion, chargeth the rich men with their oppressions, set­teth an assembly against them; to shame them hee alleageth the example of Gods mercy, who hath redeemed them from the Heathen, and therefore that they should bee mercifull to their brethren; Hee chargeth them that their doings is euill and wicked, that they feared not God, that they gaue the Heathen cause to blaspheme God, that they dealt as cruelly as the Infidels; Hee causeth them to bind themselues with an oath to restore that which they haue vniustly taken, hee cur­seth those that will not keepe their oath, [Page 67] hee moueth them, by his owne example, to mercy, liberality, and hospitality; hee and his lend money and corne to the nee­dy, hee kept at his Table an 150. Nehe. 5. Iewes daily in this distresse. Both these exam­ples of Iob and Nehemiah, are as looking-glasses and mirrours for Magistrates to looke into; wherein they may see what care and counsell, what pitty and compas­sion they are to haue, to ease and releiue the oppressions of their people: And this will be greatly to their comfort, credite, and honour; And indeed it may be a great discomfort, and discredite to Princes, to suffer their people to bee abused by op­pressours and tyrants, especially, when it lyeth in their power to helpe and relieue them. Lattimer. A reuerend Father, and blessed Martyr, in a certaine Sermon, before a King of worthy memory, sheweth wher­in the honour of a King consisteth. It is (saith hee) the Kings honour, that his Subiects be led in true Religion, that his Prelates and Cleargy bee set about their worke in Preaching and Studying, and not to be interrupted from their charge. Also it is the Kings honor that the Com­mon-wealth bee aduanced, and that the dearth of things bee prouided for, and the [Page 68] commodities of the Realme, bee so em­ployed as it may bee to the setting of his Subiects on worke, and keeping them from Idlenesse, and herein consisteth the Kings honour and Office. Furthermore, if the Kings honour (as some men say) stan­deth in great multitude of people; then these Grasiers, Enclosers, and rent-raisers are hinderers of the Kings honour. For where there hath beene a great many of Housholders and Inhabitants, there is now but the Shepeheard and his do, so they hinder the Kings honour most of all. And indded these bee the words of Salo­mon: In the multitude of the people is the ho­nour of a King, Prou. 14. 28. and for want of the people commeth the destruction of a Prince. In­crease and aboundance of people is a great blessing of God, and a credite and strength to the Prince. They are not Ox­en or Sheepe, but men, that must fight for Prince and Country, if the enemies arise and assault the Land. And there be many oppressions amongst vs besides these: Oppressours in the Church and in the Common-wealth, oppressions in euery Court, in buying and selling, and in other dealings amongst men to the hinderance and vndoing of many poore people. But [Page 69] to let passe the many kinds of oppressions (which the true Magistrate is to looke in­to, and so farre as hee can to redresse and remoue) I speake onely of that one kind of oppression (that is) biting and cruell vsury, which Nehemiah reformed among his people: I will speake of this because it is most common and generall, & yet most pernicious & detestable, though many do count it no sin at all. Vsury had wont to be called the woe and sin of Citties, and it seemeth that as pride, and other sinnes, had their beginnings in great Citties: so had vsury, but it hath passed from Citties to the Country, to Townes and Villages. Euery place, & all sorts of persons in the Land are infected with this pestilence & leprosy; high, & low, rich and poore, men, women, and children, fathers & mothers, Maisters, and Dames, sons & daughters, men-seruants and maide-seruants, hus­band-men, trades-men, and Labourers; yea, & some that go from dore to dore, to beg and craue of others, haue learned this trade of vsury. Free lending is hardly to be found; charity is waxen cold, & this iniquity hath gotten the vpper hand: so that this sinne is not onely now a woe to Citties, but a woe to Townes, to Villa­ges, [Page 72] and to priuate houses. It is the ruine and decay of many poore people in most places of the Land; nay, it is the decay & ouerthrow of many worthy and great houses and families in the Land. It hath bitten them, it hath eaten them, it hath deuoured & consumed them to nothing; It is pittifull and lamentable, that such a destroying and murdering sin should bee suffered, or tollerated in a Christian Land. Those that be true Christians indeed are to abstaine from all appearance of euill: How much more from so grosse and ap­parant euill, directly and expresly against the Law of God? Ex. 22. 25. If thou lend money to my people (saith God) that is, to the poore with thee, thou shalt not bee as an Vsurer vnto him, yee shall not oppresse him with Vsury. Againe, Leui. 25. 35. If thy brother bee impouerished and fallen into decay with thee, thou shalt releiue him, thou shalt take no vsury of him nor ad­uantage, but thou shalt feare thy God, that thy brother may liue with thee; thou shalt not giue him thy money to vsury, nor lend him victuals for increase. Psal. 15. Dauid shutteth out the vsurer out of Gods Kingdome, as well as the slanderer, and him that taketh reward against the innocent. Ez. 18. 6. 8. 13. Another Prophet putteth Vsury, amongst Idols, Adultery, [Page 73] and other filthy sinnes, and threatneth the same punishment to one, as to the other. Math. 7. 12. Christ saith: Whatsoeuer you would men should do to you, euen so doe yee to them, for this is the Law and the Prophets. Matth. 5. 42. Againe, Giue to him that asketh, and from him that would borrow of thee, turne not away. A Hea­then man being asked what Vsury was, hee answered, what is it to kill a man? Another saith that it is robbery, Another that it is the death of life. The ancient learned fathers do vtterly condemne it: One saith that Vsury swalloweth vp mens goods and Lands, & large Patrimony, as it were a Sea, & yet the Sea is neuer filled. The Seas, for the most part, are for profite and gaine, but the Vsurer can no man vse but to his owne hinderance: In the Sea there is profite of many things, but with the Vsurer shipwracke of all things. A­gaine, hee that taketh vsury, committeth extortion, rauen, and pillage. If hee will say, I haue nothing else to liue by; so may the Theefe say, the Bawde, the Witch, the Sorcerer. Some compare the loane of mony vpon vse to the poyson of Aspes: Whosoeuer is strucken and stung of the Aspe, he falleth into a sweet pleasant sleep, and so by sweetnesse of that sleepe dyeth, [...] [Page 72] [...] [Page 73] [...] [Page 72] [...] [Page 73] [Page 27] for then the venemous poyson disperseth into euery member: So he that beginneth with vsury, thinketh for a time that hee hath a great benefite, but vsury runneth through all his riches, and conuerteth all he hath to debt. Another father being as­ked what vsury is, saith; It is a poyson of patrimony: And being asked what is vsu­ry permitted by Law, hee saith that it is a Theefe that before hand giueth warning what he mindeth to do. Some say that a Vsurer is worse then all sinners: hee is worse then a theefe, for he robbeth in the night, but the Vsurer robbeth day and night. He is worse then hel, for in hel one­ly the wicked shall bee punished; but the Vsurer spoyleth and punisheth both the good and bad, & spareth neither holy nor vnholy. He is worse then a Iew, for one Iew will not take vsury of another, but the Vsurer will take vsury of his Christi­an brother. Hee is worse then death, for death killeth but the body, the Vsurer kil­leth bodies and soules. He is worse then Iudas, for he sold Christ but once for thir­ty pence; but they sell Christ continually as often as they can. Iudas restored that which he had vniustly taken: but the vsu­rers neuer make restitution.

[Page 73] Some compare the vsurer to an hogge or pigge, that while he liueth, is profita­ble and good for nothing: hee will euer be rooting vp the earth, running through hedges, and eating vp good corne: So doth the vsurer much hurt while hee li­ueth. Indeed when the hog is dead there is some profite: So it may be when the v­surer dyeth, the poore shall get somthing. How many Sermons haue been preached in this and other places against vsury? how many Bookes and Treatises both long since, and of late haue beene written by the best learned men of our owne Countrey, against this monstrous sinne? Giue mee leaue to put you in minde of some of them, to the further shame and condemnation of greedy vsurers. Wor­thy and reuerend Iuell (whose workes are now to be seene in euery Church) writing vpon the Epistle of the Thessalonians, the fourth chapter, doth bitterly inueigh a­gainst vsury, saying; That no good and godly man will vse it: that all that feare Gods iudgments abhorre and condemne it: that it is filthy gaine, and a worke of darknesse, a monster in nature, the ouer­throw of mighty kingdomes, the destru­ction of flourishing states, the decay of [Page 76] wealthy Citties, the plague of the world, the misery of the people. It is theft, the v­surer is worse then the thiefe, it is the curse of God, and the curse of the peo­ple: this is vsury.

There was neuer any religion (saith he) nor sect, nor state, nor degree, nor profes­sion of men, but they haue disliked it a Phylosophers, Greekes, Latines, Law­yers, Diuines, Catholickes, Heretickes, all tongues and nations haue euer thought an vsurer as bad as a thiefe; Nature proueth it, if stones could speake, they would say as much. He threatneth to excommuni­cate all vsurers of that Citty where hee preached, to publish their names, & shame them, that all men may know them and abhorre them, as the plagues & monsters of the world. And thus hee concludeth; Tell mee, thou wretched wight of the world, thou vnkinde creature, which art past all sence and feeling of God, which knowest the will of God, and doest the contrary: how darest thou come into the Church? It is the Church of God which hath said; Thou shalt take no vsury. How darest thou reade or heare the word of God? It is the word of God that condem­neth vsury, and thou knowest it, how da­rest [Page 77] thou come into the company of thy brethren? vsury is the plague and destru­ction, and vndoing of thy brethren, and this thou knowest: How darest thou look vpon thy children, thou makest the wrath of God fall downe from heauen vpon them: thy iniquity shall bee punished in thē to the third & fourth generation, this thou knowest. How darest thou looke vp vnto the heauens? thou hast no dwelling there. Thou shalt haue no place in the ta­bernacle of the most high. In many o­ther Treatises vsury is arraigned, conui­cted, condemned by sundry verdicts, it is proued scandalous, and of bad report, a­gainst the law of God, against the law of nations, against iustice, honesty and cha­rity. All shifts, excuses, obiections and ex­ceptions are taken away and remoued. And whereas some learned men do seeme to fauour, & in some sort to tollerate this sin, yet it is with these and such like cauti­ons and limitations, To deale as he would be dealt withall, to lend freely where they borrow vpon necessity, and that the bor­rowers gaines be so much more as the in­terest, at least that the Common-wealth haue no hurt by it. But before the vsurer will be tied to these conditions & excep­tions; [Page 76] he will first giue ouer his trade. And that all that hath beene spoken might at least perswade some vsurers to lead a new course, to restore their ill-gotten goods, to lend freely, in mercy, loue and compas­sion. These vsurers to whom Nehemiah spake, were touched at this one speech, and as it seemeth, confessed their fault, & amended it, and shall men which confesse Christ, after so many bookes written, and so many Sermons preached against them, shall they yet continue in this enormious sin without repentance and restitution? how shall they then escape the vengeance and damnation to come? Howsoeuer, let Magistrates, as their duty requires them, after the example of Nehemiah, be carefull to ease their people of this heauy burden and oppression. Let the Magistrate (I say) by counsel, by example and reproofe, and by all possible meanes that they can, seeke (if it may be) to reforme these oppressors, at least to shame and restraine them. And pitty it is that there be not seuere & sharp lawes for the punishment of these, as well as of other notorious offenders. We may wish (as one long since) Good Lord God send to England some Solon for the redresse of this, who took away the vsurers bookes [Page 77] and their gaines from them, and forbad such filthy lucre, and brought in an ease­ment of this burden, for that all debters were discharged from all such creditors which had lent their money for vsury and gaine; or at leastwise were eased from the vsury of it. Thus did Solon in the dete­station of vsury. A sharpe kind of dealing no doubt, and a strange, but in great dis­eases sharpe corrosiues must needes bee vsed, when lenitiue salues will not serue.

I reade that long before the Conquest King Edgar that iust gouernour, and se­uere Magistrate against all leud officers in this Land, did amongst other his good deedes, make proclamation, that all the Wolues should bee killed in England and Wales, because they were rauenous beasts, and deuourers of sheepe and other cattel, to the great hinderance and harme of his subiects. And to haue this the beter done, he apointed many to bring for their fines and reuenues Wolues heads yearly, some more, some lesse, and such as could not bring Wolues heads in, paid their fines and reuenues in money. Now such force tooke this good order in this Land, that within a while there was not a [Page 80] Wolfe to bee had nor found, neither in England nor Wales. That learned man wisheth, that likewise all vsurers should suffer the paines of death, or be banished this realme for euer, that there might hereafter no more vsurers bee found in England, then are Wolues to bee had this day. He doth not see but that it is as neces­sary to haue a law against vsurers, as a­gainst theeues, and a great deale more▪ for theeues steale many times for necessity, whereas vsurers rob and vndo all men for greedy gluttony: the one stealeth a crowne in the high way, the other rob­beth men in the high street of all that they haue: the one stealeth a little to sustaine nature, the other scratcheth vp the whole treasure of England to serue his owne co­uetous and wretched desire, to the vtter vndoing of thousands. And if these lawes seeme bloudy (although the hanging of poore wretches for smal matters, is coun­ted nothing bloudy at all) then would I that the old lawes of England were put in execution, such as are called King Edwards lawes of the common lawes of England, whereof one was, that the goods of an v­surer after his discease should turne to the benefite of the Prince, when twelue men [Page 81] had found by proofe, that the party dis­ceased was an vsurer in his life time. Fi­nally, that learned man in that learned discourse against v [...]ury, Fol, 137. written so many yeares agoe, alledgeth many sharpe pu­nishments appointed by the ciuill & com­mon lawes. And least he should seeme of small credit for to speake too hardly, and without proofe, let vs see what M ^r Iuell in a letter speaketh of that booke; What it should worke in others I cannot tell (saith he,) for mine owne part if I were an vsurer neuer so greedily bent to spoile & rauen, as vsurers be, yet would I thinke my selfe most vnhappy if such perswasi­ons could not moue me: for what man would not be afraid, to liue desperately in that state of life that hee seeth manifestly condemned by Heathens, by Christians, by old Fathers, by the ancient Councels, by Emperours, by Bishops, by Cannons, by Decrees, by all Sects of all Religions, by the Gospell of Christ, by the mouth of God. And if it be so, is not vsury to be pu­nished and restrained by all possible meanes? It is the decree of a Counsel, that a Cleargy man an vsurer should be degra­ded, and therefore it is counted a deadly sin. Another Councell condemneth all for [Page 80] Heretickes, who held vsury lawfull. A­nother decreed, that manifest vsurers should bee depriued of the communion and fellowship of the Christians in their life, and of Christian buriall after death, till their heires had restored their vsury. Considering therefore the danger and hurtfulnesse of this sin which so common­ly reigneth amongst vs, let all good Go­uernours (I say) continually set before their eyes, this worthy example of good Nehemiah, hauing the like care and com­passion that he had towards his people, v­sing all meanes they can to ease them of heauy burdens, and to suppresse vsury, ex­tortion, and all kinde of oppression what­soeuer. Herein they shall bee like God himselfe, Psal. 103 6. who is said to execute righteous­nesse and iudgement to all that are oppressed. And not onely such as be oppressed with wrongs and iniuries are to bee respected of the good Magistrate, but also all they whosoeuer, that be in want and necessity, not being able to maintaine themselues. All these (I say) are to be prouided for by the care and prouidence of good Gouer­nours; and this is a part of Iustice, Equi­ty and Righteousnesse. This is a speciall part of their office to relieue and helpe the [Page 81] poore, by their example, counsell and po­wer to draw others, and if need require, to constraine them to the helping and ai­ding of the needy. Magistrates are Pa­stors, Fathers and Nurses; they must see that all their sheepe and children bee fed and nourished. God is the creator of the poore, and by his prouidence they are poore. Christ is their Redeemer, and di­ed for them as well as for the rich; and therefore they must not bee contemned, but much regarded as men; yea as Chri­stian men. God is the God of the poore, of the [...]iect, of the fatherlesse, and wid­dowes, he is full of compassion to such, & hath a care of them, hee hath made many lawes, giueth many precepts, for the de­fence and reliefe of the poore, hath or­dained Kings, Iudges, Magistrates, and other officers in the Church & Common-wealth, for the comfort, succour, and help of the poore and needy: and because there shall be alwayes some poore in the land, therefore he commandeth, saying; Deut. 15. 10. 11. Thou shalt open thy hand to thy brother to the needy, & to the poore in the land. And he saith a litle before: Thou shalt giue him, and let it not grie [...]e thine heart to giue him: for because of this, the Lord thy God shall blesse thee in all [Page 82] thy workes, and in all that thou doest take in hand to doe. Salomon may be commended to bee the poore mans King, for he doth commend the poore vnto vs by many exhortations and precepts. Pro. 11. 24. There is (saith hee) that se [...]ttereth, and is more increased, but hee that spareth more then is right, surely commeth to pouerty. The liberall person shall haue plenty, and he that watereth shall haue raine. Pro. 14. 31. He that [...]ppresseth the poore, reproueth him that made him: but hee honoureth him that hath mercy on the poore. Pro. 21. 13. He that stoppeth his eare at the crying of the poore, shall also cry and not be heard. Pro. 19. 17. Hee that hath mercy on the poore, lendeth vnto the Lord; and the Lord will recompence him that which hee hath gi­uen. Pro. 28. 27. Againe, He that giueth vnto the poore, shall not lacke: but he that hideth his eyes shall haue many curses. Many such counsels and prouerbes he deliuereth for the comfor­ting and relieuing of the poore. And as he gaue this counsell to others, so hee was carefull to follow it himselfe. Dauid his father prophesieth of him; Psal. 7. 12. 13. Hee shall de­liuer the poore when hee crieth, the needy also and him that hath no helper, He shall be mer­cifull to the poore and needy, and shall preserue the soule of the poore. Christ the true Salo­mon giueth the like counsell touching the [Page 83] poore, and practiseth the same in himselfe, being a most liuely and perfect patterne of mercy and compassion to the distres­sed. Math. 5 7. He faith; Blessed are the mercifull, for they shall obtaine mercy. Againe, Be merci­full as your father is also mercifull. Math. 6 36. And in a­nother place, Giue almes of those things which are within, Luke 11. 41. and behold all things shall be cleane to you. Sell that yee haue, and giue almes: Luke 12▪ 33. make you bagges which waxe not old, a treasure that can neuer faile in heauen, where no thiefe commeth, neither moth cor­rupteth. And when wee make a feast, hee biddeth vs call the poore, Luke 14. 13. 14. the maimed, the lame, and the blinde, and so (saith he) thou shalt bee blessed, because they cannot recom­pence thee: for thou shalt bee recompenced at the resurrection of the iust. He sheweth the fearefull and damnable estate of the rich man, Luke 16. 19. who fared delicately euery day, but yet had no care to relieue poore Lazarus. And as the Lord Iesus doth perswade all men to mercy: so hee himselfe was most mercifull, ready and willing to do good to the bodies and soules of men. Hee is touched with the feeling of our infirmi­ties, Math. 9 36. and ready to helpe in time of need. When he saw the multitude hee had compassi­on vpon them, because they were dispersed, and [...] [Page 82] [...] [Page 83] [Page 84] scattered abroad, as sheepe hauing no Sheap­heard.

And when he saw another great mul­titude which had nothing to eate, he cal­led his Disciples to him, and said vnto them: Mark. 8. 1. 2. 3. I haue compassion on the multitude, because they haue now continued with me three dayes, and haue nothing to eate: and if I send them away fasting to their owne houses, they will faint by the way, for some of them came from farre. And presently hee wrought a miracle: for with seuen loues▪ and a few small fishes, he fed about foure thousand soules. He is like that good Samaritane, who when hee saw that man that fell a­mong the theeues, beeing robbed and wounded, came nere vnto him, and when hee saw him, he had compassion on him, and bound vp his wounds, and powred in oyle and wine, and put him vpon his own horse, and brought him to an Inne, and made prouision for him.

Finally, 2. Cor. 8. 9. wee know the grace of our Lord Iesus Christ, that he being rich, for our sakes became poore, that through his pouerty wee might bee made rich. All the Apostles had speciall care of the poore, they put one a­nother in minde of this [...] duty, Paul con­fesseth that hee had warning from others [Page 85] to remember the poore; which thing also he was diligent to doe. Hee doth in ma­ny places put the Church in minde of this duty.

Concerning the gathering for the Saints (saith hee) as I haue ordained in the Church of Galatia: 1. Cor. 16▪ 1. 2. so doe yee also. Euery first day of the weeke let euery one of you put aside by him­selfe, and lay vp as God hath prospered him, that there bee no gathering when I come.

And in another place hee bestoweth two whole Chapters in perswading them by sundry reasons to the cheerefull re­lieuing of the poore Saints. 2. Cor. 8. & 9. You may see that the primitiue Church had both ordinary & extraordinary gatherings for their own poore, and for strangers: these collections were very fitly on the Lords day. Such workes of mercy are workes of the Sabaoth: then we heare the word which doth stirre vs vp to this duety, then are publicke prayers and petitions to God, which should moue vs to heare the petitions of others, as we will haue God to heare vs; then wee cry and craue for mercy to him, and therefore wee should snewe mercy to others: then are the Sa­craments administred, which doe moue vs to loue and charity one to another: [Page 86] then the examples of others should prouoke vs to kindnesse and liberality towards our brethren: then wee re­member and call to minde the remem­brance of God towards vs, which should moue vs to bee beneficiall to others: then wee professe the communion of Saints, and therefore should bee ready to impart such gifts as wee haue, to the comfort and benefite one of another. Christians are all one Corporation and one houshold; and therefore should haue a care of the helping and relieuing one of another.

The end of riches is not onely to serue our owne necessities▪ but specially the glory of God, and also the necessity of o­thers. The possession of riches is vncer­taine, our life vncertaine, our state vn­certaine, being subiect to the same cala­mities that others are: And therefore while wee haue time let vs doe good to all men, and specially to the houshold of faith.

And consider (I pray you) who it is that hath need, and requireth thy helpe: It is Man, euen one like thy selfe, of the same nature, and it may bee of the same Spirit and Grace. And what doth hee [Page 87] aske of thee? but onely that which God doth giue thee, not onely fo [...] thine owne vse, but for the good of others. Nay, it is God himselfe that asketh, and is be­come petitioner to thee for the poore. It is God (I say) that asketh, who hath gi­uen thee body and soule and goods; who hath giuen his sonne for thee who loueth the poore; and whatsoeuer is done to them for his sake, hee accounteth it as done to himselfe. And he asketh nothing but his owne: for the earth is the Lords, and all that therein is; and all the beasts of the forrest are his, and all the beasts on a thousand mountaines. And he doth not aske it to thy hurt and hinderance, but to thy greater gaine and aduantage. He that is mercifull rewardeth his owne soule: And he that hath mercie on the poore, lendeth to the Lord, and the Lord will recompence him that which he hath giuen. This is the best vsury, to put out money and riches to good and holy vses, to put them into the hands of God, to bestow them according to his will, and then they shall be increased and multiplied. We are all debters to God, we owe him all we haue, he hath ordained all things for our vse, and therefore it is rea­son we should trust him, and commit all [Page 88] we haue into his hands. A wise creditor will trust a faithful debter with any thing. And shall not wee trust our God who is most sure of his word, and the best pay­maister of all others? He is God, the faith­full God, which keepeth couenant and mercy vnto them that loue him, and keep his Commandements, Deu. 7. 5▪ euen to a thousand generations. Gen. 15. 1. This God said vnto Abra­ham; I am thy Buckler, and thy exceeding great reward. God saith to thee: Giue, and I will giue, thou hast had mee a giuer, make me now thy debter. The poore man (saith a Father) is a fruitfull field, and quicke­ly and plenteously returneth that which it hath receiued. The Husband-man buyeth Oxen, Horse, and feedeth them, he tilleth the ground, he casteth in his seede, and all vpon hope of a doubtfull haruest: but almes is a seed to be sowen, the crop and haruest will certainly follow. Againe, If thou wilt bee a good Merchant, and an excellent vsurer, giue forth that thou canst not keepe, that thou maist receiue that thou canst not loose: Giue a little, that thou maist receiue an hundred times as much: giue a temporall possession for an euerlasting inheritance.

What a folly is it ( [...]aith another) there [Page 89] to lay vp thy goods from whence thou must depart, and not rather to send them before thee to the place where thou must go to inhabite. Let thy goods be where thy country is, hee that hoordeth vp trea­sure in earth, hast nothing to looke for in heauen: Why lookest thou vp to heauen where thou hath laid vp nothing? 1. Tim. 6. Charge them that are rich in this world (saith the Apostle) that they bee not high-minded, and that they trust not in vncertaine riches, but in the liuing God, which giueth vs aboundance of all things to enioy; that they do good, and bee rich in good worke, and ready to distribute and communicate, laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life. God hath ordained (saith one) for men two Crownes; for the poore the Crowne of Patience, for the rich the Crowne of Li­berality. As the poore do depriue them­selues of their Crowne by Impatiency and murmuring; so ought the rich by hel­ping the poore, to striue to obtaine the Crowne of Liberality. Worthy is the example of the Primitiue Church, of whom it is said there was such order and charity amongst them that none of them lacked; Acts 4. 34. 35. for as many as were possessours of lands [Page 90] and of houses sold them, and brought the price of the things that were sold, and laid it downe at the Apostles feete, and it was distributed to euery one as he had need: The nūber of be­leeuers at that time was about fiue thou­sand. They liued in time of persecution, they wanted the helpe of a good Magi­strate. All Kings and Princes were ene­mies to the Church at that time, yet they tooke such good order, and were so cha­ritable that they suffered none to lacke among them. It is a shame then for vs to suffer any to want necessary sustenance; wee (I say) liuing in the daies of peace and plenty vnder a Christian King, ha­uing so many good Lawes for the proui­sion and reliefe of the poore. There is a memorable example of the Christians vnder Maximinus the Emperour. In the time of famine many of the Hea­thens were preserued and saued from death, by the mercy and liberallity of the Christians, whereupon it came to passe, that those which did deadly hate them before, did now require their helpe, and did openly confesse that the bowels of mercy were onely found amongst Chri­stians, that therefore Christian Religion was the true Religion, which taught her [Page 91] worshippers true piety and godlinesse: The which, when Iulianus the Apostata, afterwards obserued and marked, least Christian Religion should bee the more esteemed, because of such incredible kindnesse and mercy, shewed to all sorts of people; Iulienus (I say) euery where erected Hospitals, and endewed them with yeerely reuenues. And hee setteth downe this reason of his purpose, wri­ting to one Arsatius an Idolatrous Bi­shop: It is a shame (saith hee) that the wor­shippers of the Gods should neglect their owne, when as the wicked Galileans (for so he had wont to call Christians) releiued not onely their owne, but also strangers; yea, [...]uen the enemies of their Religion, and suffered none of their owne to beg from dore to dore. The most vnhappy Nation of the Iewes, ha­uing no certaine resting place, nor any forme of Common-wealth, yet do they mainetaine and seed their owne, least they should be constrained to craue help from Christians. The French and Dutch Churches in this our Land, they set all their owne on worke, they suffer none to beg nor to want among them. The Pa­pists our Fore-fathers, they did excell in liberallity to the Church and Common-wealth, [Page 92] in Hospitality and Almes to the poore: Wee haue many Monuments of their liberality amongst vs, as Hospitals and Almes-houses for the releiefe of the needy, with good Reuenues adioy­ned to them. Nay, the Papists adorned, beautified, and cloathed, their dumbe Idols and Images, and shall wee suffer poore people to want food and cloa­thing, which carry vpon them the liuely Image of God? All these examples are to our shame and condemnation, and shall bee iudges and witnesses against vs at the day of the Lord. Wee professe the glo­rious Gospell of Christ, wee haue the light of Gods word shining before vs, wee haue daily Sermons and Exhortati­ons stirring vs vp to the workes of mer­cy, wee haue many good and godly Lawes, agreeing to the Lawes of God, and to the true discipline of the Church, commanding and enioyning prouision and reliefe of the poore, forbidding all idlenesse, commanding all to bee set a worke, and all that want to bee releiued, according to their necessity, and yet there be many idle persons amongst vs, many would worke and cannot get it, many though they do worke, labour, and [Page 93] toyle, night and day, as much as may be, yet in respect of the hardnesse of the times, all that they get will hardly pro­uide bread for them and theirs. Others there bee that cannot worke at all, and others but a very little, yet these in many places are little regarded or prouided for. Good Lawes wee haue, and in this place, I know there is good order and care taken for the poore. Here bee many meanes for their reliefe, which others want: And I know there bee many ten­der, mercifull, and pittifull hearts, pitty­ing the needy estates of their brethren, stretching forth their hands to their re­leife; yet considering the hardnesse of the time, and how vnmercifull and hard hearted some are, which yet are of great estate and ability, and considering also the multitude and great number of the poore, which increase daily. Your care your pitty, your liberallity, your colle­ctions and almes, publicke, or secret, had need bee more then ordinary: And there­fore I beseech you (deerely beloued) in the bowels of Christ, as the Elect of God, put on you the bowels of mercy, consi­der your owne abilities, and the great ne­cessitie of so many, and let it not grieue [Page 94] you to helpe and releiue them, but freely, frankly, and cheerefully shew forth the fruite of your compassion, loue, and mer­cy to your distressed brethren, and espe­cially you (Right Worshipfull Magi­strates & Gouernours,) do your best en­deuours according to your place and cal­lings, to see this seruice and worke per­formed; by your counsell and example to perswade and draw as many as you can to this duty. And as for those that are rich; yet cruell, couetous, hard-heartd, and vnmercifull, compell and force them by rigour of Law, to giue that to good vses which they are vnwilling to giue at all. All the poore vnder your gouerne­ment be they neuer so many, they are your cure and charge, you must see them prouided for, if any of them perish through your default, their bloud shall bee required at your hands. The good Minister is to be a mouth for the poore to speake and entr [...]ate for them, and also by his example as much as he may, to go before others in the duties of mercy: But the good Magistrate is not onely to bee a good mouth for the poore, but an hand, an eare, an eye, and a foote for them; to speake, to heare, to see, to go, to do what [Page 95] lyeth in him, both for the defence and re­liefe of the poore. As God forbiddeth all cruelty and priuate reuenge in the sixth Commandement; so he comman­deth all care and meanes to preserue the liues of our brethren; now releife of the needy is a meanes to preserue life, he that releeueth not when he may, and when there is great necessity offendeth against this Commandement, and is a murtherer. Non pauisti, occidisti▪ thou hast not fed (saith one) therefore thou hast killed. A Lampe is quenched not onely by blow­ing it out, but by keeping away the oile to feed it: A fire is quenched, not onely by water but by keeping away wood from it; In a great drought many hearbs do die, not onely by plucking vp, but for want of watring; So, many poore peo­ple for want of food which they should haue by the care of good Gouernours and charitable good people; many (I say) for want of meanes and prouision, doe decay, pine, and perish, which is most shamefull, fearefull, lamentable, and in­tollerable in a Christian State. But I no­thing doubt of your care and dilligence to performe this so worthy and necessary duty: I know you are dayly put in minde [Page 96] of these things, and therefore I will cease to vrge this point any further. Onely by the way let mee giue some few instructi­ons and caueats, and some comforts to the poorer sort. These must know that God hath so ordained, and appointed in his prouidence, that there shall bee some poore as long as the world endureth. Let them therefore bee content with their state, seeing God (who knoweth what is best for them) hath so decreed it in his Wisedome: It may bee if they had riches they would abuse them in pride and wan­tonnesse; he can (if he see good) turne their want into plenty, Let them know that many worthy men haue beene in want and necessity; Let them take their pouerty as a crosse, and let them be pa­tient and humble, the rather because sometimes their owne idlenesse and loosenesse of life hath caused it, let them repent of their sinnes past, let them take heed hereafter of pride, en [...]y, sloth­fulnesse, and vnlawfull shifts and meanes; Let them depend vpon God and cast their whole care vpon him, and though they bee poore in the world, let their chiefe care bee to bee rich in grace, in knowledge, and in faith, and so they shall [Page 97] bee sure to bee greatly in the fauour of God: Phil. 4. 10. 12. 13 Let euery one of them say with the Apostle: I haue learned in what state I am, there-with to bee content; I can be abased, and I can abound, euery where in all things, I am instructed both to bee full and to be hun­gry, and to abound and to haue want, I am able to doe all things through the helpe of Christ which strengthneth mee. Let them bee kind and pittifull to those which bee in like case with them, seeing they are in the same misery: Let them bee thanke­full towards their Benefactors; and though some rich-men bee hard-hearted & vnmercifull to thē, let them not curse, but blesse, and pray to God for them, who is able to mollifie and soften their hard hearts: for it may bee God in his iu­stice doth turne the hearts of men from them, because they haue turned their eares and hearts from him: they haue beene hard hearted against God, against Gods word, and against their brethren, and therefore the hearts of others are iustly hardened against them. Let them remember and follow the example of poore Lazarus, which though the rich man dealtmore cruelly with him thē did his dogs, & had no pitty at all of so poore [Page 98] a creature, yet this poore man did neither grudge, repine, nor curse: and therefore being full of faith and patience, he was receiued into Abrahams bosome. And fi­nally, seeing that God hath such a great care of the poore in making so many Lawes for them, in giuing so many pre­ceps for their reliefe, and taketh their cause to be his owne, and seeing he hath appointed Ministers to speake for them, and Officers and Magistrates; yea, Kings and Princes for their defence and reliefe: Let the poore (I say) bee carefull to serue & feare that God, which is so carefull of them; let them reuerence and loue the Ministers & louingly embrace that word which doth perswade, moue & prouoke all men to the duties of mercy, loue, & li­berality; Let them honor the Magistrates who are appointed as fathers vnto them, who take care and watch, and take conti­nuall paines to comfort and helpe them: And let them say in their soules, blessed be God for good Gouernours: And thus we haue heard many good parts of good Gouernours, that by their meanes the wicked are punished, the good are praised and countenanced, euery man possesseth his owne; oppressions and wrongs are [Page 99] suppressed, the poore and needy are com­forted and relieued, and all these benefits & duties this gracious Queene includeth in these words Equity and Righteousnesse. One duty yet remaineth, which is also a part of Equity, and that is to establish and mainetaine true Religion; this is the first & chiefe duty of a good Prince, though I haue referred it to the last place. Good Princes are not onely to haue a care of iu­stice in punishing the wicked, & of mercy in defending the good, and releeuing the distressed; but also to plant and maintane the worship of God in their Kingdomes. Thus much wee haue heard already, that Religion & Diuine Wisedome belongeth to all sorts & degrees of men, to rich and poore, to yong & old, to men, women & children, and most of all to Princes & Go­uernours, who are to be giudes and ring­leaders to others. We haue examples be­fore our eyes of a religious Queene com­ming so great and long a iourny to be re­solued in the truth of religion, & reposing the greatest happines in true & heauenly wisedome: Here also is the example of Sa­lomon a mirrour of Religion and Diuine Wisedom to all the world; who also plan­ted and established the true worship of [Page 100] God in his Kingdome. We haue heard al­so that God is the authour of the callings of Kings and Princes, that they are in his steed and carry his Name and Image; & therfore they, of all others, are to be most Religious, & to be most carefull that the true God, who hath so highly aduanced them, may bee worshipped and serued in their Kingdomes: And this is Equity and Righteousnesse to command & establish the Law and Seruice of their Creator and Protector: And further wee haue heard, that it is the duty of Gouernours to ouer­throw and roote out all false worship, all false doctrine, heresie, and idolatry: as all these are to bee remoued; so in steed of these, good Princes are to plant true Re­ligion, & to establish faithfull Teachers in their Kingdomes: They must be exam­ples of Religion and Piety to others, they must guide their families so carefully, re­ligiously, that they may be patternes and presidents to others, If Religion be first in their owne hearts, & also planted in their houshold and families, they will be also carefull that all the people committed to their charge may feare God, & be truely Religious. This is part of the counsell of Iethro, Moses father in law, wishing him [Page 101] that hee should prouide not onely men of courage, Ex. 18. 21. and iust men, hating couetousnesse, but also such as feared God. There be gene­rall places in the Scripture, as; Loue God with all thine heart, with all thy soule, with all thy strength: Feare God, and keep his Cōman­dements. Seeke for Gods Kingdome. Labor for the meat that neuer perisheth. These, & such like commandements, & exhortations, as they belong to all Christians, so also to Magistrates: They are keepers of both the Tables of the Commandements, & ther­fore to maintaine the one as well as the other: they must see as well the duties to God, performed to him, as the duties to mē one to another. They must haue a care not only of iustice, peace, & ciuil honesty; but also of the sincerity of Religion: The King is commanded to haue the book of the Law, Deut. 17. 18. 19. to reade in it continually; that so he may learne to feare both his God, and to keep al the words of the Law. Ps. 2. 10. 11. 12. Dauid saith, Be wise ye Kings, be learned ye Iudges of the earth, serue the Lord in feare, & reioyce in trembling, kisse the sonne least hee bee angry. Psa. 148. 11. 12. 13. And in another place he saith; Kings of the earth, all people, Princes, & all that iudge the world▪ [...]ong men & maids, old men & children, let them praise the Lord: his Name is onely to bee exalted, [Page 102] and his praise aboue the earth, & the heauens. Dauid before his death chargeth his son Salomon, 1. King. 2. 3. 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. 1. Chron. 15. 2. 3. 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 G [...]d to his place which he had ordained for it; so he & they brought it with great ioy. 2. Chron. 6. 1. 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. 2. Chron. 15. 12. 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. 2. Chron. 17. 4. 9. Iehoshaphat he walked in the waies of his father Dauid, & sought the Lord God of his fathers, and walked in his Cō ­mandements, and tooke away Idolatry, and sent [Page 103] 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. 2. Chron. 29. & 30 Hezekiah repaireth the Temple, aduertiseth the Leuits of the corruption of Religion, the King and his Princes sacrifice ian the Temple, he cōmandeth the Passe-ouer to be k [...]pt & exhorteth his peo­ple to returne to the Lord. 2. Chro [...]. 34. Good Iosiah de­stroyeth Id [...]l [...], repaireth the Temple, took away all the abhomination [...] 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. Nehe. 13. Nehemiah reproueth, and reformeth the prophanation of the Sabboath. The Lord stirred vp Cyrus King of Persia, Ezra 1. to build him an house in Ierusalem: And see the zeale of that King in furthering the building of that house. Dan. 3. 29. 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 [...]eces, & their houses should bee m [...]de a I [...]kes, because there is no God that can del [...]r after this sort. Dan. [...]. 26. Darius maketh a Decree that in all the De­minions of his Kingdome men tremble and [Page 104] 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, Ionah 3. 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 thē 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 [Page 105] 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 cōceit, 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 [Page 106] 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, [Page 107] as the necessity, authority, and dignity, and duty of their callings. This doctrine is necessa [...]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 Salomon; 1. King. 3. 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 [Page 108] 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; Gen. 27. 41. 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 [Page 109] 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: Psal. 4 [...] 7. 8. 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: 2. Chro. 5. 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: 1. Chro. 22. 9. 10 &c. 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, Ier. 23. 5. 6. 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. [Page 110] 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, Psa. 30. 5▪ yet ioy came in the morning. Pro. 25. 25. As the cold waters to a weary soule, so good newes from a farre countrey did cheere and refresh our hearts. Psa. 147. 12. 13. 14▪ 19. 20. 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, Ier. 5. 25. 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 [Page 111] 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 [Page 112] 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, [Page 113] 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: Augustin [...] There is no age (saith he) too late to learne that which is needfull; and though it bee more fit for old men to teach then to learne, yet it is better to learne then to be ignorant. Another saith, It is a thing I desire, Gregory. and is most worthy, to learne euen to my last age, because that no age is so sufficient to learne throughly all that we need. Hug [...]. Againe saith another, Be willing to learne of all that which thou knownest not thy selfe; because humility can make that common to thee which Nature hath made proper to any: thou [Page 114] shalt be wiser then all, if thou bee willing to learne of all: they are most rich of all, which receiue from all. Exod. 18▪ Moses was con­tent to hearken to the counsell of his Fa­ther-in-law in choosing officers to be as­sistant to him in his great charge. 1. Sam. 25. Dauid receiueth and accepteth the counsell of Abigail a woman, and blesseth her in her counsell. 2. King. 5▪ 3. 13. Naaman the Syrian hearkeneth to the counsell of his maid, wishing him to send to Elisha for the curing of his le­prosie; and the same noble man obeyed the counsell of his seruants aduising him to do as the Prophet bad him. Luke 2. 19. The blessed virgin was content to receiue instruction from the Sheapheards, of those things which shee knew before. Act. 18. 24. 25. 26. Apollos, an elo­quent man, mighty in the Scriptures, in­structed in the way of the Lord, feruent in the spirit, is content to receiue further in­struction from Aquila and Priscilla, which were far his inferiors. The Apostle wish­eth the Colossians to put Archippus in mind of his duty, wishing them to say to Ar­chippus: Col. 4. 17▪ Take heed to the Ministery that thou bast receiued in the Lord, that thou fulfill it.

The vse of this doctrine is chiefly for reproofe of proud and scornfull persons, which either scorne all instructions, or at [Page 115] least they reiect the counsels of meane persons, and of their inferiours. Gouer­nours scorne to learne of their subiects, the old disdaine to learne of the yonger, parents wil not hearken to their children, no [...] maisters to their seruants: Ministers scorne to receiue admonition from the people; yea from their fellow-ministers, if they be of meaner gifts, or lesse account in the world. And this is the cause that so many holy counsels and Sermons of god­ly Ministers are reiected, or little regar­ded, because they themselues are men of no great estimation in the world. Wor­thy is that example of the Eunuch, Trea­surer of Aethiopia, who did so willingly hearken to Philip, Acts 8. 30. 31. and kindly entertaine him: for this noble man reading the Pro­phet Esay in his Chariot, being demanded of Philip, if he vnderstood that hee read: hee did not taunt nor scorne this poore Preacher, but confessed his ignorance, & willingnesse to learne, and kindly enter­tained Philip, & took him into the chariot with him. It is pride of heart, and want of humility, that causeth men to scorne good instructions from meane persons, The Lord sendeth such proud men to the very beastes, to learne from them. [Page 116] The Oxe knoweth his owner (saith he) and the Asse his Maisters cribbe, Isay. 1. 3. but Israel hath not knowne. Ier. 8. 7. Againe, the Storke in the Aire knoweth her appointed times; the Turtle, the Crane, and the Swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lord. Iob. 12. 7. And Iob saith; Aske now the beasts and they shall teach thee, and the fowles of the heauen and they shall tell thee. Our Sauiour Christ, to draw his Disciples to humility, setteth a child be­fore them to bee their Teacher, saying: Verily I say vnto you, Mat. 18. 3. 4. except yee bee conuer­ted and become as little children, ye cannot en­ter into the Kingdome of heauen; whosoeuer therefore shall humble himselfe as this little child the same is the greatest in the King­dome of heauen. Wee must bee lowly, tractable, docible, and willing to learne, as good children are. Salomon, so execel­lent a man, so extraordinarily wise, so fa­mous in all learning, is content to re­ceiue the instruction and admonition of this woman, a stranger, his scholler, no­thing comparable to him in any grace, yet doth hee take in good part her coun­sell, teaching him nothing but that which he knew well enough before.

And thus at last we haue gone through [Page 117] and finished, as wee could, this short, sweete and worthy Story, wherein wee haue laid before our eyes an example of a blessed Queene, of a blessed Hearer, of a blessed Teacher, and of a blessed King. Now the Lord, the most wise God, the Father of all good giftes, make vs all the true children and schollers of true Wise­dome, that wee may esteeme that as our chiefe felicity in earth; that so the King in ruling, the Nobles and Magistrates in assisting, Ministers in teaching, People in hearing and obeying, may bee truely blessed in this life, and fully blessed for euer in the life to come, in the place of eternall blessednesse, in the Kindome of the true Salomon CHRIST IESVS who sitteth at the right hand of his Father, and with Equity and Righteousnesse shall iudge the quicke and dead at his appearing. Amen.