THE BLESSING OF A GOOD KING. Delivered in Eight Sermons upon the story of the Queen of the South, her words to Solomon, magnifying the government of his family and kingdom. By THOMAS GIBSON, Minister. Eccles. 10. 17. Blessed art thou o Land, when thy King is the son of Nobles. AT LONDON. Printed by Tho: Creed, for Arthur johnson, Dwelling at the sign of the white Horse in Paul's Churchyard. 1614 TO THE RIGHT HOnourable the Lord Harington Baron of Exton, Thomas Gibson wisheth all true happiness, both in this life and in the life to come. MY purpose (Right Honourable) in the dedication of these sermons, was to have joined your Honourable father with that worthy City, whereof he was a principal member, and had special command and authority: which place he much respected and loved, and where he was again much respected and honoured. The joy and ornament of the City, was his name and countenance, the very report and news of whose decease, was the cause of many a watery eye, and of many a heavy heart. But their special comfort and joy is, that the Lord hath in mercy provided so gracious an heir, so worthy a successor, so virtuous a favourer, as of all, that are honest religious: so most of all, such as have been the faithful friends and entire lovers of your Honourable father: who himself was a lover of all learning, religion, and of all good men; a true worshipper of God, zealous in the truth, a sincere professor & friend of the Gospel; a favourer of faithful Ministers; a worthy member both of Church and commonwealth: a faithful, dutiful, serviceable, and rare subject: like Moses in faithfulness, in meekness and in zeal against Idolatry: like job a just man, fearing God, and eschewing evil: like Nathaniel, a true Israelite without guile. Finally, a man full of grace, piety, courtesy, humility, temperance, and other, both moral and christian virtues. I am not able to commend him, according to his deserts: that requires a larger discourse, and it would perhaps prove an increase of sorrow, which is rather to be abated then renewed▪ I will therefore bend myself to administer comfort for so great a loss, a loss so general to Church and commonwealth. Friends and followers, Tenants and servants, and for my own part, I cannot but bear a part in sorrow for the loss of so kind a Patron and Benefactor, both to me and mine. Yet this is the use of the praises of the dead, not only for imitation of their virtues, but also for the comfort of friends alive. And is this a small comfort, Right Honourable, that you had such a father? yea a comfort and blessing it is to be of the seed of the righteous. It is a further comfort, that you enjoyed him so long till yourself came to ripeness of years, & that he died in a good age, full of days, few of his Ancestors lived longer: and howsoever he left this life in a strange country, yet (no doubt) he died in the true faith of jesus Christ (which he sincerely professed all his life) and in the honourable and faithful service of his gracious Sovereign the Lords anointed. It is no wonder, that old men die, rather it is a wonder in these latter days that any live so long. Moses in his time made account of man's ordinary age, to be threescore years and ten. Now the world decays, and the days of our life is shortened. We hear daily of the death of Infants, children, young men, yea Princes taken away in the prime and strength of their years: what marvel then though the ancient ●ie? when the apple is ripe it must needs fall; when the candle is spent, the light must needs go out. This use we are to make of the death of young or old, to remember always our mortal state, and the uncertainty of our life, to be always ready and prepared, not to regard but contemn the lusts of the flesh, the lust of the eye, and the pride of life, pleasures, honours, riches, and the vanities of this wicked world. Many more comforts we have against excessive and immoderate sorrow for the death of our best and dearest friends, as to consider what they leave, (a miserable world) and whither they go, (to the haven of happiness.) The best sort of the Heathen used three remedies against such kind of sorrow. First, to consider that death is common to all and unavoidable. Secondly, that it is the end of misery and haven of rest. Thirdly, that it is likely, that the souls live and are blessed. We have the same and more sure comforts. We know that our Redeemer lives, and that we shall see him as he is. We know not only the immortality of the soul, but the glorious resurrection of the body; and that those that die in the Lord are blessed. Nothing comes to pass without God's povidence, who is wise and mighty: We pray that his will may be done both of us and in us. It will nothing avail us to torment ourselves, we are borne to die; many thousands are gone before us, and we must follow. Pardon my boldness (right Honourable) in presuming to put you in mind of these things, which (both by your own private reading, and public heaving of many worthy men) you do already know and understand sufficiently. Yet in my love to your Honour, give me leave to add some further instruction. It hath always been the endeavour of Satan, the common adversary of man's salvation, by all means possible, to draw all sorts, degrees, and ages of men, from the true care and study of religion and virtue: to the effecting whereof, he hath from every estate his pretended colours and fair pleasing shows of persuasion & allurement, persuading the elder sort, that it is a thing unseemly & unbefitting their gravity, to become scholars in Christ's school, seeing their heads are filled with other matters: namely, of the Commonwealth and affairs of this world. He can tell the middle sort, which are in the prime of strength and wit, that it is against all equity and reason, that such should be deprived of the pleasures and delights of the flesh and the world. And as for the younger sort, he will easily make make them believe, that it is not yet time to serve God, that the points of religion are too high for them, and able to dull and trouble their tender wits, buzzing into their ears that wicked proverb; A young Saint, an old Diu●ll. Thus by his will he would have none religious, because he would have none saved; but rather that all should perish and come to utter ruin and destruction. It is a torment and vexation unto him to see any well disposed in religion: but if we hearken to the counsel of God in his word, we shall soon find Satan herein a liar, a murderer, a seducer: For the Lord chargeth all sorts and degrees of men, to give themselves, and that betimes, to religion and virtue: commanding his law to be read and published to men, women and children. The Kingly Prophet, Psal. 148. 11. 12. 13. exhorts Kings of the earth and all people, Princes and judges of the world, young men and maidens also, old men and children to praise the name of the lord 1. Tim. 5. 1. Saint Paul chargeth Timothy and Titus to teach old and young without exception. Tit. 2. 1. Saint john writeth his Epistle to fathers, 1. joh. ●. 13. 14. young men and children; therefore the youngest are not exempted in regard of their young and tender years: Eccle. 12, 1. Inasmuch as God is their Creator, they are to remember him in the days of their youth: Seeing in their first entrance into the world they have been baptized into the name of the blessed Trinity, and so have taken upon them the profession of true religion, their proceeding and practise when they come to years must be answerable to their beginning. Further, that age is slippery, weak, dangerous, and subject to many temptations, easily seduced and overcome by bad counsel and company: They had need therefore betimes to be armed with the shield of faith, and sword of the spirit: their wit and capacity is then most fresh & pregnant to conceive, remember, keep, and hold good and gracious instructions. Eph. 6. 4. Parents therefore are commanded to bring up their children in instruction and information of the LORD. And it is the counsel of the wise man; Pro. 22. 6. Teach a child the trade of his way, and when he is old he will not depart from it. Again, young men are subject to death, and must appear before the great judge in that day as well as other. Need therefore have they of due preparation. Besides, a religious disposition and behaviour in young age, will bring them credit and honour all the days of their life; and comfort, joy, and peace of conscience in old age: And what joy, what exceeding joy will this be to Parents, friends, Tutors, Pro. 10. 1. teachers, and to all that love and fear God? Pro. 23. 24. 25. A wise son (saith Solomon) maketh a glad father, but a foolish son is a heaviness to his mother. Luke: 1. 14. 15. It is therefore said of john the Baptist, that his father should have joy of him, and many should rejoice at his birth, because he was filled with the holy Ghost in his mother's womb. 2. Ioh: 4. Saint john writing to that noble and worthy Lady, rejoiceth greatly that he found her children walking in the truth. And examples we have of grace and religion in the younger sort: Samuel from his childhood was consecrated and dedicated to the service of God. josiah was but eight years old when he began to reign in jerusalem, 2. Chron: 34. 1. 2. yet there was never any before nor after him, Prou: 4. 3. 4. more virtuous and religious. Solomon though most tender and dear in the eyes of his father and mother: Mat: 21. 15. yet in his young years was taught divine and heavenly wisdom. 2. Tim. 3. 15. When our Saviour Christ came riding to jerusalem in a base manner, though the Scribes and pharisees disdained him, yet children cry, Hosanna the son of David: Blessed is he that cometh in the name of the Lord. Timothy from his childhood had knowledge in the scriptures, being instructed by his good Grandmother Lois, and his mother Eunic●, john the Baptist grew and ●●●ed strong in the spirit, and jesus Christ being but 12. years old, increased in wisdom, in statute and favour with God and men. God will have the first borne, the first fruits, and he that begins well is half his way. Dimidium facti qui bene caepit habet; The tree that buds not in the spring is dead, and such as are deformed in youth, never prove well-favoured in age. As the arrow is first directed so it flieth: youth is compared to the day, while it is day, let us walk in the light, the night cometh when no man can work. The time of youth is the summer time, with the Ant and Bee, we must provide in summer against winter. The time of youth is compared to Harvest, wherein men take the occasion, & use all means they can, for the reaping and enjoying of the fruits of the earth; if they let that time slip, all is lost. He that sleeps in harvest is the son of confusion. David in his youth killeth the Lion, the Bear and great Goliath. Samson in his youth, killed the Philistines; let us by our spiritual armour overcome the wicked one, even in our young time. Now besides all this, give me leave (Right Hon.) to put you in remembrance of one worthy example of a noble young man; joseph full of grace and virtue, worthy to be imitated of Kings, Princes, and Potentates. In this famous pattern I observe these six virtues. The first is his rare chastity, who being tempted to folly by his mistress, did flatly refuse her, saying, How can I do this great wickedness, and so sin against God? He knew with job, that this was is a wickedness and iniquity to be condemned, yea that it is a fire which shall devour to destruction, and shall root out all his increase. The second virtue in young 〈◊〉 which is the ground of all the rest, is his religion, and the true fear of God in his heart. All his actions, and all his proceedings, do savour of the fear of God. It was this that kept him from that gross iniquity. He ascribes the interpretation of dreams, not to himself but to God. He protesteth to his brethren, that he feareth God. And again, when he made himself known to his brethren, he said, Be not sad, neither grieved with yourselves that you sold me hither; for God did send me before you for your preservation: ●5. 9 And when his father asked him of his sons; These are my sons (said he) which God hath given me. This is the chief virtue in great persons & the best Nobility. 3 A third virtue in joseph is his faithfulness to his Prince: He gathered all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which he bought; not for his own private use, but for the profit of the King his master: And as he is careful to preserve the royal dignity of the King, and seeketh the wealth of Pharaoh; so he hath a pitiful heart to the poor distressed people, and is careful to relieve them. This is an excellent virtue in great persons which serve in the Court, not to seek their own private gain, but the credit and wealth of their Prince, and yet to have loving and merciful hearts to the poor distressed commons. 4 The fourth virtue in joseph is his severity and clemency wisely mixed together: He speaketh roughly to hi● brethren, he threatens them, and chargeth them to be spies; and yet his heart is full of compassion and love: When they are truly humbled & know themselves, he doth entertain them kindly, and receive them with much joy: And this is a special virtue required of Princes and Magistrates. They must with David, Psal. 100LS. 1. in the governing of their Court, Church, Commonwealth and house, strike on these two strings, Mercy and judgement. They must be severe and rough against notorious offenders, and yet their hearts must be full of love, pity and compassion. The fifth virtue in noble joseph is his patience and magnanimity in suffering so great wrongs and injuries: 5 He was hardly dealt with all by his brethren many ways, being reviled, scorned, and sold into Egypt by them; falsely accused by his mistress, and unjustly cast into prison by his master. In all his miseries he possessed his soul with patience; and when it was in his power to be revenged of his brethren, he bridleth his affections, kindly entreateth them, and overcometh evil with goodness. Oh rare example of true Christian patience and courage; he feedeth them, he entertaineth them, and preserveth them that had conspired against him. The last virtue is his kindness, love and duty to his father; he inquireth of his brethren touching the life and health of his old father. In time of dearth he sent provision for him and his without money: He sent Chariots to bring him and h●s family into Egypt: He went to meet his father Israel, and presented himself unto him, falling on his neck and weeping a good while: He bringeth him before Pharaoh: He placed his father and brethren, giving them possessions in the Land of Egypt, in the best of the land: He visiteth his sick father; he fell upon his face, wept upon him and kissed him at his death: performs his will, and honourably burieth him. And to this kindness all are bound by the law of God & nature, by the care, love, & benefits of Parents towards them, for which we are never able to make sufficient recompense. These are the chief and Princely virtues in a Noble person, worthy to be imitated of all the sons of Nobles. Ambr. lib. off. cap. 17. Most worthy is that of Ambrose; Es● bonorum adolescentium timor●m dei habere, defer parentibus honorem, etc. It is required of good young men to have the fear of God, to give honour to their parents, to reverence their elders, to keep themselves chaste, be humble and lowly, to love kindness and shamefastness, which are ornaments to young age: for as gravity is commended in old men: so shamefastness in young men, as if it were by the gift and dowry of nature: Isaac a child, fearing God, the son and heir of Abraham, giveth such honour to his father, that he refused not death at his father's pleasure. joseph also, when he dreamt that the Sun and Moon and Stars should worship him, yet was he still careful to honour his father: so chaste, that he would not have an unchaste word: so shamefast, that he fled from his mistress: so humble, that he was content to serve: so patient, that he cheerfully suffered imprisonment: so ready to forgive injury, that he preferred those that sought his life. Gen. 49. 22. Therefore the blessing of his father fell upon him. These things I write (Right Honourable) not that I doubt either of your good education or virtuous disposition; but hearing of your good beginning and proceedings in grace: my purpose is only to comfort and encourage you in that good way where you are already entered. But for further direction, I refer you to the Sermons following, which I have dedicated to your Honour, together with that worthy City where they were preached, and where your Honour now (to the comfort of many) doth succeed your worthy father in place and authority. The cause of my dedication to your Honour, is; First, love to yourself, heartily wishing continuance and increase in grace, being the special joy, hope and ornament of our Country. An other cause is, the duty I owe to your Honourable parents; to whom both I and mine are so far obliged, that we shall never be able so much as to be sufficiently thankful, much less to requite them. And thus I beseech the Almighty God, the father of all gifts, to bestow upon your Honour the portion of joseph, all the noble virtues and graces that were in him; all true prosperity and honour in this life, and an eternal inheritance in that blessed and heavenly Canaan, prepared and purchased by the blood of Christ, for all such as truly believe in him. Your Honours to command always in the Lord, THOMAS GIBSON. TO THE RIGHT Worshipful M. Mayor of Coventry, the justices, Aldermen, Sheriffs, to all the rest of that corperation, and to all within the liberties of that City, which sincerely profess and love the truth of Christ's Gospel, T: G: wisheth all happiness in this life, and everlasting glory, in the life to come. Such is the gracious favour & kindness of our good & merciful God towards his children & servants here on earth, (Right worshipful and beloved in the Lord) that in his love he vouchsafeth to accept and to approve their weak service and works, so that they be done and performed with honest, right, and good affections; And thus he accepteth our prayer, hearing, receiving, alms, and other actions being weakly and unperfectly performed by us. And if the Lord were not of this gracious inclination and nature, we might be utterly discouraged to do him any service at all, considering the manifold wants and infirmities that are in us. But being sure of his favour and acceptance, and of our own honest desires, and affections to do more and better than we can perform, and being sorry we can do no better: we are emboldened to perform any duty and service to so good a God and loving a father, Exod. 25. 2. 3. 4. 5. etc. and it is his own will and commandment that we should do so. Thus he saith to Moses about the building of the material tabernacle: Speak to the children of Israel. that they receive an offering for me of every man, whose heart giveth it freely. Yet shall take the offering for me, and this is the offering which you shall take of them, gold, silver, and brass, and blue silk, & purple, and scarlet, and fine linen, and goats hair, Rams skins coloured red, & the skins of Badgers, and the wood Shi●im. From whence we are to learn, that God requireth the offerings of his people, for the building of his tabernacle, and furthering his service: Again, that he requireth not a compelled, but a cheerful service; a true, sincere, joyful heart and affection, And further we learn; that the endeavour and labour of those which any way help the spiritual building, either by cost or counsel, so far as they may, is a service pleasing to God. For we see things there offered be of diverse kinds, some more precious, some base and vile. There be difference of gifts in building the spiritual tabernacle, some are endued with gold, some with silver, some with blue silk, and all profitable. Such as God hath given, such we are to bring, and God will accept it. Some things God appointed, that the poorest might be able to offer, and no man shut out for want of ability, they may bring wood, stone, or at least goats hair. Every one in his calling as he hath received, must do his uttermost endeavour to further the building. Some by preaching, some by writing, some by government, some by countenance, some by cost, some by counsel, some by base services, which yet are accepted, if they be done with right affections. Indeed, we are to desire more, and the greatest gifts of all, if we would have them: but let us do our uttermost endeavour so far as we can and the Lord will accept it. Earnest and affectionate is that speech of a learned Father, Origen: in Exod. Lord jesus grant that I may have some monument in thy tabernacle: I will wish if it would be, that some part of that gold might come from me, whereof the propitiatory is made; or with which the Ark is covered, or whereof the candlestick is made; or if I have no gold nor silver, at least I may be found to offer something that may help forward the pillars and sockets of them; or that I may have some brass in this tabernacle, whereof the rings may be made, and other things prescribed by thy word. O that it were possible for me to be one of the Princes, or to offer precious stones to the adorning of the Priest's garment: but because all these are above my power, at least let me find favour to offer goats hair in the tabernacle of God, that I be not found empty and unfruitful in all. A holy, gracious, and devout speech: we are all to be of the same mind and affection, to desire increase of graces, but yet to use those well which we have: knowing that God will accept them being rightly used: yea he accepteth the meanest gifts, they are as welcome to him as the greatest of the richer sort: Non omnes possum●● esse Cesares, We cannot be all Caesars. Mat. 25. To some the Lord hath given ten talents, to some five, to some one, he accepts of the least, being faithfully used & employed, Luk: 21. 1. he accepteth & alloweth of the two mites of the poor widow, cast into the treasury, as well as of the great & abundant gifts of the richer sort. We are to follow this good nature of God, to take in good part that which is offered to us with a loving mind. Thus civil honest men, being of good natures, do take in good part any small thing given them, by those whom they know to be their friends, and would give more if ability served. Right Wor: let me entreat the same kindness and favour in accepting these few fermons, which are as two mites into the treasury, in respect of the multitude of learned books and sermons which you daily read and hear. I confess, it may seem needles and superfluous for me, the unworthiest of thousands, to offer any such thing, to such a people, as have such store and abundance, and plenty of instruction. It may seem I say as needless as to cast water into the sea. But seeing many more needles things are published, and all are (as they may) to further the building of God's tabernacle, I pray you pardon this my bold attempt. The causes why I presume to dedicate these my poor labours to you are these. First, because the effect and sum of these sermons, was preached in the presence and hearing of many of you, though I confess I have made since some additions a●d amplifications. Again, because abiding some while amongst you, I sound no little kindness and favour, and I received much spiritual comfort and profit to my soul in many public and private exercises amongst you: which did cause me greatly to affect and love that place, and now at last by this poor present, to testify my love and thankfulness to you. And I doubt not but the matters handled in these sermons, will be acceptable to all good Christians amongst you. And how can the doctrine of good government, be unpleasing to that City, where there are so many religious, wise and good governors? who are careful to perform all the parts of their calling: careful I say, to punish offenders, to countenance the good, to relieve the oppressed, to maintain and defend, the Gospel of Christ, the preachers, and professors of it. And must not the commendation of true wisdom be acceptable and delightful, to so many friends, followers, sons & daughters of wisdom? There are no doubt amongst you, many good and gracious hearers, receiving the seed of wisdom in good ground, understanding and believing the word, bringing forth the fruits of it, some thirty, some sixty, & some an hundred fold: Many, old, young, rich, poor, men, women, and children, Masters and Dames, servants professing and loving the Gospel, and greatly rejoicing in it. Many seeking and searching for true wisdom, from the true fountain, being careful to ask, to inquire for resolution and satisfaction from the mouth of God. Many reverencing and loving all faithful teachers; stirring up & provoking others to do the like, reposing their chief felicity in heavenly wisdom, desiring, thirsting, hungering after it, as the true food of their soul; watching daily at the gates, and giving attendance at the posts of the doors of wisdom, sparing neither for pains nor cost to enjoy it, hating all errors, falsehood, folly, and striving for the maintenance of the truth, & resolved to hazard goods, and life, for the defence of the Gospel. Many like Mar; choosing the good part which shall never be taken from them. Many like Lydia, whose hearts the Lord hath opened to giu● attendance to Paul's preaching. Many like Eunice, and Lois the Grandmother and mother of Timothi●, having a care with them to bring up their children in the true faith. All such hearers, as I doubt not there are many such among you, must needs be glad to hear their Mistress, their Lady, their Princes, their mother, so highly commended & magnified. And will not this story of so worthy a Queen, comfort and encourage all that are ready with her to bestow pains and cost, for the attaining the same wisdom, esteeming it more precious than all things else in, the world? Give me leave therefore (right worthy Citizens) to comfort and set you on in the paths of wisdom, wherein many of you have already a long time most graciously and profitably walked. As for any further instructions and admonitions, I refer you to the Sermons following. I now end, praying heartily for you all, with the Apostle; Rom. 15. 5. That the God of patience and consolation would give you, that ye be like minded one towards another, according to Christ jesus; that you with one mind and with one mouth, may praise even the father of our Lord jesus Christ; Phil. 1. 9 10. that your love may abound yet more and more, in knowledge, and in all judgement, that you may discern things t●at differ one from another; that ye may be pure and without offence, until the day of Christ; 1. Coloss. 1. 10. that ye may walk worthy of the Lord, and please him in all things, being fruitful in all good works. And the very God of peace sanctify you throughout: 1. Thes. 5. 23. 24. And I pray God that your whole spirit, soul and body, may be kept blameless to the coming of our Lord jesus Christ. Faithful is he which calleth you, which will also do it. Brethren pray for us. Yours always in the Lord jesus, Thomas Gibson. THE PRINCIPAL matters handled in every Sermon. The Contents of the first Sermon. THe sum of the Books of the Kings and Chronicles. The excellency of the speaker: of the par●●e to whom these words are spoken, and the excellency of the mat●er itself. Eight marks of good hearers from the example of this Queen. Ver●ue and religion is to be praised in any. Against vain glory, and hunting after the praise of men. divers opinions of men touching true happiness. No perfection of happiness in this life, but in another. Some description of that happiness. Our chief thoughts, desires and affections are to be upon that. The Contents of the second Sermon. THe division and difference of wisdom. Salomon's chief wisdom revealed in the proverbs, Ecclesiastes, and Canticles. True wisdom to be found only in the Scriptures. It consisteth in the knowledge of God and of ourselves. No perfection of wisdom in this life. True wisdom always joined with religion and virtue. Three kinds of hearing the word. The chief felicity of this life, to hear and obey wisdom. The necessity, excellency, and profit of divine wisdom, and of the ministery of it. The unhappiness of such as want it, or seek● to stop the course of it, or refuse to ●eare it, or contemn & mock● it, or profit not by it. Causes why men profit not in wisdoms school. The Contents of the third Sermon. THe vanity of such as repose felicity in riches, pleasures or honours. The word of wisdom to be reverently and carefully heard. We are to prefer it before all things, eager thirsting after it, and rejoicing in it. We are to love the public assemblies, to be arken to this wisdom, read or preached, and to despise no means of grace. We are often in secret to confer and meditate of it, and to maintain the credit of it by godly conversation. We are to hate all falsehood and folly, as enemies to wisdom. We are to love wisdom when it is most hated and persecuted in the world. A comfort to the true sons and daughters of wisdom. An application to the Auditors. The happiness of that City. The necessity and blessing of often and pl●sntifull preaching. The example of this Queen applied to the shame of the jews and of us. The Contents of the fourth Sermon. THe example of the Ninivites, and of divers others, alleged and applied to the further condemnation of this our age. The power of divine wisdom. Signs of true conversion in this Queen. Solomon a figure of Christ; but Christ more excellent than Solomon. Religion belongeth to all women, much more to men; and to great persons most of all. The Contents of the fifth Sermon. THe piety of this Queen in worshipping the true God. God to be blessed for all his benefits. The love of th●● Queen, not envying the prosperity of Solomon but joying and praising God for it. We are specially to rejoice and praise God for the Kingdom of Christ. God the disposer of Cro●nes and Kingdoms. All things fall in love to God's children. A testimony of God's love, to be called and fitted to high places. God● benefits to Solomon, and his great felicity. Salomon's great and grievous fall in his old d●y●s. Some of the learned doubt of his salvation. Arguments to prove his rising and repentance, and that he could not finally perish. The great danger of prosperity. Great and good Prince's subject to falling. Some begin w●ll and end ill. Instructions for young and old age. The haynonsnesse of unclean lusts, and of Idolatry. It is most dangerous to m●tch with Idolaters. Idolatry not to be tolerated for the savour of any. We are not to be offended at the fall of Princes or Preachers. Their bad lives scandalous. Their callings and doctrines not to be contemned. The right uses of the falls of Saints. The Contents of the sixth Sermon. A Good King is a rare blessing of God. The original of Kings, and of divers kinds of government. The power of a King Majestical. The rushnesse and fickleness of people, loathing and misliking God's ordinance. Bad Princes are of God in wrath to a people. Their sins from themselves, their callings from God. Such Princes not to be resisted. Such as are chosen in love perform their duties. Many glorious titles of Princes in Scripture. The like titles given to Ministers. There is great affinity & agreement betwixt the callings of Magistrates and Ministers. Good Rulers are to defend and countenance good Ministers. The duty of Princes and Rulers. They must govern themselves, their families and the people. The sum of the seventh Sermon. THe true felicity of Princes. They are chiefly to regard the common good of the people. Of laws, of judges; & of execution of laws. All notorious offenders to be grievously punished. Good uses of such punishments. Idolaters, Heretics, and false Prophets are to die the death. All to be compelled to the outward service of the true God. Comforts to Magistrates punishing offenders. Great offences not to be remitted. Prince's 〈◊〉 to be merciful not cruel. They are to comfort & countenance the good; and by kindness to win the hearts of the people. The Contents of the eight Sermon. PRinces are to defend their subjects against foreign enemies, and oppressions at home. Private men are not to revenge themselves. The heinousness of oppression. Two worthy patterns of judgement and Mercy. Against oppression by usury. That the poor are to be provided for by the Magistrates. Motives to that duty. Caveats and comforts for the poor. The care of religion belongeth to Magistrates. Uses of the doctrine of Magistrates. joy and thanksgiving for the King. We must be willing to learn of any. THE FIRST SERMON. 1. Kings. 10. 8. 9 8. Happy are thy men, happy are these thy servants, which stand ever before thee, and hear thy wisdom. 9 Blessed be the Lord thy God, which loved thee, to set thee on the throne of Israel, because the Lord loved Israel for ever, and made thee King, to do equity and righteousness. THe whole scripture saith the Apostle is given by inspiration of God, 2. Tim. 3. 16. and is profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolute, being made perfect unto every good work: As all and every scripture serveth for these holy uses, so especially these books of the history and Chronicles of the Kings of juda and jerusalem. For here are not only many examples of vice, and virtue, but here is described the true knowledge and worship of God, the confutation of Idolitrie and false worship, the true form and pattern of all reformation of disorders. The duty and blessing of good Kings, the ruin of the wicked, the estate of the Church, the care and protection of God for it. Here we are taught, that God is the chief Monarch, the disposer, the chief governor of kingdoms, that the happiness of Kings consisteth in maintaining true religion and justice; that impiety in religion and false worship, is the overthrow of kingdoms, and as the whole story is of great use and instruction to the Church: so especially the Chronicle of David the father, and Solomon the son, they being the first Kings that God gave to Israel next to Saul: yea indeed the first that God gave his people in love, men qualified with extraordinary graces, the one a Prophet, the other a Preacher, both of them types and figures of Christ jesus, the true David and Solomon. Their story is large and long, as you may read in the two books of Samuel, and a great part of the first book of the Kings, and further in the first book of the Chronicles: and the nine first Chapters of the second book. Touching Solomon, in those books, there is set down the favour of God towards him, in appearing familiarly twice unto him, the singular blessings of wisdom, honour and riches, bestowed upon him, the care of Solomon in building the Temple, God's house, according to his mind, his joy, praise and sacrifices for the same: now this chapter in hand containeth two general heads. First a profitable and pleasant story of the Queen of the south. Secondly, the magnificence and greatness of Solomon. This text is a branch of the first part, and containeth a worthy commendation of Solomon: First commending the happy government of his family: secondly, of his whole kingdom: whatsoever is in these two short sentences of scripture, all is worthy and excellent, and of great force to draw reverence and attention, whether we consider the person that speaketh, the party to whom it is spoken, or the matter and subject itself: the speaker no simple nor base person, though the weaker vessel a woman, yet of great estate and majesty, a famous, Royal Queen: the person to whom this is spoken, is no less a man then Solomon, a most worthy and glorious King of Israel, beloved and chosen of God, excelling all the Kings of the earth in riches, honour, and wisdom. A lively type and figure of Christ jesus the son of God, the King of all Kings, and Lord of heaven and earth. The matter and subject here handled and commended, is neither riches nor pleasure, nor the pomp, nor the glory of the world, but wisdom, divine wisdom, which she saw and heard in Solomon, and for the enjoying whereof, she took so tedious, so long, and costly a journey, after her conference with Solomon, and after she heard him speak so divinely to herself, and other strangers, to his courtiers, servants and people, her heart being enamoured with love of this wisdom, and feeling the power and virtue of it, working in her soul, she crieth and exclaimeth, Happy are these thy men, happy are these thy servants, which stand ever before thee, and hear thy wisdom, etc. Before we come to this speech itself, it shall not be amiss to say some thing of the speaker, a woman, a Queen of excellent virtues; the whole speech itself commends her, for here she speaketh reverently of Solomon, commending and magnifying his wisdom; she confesseth and worshippeth the true God; she acknowledgeth him to be the disposer of kingdoms, and Israel to be his people: she putteth Solomon in mind of the duty of a King. She is a type of the calling of the Gentiles, and finally, she is commended by Christ himself in the Gospel, as we shall see hereafter. And though all the world, and all the Kings of the earth, sought to see Solomon and to hear his wisdom, yet this woman is especially named, & commended, and a whole story 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 journey, and it seemeth her zeal, and piety exceeded all the rest. In the beginning of this chapter, it is set down whence she came, namely from Sheba▪ being as Christ saith, from the uttermost part of the earth: that the fame of Solomon moved her to come, that she came with a great train, and brought with her sweet odours, gold and precious stones: the end of her coming was, to prove Solomon with hard questions in matters of religion: and as she spared neither pains nor cost, but cheerfully took upon her so great a journey: so when she is come, she is careful to learn and inquire, of the true knowledge of God, to be satisfied and resolved concerning all points she stood in doubt of: she confesseth her ignorance, and neglecteth no occasion to do her soul good. And now after Solomon had answered all things to the full; she highly commends him, she stirreth up his courtiers, subjects and servants to be thankful for such a Master, Lord and King: she rejoiceth, praising God for him: and after in token of thankfulness, she bestoweth upon him, gold, odours, and precious stones: she could not then perfectly learn true religion in her own country, jerusalem was the seat and school of religion, the scripture not being then in all tongues, as it was after in the time of the Apostles, therefore she cometh so far to learn true wisdom, both for her private comfort, and the public good of her people: and now having found, felt and enjoyed it, she both blesseth God the Author and Solomon the teacher. In this example, we are to observe divers worthy notes and marks of gracious and good hearers: First, in that she seeks for wisdom, and such things as concern the name of the Lord, and that from Solomon, who was so wise in so great a measure. Good hearers must follow her example, not to seek for folly or fables, but for true wisdom, and that from the true Solomon Christ jesus in his word and Gospel: For the scriptures only as the Apostle saith, 2. Tim. 3. 15. 16. are able to make us wise unto salvation. And the Psalmist saith, Psalm. 19 7. The law of the Lord is perfect, converting souls, and giveth wisdom to the simple. Solomon himself gives this counsel, Incline thine ear, hear the words of the wise, and apply thine heart to my knowledge. Secondly, good hearers after this worthy pattern, Pro: 22. 17. must refuse no pains, nor labour for the attaining of this wisdom: The wise man will have us call, and cry for it, to seek it as silver, and search for it, as for treasures. And again, buy the truth, but sell it not: likewise wisdom, and instruction, and understanding, when Christ was borne at Bethlem in judea, Pro: 23. 23. there came certain wise men from the East to jerusalem, to seek for him; Mat. 2. 1. this woman and they in many things are much alike, they were some great men, she a Queen, they came to jerusalem, so did she: they came to seek Christ, she came to Solomon the figure of Christ: they inquire 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 star leading them to Christ rejoiced, she having comfort and knowledge from Solomon rejoiceth also: they offer gold, Incense and Myrrh to Christ, she offereth and giveth to Solomon precious things: they were a figure of the calling of the Gentiles, so was she a type of the same long before: they came a great journey from the East, to seek for Christ, she came from the South, a great and dangerous voyage to hear and enjoy the wisdom of Solomon. Luke. 8. 2. Marry Magdalen, joanna the wife of Cusa, Herod his steward, Act. 8. 27 with many others follow our Saviour Christ to hear his sermons, the Eunuch the treasurer of Ethiopia, came to jerusalem to worship God. It is lawful then to seek for instruction abroad, if we lack it at home: Merchants venture upon the seas to far countries for traffic, many go to the Indies for gold. Such as lack provision at home, go to markets and fairs for it: if our cattle want food or water, we will seek far and near for them: how far do men run, what pains do they take for human learning, how careful are they to get money, how painful to find it, if they lose it? many fly to Rome and Rheims, not for wisdom, but for foolishness; not for truth, but for errors; not for food, but for poison: many trudge many a mile on pilgrimage, to worship Idols, stocks & stones, yea some to join with the enemies, to work treason against their lawful Prince: this example will not serve their turn; There is a lawful peregrination to visit good men, to confer, to learn arts, tongues, religion: the jews were commanded to go to jerusalem sundry times in the year, Deut. 16. but it was about the true worship of God. 1, Sam. 1. 3. Elkanah the Priest, went every year to worship and sacrifice to the Lord of hosts in Shilo. Gal: 1. 18. S. Paul went to jerusalem to visit Peter, and to confer with him, the popish peregrinations are unlawful, they make it a principal part of God's service: there is no commandment for them, they visit dead men's bones, Images, and relics. This superstition, as many other, was invented many years after Christ: others travel and take upon them great and dangerous journeys to the hurt of body and soul. But the pains and travel of this woman is to learn divine wisdom: teaching us to refuse no pains in seeking for the means of our salvation, but to labour with all care and diligence, for the profit, the comfort, and the good of our souls. Thirdly, a good hearer must be inquisitive and careful to learn. This woman (a Queen) is not ashamed to confess her ignorance, to ask questions, and to be taught. The wise man saith, Hear● o ye children, Prou. 4. 1. the instruction of a Father, & give ear to learn understanding. The Apostle complains of some women that were ever learning, 2. Tim. 3. 7. but were never able to come to the knowledge of the truth: There are many hearers; but few learners. The care of this woman, is not only seen by her cost, and labour in coming, but by opening her heart, and moving doubts: ask questions, conference, and reasoning with good men, are gracious means to further us in the true knowledge of God. The people must look for the Law: of God at the Priest's mouth: The Apostles ask of Christ their master, Mal. 2. 7. the interpretation and meaning of hard parables: Math. 17. 36. The Corinthians write to S. Paul, to be resolved in certain doubts. 1. Cor. 7. And here by the way, observe two notes of a good teacher in Solomon; they must be able and apt to teach: secondly, ready and willing, not nice, strange, and stately. The graces of God are given for the good of others: the end and use of the ministry, is to instruct and resolve doubts. But many in the Church, are unable to teach; others are unwilling; & others both unable and unwilling: these are all confuted by Salomon's example, who both abounded in wisdom, and was willing to impart it to others. He was as ready to answer, as this woman was to ask: he was as ready to teach, as she was to learn. Fourthly, after her hearing and learning, she commends her teacher highly, and speaketh reverently of him; So must good hearers, have a reverent estimation of such as instruct them from the mouth of God. David receiving good counsel from Abigail, 1. Sam. 25 32. blesseth both her and her counsel: The woman in the Gospel, hearing the gracious words that proceeded out of the mouth of Christ, Lu. 11. 27. cried out; Blessed is the Womb that bore thee, and the paps that gave thee suck. The holy Apostle Saint Paul commends the Galathians for this cause, Cal. 4. 14. that they esteemed him as an Angel of God, yea even as Christ jesus. In an other place, We beseech you brethren, that ye know them that labour among you and are over you in the Lord, and admonish you that you have them 〈◊〉 singular love for their works sake: And when you feel the power and fruit of their ministry, say with this woman, Blessed be God, blessed be such men, blessed be such servants, which have called me, comforted and strengthened me, happy are those people which may daily hear such wisdom. Fiftly, she acknowledgeth the chief felicity of this life, not to consist in riches, honour, pleasure, but in wisdom. So good hearers ought to esteem it, the greatest happiness under heaven, to have a resident and teaching minister, expounding and applying to them, the wisdom of the true Solomon Chrst jesus. But of this point I mean to speak more largely and fully after. Sixtly, she stirreth up Salomon's Courtiers and servants, to know this their happy estate, it may be some of them scarcely acknowledged any such thing, as many careless and unthankful people in our days, having good pastors, yet neither feel nor confess any blessing at all: strangers can say, happy are such a people, though they themselves know no such thing: good hearers must by this example, not only hear the word of wisdom, and highly esteem it themselves, but stir up others to the like affection towards it: they would have others partakers of the same graces with them, and indeed if they find it a blessing and comfort to themselves, they will impart it to others, and labour to make others partakers of the same comforts with them. Esai. 2. 3. Esaiah prophesieth, that such shall be the zeal of the people under the Gospel, that they shall say one to another, Come, let us go up to the mountain of the Lord, to the house of the God of jacob, he will teach us his ways, and we will walk in his 〈◊〉. Z●ch. 8. And Z●cariah saith, They that duel in one 〈◊〉 shall go to another, to call their brethren saying, 〈◊〉 let us go pray before the Lord▪ and seek the Lord of Hosts: Every one shall answer, I will go also. Ioh●. 1. 4. 45. Andrew being called, calleth Simon Peter his brother, and ●hilip calleth Nathaniel, john. 4. the woman of Samaria, being once acquainted with Christ jesus, calleth her neighbours, saying; Come see a man that hath told me all things that ever I did: she had been a companion with them in sin, now she would have them companions with her in grace: this woman would have the courtiers and servants of Solomon, to confess that blessing which she had found, in having so wise a governor and teacher. Seventhly, she rejoiceth and blesseth God for Salomon's instructions, so that is the duty of good hearers, as to be thankful to the men and means of their conversion, so much more to God, the author and giver of all good: as David blessed Ab●ga●l so first of all, he blessed God for her counsel. And the same David saith to the Lord, Psal. 119. 7. I will praise thee with an upright heart, when I shall learn the iudge●ments of thy righteousness. Psal. 119. 164. And again, seven times a day do I praise thee because of thy righteous judgements▪ And in another place he exhorteth jerusalem to praise God, as for peace and plenty, so chiefly for that he had showed his word to jacob, his statutes and judgements to Israel, he hath not dealt so with every nation saith he, neither have they known his judgements▪ praise ye the Lord. Our Saviour himself rejoiceth in his spirit, and giveth thanks to his heavenly Father for the good success of the Gospel: Luke. 10. 21. when Philip preached in Samaria, Act. 8. 8. with great power & profit, there was great joy in that City: 1. Cor. 14. 25. the Infidel being converted by the preaching of the word blesseth God. Eightly, good hearers after this royal example, are to be bountiful and thankful to their teachers, she gives unto Solomon 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, having such abundance of wealth and riches: It is true, yet he doth accept it, and requiteth her kindness, with precious presents, and gave her whatsoever she asked; so that she went home richer than she came, richer I am sure in grace, and divine wisdom, yet in giving Solomon such precious gifts, she showed her thankfulness, thinking nothing too dear for such a teacher. And though the ministers be not able to requite the kindnesses and liberalities of men, yet God is able to do it, and he hath promised to bless and reward all true friends and benefactors to his servants. Pro 3. 9 And yet the people must know, Mat. 〈◊〉. 41. 42. that they receive from good ministers, more gain and profit, Mat. 25. 35. than they do from them: the ministers they offer and deliver heavenly mysteries, 2. Tim. 1. 16. the jewels and treasures of the word, the spiritual food of the soul: which is more precious than thousands of gold and silver, they receive from the people only earthly and outward maintenance, provision and substance, for this body and life: and therefore the people have no cause to grudge the maintenance of good ministers, seeing if they make their accounts aright, the gain is theirs. The Apostle saith, 1. Tim. 5. 17. Such as labour in word and doctrine, are worthy of double honour; Gal: 6. 6. That is, of reverence and munificence. And again, Let him that is taught in the word, make him that hath taught him partaker of all his goods: they that sow spiritual things, are worthy to reap temporal things. And the Lord hath ordained, that they that preach the Gospel should live of the Gospel: It is the law of nature, equity and thankfulness, that such should be maintained, being spiritual pastors, fathers and soldiers, and spending themselves as a candle for the common good. The good Shunamite is kind and liberal to Elisha the Prophet, 2. King. 4▪ 8. not suffering him to want either food or lodging. Luk. 8. 3. Holy women in the Gospel ministered unto Christ, Act: 10: 4▪ 8. and maintained him of their own substance. Act: 16. 15. Cornelius kindly entertaineth Peter, L●dea, even constrained Paul and his company to come to her house: Acts. 16. 15. And the jailor converted, refresheth Paul and Sila● his prisoners. Acts. 16. 34. And thus you may plainly see in this worthy example, eight notes and marks of good hearers; Some before this Text, some in this text, and some after: and these notes do contain and comprehend the whole story of this worthy Queen. And now because this whole text is a praise and commendation of Solomon, let us learn from hence, that virtue and wisdom is to be commended, Pro. 12. 8. in whom soever we find it. A man (saith Salomon●) shallbe commended for his wisdom: and not only great personages, but the poorest are to be commended for virtue: Better is a poor & nice child (saith Solomon) than an old and foolish King, Ecc. 4. 13. which will no more be admonished. And again, Better is Wisdom than strength: Yet the wisdom of the poor is despised. And in an other place, Better is the poor that walketh in his uprightness, Ecc. 9 16. than he that perverteth his ways, though he be rich. Saint james reproveth this partiality in men, who esteem highly, and magnify rich men, be they never so wicked, and despise poor men: such as are chosen of God, rich in Faith, and heirs of the Kingdom. Those that honour me shall be honoured, 1. Sam. 2. 30. (saith the Lord,) and those that despise me shall be despised; God himself commendeth and praiseth such. He saith of job that he was an upright and just man: one that feared GOD, job. 1. 1. and eschewed evil. Christ commendeth john the Baptist, saying; There was not a greater Prophet amongst women's children. Math. 11. Zacharie the Priest, and his wife Elizabeth, are said both by the holy Ghost to be just before God, Luke. 1. 6. and to walk in all the commandments of God, without reproof. And Simeon is said to be a just man, fearing God, and waiting for the consolation of Israel. And Christ, writing to the seven Churches, Though he hath something against most of them, worthy of blame and reproof, yet he commendeth any good thing in them: Yea, he especially commendeth the church of Smyrna▪ though in persecution and poverty, accounting it rich in grace, and spiritual treasures: So that it is lawful, and it is our duty to commend and praise virtue and goodness in any: the behaviour of good men is such as deserveth & draweth love and praise: And this doth encourage them to go forward in goodness, and doth provoke others to follow their example, as the shadow doth follow the body, so Honour and praise doth follow virtue: sometime the wicked do praise their virtues, and are forced to commend them, and though they do it not, yet righteous men commonly will praise them, and the more godly & wise that men are, the more praise they deserve: and we must take heed that our praise be moderate, just, and without flattery, & above all things, we must take heed that we praise not without cause and desert, that we never justify, nor commend the wicked, remembering that there is a fearful woe pronounced against them, that speak good of evil, Esai: 5. 20. & evil of good. The use of this doctrine is for the reproof of many, Use. as of those that are so blind and senseless, that they cannot see, and discern the grace of God in men: others are so dumb and unthankful, that though they be partakers of many graces from others, which they must needs see and confess, yet they silent and never speak once a good word of them: others are malicious, and do daily carp, deprave, disgrace and diminish as much as they can, the gifts of God in his servants. Again, this reproveth those which hunt for glory & praise, this they greatly seek for and desire, though they have no care of virtue, nor wisdom: Mat. 6. these are like the pharisees, proud, vainglorious Hypocrites, seeking only the praise of men. What is more unseemly, or more infamous, then to be desirous of glory? the more we seek and desire it, the less we shall find it. If thou wouldst be glorious, despise glory, and thou shalt be glorious to all: the vain glory of this world, is a deceitful sweetness, an unprofitable labour, a perpetual fear, and a dangerous preferment: Bernard. vain glory, it flieth 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 subtle evil, a close plague, the mother of hypocrisy, the beginning of many vices, the rust of virtue, the mouth of holiness, the blindness of the heart; be not proud, for the praises of men, when thou knowest there are many wants and infirmities in thee, if thou seek 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 unto us o Lord, not unto us, but unto thy name give the glory. What hast thou that thou hast not received? 1. Cor: 4. 7. If thou hast received it, why rejoicest thou as though thou hadst not received it. The Apostle saith of himself, 1. Cor. 15. 10. By the grace of God, I am that I am. And again, Let him that rejoiceth rejoice in the Lord, 2. Cor. 10. 17. 18. for he that praiseth himself is not allowed, but he whom the Lord praiseth: when we have done all that we can, let us count ourselves unprofitable servants, esteem thyself unprofitable, & God will count thee amongst them that are profitable: If thou wilt be great in heaven, thou must be small in earth, small in thine own conceit, and think rather of thy manifold sins, both of commission and omission, rather than of any goodness that is in thee. What a vanity & madness is it, to desire to be well spoken of, praised and glorified of men, if we seek it, we shall scarce attain it, & when we have it, it is worth nothing at all, being but the breath and blast of few men's mouths, and upon every light occasion soon altered and changed: Christ himself was tossed too and fro with the speech of men, some said he was a Samaritan and had a devil, john. 9 others said he was a Prophet, sometimes they will make him a King, & receive him into jerusalem, Mat: 21. with triumph of Hosanna, a little after, Mat. 27. they cry, Crucific him, crucify him, and preferred the life of Barrabas, a wicked murderer before him. ●●ct. 28. The Barbarians at the first, they count Paul a murderer, ●. Cor. 4. 3. 4. and presently after, they say he is a God. Let us therefore be of the Apostles mind, saying; As touching me I pass very little to be judged of you, or of man's judgement: No, I judge not my own self, yet am I not thereby justified, but he that judgeth me is the Lord. The praises or dispraises of men are little to be regarded; they account some just, holy, virtuous, honest, which are nothing so; what are these men the better for the flattering speeches of men, when God & their own consciences can tell them, that they are no such kind of men at all? but indeed profane, unjust, vile, and nought. Some again are accounted in the mouths of men, as wicked, and notorious hypocrites, what need they care for these speeches, when God and their own conscience doth witness that they are sincere in heart, desiring to live honestly and uprightly in the sight of God and men. The testimony of a good conscience, is a sufficient bulwark against all false reports and slanders whatsoever: but the common mischief and poison amongst men, is the pleasing speeches of flatterers and clawback's, which doth feed them in their humours, and magnify them to the skies, when there is little or no cause at all: Nay, when rather they are to be blamed and dispraised. There be two kinds of persecutors saith one, first, of such as do dispraise us, and secondly, of such as do praise us: but the tongue of the flatterer doth more hurt, and persecute us, than the hand of a persecutor: I had rather to be reproved of any, then to be praised of a flatterer: no reproof is to be feared of him that loveth the truth, but he that flatteringly praiseth, Pro: 28. 23. doth err, and confirmeth us in error. Therefore true is that saying of Solomon he that rebuketh a man shall find more favour at the length, than he that flattereth with his tongue. And the wounds of a friend are better than the kisses of a flatterer. Therefore saith David, Psal. 141. 5. Let the righteous smite me for that is a benefit, and let them reprove me, and it shall be as a precious oil, that shall not break my head. The desire of praise doth hinder zeal in religion, and constancy in the profession of Christ. john. 5. 44. How can ye believe saith our Saviour, which receive honour one of another, and seeketh not the honour that cometh of God alone. And in another place it is said, that many of the chief rulers believed in Christ, but because of the pharisees they did not confess him, lest they should be cast out of the Synagogue, john. 12. 42. 43. for they loved the praise of men, more than the praise of God; It is almost an universal vanity, to be desirous to be praised when we deserve it not, and not to praise those who are worthy of praise: and this is a vain 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 vanity, so that they which are praised are vain, and they which do praise are liars: man is not to be praised in his life, which praise is a temptation and trial upon the earth, yet is he to be praised, who is dead to sin, & lives to God. It is a vain and a seducing praise, whereby the sinner is praised in the desires of his soul, yet he is to be praised who can truly say, I live not, but Christ liveth in me, and so not he but the life of Christ is praised, the gifts and graces of God wheresoever we find them, are to be reverenced, honoured, and magnified, with praise and joy. And let the best take heed that they be not desirous of vainglory. It is lawful to receive due praise when it is offered, and we are not utterly to renounce and forbid it: good men are not ignorant of the goodness that is in them, and therefore they rejoice, that God hath given unto 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 allow and approve of his graces, and to forbid such kind of commendations, is not to will nor desire, that the faithful should praise and approve those things which are worthy of due praise and approbation. Solomon in this place, doth not refuse, but accept the just commendation of this woman, though it be of himself in his own presence, and in the hearing of many other, and yet we must beware that we be not moved to do well, for the desire of praise, and that we cease not from doing good, though we be reviled, and hardly spoken of, and those praises which are given to us, let them not rest nor die in us, but let the glory of them be referred to God, the author, and giver, of all good gifts. A worthy Father writeth of himself, that in this respect he had cause to be much grieved, because he was often praised and he could hardly avoid the pride of heart: yet he saith, that this was his comfort, that it was appointed of God, that praise should be the follower of a good life: Pro. 27. 2. And howsoever Solomon saith, Let an other man praise thee, and not thine own mouth, a stranger, and not thine own lips: yet sometimes the Saints of God are forced to praise themselves, not for vainglory, but for the glory of God, the confirmation of others, and for the stopping of the mouths of the adversaries. It is a worthy saying of the same Father, Behold (saith he,) August. in Psalm. 144. it is found how thou mightest praise thyself, and not be proud, praise God in thee, and not thyself; praise him, not because thou art such a one, but because he hath made thee such a one: not because thou canst do any thing, but because he can do something in thee, and by thee. Finally, this doctrine serveth for the comfort of virtuous and good men, who have 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 cross upon them: and howsoever they have not deserved it of the world, yet it may be God hath something against them: and it may be if they had the praise of all men, it would make them proud and high conceited; and God depriveth them of earthly glory, that they might more carefully seek heavenly and Eternal glory. As for the praise of men, it is but like a feather, tossed up and down by the wind, hither and thither, and therefore not to be regarded nor hunted after: Let us content ourselves with the testimony 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 Sun and shield unto us, the Lord will give grace and glory, & no good thing will he withhold from them that walk uprightly: the full accomplishment of these promises, and the like, shallbe in the great and latter day: the day of praise and reward, and a full recompense to every man, according to his works, when God shall be glorified in his Saints, and be made marvelous in all them that believe: then those which by continuance in well doing, have sought glory, shall certainly have honour, immortality, and eternal life. In the mean time we must remember that God hath the disposing of all to ●gues & hearts, and he can make our Righteousness and innocency to shine as the light, even in this life, to the shame of the enemy, and to our comfort and credit. But to let this pass, and to come to the main point, & chief doctrine of this sentence, which was the fifth note observed of a good hearer, to repose true felicity and happiness in true wisdom: This I mean to urge, fully, and largely, because it is expressly set down in the text, and comprehendeth all the rest. For they which thus esteem of it, will refuse no pains to learn and enjoy it; will reverence the teachers; will be thankful to God and them; For the cause why few men do desire this wisdom, but are idle, careless, and unwilling to learn, the cause why few reverence their faithful pastors, few move and stir up any other to goodness. Few rejoice in the means of salvation, and praise God for it, but rather loath & contemn it, the cause (I say) why most hearers are profane, careless, churlish, froward, covetous, unthankful, and unprofitable: the cause of all is, they do● not rightly esteem of this wisdom, they think basely and contemptablie of it, preferring carnal wisdom, and all worldly things above it. But let this worthy woman, teach them the true price, worth, & estimation of wisdom: She accounteth them happy that enjoy it; she reposeth the greatest felicity of this life in it: she might have said, happy are you which have so sumptuous and beautiful a temple; such a princely palace, which was twenty years in building, surpassing all that ever was, either since or before: she might have said, Happy are you which have so glorious and famous a King, a mirror & wonder to all the world, in pomp, wealth, and dignity: she might have said, Happy are you which have such Vineyards, Orchyards, gardens like Paradise, such pleasures and delights of all sorts and kinds: she might have said, Happy are you which have such store of goodly Horses and Horsemen, and such abundance of gold and silver▪ so many Targets of beaten gold, and all drinking vessels of gold and silver, being as common as stones in the strectes; but she passing all these things as nothing in comparison, she accounteth this as the greatest Happiness, to hear and enjoy the wisdom of Solomon; and in this her judgement, she excelleth and surpasseth many learned men, both before, & since her time, who have erred & gone far astray, touching the chief good and Felicity of man. About that question of the final good, the Philosophers have kept a wonderful coil among themselves, seeking in every crank and caverne thereof, for the true beatitude, for that is the final good, being only desired for itself, all their goods having in their attainements, a reference out of that alone: we do not call that the final good, which endeth goodness, that is, which maketh it nothing: but that which profiteth it, De civit: dei. lib. 19 cap: 1. which giveth it fullness of perfection. Thus Augustine defineth the final good, the same father, rejecting, confuting, the variety, multiplicity, of vain opinions, by many Sects of the Philosophers▪ Cap: 4. he setteth down the Christians opinion of the chiefest good. If you ask us now saith he, what the City of God saith to this position of the perfection of good and evil, It will answer you presently, eternal life is the perfection of good, and eternal death the consummation of evil. And that the aim of all our life must be to avoid this, and attain to that other: therefore it is written, The just shall live by faith, for we see not our greatest good, and therefore are to believe and hope for it, nor have power to live accordingly, unless our belief and prayer obtain help of him, who hath given us that belief and hope that he will help us: but such as Found the perfection of felicity in this life, placing it either in the body or in the mind, or in both, or to speak more apparently, either in pleasure or in virtue, or in pleasure and rest together, or in virtue, or in both, or in natures first effects; Fond and vainly are these men persuaded to find true happiness here. The Prophet scoffeth them saying, The Lord knoweth the thoughts of men. Or as S. Paul hath it of the wise, that they are vain. Some of the Philosophers have counted virtue in a perfect life, some in the tranquillity of the mind, some prosperity, with virtue, some to be without sin, and some have counted it the best happiness to die well. Solon being asked of Croesus who excelled all in riches, whether ever he saw a man more happier than he. He named one Tellus an Athenian, a private man, who had left his children and kinsfolk well brought up and instructed, had happily ended his days: and being asked again, whom next to him he did think to be happy, he named Cleobin and Bitis, brethren, men of small estate, who were both dead, and left behind them a great name and praise of their piety. The King being angry said unto him, dost thou then put me in no place of happiness? Yes saith Solon I do easily confess that thou art a King, flourishing with wealth and government, but yet not to be called happy, before thou dost happily end thy life. Of all the Philosophers Plato and his disciples came nearest to true Christianity, and in defining true happiness, he determined, that the end of all good was the attaining of a virtuous life, which none could do but he that knew and followed God: neither is any man saith he, happier by any other means, and therefore he affirmeth, that to be a Philosopher is to love God, whose nature is incorporeal: the Philosopher is then blessed when he enjoyeth God, he held God to be the creator of the world, the light of understanding, the good of all actions, the beginning of nature, the truth of doctrine, the happiness of life, he saith it must be a wise man's continual meditation, to follow God and to be like him, that is, to be just, holy, wise. Finally, he placeth beatitude, true blessedness in the life to come: these are divine and heavenly points, and therefore he was called Divinus Plato. and some think, that he had seen some part of the scripture, as jeremiah or Geneses. And a man would think that he wrote and spoke like a Christian, and in the things above named, he and we do agree, but yet he was vain in his imaginations, and his foolish heart was full of darkness, being ignorant of the true wisdom, he held divers gross errors, as the worshipping of many Gods, the eternity of the world, and denied the resurrection of our bodies: but this we hold with him, that there is no true felicity in this life, but in another, and therefore it is rightly said, the true beatitude is unattaineable in this life, for none lives as he list, but he is happy, and none is happy but he is just, yet the just liveth not as he list, until he attain that sure eternal, hurtless, undeceiving state, that he naturally desireth, and cannot be perfect till he have his desire, but what man here upon earth can say he lives as he list, when his life is not in his own hand, he would live fain, and he must die, how then liveth he as he list, when he liveth not as long as he list, but if he list to die how can he live as he list, that will not live at all? and if he desire to die, not to forego all life, but to change it for a better, than liveth he not yet as he list, but attaineth that by dying. But admit this, he liveth as he list, and brought himself to this, to desire nothing but what is in his own power, as T●●rence saith▪ Since you cannot have what you would, Aug. de civit: dei. lib: 14. Cap.: ●5. desire that which you may have: 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 loved as it ought to be (for he that loves not beatitude as it ought to be, cannot be happy) then cannot it choose but be desired to be eternal. Again, earthly riches can neither bless us nor our Children with happiness, we must either lose them in this life, or deem them to be enjoyed after our death, by one, we cannot tell whom, perhaps by those we would not should have them: Lib: 5. 18. no, it is God, the minds true wealth, that makes us happy, and this happiness is in the life to come: there shall the Creator bestow all the gifts of nature upon us, and give them not only as goods, but as eternal goods, not only to the soul, by reforming it with wisdom, but also to the body, by restoring it to the resurrection, there the virtues shall not have any more conflicts with the vices, but shall rest with the victory of eternal peace, which none shall ever disturb, for it is the final beatitude, having now attained a consummation to all eternity. We are said to be happy here on earth, when we have that little peace that goodness can afford us: but compare that happiness with that other, and this shall be held but plain misery: there is health without infirmity, strength without decay, fullness without loathing, freedom without bondage, beauty without deformity, abundance without want, security without fear, knowledge without ignorance or error, holiness without sin, joy without any sorrow: joy I say, full, universal, sufficient, eternal, what a glory and joy, to have always the presence and sight of God, whose beauty the Angels do wonder at, whose light darkeneth the Sun? Oh blessed sight to see God, to see him in himself, to see him in us, and us in him. Oh happy sweetness, and sweet happiness, whatsoever we desire we have it, desiring no more at all, and whatsoever we shall have, we shall love, with a blessed love: all things to be desired are to be found in him, his countenance sweet and amiable, he is sufficient for reward, we shall always behold him, have and enjoy him, delight in him. This is the whole good and felicity of man, to know and love him, that loved him: what dost thou love, oh my soul? what desirest thou, oh my flesh? whatsoever thou lovest or desirest there it is: If thou lovest and desirest beauty, there the righteous shall shine as the Sun, is the kingdom of the Father: If thou desire health, and life, there it is for ever: If wisdom, there is wisdom itself: If true love, than we shall love God more than ourselves, and one another as ourselves. If thou lovest company, there is the best, all thy good friends and kindred, the blessed Saints, Martyrs, and Angels: If thou desirest honour and glory, there we shall be as the Angels of God, our bodies shall be like the glorious body of Christ, and this mortality shall put on immortality: If thou desirest riches, there is an heritage and kingdom, that never fadeth away: If thou lovest mirth, music and melody, there is a consort of Angels, singing Alleluia, glory, honour, and praise be to the Lamb for ever: If thou wouldst have certainty, safety, and security, there we are sure to lose none of these things, no enemy can assault us, no enemy can hurt us: the City of God saith a Father is eternal, no man is borne in it, because no man dieth in it, felicity is there fully, yet no goddess, but a God's gift, of this habitation have we a promise by faith. As long as we are here in this pilgrimage on earth, Aug: de civit: dei Lib: 5. Cap. 16. and long for that rest above, the Sun riseth not there both upon good and bad, but the Sun of righteousness only over the good, how great shall that felicity be, where there shall be no evil thing, where no good thing shall be hidden? there we shall have leisure to utter 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 slothfulness, nor labour for any want I know not. There shall be true honour, where no man shall be praised for error or flattery, there is true peace, where no man suffereth any thing which may molest him, either of himself, or any other: he himself shall be the reward of virtue, which hath given virtue, and hath promised himself unto us, than whom nothing can be better or greater: there shall be the great Saboth having no evening▪ there we shall rest and see, we shall see and love, we shall love, 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 kingdom of which there is no end: Oh most blessed, incomparable and unspeakable felicity: but this is not to be found in this present world, nor so long as we live in thi● life, no perfection, no perpetuity in earth: why then should we set our heart upon the things of this world, and upon the love of this life? true felicity we all desire, but that is in heaven, in an other life: why do we not then set our hea●t and affections above, and not upon the earth, seeing we are strangers here? why do we not love and long for our own home and country? if our treasure be there, why is not our heart there? why are we not ravished with the desire of our resurrection, restitution, glorification, and full redemption? this is the delight and desire of the godly. Rom. 7. 2●. Oh wretched man that I am saith Paul, who shall deliver me from the body of this death? And in an other place, We know, that if our earthly house of this tabernacle be destroyed, 2. Cor. 5. 1. 2. we have a building given of God, that is a house not made with hands, but eternal in the heavens: therefore we sigh, desiring to be clothed with our house which is from heaven. And again 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 faithful Christians cry in their soul, Come Lord jesus, come quickly. What a desire had David to seek and serve God in the Temple, in the assembly of God's Saints on earth, saying, As the Hart bayeth for the rivers of waters, so panteth my soul after thee o God, my soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God. And again, O Lord of hosts, Psal: 84. 1. 2. 4. 10. my soul longeth, yea and fainteth for the Courts of the Lord, my heart and flesh rejoiceth in the living God, blessed are they that dwell in thy house, they will ever praise thee, a day in thy courts is better than a thousand other where: I had rather be a door keeper in the house of my God, then to dwell in the tabernacles of wickedness. If David had such a desire, such love, such zeal, such longing to the tabernacle, to the company of God's people in the public assemblies on earth, how much more should our affections be set, and fixed upon the heavenly tabernacle? O Lord saith David, How manifold are thy works? in wisdom hast thou made them all, the earth is full of thy riches: he confesseth the abundance of God's mercies in this world, in his works of creation, providence, and preservation of all mankind, and yet if all the world be so full of his mercies, his Church militant here on earth, hath far greater mercies, as his word and Sacraments, election, calling, redemption, and sanctification: so that we may say, how great is thy goodness o Lord which thou hast laid up for them that fear, and done to them that trust in thee? And if the earth be full of so many temporal and general mercies, and the Church so full special, and spiritual blessings; how full is the life to come, the kingdom of heaven, of all perfect, glorious and heavenly blessings? Indeed the holy meetings of the Saints, worshipping and praising God truly, according to his word, hath some resemblance and shadow of our eternal happiness in heaven, and our felicity there, must begin in this life: and there is a way and means to lead & bring us thither. And of this happiness speaketh this worthy woman in this place, and our thoughts and meditations may apply this sentence further: For if she esteem and account the servants and Courtiers of Solomon to be happy, because they enjoy the sight and presence of so glorious a King; Are not we to esteem it as the best, & most perfect happiness, to enjoy the presence of Christ, the true Solomon, and to be with him in his house, in everlasting glory? jerusalem, the city of God, the beauty and joy of the world, the temple of Solomon, most glorious and beautiful, his own house, and Palace, most sumptuous, costly, and pleasant: So that happy might they be counted which were citizens of such a City, which might worship God in that Temple, And indeed many came far & near to their great cost and pains, to offer service to God in that place: and happy might they seem to be, which lived and dwelled in such a Palace: but all these were nothing in comparison of that City, of that Temple, of that Palace, whereof we speak▪ Those were earthly, outward, mutable▪ and transitory, and subject to ruin & destruction: these are Celestial, durable, and everlasting. Our Pilgrimage being ended, we shall be indeed citizens of that heavenly and holy jerusalem, which shall be all of pure gold, like unto clear crystal, having the foundations of the Walls grarnished with precious stones, the gates of Pearls, which hath no need of Sun or Moon to shine in it, because the brightness of GOD shallbe the light of it, and the Lamb himself shall be the Candle of it: no defiled thing shall enter into it; Oh how happy shall the Citizens been, that shall live in such a City? And thus S. john, by the description of the most rich and precious things of the world, layeth out unto us the value, glory, and majesty of the felicity, prepared for us in heaven. In this miserable life, full of sorrows and cares, all sorts of men, yea, most wicked men, have many commodities, pleasures, and delight. What happiness and joy then, shall the friends of God, and all good men have, in that life, of all true joy and happiness. Hereupon saith a Father, in the secret speech of his soul with God; O Lord, If thou for this vile body of ours, give us so great and innumerable benefits, from the Firmament, from the Air, from the Earth, from the Sea, by light, by darkness, by heat, by shadow, by dews, by showers, by winds, by rains, by Birds, by Fishes, by beasts, by Trees, by multitude of herbs, and variety of Plants, and by the ministery of all the Creatures; O sweet Lord, what manner of things, how great, how good, and how innumerable are those which thou hast prepared in our heavenly country, where we shall see thee face to face. If thou dost so great things for us in our prison, what wilt thou give us in thy Palace? If thou givest so many things in the world, to good and evil men together, what hast thou laid up for only good men in the world to come? If thine enemies and friends together, are so well provided for in this life, what shall thy only Friends receive in the life to come? If there be so great solace in these days of tears, what joy shall there be in that day of marriage? If our jail contain so great matters, what shall our country and kingdom do? And as there is no end of thy greatness, nor number of thy wisdom, nor measure of thy benignity: So is there neither end, number, nor measure, nor number of thy rewards, towards them that love & fight for thee. We may sooner set down, what that felicity is not, than what it is: there is no death, no sorrow, no weariness, no hunger, no thirst, no poverty, no infirmity, no corruption; all is good, and greatly, and excellently good: yea, and surely, and contially good. All offices and callings, both of Church and commonwealth, do there cease: there is an end of our Faith, hope, patience, prayer, sacraments, there is an end of original & actual sin, of all miseries both of body & soul; of natural life, & the means of it: God shallbe unto us, King, Prince, Father, riches, life, & glory; yea, all things, and such a heap of happiness, that as sundry vessels cast into the midst of the Sea, are full of water, so as they cannot neither want, nor have more; So the Sea of the Deity, being all things in all us, we shall be filled and satisfied with life and glory: so as we can neither want, nor receive more. Then shall we not only taste how sweet our God is, but we shallbe filled, & thoroughly satisfied with his most wonderful sweetness. A chief part of our felicity, shall be then to see Christ, our brother, head, and Bridegroom, exalted in his divine Majesty and brightness. john. 17. 24. This is their happiness, that they may be with him, and behold his glory, this is the fullness and perfection of their joy. O heart, humane, poor, and needy, o heart exercised with misery, & almost consumed of them, what should thy joy be, if thou hadst the full enjoying of the abundance of these good things? Ask of thy soul, if thou were capable of the joy which thou shouldst feel of one such felicity? but if beside, any other whom thou lovest as thyself, should enjoy the same happiness with thee, surely this superabounding joy which thou shouldst feel of thy own happiness, should it not be twice doubled, for the glory and joy of him whom thou lovest as thyself: and for whose hahpines thou shouldst be as joyful as for thine own? Now if there were two, three, yea, a great number enjoying the same happiness with thee, whom, also thou lovest as thyself, thou shouldest feel as much joy for the happiness of each of them as for thine own; what shall this be in this perfect Charity, when we shall love all the blessed Angels, and the Elect, loving every each one of them, even as ourselves, and being no less joyful of the felicity of each of them then of ourselves? Surely, if never a one of the Elect shall be capable of his own joy, for the greatness of it, how shall he be capable of so many joys, for the happiness of so many of the Elect, for whom he shall feel as much joy as for his own. What a joy shall it be, to see such an honourable and innumerable company in joy with thee? As, Angels, Archangels, patriarchs, Princes, Prophets, Apostles, and Disciples of CHRIST, Martyrs, and Saints of God, but yet the greatest joy of all is, to behold the glory of Christ, whom we shall love more than all these; Yea, more than ourselves; we shall then see him and know him as he is, and so love him according as he is. Oh, blessed and glorious society; o holy Feast; o delectable dainties; where there is no loathing, but all satiety, and fullness; He whom we shall see is wholly sweet, wholly healthful, wholly pleasant, and to be desired; In him the fullness of graces is; the universality of mercies; the fountain of Piety, which cannot be dried up. O Verity, Charity, Eternity, o blessed, and blessing Trinity; O Verity, the country of Pilgrims, the end of banishment; Thou art true liberty, thou art Life, thou art Glory, thou art sufficiency, thou art perfect blessedness, wholly joy, and the rest of all blessed Spirits. O joy above all joys, passing all joy, and without which there is no joy; When shall I enter into thee? when shall I enjoy thee? to see my God, that dwelleth in thee? O everlasting kingdom, and Kingdom of all Eternity's; O light without end; O peace of God, which passeth all understanding; in which the souls of Saints do rest with thee, and everlasting joy is upon their heads; they possess joy & exultation. O how gracious a kingdom is thine (o Lord) wherein all Saints do reign with thee? August. adorned with light, as with Apparel, and having crowns of precious stones on their heads; O kingdom of everlasting bliss; where thou (o Lord) the hope of all Saint's art, and the Diadem of their perpetual glory; Rejoice them on every side with thy blessed sight, in this kingdom of thine, their infinite joy, and Mirth without sadness, health without sorrow, life without labour: light without darkness: felicity without abatement: all goodness, without any evil: where youth flourisheth, that never waxeth old; life that knoweth no end; beauty that never fadeth; love that never cooleth; health that never diminisheth; joy that never ceaseth; where sorrow is never felt, complaint is never heard, matter of sadness is never seen; nor evil success is ever feared; for that they possess thee o Lord, which art the perfection of their felicity: If God would grant thee to enjoy this felicity but half an hour, thou wouldst contemn a thousand worlds to have it, especially to have it for ever. And though this world were indeed very good, & the things of it, of great weight and price, and that thou mightest enjoy it, in health, safety, and honour, yet shouldest thou esteem it as ridiculous and vain, in respect of that most happy fruition of God: How much more being as it is, most vile, base, uncertain, transitory, shouldest thou despise the greatest Treasures or pleasures of it? in comparison of that Felicity, that is, the greatest and most true good, which is receceived from the Creator himself, and not from the creature: the which if we do once receive, none can take it from us, in comparison of which, all joy is sorrow, all pleasure is pain, all sweetness is sour, all beauty is filthiness. His countenance is pleasant, his words sweet, his face delectable to look upon: Yet there we may always behold him, there we may always have him, and delight in him. This is the chief & whole felicity of man, to know, and love his lover: He that is sure of this, will sell all that he hath to get this treasure: will count all the things of this life dross and dung in comparison of that. The hope and assurance of this, hath made the Saints of God to contemn the world, to mortify the flesh, to to humble their souls, to fight against temptations, to endure reproaches, scoffings, and torments, and to die cheerfully and willingly, having respect to the crown of glory, the place of pleasure, everlasting life. This made Moses to refuse to be called the son of Pharaohs daughter, & to choose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ, greater riches than the treasures of Egypt; Many would think this a foolsh refusal, & a foolish choice: but the cause that moved him followeth, he had respect to the recompense of reward. Heb: 11. 24▪ 25. Again, he forsook Egypt and feared not the fierceness of the King, for he endured as he that saw him, which is in visible; I have been long, and large in this point: but pardon me, I cannot content and satisfy myself, and the matter is weighty and of great importance, and the chief end of our creation, of our calling, redemption, and sanctification, and yet few do regard it. Oh, that all which I have said, might draw our hearts from the vanities of the world, to settle and fix them upon eternal happiness: This text indeed speaketh of that chief happiness, which may be had in this life, and is a means whereby we may come to the other: yet this is a consequent of that, and the first degree of life eternal in this life. Besides, that there may be some fit resemblance and illusion, betwixt the glory, happiness, and wisdom of Solomon, and of Christ: so that in the closet of our souls, we may say to our Saviour in these words, Son of God, Son of David, the true Solomon, the King of that heavenly jerusalem, the King of peace and glory, happy are thy servants and Saints in heaven, the Citizens of that City, the worshippers of that Temple, the attendants and inhabitants of that palace, which do always behold thy majesty, thy holiness and wisdom. If this woman admired the order in Salomon's house, the glory and beauty of his palace, and his wonderful wisdom, how admirable is thy glory, beauty, and wisdom in the heavens? If she count them happy which enjoy these things, how happy are they, which enjoy thy presence, in thine eternal kingdom? and are they not most happy which have left a noisome filthy prison, to enjoy a palace: that have passed from the turbulent sea, to a most safe heaven of rest? are they not happy, which have left all toil and labour, and be now at ease? and are they not happy which have ended their pilgrimage, and are now at home in a pleasant country, in that blessed land of Canaan? and though their bodies be still in their graves, subject to dust and rottenness, yet are those bodies happy in comparison of ours, they being exempted from ignorance, incredulity, from mistrust, from covetousness, ambition, envy, hatred, fear, terror, lust, and other sins. Oh sweet jesus, direct and lead us in the way to true happiness, that we may be happy with them. We have many hindrances, many enemies to keep us from that aeternal Felicity; but thou art the way, the Truth, & the life: guide us right, keep us from error, lead us to life Eternal: And good Lord, remember us, with the favour of thy people, visit us with thy salvation, that we may see the felicity of the chosen, and rejoice in the joy of thy people, and glory with thine inheritance; give us sweet Lord, the beginning of that true happiness; that so we may be happy here, and hereofafter happy for ever. Give us saving knowledge, peace of conscience, the guidance of thy Spirit: that so here we may have thy Kingdom of grace, and after this life, thy Kingdom of glory. THE SECOND SERMON. THough all men naturally desire to be happy, yet most do fail and err in the defining of true happiness: Some reposing it in one thing, some in another; but few or none truly judging what it is; We have heard already, that there is no true perfect happiness in this life: but the true Felicity is to be sought for, desired, and waited for in the life to come; yet there is a means to come to that, and there is a kind of Happiness in this life, the which this holy woman doth repose & fix in true wisdom; of the which now we are to speak in such manner and measure, as God shall vouchsafe grace unto us. There is the wisdom of the world, and the wisdom of God: a wisdom human, and a wisdom divine: human wisdom, containeth the knowledge of Arts and liberal Sciences, the politic government of the Commonwealth, and families, and the knowledge in Trades and handie-craftes. All these, yea the least of these, are the special gifts of God. And therefore the Lord saith to Moses, Behold, I have called by name Bezaliel, Exod. 31. 1, 2. 3. 4. 5. 6. the son of Vri, the son of Hur, of the Tribe of judah, whom I have filled with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all workmanship, to find out curious works, to work in gold, and in silver, and in brass: Also in the art to set Stones, and to carve in Timber, and to work in all manner of workmanship; And behold, I have joined with him Aholiab the son of Ahisamah, of the tribe of Dan; and in the hearts of all that are wise hearted, have I put wisdom, to make all that I have commanded thee. By the which place we may see, that wisdom and skill to do such works, is the gift of GOD; and the wisdom of God doth not take away, or overthrow the wisdom of the world, in Sciences, governments, or Trades; but rather it doth help and cure the errors and faults that are in, human wisdom; the preservation of Kingdoms, and Cities, consisteth in peace, justice, and mercy: but all these are commended, and commanded in the Gospel. All civil virtues, as Chastity, Temperance, justice, Fortitude; are made better by the Gospel. What is the overthrow of Kingdoms, and of countries, but notorious vices and sins? As Profaneness, Atheism, Idolatry, disobedience, Murders, Adulteries, and such like; but God's wisdom doth reprove, contemn, and overthrow all such vices. There are some things common, betwixt human and divine wisdom; as in both there are proofs, from causes and effects; things necessary, and things profitable, are distinguished; arguments are disposed in just order, and in fit words; in both, there are definitions, divisions, collections, but yet great difference between human and divine wisdom. The one doth follow the light of nature, the other is guided by the Spirit, and by Faith. The one doth draw her principles from the Senses, from Observation, and Experience: the other doth altogether, wholly and only rest upon the word of God. The one doth dispose of speeches and actions, according to the nature of the hearers, and businesses; The other, is always like herself: laying open the sins of men, and the wrath of God against them; offering CHRIST and his benefits to all believing, and repenting sinners: and finally, urging amendment, and newness of life. This is the sum and course of God's wisdom without alteration. Again, the wisdom of the world, doth devise & utter eloquent speeches, and fine sentences: the wisdom of God, doth use fit, grave, simple, & plain words: the other doth boast itself, & doth lift up the minds of men, this doth humble and cast them down. Now seeing there are so many and great differences, how can they agree together, and ever be reconciled? And therefore the wisdom of God, accounteth the wisdom of the world foolishness; and the Lord speaketh basely of the wisdom of this world, esteeming & counting it mere foolishness. And yet there is a lawful use, of civil wisdom in this life, but in the life to come, it hath no use at all: this here is not to be contemned, but may be used; and hath many commodities in this world, but it doth nothing profit to salvation: it must not meddle with God's wisdom, to check or control it, but rather submit herself to it, as a servant and handmaid, and to keep herself within her own compass and limits; and yet this wisdom hath her worthiness and excellency, it is more excellent than riches, pleasure, or strength; for what are all these without wisdom? and therefore the Wise man sayeth, That wisdom is good with an inheritance, and excellent to them that see the sun: his meaning is, that heritage's, goods & lands, are the gifts of God, but wisdom is far more excellent, and may be without them: but riches or pleasures without wisdom, will do us more hurt than good. Again he sayeth, Wisdom shall strengthen the wise man more than ten mighty princes that are in the city. Yet most do glory in riches, and hunt after pleasures, and few regard human wisdom and learning: more are foolish, simple, and sottish that way, then wise. Great good and profit comes by the knowledge of natural things, for they do publish the praise of the Creator, and from them we may learn to know the Creator: Psal. 19 1. The heavens declare the glory of God, and the firmament showeth his handy work. But this knowledge is sufficient to make men excusable, but not sufficient to salvation. But all civil & human wisdom is but a shadow, in respect of true wisdom, which doth excel all other, as the heaven doth excel the earth: this cometh and proceedeth from the holy of holiest, as it were from the kings secret closet; the other from the common treasury, as it were from the outward courts of the king's palace: true wisdom is bestowed only upon God's friends, the other upon his enemies also. It may be demanded then of what wisdom this woman speaketh, which she calleth the wisdom of Solomon, and counteth them blessed that heareth it. It is true that Solomon excelled in the knowledge of natural things, of liberal sciences, and of public & private government. It is said before in this book, 1. King. 4. 29. 30. 31. that God gave Solomon wisdom and understanding exceeding much, and a large heart, even as the sand that is on the sea shore: & Salomon's wisdom excelled the wisdom of all the children of the East, & all the wisdom of Egypt, for he was wiser than any man, & he was famous throughout all nations round about. But this woman came to be instructed and satisfied, in things concerning the name of the Lord: she came to jerusalem where was the Law, the Temple, & Solomon: she had no doubt at home many Philosophers, many wise & learned men, which could sufficiently instruct her in the knowledge of natural & worldly matt●● but they could not satisfy her, in her doubts concerning religion. Again, the effect & power wrought in her heart by this wisdom, driveth her to great admiration, she reposeth felicity in it, it wrought in her grace & religion, confessing & worshipping the true God, and acknowledging Israel to be God's people. No wit of man, no civil or human wisdom, hath any such power to work such a work. Now that Solomon was a Prophet, & full of divine wisdom, his works extant amongst us do prove it: I mean his three worthy books of the proverbs, Canticles, & Ecclesiastes, which are Canonical, and his true books in the Hebrew Canon. I pray you consider with me the sum of the divine matter contained in those books: The proverbs are most excellent, not human, but divine: all nations and tongues have their peculiar proverbs, sentences, and witty counsels, in few words, setting out great matter. There be sentences of Plato, Aristotle, Plutarch, Seneca, but there is great difference betwixt the proverbs and sentences of the wisest Gentiles, and Proverbs of Solomon, for the other they are known in nature: and many of them are profane, and filthy, contrary to faith and charity; but these are Prophetical, sacred Scripture, inspired by the Holy Ghost: they contain many things, which human reason is not able to see nor comprehend: they commend the word of God, and teach true wisdom, how we may attain to it, and stir up all to seek and follow it; they teach us faith and piety, the true worship and fear of God, the true love of God and our neighbour: they are full of precepts and exhortations, full of grave counsel, and sweet consolations; they inform all men in the several duties of their callings; Prou. 8. they commend virtue, and forbid vice; Prou. 9 they set down rewards for the godly, and punishments for the wicked; they speak of Christ, the wisdom of wisdom, the wisdom of the Father. The Canticles, entitled, The Song of Songs, the most excellent and holy Song, is no vain nor idle book, of wanton love, as carnal men may falsely conceive and imagine, but it is altogether mystical, speaking of the spiritual love of Christ and his Church. And thus writeth one of this book: Aug. de civit. dei lib. 17. cap. 20. The Canticles (sayeth he) is a certain, spiritual, and holy delight, in the Marriage of the King and the Queen of this heavenly City; that is, Christ and the Church: but this is all in mystical figures, to inflame us the more to search the truth, & to delight the more in finding the appearance of that Bridegroom, to whom it is said there, Truth hath loved thee: and of that Bride that receiveth this word, Love is in thy delights. As for the book of the Ecclesiastes, it doth entreat of the same argument we have now in hand, of the chief felicity of man in this life, that it is not in human wisdom, nor in pleasure, nor in virtue, if it be considered as it is in itself, nor in any public or private state of life. Again, he showeth what is true felicity, namely, to fear God, and to worship him with a true and unfeigned heart. This book maketh nothing for Epicures and Atheists, though he seem to stir them up to eating and drinking, and to rejoice, as though this was the chief felicity of man in this life. S. Augustine applieth that in the place before alleged, to spiritual eating and drinking, & to the participation of Christ's table. For he sayeth, The Preacher cannot mean of carnal eating, because in an other place of that book he saith, It is better to go to the house of mourning, then to go to the house of feasting: because this is the end of all men, and the living shall lay it to his heart. Again, the heart of the wise is in the house of mourning, but the hearts of fools are in the house of mirth: yet sometimes it may be, and it is most likely, that he speaketh not in his own person, but in the person of Epicures, not allowing their speech nor practice. Eccle. 2. For doth he not say of laughter and pleasure, Thou art mad? And doth he not in an other place scoff and threaten young men for their vain delights and pleasures, saying; Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart in the sight of thine eyes, but know, that for all these things God will bring thee to judgement. And presently after he giveth him this counsel, Eccle. 12. Remember now thy Creator in the days of thy youth. And o ye Atheists, Epicures, and Libertines, mark and remember the conclusion of that book, as he began, so he endeth, crying and repeating, Vanity of vanities (sayeth the Preacher) all is vanity: and the last word of his book are these, Let us hear the end of all, Fear God, and keep his commandments: for this is the whole duty of man, for God will bring every work to judgement, with every secret thing, whether it be good or evil. This is the chief wisdom of Solomon, which is extant, written and recorded for the instruction of all posterities: this is true and divine wisdom: and though it was not then written when these words were spoken, yet the same or the like he taught this woman, she received & believed it, and with great joy doth here, commend, and magnify it. Therefore true felicity consisteth in true and divine wisdom, which was unknown to the Philosophers, for their wisdom was earthly, false, and contrary to itself: and as there is one Creator and governor of the world, one God, one truth, so there must needs be but one true wisdom, because whatsoever is true & good, it cannot be perfect, except it be singular. And therefore it is worthily said, All the wisdom of man consisteth in this one thing, that he know and worship God: this is our doctrine, this is our sentence, and therefore with as high a voice as I can, this I testify, this I proclaim, and this I denounce, Lactan. lib. 3. de fall. sap. cap. 6. this is that which all the Philosophers in their whole life sought for, but could never find nor comprehend it, because they held a false religion, or else utterly overthrew religion: let them therefore go, which have troubled the life of man, for what should they teach, or whom should they instruct, who have not instructed themselves? whom can the sick man cure, or whom can the blind rule or guide? shall we tarry then till Socrates know any thing? till Anaxagoras find light in darkness? or shall we stay till Democrates draw out the truth? or till Empedocles dilate the paths of his mind? or Arcesilus and Carneades perceive and understand? Behold a voice from heaven teaching the truth, and showing to us light more clear than the sun itself. Why are we injurious to ourselves, and so slow to receive wisdom? How many worthy men have spent themselves in seeking, and yet could never find? He that will be wise and blessed, let him hear the voice of God, let him learn righteousness, let him contemn earthly things, receive heavenly, that so he may attain to the best and greatest good, to the which he was borne, casting a side all other religions: Let us come to the true religion and wisdom, this true wisdom consisteth in the knowledge of ourselves, and in the knowledge of God, this is the height of wisdom, 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 know not thyself: thou wanderest abroad, and thinkest thou knowest many things, and yet are blind at home: But o blessed soul which is filled with wisdom of God, and happy is he who desireth to be wise in God's sight, for one little drop of this true wisdom, is more worth, than a river and sea of worldly wisdom: In all the creatures the Lord doth show his wisdom and power, but most of all in man, creating him after his own Image and likeness: many know many things, and yet know not themselves: they see others and pass by themselves: the better thou dost know thyself, the better thou shalt know God. Set before thine eyes the misery of thy body, and the shortness of this miserable life, and so thou shalt come to GOD; thou must beginn● with the knowledge of thyself: this will humble thee, and make thee fear God. If thou wilt know what thou art, look thyself in a glass: The glass of a man, is an other man; If an other be earth, dust, and worms, such a one art thou, be thou never so rich, or Honourable. If thou wilt see what thou art, look upon a man, (not alive, but dead) what he is, such were his predecessors, and what they are, thou shalt be the same hereafter. If thou look well upon thyself, thou shalt find in thee sufficient matter to contemn thyself. What art thou in respect of thy body, but a vessel of corruption? That body, which thou so tenderly lovest, it shall rot, and come to nothing. What is more noisome than a dead body? What is more miserable than man's life? and most of all miserable, in respect of his soul, being without grace, an heir and child of perdition. This knowledge of ourselves, the first part of true wisdom, will cut down all Pride, Ambition, and Impatience; and from this proceedeth the knowledge of God; and from the knowledge of ourselves: know GOD to be most just, most merciful, most wise, most good, and most powerful. And if thou wouldst know what GOD is, see what thou art to him, and what he is to thee. And if thou wilt rightly know GOD, cast off the love and wisdom of the world. This double knowledge of GOD and thyself, is necessary to salvation; because, as from the knowledge of thyself, there cometh into thee the fear of God; and also from the knowledge of God, there proceedeth the love of God. So on the contrary, Bern: super Cant. from the ignorance of thyself, proceedeth Pride, and from the ignorance of GOD, cometh Desperation. Thou hast found true wisdom, if thou wilt amend the sins of thy former life; If thou desire with all thy heart Eternal blessedness, Bern: in Pro: 3. thou hast found wisdom; If thou taste and savour all these things, as they are, that thy sin be bitter to thee, and abhorred; that the things of the world be as Transitory, and contemptible; that the perfect good things, be with thy whole desires affected; In these three things, thy mouth doth slow with Wisdom: If in thy mouth there be confession of thy sins, the voice of praise, and of Thankes-giung, and the word of edification. The wise man accuseth himself, glorifieth God, edifieth his neighbour: therefore in the Philosophers there could be found no true wisdom, because some thought that all things might be known: these were not wise: others thought nothing could be known, these also were not wise: the one because they give too much to man, the other because they gave too little: this than is wisdom, not to think thou knowest all things which is proper to God, nor yet to know nothing which is proper to beasts: knowledge in man is joined with ignorance: knowledge in us, is from the soul, which is from heaven: ignorance is from the body, which is from the earth, so that we have some community both with God and with beasts; with God in respect of knowledge, with beasts in respect of ignorance: The more we excel in divine knowledge, the nearer and the more liker we are to God himself, who is not only the fountain and giver of wisdom, but very wisdom itself. But here may an objection be propounded, How is there any true happiness, seeing both in the getting, holding, and enjoying of wisdom, there is much care labour, sorrow, and vexation of mind. This Solomon himself confesseth, when he saith, I gave mine heart to know wisdom & knowledge, Ecc: 1. 17. 18. madness and foolishness: and I know also that this is a vexation of the spirit, for in the multitude of wisdom is much grief, and he that increaseth knowledge, increaseth sorrow: this is true indeed, that in all trades, callings, sciences, there is great grief and labour. The Philosophers no doubt took great pains in finding out natural things, yet in many things, they were blind, deceived: in government, either of commonwealth or families: there is much care and labour, in inventing of counsel and grief, when our counsels are hindered, and have not good effect, and sometimes we err in governing, and the wisest men are not always so wise as they should be, and the best wisdom of man cannot foresee all dangers which follow, nor prevent them with all their cunning. In Mechanical trades and handicrafts, what care and labour to learn them, to exercise them, and to increase daily in skill and knowledge of them? and in divine wisdom, 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 carelessness, but with great study and diligence, and much sorrow is joined with it. Good men are grieved, because they cannot so soon and so easily learn and understand, as many other can. We read & hear many things, which do cause much grief unto us, as our own sins, and the sins of others; and the fearful judgements of God, which have fallen upon men for sin: and the more knowledge we have, if we continued in sin, without Repentance, the more we heap and multiply the wrath of God upon us, to our greater grief and sorrow: and the more learning and knowledge that men have, the less ease and rest: For many seek unto them, and they are ready and willing to instruct others as much as they can: which cannot be done without study and labour. The calling of the Magistrate, and of the Minister, though excellent & divine callings, yet subject to much vexation, sorrow, and danger, and exceeding pains. The Apostle saith, Who is sufficient for these things? And indeed, they be heavy and intolerable burdens for any mortal man to bear, without the special help and grace of God. Besides, the wiser that a man is, the more he searcheth, desireth, and seeketh for wisdom still: & the more he sees his own ignorance; and this is grief and vexation of mind. There is no perfection of wisdom in this life; we see here but in part, the best, and holiest, and wisest, have their wants, infirmities, & ignorances. Therefore the wise man (having feeling and sense of this, though he did excel in virtue and knowledge; Yet he saith thus of himself. Surely, I am more foolish than any man, & have not the understanding of man: I have not learned wisdom, nor attained to the knowledge of holy things, who hath ascended up to Heaven, 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 sons Name if thou canst tell? The greatest wisdom in man, is like a smoking Torch, if it be compared to the beams of the Sun, to the height of God's wisdom, which is unspeakable and admirable. The best men are wost humble, and confess their ignorance; when as the foolish proud people, think they know all things, when as they know nothing as they ought to know. Our ignoronce is much in the things of this life, even in common and vulgar matters, we do not so much as know the names of many tools and wares, which are to be had, seen and fold in many occupiers shops, in law, in physic, in mathematics, etc. Many know little, some nothing, or very weakly, or unperfectly: In the matters of God, how ignorant and senseless are we? Nichodemus a great Doctor in Israel, cannot understand or conceive the doctrine of regeneration, john. 3. it is a thing incredible to him, that a man should be borne again. The natural man perceiveth not the things of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: yea, the spiritual man himself, though he discerneth all things that are revealed to him by the spirit, yet he hath not full and perfect knowledge in this life, perfect felicity is in the life to come: and though wisdom be not that felicity, yet it is the way to attain unto it, and the study of it is sweet, good and profitable: it is as salt to season, and as honey to sweeten all cares, troubles and sorrows whatsoever: it is as a precious medicine to cure all maladies, to comfort us in the greatest distress and dangers: and though those which be ignorant and know nothing, may seem to be happy because of their ignorance, and because they are free from the care and sorrows of wisdom: yet their cares and griefs are worse and greater, they are in danger and know it not: they cannot discern good from evil: and therefore let them remember this counsel, let them lighten themselves with the light of knowledge, Bern: in serm: before they go out of the darkness of this world, lest they pass from darkness to darkness, yea to everlasting darkness. Some may yet object: How is there happiness in wisdom? whereas many which profess and preach it, and are of great knowledge, yet profane, without religion, conscience or piety, their life most ungodly and wicked, are these men happy? We answer, that they are far from true happiness and wisdom. Solomon accounteth all men unregenerated and wicked, to be very fools, and so unhappy wretches. Ambrose teposeth a happy life in honesty, that is, in the tranquillity of conscience, and security of innocency: and therefore confuting the Philosophers of whom some placed a happy life, in not sorrowing as jeronimus, some in the knowledge of things as Herillus: some in pleasure as Epicurus: some have joined to this honesty, as Calipho and Diadorus, some in virtue, as Aristotle and his sect. But the Scripture saith, he placeth a blessed life in the knowledge of Divinity, and the fruit of good working: It is eternal life (saith Christ) to know God, and jesus Christ whom he hath sent. David sayeth, Blessed is the man that feareth the Lord, and delighteth greatly in his commandments: so that innocency and knowledge maketh men happy. Again, Ambrose off. lib. 9 cap. 1. cap. 2. cap. 〈◊〉. wisdom hath no fellowship with vices, it hath an inseparable conjunction with other virtues. No man is wise which knoweth not God. The fool, (not the wise man) sayeth, There is no God. How is he a wise man which knoweth not his Creator? How is he wise which feareth not God? Off. lib. 1. cap. 25. seeing the fear of God is the beginning of wisdom. Only that wisdom which is of God, is wholesome and saving, which according to the definition of Saint james, is both pure, and peaceable: for the wisdom of the flesh is voluptuous, not pure: the wisdom of the world is tumultuous and troublesome, not peaceable: the wisdom of God is first pure, not seeking her own, but that which is jesus Christ's: not doing her own will, but considering what is the will of God. Secondly, it is peaceable, not abounding in her own sense, but resting more upon the counsel and judgement of others. Again, the sun doth not warm all whom it shineth upon, so wisdom doth not always give power to those whom it teacheth, to do that which it teacheth. It is one thing to know riches, Bern. in Cant. another thing to possess them. It is not knowledge that maketh rich, but the possession of it. There be some which desire to know to that end only, that they might know, and this is filthy curiosity: and there be which desire to know, only to sell their knowledge for money, for honour, and this is filthy lucre: and there be which desire to know, that they themselves may be known, and this is filthy vanity: and there be that desire to know to edify others, and this is charity: and there be that desire to know to be edified of others, and this is prudence. The first wisdom is a laudable life, Greg. and a pure mind before God, whereby the pure are joined to the pure, and the holy are coupled to the holy. That is excellent wisdom, not which flieth in words, but which consisteth in virtues; so that happiness consisteth not only in knowing, john 13. 17. but also in working: if you know these things saith Christ, happy are you if you do them. Mat: 11. 2●. Again, blessed are they that hear the word of God and keepeth it: and the hearers of the law are not righteous before God, Rome 2. 13. but the docrs of the law shall be justified. Apoc: 1. 3. And S. john faith, Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things written therein. 〈◊〉. 4. 25 And S. james saith, Who so looketh in the perfect law of liberty, and continueth therein, he not being a forgetful hearer, but a doer of the work, shall be blessed in his deed: Indeed God bestowed upon prephane men and very reprobates, many great and excellent gifts: they may have the word of wisdom, 1. Cor: 12 ver. 7. 8. 9 10. the word of knowledge, a kind of faith, gifts of healing, operations of great works, and prophecy, discerning of spirits, diversities of tongues, the interpretation of tongues, and these are the works of God's spirit: and yet these may be unhappy and cursed men, and never partakers of true felicity. Saul prophesieth, so doth Balaam, so did Caiphas, judas was a preacher and an Apostle, but not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, Mat: 7. 21. 22. 23. but he that doth my Father's will which is heaven, saith our Saviour; Many will say to me in that day, Lord, Lord, have we not by thy name prophesied, and by thy name cast out devils, and by thy name done many great works? then will I profess to them I never knew you, Depart from me you that work iniquity. God doth bestow such great gifts upon wicked men, that his power might be known, in using such instruments to his own glory, to the good of others, and to their condemnation: & so the Lord also maketh a difference betwixt those gifts which he bestoweth upon the wicked, and such special graces as he doth give to his own children: to these he gives the knowledge of salvation by remission of their sins, through his tender mercy, whereby the day springeth from on high, visiting them, he giveth them light, Luke. 4. 77. 78. 79. even the Sun of righteousness shining from heaven, to guide their feet in the way of peace, that is, to all true happiness and felicity. These are his beloved which he hath chosen to salvation from the beginning, sanctifying them by his spirit, 2 Thes: 2. 13. 14. and giving them the faith of truth, even the faith of his elect, calling them by the Gospel, to obtain the glory of our Lord jesus Christ: these be the sure notes and marke● of those which are truly wise, and truly happy: yea, happy here, and happy for ever. Therefore let us pray with the Prophet, every one of us, saying; Look upon us 〈◊〉 Lord, & be merciful unto us: as thou usest to do; to love those that love thy name. We must not think then, that this woman ascribeth happiness to the bare hearing of Wisdom: but this hearing, includeth knowledge, Faith, and practise. Therefore the Schoolmen make three kinds of hearing: The one sensitu● with outward ear, an another Intellectual, (that is) with understanding; the third, they call Auditus obeditiws; that is, hearing with obedience. The foolish Virgins they have Lamps, but no oil in them, they have only a bare profession, and knowledge, without inward grace, or practise: but the wise Virgins, have their Lamps full of oil, full of Faith, obedience, holiness. Such as be only hearers, and not practitioners of wisdom, they be like unto a man that beholdeth his natural face in a glass, and when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was: such are foolish and unfruitful hearers. With true wisdom, there is always joined true religion, & sanctification. Therefore saith one; Wisdom is no other thing, but Truth itself, in the which the true Felicity shall be found: It is in no place, it is every where, it admonisheth abroad, it teacheth at home; it maketh all better, and none worse. Again, he that loveth himself being a Fool, shall not profit in wisdom. Neither can it be possible to be such a one, as he desireth to be, except he hate himself, as he is. Both these must be joined together, Religion and wisdom: but men are deceived, that will seek religion without wisdom: and therefore they fall into false Religions, because they have left true Wisdom: And some give themselves to wisdom without religion, but therefore their wisdom is false & vain, because they have no ●are of the religion of the true God, who would guide & instruct them in the way of the best and happiest wisdom. Of this uniting of religion and wisdom together, Lacta: de fall. sap: lic. 4. ca 3. Lactantius writeth excellently: Where Wisdom (saith he) is coupled with Religion, there must of necessity be true religion, and true wisdom; because in worshipping God, we have wisdom: that is, we must know what is to be worshipped, and how, and in being wise, we must worship God: that is, we must perform in truth and deed, that which we know: where then is wisdom with religion to be found? even 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 wisdom is religion, in religion is wisdom, they cannot be separated nor put asunder: because to be wise, is nothing else but to honour the true God, with just and holy worship. And most worthily after he saith thus; Wisdom pertaineth to sons which requireth love: religion to servants which requireth fear: as they are to love, and honour their father, Lanct ibid. Cap. 4 so these are to fear and reverence their master: God being one, because he taketh upon him both these persons of a father and a master: we ought to love him, because we are his children: and to fear him, because we are his servants: And therefore it cannot be that religion should be separated from wisdom, nor wisdom from religion, because the same God is he who must be known, which is a part of wisdom, and must also be honoured, which is a part of religion: but let religion go before, and let wisdom follow, because we must first know God, and then we must worship him; the fountain of wisdom and religion, is God himself. Therefore profane and wicked men are not truly wise, and so not truly happy: the Lord complaineth of such people, Deut. 32. 28. 29. they are a nation void of counsel, neither is there any understanding in them: Oh that they were wise, than they would understand this, they would consider their latter end. Bernard alleging this place, They would understand 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, than they would abhor hell, desire heaven, and contemn the earth. And this is true knowledge saith he, to know that the Lord will come to judgement, though we cannot know when he will come. And where as some will say, that all men know this, even the wicked themselves; but saith he, this knowledge worketh repentance, amendment of life, and a care & desire to live honestly. And S. john saith, 1. john. 3. 3. That every man that hath this hope in him, purgeth himself as he is pure; so that true knowledge, and true sanctincation, goeth together. Therefore S. john saith in an other place, Hereby we are sure that we know him, if we keep his commandments; he that saith I know him, and keepeth not his commandments, 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 happy in this life; and in the way to that full and perfect happiness in the life to come. But now at last, to observe and prosecute the chief & main point, and doctrine of this place, which is this, that the way and means to make a people happy, is rightly to hear and obey wisdom: this is the principal joy and happiness of God's Children in this life. And therefore saith Solomon, Blessed is the man that findeth wisdom, and the man that getteth understanding, for the merchandises thereof, is better than the merchandise of silver; and the gain thereof, is better than gold; it is more precious than pearls; and all things that thou canst desire, are not to be compared to her: length of days is in her right hand, and in her left hand, riches and glory: her ways are the ways of pleasure, and all her paths prosperity; she is a true life to them that lay hold on her, and blessed is he that retaineth her: see the fruits of wisdom, immortality, durable riches, Gen: 2. eternal glory, true joy and peace; she is a tree of life to the soul, like that tree in paradise, a sign of God's favour; ●or like to the tree of life showed to Moses in Marah, Exod: 15. 25. which sweetened bitter & deadly waters: or like the tree of life in the Revelation 22. vers: 2. which brought forth twelve fruits, and the leaves thereof were for the curing of the gentiles: or like any living good tree, which bringeth forth good fruit, to the preservation of life: Therefore the wise man saith, Pro: 4. 13. Take hold of instruction, and leave not, keep her, for she is thy life. Pro: 10. 17. And again, He that regardeth instruction, is in the way of life. Such a tree is wisdom. It is compared also to a precious fountain, and well of l●fe: Pr●▪ 10. 11. Therefore saith Solomon, 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 turn away from the snares of death: Pro▪ 26. 22. And again, understanding is a wellspring of life to them that have it. The necessity and commodity of wisdom, all trees, plants, herbs, all fruits and creatures, have need of water, for comforting, nourshing, and sustaining them; but this water is far more excellent than all fountains, wells, or water in the world; this is true Aqua vitae, the water of life; that other water cometh out of the earth, this from heaven; that common to the most vile & wicked, and to all creatures and beasts: this peculiar and proper to the sons and daughters of God: that water not to be found every where, sometimes it quite fadeth and faileth in time of drought: but this is offered to all, and doth never utterly decay: that water cannot preserve life against violence, diseases and age; This doth defend us against Satan and sin, and maketh us always strong and lively: those waters may be stayed and stopped by the policy & malice of man, as the Philistimes stopped the wells which Abraham's servants digged in his time, but this well can no mortal man stop. This wisdom is also compared, to food, to bread, to a feast and banquet of most delicate costly dainties: wisdom hath built her a house, and hewn out her seven pillars, she hath killed her victuals, drawn her wine, prepared her table, she inviteth and calleth her guests to eat and drink with her: Pro: 9 1. 1. 3. 4. 5. corporal food is pleasant to the taste: Fla●: 55. 1. 2. 3. the food of wisdom is pleasant to the soul: bodily food, nourisheth poor weakly bodies; wisdom reviveth and raiseth up wounded souls, and afflicted consciences: by earthly food we grow stronger and higher: by this spiritual food we grow in grace and the knowledge of our Lord jesus Christ: other food only for the belly, but for a time: this food for the inward man, and endureth both in life and death; it is durable food, and nourishment that abideth and sticketh by us; it is the bread and food of life: and finally, it maketh us truly happy and blessed; and therefore to be chiefly esteemed and desired. Wisdom is the beginning saith Solomon, get wisdom therefore, and above all thy possessions get understanding; exalt her, Pro: 4. 7. 8. 9 and she will exalt thee; she shall bring thee honour if thou embrace her, she shall give a comely ornament to thine head, yea she shall give thee a crown of glory. And again, thus speaketh wisdom; Oh ye foolish men, understand wisdom: and ye o fools, be wise in heart; give ear, and I will speak of excellent things, and the opening of my lips shall teach things that be right: receive mine instruction, and not silver, & knowledge rather than gold: for wisdom is better than precious stones, and all pleasures are not to be compared to her: she is then excellent, upright, perfect, true, just, plain, easy, and sweet: she promiseth grace, favour, friendship, riches of the mind; As knowledge, temperance, patience, righteousness; she promiseth honour and glory to all her friends and followers; as a Princess, she shall either make thee honourable, in the eyes of profane people, as she did joseph in Pharaohs sight, or she shall make thee gracious and glorious in the eyes of good men, of Angels, and of God himself: she will make us Kings, Priests, Prophets. Oh most blessed, bountiful and gracious wisdom, happy, yea thrice happy, are all thy true disciples and followers: Let us therefore hearken to that counsel of wisdom; My son hear my words, Pro: 7. 1. 2. 3. 4. 5. and hide my commandments with thee; keep my commandments and thou shalt live; and mine instruction as the apple of thine eyes; bind them upon thy fingers, and write them upon the table of thine heart; say to wisdom, thou art my sister: Again, hearken oh children to me, for blessed are they that keep my ways, hear instruction, and be ye wise, refuse it not: Blessed is the man that heareth me, watching daily at my gates, Prou. 8. 32. 33. 34. and giving attendance at the posts of my doors: for he that findeth me, findeth life, and shall obtain favour of the Lord; but he that sinneth against me, hurteth his own soul, and all that hate me, love death▪ The way therefore to make a people happy, is to hear and obey this wisdom: this is that which the servants of God have chiefly desired & wished for in this life. 1. King. 3. 9 Solomon himself, when he was put to his choice to ask what he would, passed by all other things; this is his only desire & prayer to God, to give him an understanding heart: This was jobes' felicity, job. 23. 12. I have not departed saith he, from the commandment of his lips, and I have esteemed the words of his mouth, more than mine appointed food: jere. 15: 16. This was jeremy's felicity, Thy words were found by me, and I did eat them, and thy word was unto me, the joy & rejoicing of my heart. And this was David's chief happiness, Psal. 27. 4. One thing saith he, have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, to visit his Temple. But most lively and fully he showeth, that this was his chief joy and felicity, in the 119. Psalm, thorough that whole Psalm: for this is the chief scope and drift of that large and sweet Psalm, that that man is only truly happy, that frameth his religion and life according to the blessed rule of the word of God: he commendeth the diginitie, profit and sweetness of that word: he prayeth many times for the understanding and practice of it; he setteth forth the great account and estimation he had of it, the special love and delight he had in it; Psal. 1●9. 142. 72. ●●5▪ 111. I have had saith he, as great delight in the way of thy testimonies, as in all riches, thy testimonies are my delight and my counsellors, the law of thy mouth is better to me then thousands of gold and silver, thy word is a lantern to my feet, and a light to my paths, thy testimonies have I taken as an heritage for ever, for they are the joy of mine heart; I rejoice at thy word, as one that findeth a great spoil. But to let all the rest pass, let us consider and view a little one whole part of that Psalm, wherein he proveth, that his chief happiness was in this word of wisdom: Oh, how love I thy law! He cannot utter the great love that he bore to it: as who should say, I love it above all things in the world, there is nothing so dear, and so precious to me; and because many protest their love to God's word, and yet indeed love it not, they show forth no fruits of love. Psal. 119. 97. 98. 99 100, etc. David proves his love 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 seldom, but often in a day upon thy word: The blessed man, his delight is in the law of the Lord, and in his law doth meditate day & night. But David proceedeth, and showeth what profit and fruit he got, by the reading, hearing, meditation, & such other exercises of the word: he was not a simple, senseless, unprofitable, and unfruitful hearer, as many are which hear much and are never the better: but he protesteth, that by his exercise in the word, he had gotten and learned wisdom, yea more wisdom than his enemies, more than all his teachers; more than the ancient, and that by the power of the word, he refrained his feet from every evil way, and hated all the ways of falsehood, and that his chief care and desire was to keep and practise the word: but yet he confesseth, that h● could not do this of himself, but that it was God that did inwardly teach him by his spirit, and so tasting the sweetness of God's grace in him, he found the word and promise of God more sweet to his mouth then honey itself. You see what account and estimation David had of true wisdom, esteeming it his chiefest and greatest felicity; happy then are the true scholars and followers of wisdom. And if this woman thus pronounce and account the hearers of Solomon to be so happy, how happy are they which do daily hear the wisdom of jesus Christ, in the preaching and ministry of the Gospel? Blessed are your eyes, for they see, and your ears for they hear, saith our Saviour Christ to his disciples and followers: Mat. 13. 16, 17. For verily I say unto you, that many Prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them. Now in the ministry of the Gospel, we hear and see Christ himself: He that heareth you, Luke 10. 16. heareth me, and he that despiseth you, despiseth me, saith Christ of his. Apostles, and of all his faithful ministers; We beseech you as ambassadors in Christ's stead, 2. Cor. 5. 20. that you may be reconciled to God, sayeth S. Paul. And in another place, he 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 himself, or the sight of his person that made men blessed: for the jews saw him, judas and other enemies to Christ heard him and saw him often; But blessed are they that have not seen, and yet have believed: Christ is heard and seen in the public ministry of the Gospel. Wisdom hath sent forth her maidens and messengers to call and invite us to her feast and banquet, happy are her guests, happy are her disciples and followers: to have such messengers is a special and rare blessing of God. In job it is accounted by Elihu, as a special comfort in the greatest distress and danger, to have a messenger, an interpreter, one of a thousand, to declare unto man his righteousness: then will God have mercy upon him, and say, Deliver him, that he go not down into the pit, for I have received a reconciliation. By the which words we are taught, that it is a sure token of God's favour and blessing towards sinners, when he causeth his word to be preached to them. This God promiseth to his people as a special mercy: and he saith, I will give you Pastors according to my heart, which shall feed you with knowledge and understanding. It is ●ESVS CHRIST the wisdom of all wisdoms, Ephe. 4. 8. 11. 12. that hath ascended, and given gifts unto men, and hath ordained Pastors and Teachers, for the gathering and building of his Church. What is your Felicity saith S. Paul to the Galathians? For I bear you record, ●al●t. 4. 14. 15. that if it had been possible, you would have plucked out your own eyes, and have given them me. And before he saith; That they received him as an Angel of God; he commendeth them faithful in Galatia, because they esteemed it the greatest happiness under Heaven, to enjoy the ministry of such an Apostle, and Preacher, and faithful messenger of wisdom. And is it not a happy thing to have the eyes of our souls opened, to be turned from darkness to light, and from the power of Satan to God? that so we may receive forgiveness of sins, and inheritance among them which are sanctified. And is it not true happiness, to have our souls borne & begotten by the immortal seed of God's word; Acts. 26. 18. and as Babes and children in CHRIST, to be fed and nourished with the sweet and pure milk of eternal life? 1. Pet. 1. 23. & cap. 2. 2. and this is don● by the ministry of wisdom. And is not this Felicity, to have sins reproved? to be instructed in the right way? 1. Cor. 14. 3. & 2. to have errors corrected? to be comforted in all distress and danger, outward or inward? Tim. 3. 16. & cap. 4. 2. and finally, to be made wise to salvation? and all this is done by the ministry of wisdom. And what happier thing can we have in this life, then to know the lords mind? then to have his privy counsel revealed to us, and to be made wise to Salvation, through Faith, (which is) in Christ jesus? Nay, Is it not eternal life, to know GOD, and his Son JESUS CHRIST? and all this we receive, if we be gracious hearers, from the messengers of wisdom. And will not all confess, that this is the greatest good: and the happiest thing in the world, to have the wrath of God pacified, to be in his favour; so that he is become our Friend and Father; and we are taken and accounted as friends to him. And there is a true reconciliation betwixt us, so that we need never doubt of the salvation of our souls. Now this comfort and assurance we have, 2. Cor. 5. ●9. & 1. Tim. 4. 16. 17. by the ministry of wisdom, being the very word of the Kingdom; the word of grace; the word of reconciliation, and salvation; the word of life: yea, of eternal life. And finally, Is it not true Felicity to have that good part, which shall never be taken from us? That one thing needful, yea, so needful indeed, that we had better want all other things in this life, then be without it. And is it not true happiness, to have that happiness restored and increased, which Adam had in Paradise, and lost by his Fall? to have that Image of GOD, wherein he was first created, to be restored unto us; and in some some sort, to be made like to GOD himself, in true holiness and Righteousness? And is not all this true happiness, and the way to that Eternal and perfect blessedness, which we shall enjoy in the Heaven's? whereof we have spoken largely before. And thus we conclude from the premises, as from infallible reasons, taken from the necessity, excellency, power, and fruit of Wisdom; that this position and doctrine which here is holden and collected, by the words of this Woman, is most true and sound: Namely, that the way to make a people happy, is to hear, receive, and embrace this true wisdom. This is the joy and Felicity of God's children in this life. This doctrine serveth for many excellent uses; And first, it serveth to set out the miserable estate of such as are destitute of this gracious means: For if they be happy that hear this wisdom, unhappy are they, and cursed, which cannot hear it, which are clean without it, & have no taste or knowledge of it: Prou. 29. 18. Where Prophesying faileth, or where there is no Vision of wisdom, there the people perish. And in an other place; Prou. 11. 14. Where no counsel is, the people fall; But where many Counsellors are, there is health. Again, The Lord complaineth in these words, Hosea. 4. 6. by the Prophet, saying; My people are destroyed for lack of knowledge: Because thou hast refused Knowledge, I will refuse thee; that thou shalt be no Priest to me: And seeing thou hast forgotten the Law of thy God, I will also forget thy children. The Lord threateneth it, Esa. 56. 9 10. as one of his greatest judgements, to send in his wrath to any people; Zach. 11▪ ●6 17. Blind Guides; dumb Dogs; Idol Shepherds; and scarcity and famine of his word. Amos. 8. 11. And as our SAVIOUR CHRIST saith, That if the blind lead the blind, both shall fall into the ditch, Ignorance & blindness is a wretched & unhappy thing, both in Minister & people: Knowledge, a part of God's Image, Ignorance defaceth it. Knowledge, the Eye of the soul: Ignorance, the very blindness and darkness of the soul. It is the cause of all sin and error: And if it be Eternal life to know God, it is eternal death, destruction, and damnation, not to know him. And heavy is that sentence of the Apostle against such, when he saith; That when the LORD JESUS shall show himself from heaven, with his mighty Angels, he will (in flaming fire) render vengeance unto them that do not know GOD; & which obey not the Gospel of our Lord jesus Christ; 2. Thess. 1. 7. 8. 9 which shall be punished with everlasting 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 slothful, idle, & careless: They will take no pains for Wisdom. Some are proud, thinking scorn to learn: and that they need not be taught, but know enough already: These are none of the sons and daughters of Wisdom: but rather those Fools, of whom Solomon often speaketh in the proverbs; And indeed the Devil may beg them for fools, these have no part in this happiness, but are unhappy here, and shall be most unhappy hereafter. This doctrine also serveth for the reproof of such as seek to hinder and stop the course of wisdom: these are unhappy themselves, and seek to hinder the happiness of others: they are like to the malicious Philistimes, Gen: 26. which stopped the wells of Isaac, as fast as he digged them, and would have kept his cattle from water: so these would hinder men from the sweet water of life: He that withdraweth the corn saith the wise man, the people curse him, Pro: 11. 26. but blessing shall be upon the head of him that selleth corn. Covetous and cruel men are most vile and wretched creatures, which keep back the corn from the poor, hoping for a greater dearth: much more unhappy are they, which keep from the people the bread of life; the decay of tillage, is a hindrance to the commonwealth, and the cause of want and dearth; and they that do it, do offend against God and men: and they sin much more, which pulleth down God's plough, and hinder the sowing of the blessed seed of his word, which is as needful for the soul, as husbandry is for the body. The righteous man regardeth the life of the beast, Pro: 1●. 10. but the mercies of the wicked are cruel: pity and compassion is to be showed to the very dumb creatures that doth us service, we must see them fed, and it were cruelt●e to pine them: how much more are we to be merciful to men, to the bodies of men, and most of all to their souls? And if it be cruelty to pine and famish the bodies of men, yea of any creature, how much greater cruelty is it to pine, famish, and murder the precious souls of men, in keeping from them, the blessed and spiritual food of their souls? Were it not an unmerciful & cruel thing, to take from a poor soldier, his sword, his buckler, his whole armour, and to leave him naked and open to the force and rage of most cruel enemies: As unmerciful are they which take from the poor people, the sword of the spirit, the word of God, being the armour of proof, and so leave them altogether weak and unarmed, against their spiritual enemies: by the power of the word, and the right use and handling of it, Satan, Antichrist, sin, error, heresies & all corruptions, are weakened and overthrown: how shall we then do, if we be deprived of such a weapon? and most cruel are they that deprive and rob the poor people of it, such are the Papists, which keep from the people, the blessed book of true wisdom, & will not have it read to the people in their own tongue but in a strange & an unknown language: whereas the Apostle had rather in the Church to speak five words with understanding, than ten thousand in a strange tongue: 1. Cor. 14. & he would have us not to be children in understanding, but of a perfect & ●ip●age; Christ commandeth to preach the Gospel, to all nations, Mat: 8. & therefore he gave them the gift of all tongues, Act: 2. that they might preach to every nation in their own tongue. Others also ●oyne with the Papists, which by any means s●eke to hinder & st●ppe the free course of the Gospel: such were the pharisees, whom Christ threateneth, saying, Woe be to you scribes & pharisees, hypocrites, because you shut up the kingdom of heaven b●fore men, Mat: 23. 13. for you yourselves go not in, neither suffer you then that would enter to come in. And in an other place it is said, Luk. 11. 52. that they had taken from the people the key of knowledge: such were the wicked & malicious jews, who killed the Lord jesus, & their own Prophets, 1. Thes: 2. 15. 16. and persecuted the Apostles, and forbade them to preach to the gentiles, that they might be saved, to fulfil their sins always, for the wrath of God is come on them to the utmost. Such a one was Alexander the copper Smith, of whom S. Paul saith, That he had done him much evil: 2. Tim: 4. 14. 15. the Lord reward him according to his works: of whom be thou ware also, for he withstood our preaching sore. Again, this also serveth to reprove all those which may hear and will not, such are all Recusants, Papistical, or anabaptistical, which refuse to come to our assemblies, and will not be partakers with us, either of the word or Sacraments: they have other meetings, & have gathered to themselves other kind of teachers, and have made quite separation from us, and yet without any just cause or reason: and the true messengers of wisdom, do truly deliver the doctrine of salvation, speaking in sincerity as of God, in the sight of God, casting from them the cloaks of shame, 2. Cor: 4. 2. neither handling the word of God deceitfully, but in declaration of the truth, approving themselves, to the consciences of all good men. There be many worthy men in our Church, of excellent gifts and graces, whose ministry hath been powerful, to call many thousands, from sin and error, to truth and holiness: to the conversion and saving of souls: Our Church holdeth the true foundation, it setteth itself, by doctrine and sword, against all heretics: it hath bred many worthy Martyrs, it is a true witness, keeper, interpreter, and translator of the holy scripture: it is an helper and harbourer of the Saints: and it doth truly call upon the name of the true God, and hath the true word and Sacrament, the essential marks of the true Church. What cause then is there of separation from us? though there be great odds, betwixt these two kinds of Recusants, the one in greater degree of error than the other. Yet we dare boldly say to them both, as Saint Paul saith to the Corinthians, 2. Cor▪ 11. 4. who began to contemn their Apostle Paul, and to get other teachers; If he that cometh saith Paul, preacheth an other jesus then him whom we have preached, or if you receive an other spirit then that which you have received, either an other Gospel then that you have received, Gal: 1. ●. ●. ye might well have suffered him. As if he should say, If any man can preach a better jesus, a better Gospel, a better spirit, they might hearken to him, but indeed none could do it. And therefore he saith in an other place, Though that we, or an Angel from heaven, preach unto you otherwise than that which we have preached unto you, let him be accursed: As we said before, so say I now again: If any man preach unto you otherwise then that you have received, let him be accursed. We preach the true jesus▪ according to the scriptures, that there is no Name under heaven that we can be saved by but by him: that he is both true God and man; that he is the King, the Priest, and Prophet of his Church: we preach the true Gospel, containing the doctrine of Faith and Repentance. To this doctrine is joined the true spirit, the spirit of Adoption, the spirit of boldness, of comfort, and sanctification: If any of them can teach a better jesus, a better Gospel, a better spirit, we will hearken to them: The Papists they teach & hold many things corruptly of Christ jesus the son of God, overthrowing the power, and end of his coming, and derogating from him the glory of our own, and full redemption; by their Mass, and many Mediators, they abolish the Priesthood of Christ, by the Pope's supremacy, making him the universal head of the Church: they diminish, dishonour, and quite overthrow the Kingly Office of Christ, by their own Inventions, and vain Traditions: they take away his Prophetical office: their Gospel is full of superstition and Idolatry, adding and diminishing at their pleasure: making new Articles, and new Sacraments: their spirit is a spirit of Error, of Ignorance, of doubting, and torment. But to let these go, and to come to the other; It may be● (some will say) that they hold the same jesus, and Gospel with us; Let it be granted that they and we agree in all matters concerning Faith and salvation, as it may appear by their own confession of Faith, wherein there is nothing, that is sound and Orthodoxal, but they received it from us: Many of them, specially of their founders, and first beginners, were bred and borne amongst us; they had their faith, if they have any: their knowledge, the word and Sacraments from us; they confess, they hold the same things with us, and other Churches, touching matters of Faith; the more shame for them, to fly and run away from us, as though they had some better jesus, some better Gospel than we have: where as all may see, that they have no other: And therefore their separation is most unkind and ridiculous. Let the best reformed churches in the world, who have given us the right hands of fellowship. Let them (I say) be judges between us & them: or let the scriptures themselves, truly opened & applied, be the true touchstone & trial between us. Let them show & bring forth one scripture, commanding, or one holy example approving, such a separation, from such a church, from such ministers, holding, professing, & teaching that which they do: from whence, you yourselves, have received all the good things which you hold, maintain, or profess, in matters of Religion. So that you might say as Carneados a Philosopher was wont to say of his Master and reader Chrysippus; If it had not been for Chrysippus, I never had been any body. So might you say, If the pride of your heart will suffer you: If it had not been for the church of England, many of you could never have had, Bible, Faith, nor knowledge, in the matters of your salvation. Now you do very ill requite the fathers that begot you, the mother that bore you, thus to fly from them, to accuse, slander, revile, and curse them. Herein you deal, as Aristotle dealt with his maistar Plato; who having gotten great Learning from his master, did after oppose himself against him, and by all means sought his disgrace and discredit: Therefore Plato was wont to call Aristotle a Mule; because when she hath filled herself with her mother's milk, she will beat her dam with her heels. Plato signified by this, the ingratitude of Aristotle; for when he had received from Plato the principles of Philosophy, and increase of knowledge therein, he became enemy to the school of Plato; and with his Familiars and Scholars, did always contend and strive against Plato. If the dealing of these men be not as hard and unkind against our Church, let any reasonable & indifferent men judge: And are they not too near like the Viper, who gnaweth out the dams belly, and so liveth by the death of her dam? But of the unthankfulness of these men, to God, their Prince, and this Church, we shall speak of it in an other place; For this time I refer them to the judgement of two worthy men, writing jointly upon the 13. chap: of the Proverbs, 13. verse, the words are these: He that despiseth the word shall be destroyed: but he that feareth the commandment, he shall be rewarded. This sentence (say they) will press so upon the Brownists, who are become bitter despisers of the Ministry of jesus Christ, by separating themselves from the Churches of God, and depraving all the holy means of salvation; howsoever they pretend to stand for sincerity, yet they resist it: & taking upon them to be champions for Christ his kingdom, they fight against it: & though their arguments seem to be grounded on the word, yet being well sifted, they prove mere fallacies & have no agreement with the meaning of the holy Ghost, in the word, they are strongly illuded by Satan, and made his Agents; (as much as may be) to 〈◊〉 the right ways of the Lord. Finally, this Doctrine, that happiness consisteth in the right hearing of wisdom, it maketh directly against all contemners & mockers: ye●, against all unprofitable and unfruitful hearers. There he some in the Church, which do hear sometimes, & yet are no friends to wisdom: but either openly or closely despise it, & scoff at it. 1. Thessaly. ● 4. 8. These men are in most fearful and cursed state, for their contempt is not against man, but against himself: He that despiseth these things, despiseth not man, but God, who hath given us his holy spirit. These men, they will not believe, they have no part in the promises of grace and salvation: they live in God's displeasure, they expose themselves to his curse, both temporal and eternal; and therefore our Lord saith: That whereas he 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 misused his Prophets, that his wrath should rise against them, and there was no remedy, he could for ●eare no longer, he must needs punish them. And to such contemners, our Saviour Christ threatens, Matt. 21. That the kingdom of God sh●lbe taken away from them, and given to a Nation which shall bring forth the fruits thereof. Acts. 13. 46. And the Apostles, Paul, & Barnabas, spoke boldly to such contemners; & said: It was necessary that the word of God should first have been spoken to you, that is, to the jews) but seeing you put it from you, & judge yourselves unworthy of everlasting life, lo we turn to the Gentiles; Prou: 1. 20. 21. 22. 23. 24. 〈◊〉. and let us hear the voice of wisdom; who crieth without, & uttereth her voice in the streets, she calleth in the high streets, in the press, in the entering of the gates & uttereth her words in the City, saying; O ye foolish, how long will ye love foolishness? & the scornful take their pleasure in scorning, & the fools hate knowledge? (turn you at my correction, Lo I will power out my mind unto you, (and make you understand my words,) because I have called, and ye refused; I have stretched forth mine hand, and none would regard: but ye have despised all my counsel, and would none of my correction; I will also laugh at your destruction, and mock when your fear cometh, when your fear cometh like sudden desolation, and your destruction come like a whirlwind: when affliction and anguish shall come upon you, then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me: because they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel, but despised all my correction: therefore shall they eat the fruit of their own way, and be filled with their own devices. In the which place, we may plainly observe a proof and testimony of the mercy and justice of God: his mercy in calling and inviting to wisdoms feast▪ such as be unworthy, ●uch as be contemners, enemies and scoffers, yet he doth entreat them, and earnestly desire them to leave their folly, and to be partakers of true wisdom: but then followeth his severity and justice against such as despise and contemn his loving and kind offer. The wisdom of all wisdom, protesteth and voweth, that he will hau● no pity of such, but rather will take delight to destroy them: Nay, he protesteth, that though they cry and call upon him in their greatest extremity, yet he will not hear them: the reason is, because they have so long contemned his great mercies, that their hearts are hardened they cannot repent: therefore God cannot hear, for he heareth not the prayers of impenitent sinners. Again, these men have no faith, and therefore cannot be heard, for faith is grounded upon God's word, which they despise, contemn, and mock. A like heavy sentence hath Solomon in another place, Pro. 28. 9 saying, He that turneth away his ear from hearing the law, even his prayer shallbe abominable: not only the sins and wicked deeds of contemners and wicked men, but those which seem most good, and have greatest show of holiness, are odious in God's sight: the sacrifice of the wicked are abomination to the Lord: the prayers that they make, though never so earnestly in their most need, though it be in the hour of death, the Lord will not hear them, but reject and abhor them. And is it not great reason and equity, he doth but serve them as they serve him; they will not hear him, when he calleth and crieth to them by the mouth of his Ministers: and why should he hear them, when they call and cry in their greatest necessities? and heavy are the threatenings of the Apostle: If the words spoken by Angels were steadfast, and every transgression and disobedience received a just recompense of reward, how should we escape, if we neglect so great a salvation, which at the first began to be preached of the Lord, and afterward was confirmed unto us by them that heard him, Hebr. 2. 2. 4. God bearing witness thereto, both with signs & wonders, & with divers 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 law dieth without mercy, under two or 3. witnesses: of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Son of God? Hebr. 12. 25. Again, See that you despise not him that speaketh, for if they escaped not which refuse him that spoke on earth, meaning Moses, who spoke rudely in comparison of Christ, much more shall we not escape, if we turn away from him that speaketh from heaven. But not only contemners are here reproved, but also idle & unprofitable hearers: many are in the school of wisdom, no enemies, no contemners, but frier●ds & well-willers, they think well, & they speak well, & like well of the means of salvation, they commend it, they hear daily, & seem greatly to joy in it, yet they profit little, either in knowledge or sanctification. But it is not simply a blessing to hear wisdom, except we be better by it: nay, it is rather a woe then a bliss, to be under the means, and to profit little or nothing by it. Aug. de Mor. ecc▪ Cath. There be, sayeth a Father, three degrees of woe, He that hath not that he loveth, cannot be said to be blessed; neither he that hath that he loveth, if his love be hurtful to him: neither he that hath that which is good and profitable, if he loveth not that which he hath: so●e desire the Ministry, and have no means to come by it: this is a woe: some love superstition, Idolatry, ignorance, and they do enjoy it, they have such blind guides as they like of; this is a greater woe: some are under good Ministers, yet they profit little by it, these are not happy, but in a fearful state. It is a grievous sin not to profit according to the time and means: it is an unkindness and injury offered to Christ, it bringeth outward judgement▪ at lest spiritual: it doth bring upon us the spirit of slumber, security, and benumbedness of conscience: there is a curse and judgement upon the ears and souls of such: they are like unto the ground that is continually dressed and tilled, in good order, and sown with good seed, and yet bringeth forth no good fruit. All will confess, such a ground to be very bad and cursed. And the holy Ghost saith the like▪ That the earth which drinketh in the rain that cometh often upon it, and bringeth forth herbs meet for them by whom it is dressed, receive the blessing of God: but that which beareth thorns and briars is reproved, and is near to cursing, whose end is to be burned. Math. 13. 23. And our Saviour Christ teacheth in the Parable of the seed, That the good and blessed ground bringeth forth good fruit, some an hundredth fold, some sixty fold, some thirty fold: so they which hear with a good and honest heart, do also keep the word, and bring forth fruit with patience. An unprofitable hearer offendeth against God, who crieth daily to him, yet he will not hear him to any purpose; who doth kindly visit him, but he will not receive and entertain him with such comfort and fruit as he ought: they offend against their teachers in discrediting and grieving them, making all their labour and travel as much as in them lieth to be in vain: they do an injury to themselves, being still ignorant, whereas they might have had knowledge; being profane, whereas they might have had some measure of holiness: the grace which they have, if they have any, it decayeth and dieth, and is taken away from them; for God doth take away his gifts from those, which use them not aright, and have no care to increase them: they draw upon themselves, divers punishments from God, as we heard before. Nay these unfruitful hearers they offend the Church, they do no little wrong to it, because they are unprofitable members, and can do no good to others: whereas we are borne not for ourselves, but for others, we should so profit, that we should be able to teach our families, to comfort, admonish, and edify one an other: yea w● should be examples of virtue and piety to others, and grow daily in grace, and in the knowledge of our Lord jesus Christ: the causes why men profit not, are these; they have not repent of sins past, but they are withholden by some special sin, or else they are not persuaded of the truth of God's holy word; or else they are careless what become of them 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 private exercises; or else they have some proud conceit of themselves, that they know enough, and are holy enough already, and need no more; or else they have th● curse of a stonic and hard heart; or else they are drawn away and hindered by bad counsel or company: these be the pull-backes and hindrances which keep men back from profiting in the school of wisdom. THE THIRD SERMON. FRom this worthy sentence of a most worthy and gracious woman, we have already, delivered and handled, this worthy doctrine, namely, that the chief felicity of this life, consisteth in hearing and obeying true wisdom: this we have largely confirmed and proved, and have made some use of it: gathering from hence as a necessary consequence, the miserable & wretched estate of such as are destitute of this wisdom, of such as seek to hinder and stop it, of such as refuse to hear it, of such as are contemners and mockers, and of such also, as are idle and unprofitable hearers: and yet still we are to make some further use of this doctrine, it serveth directly, to reprove & confute the vanity and folly of such as repose their chief felicity, either in carnal wisdom, or in the glory of the world, or in riches, or in pleasures: Of all these we have spoken something already, yet let us say something more of the two latter, namely riches and pleasures: because most men do repose true happiness in them: this is taken as a principle, that those are the happiest men in the world, which abound in worldly wealth, & spend their whole life, in mirth and jollity, in earthly delights, and carnal joys, but the vanity of these men shall easily appear, if true wisdom may be judge; Travel not too much to be rich, saith the wise man, but cease from thy wisdom: Pro: 23. 3. Wilt thou cast thine eyes upon that which is nothing? for riches taketh her to her wings, as an Eagle, and flieth into the heaven. His meaning is, that riches are of small reckoning and account, and that they are uncertain, flitting and fading, therefore there can be no true happiness in them. In an other place, he doth handle this more largely, He that loveth silver saith he, shall not be satisfied with silver; and he that loveth riches, shall be without the fruit thereof. His meaning is, that such as repose their happiness in riches, are not happy but miserable: because they are like unto such as are always thirsty and hungry, and never satisfied: he setteth down many other miseries of such men, that they have not so much as the fruit of their riches, because they dare not use, that which they have, they are tormented with the desire of more: In the midst of all their wealth, they want as well that which they have, as that which they have not; and the more they have, the more they are to maintain; as servants, friends, and many parasites and flatterers: and this misery also is incident to such, that they do so much think of gathering and keeping their riches, that they cannot have so sweet rest and sleep as many a poor man hath, their thoughts are troubled, thinking sometimes how to deceive others, and how others may deceive them: they are in continual fear of thieves, robbers, of fire and water, and of other danger and losses; they are troubled in their minds, thinking how badly they have gotten their riches, and how badly they hold and use them: their riches turn to their own hurt and destruction, being occasions to them, of pride, covetousness, prodigality, and licentiousness, and sometimes very ruin of body & soul. These riches are spent & consumed, by many ways, by delicate & dainty fare, by costly apparel, by smptuous buildings, by gaming, by whoredom, by buying, by selling, by lawing; how many ways are riches spent and consumed, by fire, by water, by wars, by thieves, by unskilful and unfaithful Physicians, by prodigal wives, and prodigal children, by negligent & untrusty servants; and thus riches perish by evil travel. This is also an other misery, that they leave the owner, he can take nothing with him; he knoweth not how soon he must leave them, he hath heaped up riches, and cannot tell who shall gather them: it may be, neither child nor friend, but his enemy; he that hath not contented himself, with many Lordships and countries, he that hath joined house to house, land to land, than a little piece of ground will serve his turn. By such reasons doth Solomon prove the misery 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 days he eateth in darkness, with much grief, & sorrow & anger. Finally, riches are deceitful and dangerous, they hinder us from God's kingdom, they draw our heart to them, and make it as a captive and slave; they overloade & press us with cares, they make us faint-hearted, and fearful cowards, to endure any thing for the Gospel of Christ: they often hinder us, and keep us back from wisdoms School: and though we come thither, yet they do choke the seed of the Word in us. Therefore there is no true Happiness in them. Those be true Riches, Aug. super Math. Greg: in Ho: which when we have them, we cannot lose them: Earthly substance compared to Eternal felicity, is no help, but a burden: This life compared with Eternal life, is rather to be called death then life. The sons of Adam (saith Bernard) are a covetous generation; What have you to do with earthly Riches, Berr: in Ser. 4. which are neither true riches, nor yet yours? Gold and Silver, 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. here they are gotten: here they are lost, and here they are left. Those then, which repose Felicity in Riches, have neither true Wisdom, nor true Happiness, nor true Riches: They are as much deceived, which put any happiness in Earthly pleasures. Some of these are Carnal, Prou: 10. 23. and wicked, and have their beginning from Hell. Of this speaketh Solomon, Pro. 10. 23. when he saith: It is a pastime for a Fool to do wickedly. And of this speaketh Esaiah, when he saith: Esa. 22. 12. 13. The Lord calleth to weeping and mourning, and behold joy and gladness; slaying Oxen, and kill sheep: eating flesh, drinking wine; Eating and drinking, for tomorrow we shall die. Of this speaketh our Saviour CHRIST, when he saith; Woe be to you that now laugh, Luk. 12. ●5. for you shall wail and weep. In such pleasures the rich man lived in the gospel: all his life time upon earth, but after death, Luk. 16. 25. his soul was tormented in Hell. The Apostle saith of the wanton widow, that she living in pleasure, 1. Tim. 5. 6. was dead while she lived: and indeed, those which were most lively and lusty in these pleasures, are but dead men in grace and goodness. But to let these sinful pleasures pass, wherein yet many, too wholly spend their time, and count it their chief Felicity: And to come to honest, lawful, and civil pleasures, yet there is no true Felicity in them: Let the best, the greatest, joy and delight be named, yet it is but transiorie; It is not true and perfect joy; It doth not satisfy and content us. After we have it, we loathe it; It is common both to good & evil; It doth lead to corruption, & it doth oftentimes cause grief and sorrow: The other pleasures, indeed they come from hell, and these are but from the earth: They are but petty joys, bitter sweetings, seeming joys, earthly and bastardly joys, in comparison of true and perfect joy: we are not borne to spend our time in mirth & joy, but rather to mourn and lament, Mat: 5. 4. in respect of our sins and miseries: Blessed are they which mourn saith Christ, for they shall be comforted: and they that sow in tears, for they shall reap in joy: and there is a godly sorrow that leadeth us to repentance, and so to salvation: the true way to godly joy, is to feel godly sorrow. Oh that we would remember the greatness and the multitude of our sins, the certainty of death, the uncertainty of the hour of it, the account that we are to make in that great day, the manifold duties that we owe, and are to perform to God, to the Church, to the commonwealth, to our country, to our families and others: and the remembrance of these things no doubt, would abate, restrain and moderate our lawful pleasures: 1. Cor: 7. 31. 32. Let them that rejoice, be as though they rejoiced not: and they that use this world, as though they used it not: for the fashion of this world passeth away. Love not this world saith S. john, 1. john. 2. 15. 16. 17. neither the things that are in the world; If any man love the world, the love of the Father is not in him: For all that is in the world (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 world, and the world passeth away, and the lusts thereof: but he that fulfilleth the will of God, abideth for ever. The glory of this world (saith one) is deceitful, Bern: in epist. 3. add Soothe: and is worthily refused: It is but like the flower of Grass, and a vapour appearing for a time; In what state so ever of this life, there is more grief than pleasure; whilst thou dost revenge, defend, envy, suspect: whilst thou dost always love that which thou hast not: and having gotten something, thy desire is not diminished; What rest is there in thy glory? If there be any, the joy passeth away, not returning again, and thy grief remaineth, which will never leave thee. Oh wicked world: who dost wont so to bless thy only Friends, that thou dost make them the enemies of God. There is small joy to a man, when he seeth his Neighbour's house on Fire. He is vain which spendeth the days of his Repentance in pleasure: when he seeth daily before his eyes, both his Friends and others to die, and so seeth that Death is certain: Is he not vain then, that (forgetting the fear of God) doth give himself to vain delights? Parents do more grieve then joy, when they see their Child borne, and die in one day: The joy of this world is short, It is a foolish thing to delight in our own Foolishness. It is a vain thing to fill our hearts with delights, which are ended, before they begin. It is a vain joy of the Birds, in the midst of Nets, Traps, and Snares, set for them: And it is a foolish thing in the Fishes, to delight in the bait of the hook, which bringeth present sorrow and death. And they are as vain as those unreasonable creatures, which glory in the vain delights of this world; Seeing that Death is so near them. The very Heathen have proved, and mocked this folly of men; Some saying: That we come into the world weeping; we go out of the world wailing: And yet we live here laughing: others, saying, that the desire of pleasures are grief, that the fullness of pleasure is full of repentings; that the end of pleasures is heavy and grievous: Senec. ep. 28. that if any may be counted blessed for them, than the beasts also may be counted blessed. What enemy is so injurious or contumelious, as the pleasures of some are to them? Many are so drowned in pleasures, that they are brought to a custom, and cannot want them, which for this cause are most miserable, because they have made those things most necessary, which are superfluous: therefore they serve their pleasures, and do not enjoy them; they love their evils, which is the chief of all evil. Another sayeth, that true joy is not possessed, unless peace and righteousness be kept and holden: Aug. sup. ps. 52. The first is as it were the root, that is righteousness: the second is peace, the third is joy: from righteousness proceedeth peace, from peace proceedeth joy, they rejoice in temporal things, which have not learned to desire eternal things, Chryso. de repas. lap. If we list to give ourselves to pleasures, a hundredth years, yea add another hundredth, and if thou list ten hundredth more, what is this to the reward of eternity? is not all the time of this life, wherein we seem to enjoy pleasures, & serve our lusts, Aug lib. 9 Confess. but the sleep of one night, in comparison of eternity? There is a joy which is not given to the wicked, but to them o Lord which do willingly worship thee: whose joy thou thyself art; and this is the true blessed life, to rejoice of thee, and for thee: this and no other is true blessedness, but of the vanity of these men, which repose felicity, either in human wisdom, or in the glory of the world, in riches, or pleasures, we have partly spoken before. And let Solomon decide and determine this matter, both by his sentence and example; he pronounceth of all these things, Vanity of vanities, vanities, of vanities, all is vanity: If he had but thus spoken, in his wisdom, being divine and inspired, we should believe him, and rest upon his judgement, but he speaketh also upon experience and proof. If a poor man had spoken it, we might have rejected his judgement, as one that never tasted the excellency of riches and pleasures: but it is spoken by Solomon, a famous and worthy king, who excelled and abounded in all wisdom, glory, wealth, and pleasures: having tasted of all, he protesteth and crieth out, that all is vanity. And mark what one saith of that sentence: If those sayeth he, Chrysost. sup. Mat. Ho. 30. which are occupied in power and riches, they would write this verse upon all their walls, upon their houses, upon their doors and gates, and specially if they would write it in their consciences, that they might always have it before their eyes, and feel it in their heart, that all is vanity. And thus we see sundry enemies opposites to wisdom, we see the miserable estate of such as want her, of such as despise her, and repose their happiness in other things: And howsoever many be against her, and she hath but few faithful friends, and few do respect or regard her as they ought, but prefer most base and vile things before her, yet is this wisdom justified of all her children. Now let us come to some further uses of this doctrine, for the instruction and comfort of her friends and followers. First then this serveth for the instruction of the sons & daughters of wisdom, that with all diligence, care, & reverence, they continually hearken to true wisdom. Though outward hearing be not sufficient, yet it is commended as profitable and necessary, and as means to convey grace, knowledge, and faith to the heart: and it is the chief end why God hath given us ears, even thereby to hearken to his voice. Without this hearing, how should we know God? how should we love him? how should we fear and believe in him? Who so is among you that feareth the Lord, Esa. 50. 10. saith Esaiah, let him hear the voice of his servant. Again, hearken unto me my people, & give ear unto me o my people, Esa. 51. 4. 7. hearken unto me you that know righteousness, the people in whose heart is my law: we are ready to hearken to fables, to hear histories, to hear the letters of our friends, & the Proclamation of Princes; and some are very ready and willing to hear the Idolatrous Mass, & shall not we be more ready and willing to hear the voice of our God? The public assemblies are the schools of wisdom, we must like good scholars, with diligence resort thither, and be content both to hear and learn: we must like Cornelius, hear with reverence, whatsoever shall be spoken from the mouth of God: we must with Lidea, give attendance to Paul's preaching: and we must daily watch at the gates of wisdom, and give attendance at the posts of our doors: we must willingly neglect no time nor occasion that may serve for our instruction in this school. But of this point, I will stand no more, because heretofore in the commending of wisdom, we alleging many testimonies of holy Scripture; from whence we may draw sufficient reasons and motives, to stir us up to careful hearing. Now I add another use, that seeing our felicity lieth in wisdom, we must not only carefully hear it, but also love it most dearly, and esteem it, above all things else whatsoever. Some there be diligent hearers, but yet they do not so highly esteem of this wisdom as they should, neither do they show the fruits of that love which this deserveth: they think it good, but not the chiefest good: but we are to love and esteem this wisdom, not as an ordinary or common thing, but as it is indeed, the best and the chiefest of all things: preferring it above all riches, pleasures, or any thing else in the world, be they never 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, than this; and who indeed will not thus esteem of this felicity▪ being the greatest felicity of this life, and that which will lead us to eternal happiness? Such an account and estimation had the wise man of it, when he putteth it in the first place, Pro: 3. & preferreth it before all things. Our Saviour Christ counteth it the one thing needful, Pro: 4. and the good part that shall be never taken from us: Pro: 8 he compareth it to a treasure hid in the field, Luke. 10. and to a pearl of great price, Mat: 13. 44▪ 4●. ●. which when a man hath found, for joy thereof, he selleth all that he hath and buyeth it. The blessed Apostle, he esteemeth all things else dross and dung, Phil. ●. 8. in comparison of this excellent knowledge: so that our love to this, it must be rare, sincere, and perfect, like our love to God himself: and indeed so much as we love God, so much we love his word; and as little as we love the one, so little we love the other. The special note to prove our love to God is, our true love to his word: now where true love is, there is hungering and thirsting, and eager desiring of that which we love; there is a delight and a joy unspeakable when we have it. Wisdom calleth those only to be her guests, Esa▪ 55. 1. ●. ●. to be partakers of her dainties, which do hunger and thirst after spiritual graces. Ioh: 7. The Prophet David saith of himself, Ps: 119. 20. My heart breaketh for the desire to thy judgements always. Such a desire as worldlings have to their riches, as voluptuous men have to their pleasures, who are never satisfied; such a desire I say have the Saints of God to this wisdom. The kingdom of heaven saith our Saviour, from the time of john the Baptist hitherto, suffereth violence, & the violent take it by force; his meaning is, that the hearts of men were then inflamed with an earnest zeal▪ and greedy desire to hear the word: they did not coldly & for fashion, but with an earnest & violent affection, follow & seek after this wisdom: not the idle & careless sort, but such as be spiritually violent, take & receive the kingdom of heaven: he that taketh any thing by violence, he doth vehemently desire it, & will not want it, & useth all power & endeavour to obtain it; neither doth he fear to expose himself & all that he hath to danger, so that he may enjoy it: the matter then being so weighty, it must not be lightly desired & sought for, but with great vehemency & zeal. 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 grow thereby. Infants they desire milk, & that eagerly, they cry & yell for it, nothing will stay them till they have it: & their desire is daily & continual. Such desires & affections we must bear to true wisdom: & as good food is sweet to the hungry, when it is eaten, so is wisdom to the soul if it be inwardly received and digested: there will follow exceeding delight and joy, but because most hearers profess their love to the word, & show their love by desiring it, & delighting in it, as it may seem to the eyes of the world, let us see some further signs to approve our true love to wisdom, & the account that we make of it: first then, they that truly love & truly esteem this wisdom, they must needs love the public assemblies, and specially the public ministry and preaching of wisdom: some think it enough to pray and read at home, but God's ordinance must be acknowledged, private duties must give place to the public: this is the gate of heaven, the house of God, the court of the Saints: here shineth most clearly the loving countenance and face of God in his temple. Doth every man speak of his glory? O Lord saith David, Ps: 26. 8. I have loved the habitation of thine house, and the place where thine honour dwelleth. And again, I rejoiced when they said unto me, we will go into the house of the Lord: he loved & joyed in such meetings, because of God's presence, because of the sacrifices and Sacraments, they are ministered▪ & for that he had there the company of God's people, public & joint prayers, & the word of wisdom, there read & expounded: and as this was David's joy & 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 go in with the people, & when they go forth, they shall go forth together. And as Solomon built an house for God, & confec●ated it to holy uses, so he himself resorted thither, with the Priests & people, to offer public service to God. Christ himself, the Apostles & Saints, did commonly frequent public assemblies: & such as contemn these, they do not read nor understand aright: having so many precepts & precedents against them. Others there be, which are content to come to public meetings, to prayer, & to the reading of the scriptures, but they think this sufficient, & that they need no more at all: as for preaching, they care little for it; nay many do scorn and hate it: these do not rightly esteem or love the word; if they loved it read, they would love it preached: & the rather, seeing it is more to edification: by preaching we are assured of the authority of the scriptures; we better understand them, many dark sentences of scripture are explained, 〈…〉 places which seem contrary are reconciled; the hid treasures of wisdom are laid open to our further comfort: scriptures are applied to time, place, persons: affections are more moved, many are called & converted, such as are called, are further confirmed and increased, by the power of preaching; for it is ordained of God, not only for conversion of souls, but for confirmation, augmentation, and continuance in grace, and therefore most needful for all persons, 1. Cor: 14. be they never so wise, strong or holy: these be the special prerogatives & privileges of preaching. And therefore the Apostle accounteth & esteemeth of it, as the most necessary and profitable gift in the Church: the cause why men do contemn & hate preaching is, because they are in love with their sins, which are discovered by it. Therefore Aha● hated Michaiah the Prophet, as he confesseth, 1. King. 22. 8. because he prophesied not good unto him, but evil. Light is come into the world, & men love darkness more than light, because their deeds are evil: for every man that evil doth, hateth the light: neither cometh to light, lest his deeds should be reproved: but he that doth truth cometh to the light, john. 3. 19 21. that his deeds might be made manifest: that they are wrought according to God. Again, they hate this light of preaching, and contemn it, because it is an enemy to their carnalliberties sincere & sound preaching reproveth many delights, vanities, & corruptions, which flesh and blood would fain retain & nourish: and therefore carnal men say, Let us break this bond, and cast this cord from us: Let us shake off this yoke of Christ: but the godly do therefore the more love it, because it doth reprove their sins, & is an effectual means to bring them to true repentance & mortification: they love the word read, & they love it preached: reading is not to be neglected, & contemned, it is commended both in the law & the Gospel: thereby we are the better acquainted with the scriptures, we are made thereby more profitable hearers; reading helpeth our judgements, affections & memories; preaching helpeth reading, and reading helpeth preaching: they that best love preaching, and seek most for Sermons, if they do it with right affections, they read most, and with more comfort and profit: All the parts of God's service are to be practised by a Christian, no part of his service is to be neglected or contemned: this is an other sure sign of our true love to wisdom, often in secret to meditate of it, to confer of it with others, to read the word, or to cause it to be read unto us: by these private exercises, David proveth his love to the word, Ps: 119. 97. as we have hard before: love will draw our affection to speak and think often of that which we love: this is a more sure sign than the other, it may be some are drawn to public meetings by fear, by examples, by law, by custom, but when we are alone in private, or few with us, then to speak of the word, than oftentimes to think and muse of it, even in our privy chamber, this is a sure sign of sincere love. Again, if we do sincerely love, and worthily praise this wisdom, our care and endeavour will be, to maintain the dignity and credit of wisdom, by our godly life and conversation: we must be not only professors, but practitioners; and how can they be said to be the sons and daughters of wisdom, which do follow the examples and customs of folly? these do stain & pollute their profession, & are but like foolish builders, & foolish Virgins, not adorning the doctrine of wisdom, but dishonouring it; Let your conversation be such saith the Apostle, as it becometh the Gospel of Christ, that which we love, we seek to credit, to beautify, and to honour it by all means 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 dishonoured or defaced, by any: and shall we wilfully dishonour and discredit the excellency & majesty of wisdom, by our wicked lives & conversations? joh. 14. 23. If any man love me saith Christ, he will keep my words. Again▪ ye are my friends, Io: 15. 14. if you do whatsoever I command you▪ An other sign of our love and estimation to wisdom, is to hate, detest, and abhor all falsehood & folly, as sworn enemies to true wisdom. I hate vain inventions saith David, but thy law I do love: Ps▪ 119. 113. light and darkness, truth and lies, wisdom and folly, are opposite, they cannot be reconciled. Elias and Baalls Priests, Michiah and false Prophets, Amos and Amasias, the Ark of God and Dagon, God and Baal, jews and Samaritans, Believers and Infidels, Papists and Protestants, cannot agree together. In all the book of the proverbs, the wise man and the fool, wisdom and folly, are opposed one against another: the sons of wisdom, are the sons of light: now the nature of light is, to expel mists and clouds, to discover and reprove many unclean things, but it cannot be defiled with any, and it hath no fellowship with unfruitful works of darkness: Wisdom is a chaste matron; folly and error is a harlot: and therefore their must needs be dissension betwixt them: the friends of wisdom must needs fly and abhor all seducers and deceivers. Pro 14. ●. Therefore saith Solomon, Depart from the foolish man, when thou perceivest not in him the lips of knowledge. And again, Pro. 15. 27. My son hear no more the instruction, that causeth to err from the words of knowledge. Though seducers be subtle, and we are apt to err, yet this is the power and use of wisdom, to keep us sound and safe from error: this wisdom doth build us up, in sound faith and knowledge, and doth make us stable and constant, and is a special preservative against the deceit and craftiness of foolish and false Prophets: Finally, another more sure argument of our tru● love to this wisdom, even then to love it, and most highly to esteem of it, when it is generally disgraced, contemned and persecuted of the world: it is an easy matter to hear and profess it in the time of peace and prospeitie, when the profession of it is commanded and approved by the power of Princes: wisdom then hath many friends, but the trial of true love and friendship is then, when most men do appose and set themselves against the profession of wisdom: even then to esteem it our felicity, even then to love it dearly, and defend it: this I say is a true sign of love indeed. Such a love had David, when many were enemies and persecutors of the truth, Princes saith he, did sit and speak against me, but thy servant did meditate in thy statutes, also thy testimonies are my delight and my counsellors; the proud have had me exceedingly in derision, yet have I not declined from thy law. Again, the bands of the wicked have robbed me, but I have not forgotten the law: the proud have imagined a lie against me, but I will keep thy precepts with my whole heart. The profession of wisdom is not always peaceable, but oftentimes bringeth with it hatred and contempt: our flesh is enemy to it, and Satan doth trouble us by seducers and persecutors: but we must stand firmly for the maintenance of the truth, and defend this our felicity, though it be to the loss of life and living: men do strive & contend for maintenance of their riches, their freeholds, and lives, and shall not we stand for defence of that, which is better & more worth than all these things? If any man come to me saith Christ, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. His meaning is, that we must cast off all affections to our dearest friends, which draw us from Christ. And in the same place he doth teach us, 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 unadvised, and men will scorn us fools, 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 received the word in much affliction, with joy of the holy Ghost. And in another place he sayeth, Phil. 1. 29 that it was given to the Philippians for Christ's cause, not only to believe in him, but to suffer for his sake. Hebr. 11. 32, 33, 34. And the Hebrews are commended, because after they had received the light, they endured a great ●ight in afflictions: partly while they were made a gazing-stock, both by reproaches, and afflictions: and partly while they became companions of them: for both you sorrowed saith he, for my bonds, and suffered with joy the spoiling of your goods, knowing of yourselves, how that you have in heaven a better, & an enduring substance. The last use that I make of the former doctrine, is a comfort to the true sons and daughters of wisdom. Their state is most happy and blessed, and they are in the right way to eternal happiness, they have many discomforts and discouragements in the world, and are accounted of all other most wretched and unhappy. But what need they care for the blind, rash, and false judgement of men, seeing for this cause the world knoweth us not, because it knoweth not God: and the voice of wisdom, the voice of God and good men, doth pronounce us happy: and our own conscience doth testify to us, that we walk in the right path to everlasting blessedness. Indeed the wicked they say, It is in vain to serve God: and what profit is it that we have kept his commandments, Mal. 3. 13. 14, 15, 16. etc. and that we walk humbly before the Lord of hosts? therefore we count the proud blessed, even they that work wickedness are set up, and they that tempt God: yea, they are deceived. Then spoke they that feared the Lord, every one unto his Neighbour, and the Lord harkened, and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his Name: And they shall be to me (saith the Lord of Hosts) in that day, that I shall do this, for a Flock: and I will spare them, as a man spareth his own son, that serveth him: Then shall you return, and discern between the righteous, and the wicked: between him that serveth God, and him that serveth him not. Against all blasphemous, false, and wicked speeches of the world, let the friends of wisdom oppose for their comfort, these sweet words, and comfortable promises of God, the Father and Founder of wisdom, and the defender, & liberal rewarder of all such as truly love it. And now before I pass to other matter, (by your Patience,) in respect of the premises: Let me make some Application to this City; God hath blest you with many special favours and mercies a long time, far above and beyond many other places: I will not speak of your outward Privileges, Freedoms, Donations, order of government, wherein, it may be, you excel some others. But I will speak of your chiefest Privilege, the beauty and Ornament of your City, and the best flower of your Garden: and that is indeed, the plentiful and sincere preaching of the Gospel: In respect whereof, some do truly think, and say (with this woman) Happy are you, which may daily hear such wisdom; And they may truly say in respect of so many heavenly visions, This is the house of God, this is the gate of heaven: and though many other places, are in some sort, partakers of this happiness, yet but few are equal with you in this gracious blessing. First then, consider how long a time you have had a certain, settled, and resident ministry, for the space of no less than fifty years; many in the mean time have been destitute, as poor sheep without a shepherd. Some have had this means of salvation very seldom: and sometimes interrupted, and eclipsed. O happy are you, that have had so great a blessing, so many years continued; and the greater blessing it is, not only that you have had this word of Wisdom preached amongst you, but also sound and sincerely by faithful Pastors and teachers: dividing the word of Truth aright. Others it may be, have had the Word preached: but corruptly, and erroneously, mixing Chaff and Wheat together: and flattering the people in their sins. This is also a further blessing, that you have the Word preached, not only so long, and so sincerely, but also in such variety of gifts & teachers, of strangers, of your own Countrymen: of young and old: variety of teachers amongst yourselves, this is a special blessing. Thus you have experience of the divers graces and gifts of God, in divers men: and herein God is good unto you, if one can do you no good, another may. A worthy Father holdeth it profitable, that of the same questions, many Books should be made by sundry men, in a differing style, though not in a differing faith, all stomachs (we see) are not alike. One kind of dressing pleaseth one, which hath no relish with an other: and yet the same meat, ordered after another fashion, may fit his appetite. As differences of meats, so of humours and dispositions of men: the same matter diversly handled, may find entertainment with divers men, which yet digested after one only fashion, would have acceptance with fear; All fishes are not taken with the same bait, all birds are not caught by the same kind of voice and singing: I speak not this to please▪ vain and curious humours, who without just cause distaste and dislike their faithful teachers; Love your Pastors, reverence the gifts of God in any, be they more or less: yet know that it is a blessing which many want, to be in such sort as you are partakers of the labours of sundry teachers. And herein also your blessing is the greater, because you have such preaching, so often and so plentifully, both upon the Saboth day, and at other times: howsoever some may think this too much, and some murmur at it, and some loath 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 plenty a blessing, and we never care how much we have, the more the better: we never think we have too much or enough: God himself doth promise it as a blessing to his children, Deut 28. to have store and abundance of victuals, of cattle, of Corn, and the men of this world do confess it a great blessing, to enjoy these and such like things plentifully. Is it not a far greater blessing, to have in such abundance the blessed food of our souls? the want, penury, and scarcity of this food is a curse and judgement: Amos 8. 18. therefore to have it plentifully is a special and a rare blessing. Ier●. 3. 15. God doth promise it as a rare mercy to his people, and a special token of his love, to give them such Pastors as shall feed them with knowledge and understanding. Again he saith, Esa. 62. 6. I have set watchmen upon thy walls, oh jerusalem, which all the day and all the night continually shall not cease; you that are mindful of the Lord, keep not silence, and give him no rest, till he repair, and until he set up jerusalem the praise of the world. The Ministers must be watchful in praying continually for the people, and they must be as careful to put the people in mind of their duty, and the people must take it as a blessing, to have such remembrancers: we are dull & slothful in attention, in understanding, in memory, and practise, the best remedy is often preaching, & importunate calling upon. Eccl. 12. 11. The words of the wise, saith Solomon, are like goads, & like nails fastened by the masters of the assemblies, which are given by one Pastor. His meaning is, that whereas we are dullards and slobacks in all goodness: by the goad of preaching we are set on, pricked forward, and quickened in all good ways; and whereas we are wavering and fickle, we are by the nail of preaching, if it be well and often driven, we are I say by this settled and stayed in the truth. And though this goad and nail be commonly used amongst us, yet in respect of our weakness we have great need of it, neither are we to contemn it, because it is so common and plentiful. Good and necessary things are not to be loathed, though they be common. The sun, moon, & stars, water & fire, bread & drink, are common, yet can we not live without them, neither do we contemn them, and though the word be compared to corporal food, & in many things they agree together, as we have heard before: yet herein they differ, that of the food of the body, we may have too much, & surfeit of it to our hurt; yet it is not so in this spiritual food, we may be too wise in the world, too wise in our own conceit, but we can never have too much of this spiritual wisdom, so long as we live in this world; and he that is most wise or holy, hath his wants, and doth daily desire increase of grace. Corporal food saith one, when we have it not, Greg. in H●m. doth breed in us a great desire to have it; when we have it, and eat it, and fill ourselves with it, we oftentimes loathe it: but on the contrary, spiritual dainties and food, when we have them not, we loathe them; when we have them in truth, we the more desire them. In bodily food, appetite breedeth fullness, and fullness breedeth loathing: in spiritual food, appetite breedeth fullness, and fullness breedeth appetite and desire: for, spiritual dainties, when they feed and fill, they do increase in the mind an earnest and ardent desire. Therefore oh worthy Citizens, confess and acknowledge this great blessing of God upon you, & be thankful to God for it: others confess this blessing upon you, they are glad & rejoice for it, and would be more glad to have the like blessing in some sort amongst themselves: they take pains to come, to take some part with you in this grace, and many neighbours and strangers have received much comfort and profit by these blessed & gracious means which you enjoy in such abundance. It may be some amongst you do scarcely confess this blessing, they think it needless, or that they may well spare it: but most unkind & unthankful are these, without grace or understanding. Others say, happy are you, but they can neither feel nor see any such happiness. It may be some of Salomon's Courtiers and servants, thought it no great happiness to have such a master, such a divine teacher, to be partakers of such heavenly wisdom: but yet this woman, a stranger, a Gentle, pronounceth them happy; and happy were they indeed, if they knew their own happiness. And I doubt not, but many of you do acknowledge with joy this to be the chief happiness of your city, to have so long time, so sincerely, in such variety of gifts, so plentifully the true wisdom of Christ preached and published amongst you. Indeed the Lord hath not dealt so with every nation, with every town or city: Nay, the Lord hath stricken many countries and towns with palpable darkness, but there is light, clear light, the day light, yea the clear light of the sun, in this worthy place where you devil. Many places have long endured, the most bitter famine of the soul, they have been deprived & destitute, many years of the sweet bread of life: but here hath been many years plenty: and others come hither to get food and sustenance for their souls. We therefore brethren, as helpers, exhort you, that you receive not this grace of God in vain, but receive with meekness the word that is grafted in you, which is able to save your ●oules. And here by your patience, let me stir you up to more care and diligence in resorting to Sermons on the week day. There is great negligence and slackness in some, not only of the common & profane sort, but also of some professors of the Gospel: a fault I say, in neglecting so many Sermons which they might hear, if slothfulness, worldliness, or some idle conceit did not hinder them. If we did sincerely love this wisdom, and esteem it, as our chief felicity, we would neglect no time nor means, which is offered to us: he that truly loveth the word, doth love it at all times. A Sermon in the week day trieth our true love to the word. On the Saboth day, men are compelled to come by force of law: all sorts of men come then, Publicans and pharisees, Atheists, and time-servers: but to come on the weeke-day, when law doth not bind us, when we have other occasions to hold us back, it is a more sure sign of our sincere love & zeal to the word. And though the Saboth day be chiefly ordained for divine service and Sermons, & that day we are wholly to giu● ourselves to such exercises without distraction: and though the Lord give us liberty to work the six days, yet we owe him all the days of our life: and every day we are to prefer heavenly things before earthly: and the soul before the body, when occasion is offered, whensoever the Lord calleth; though it be to the losie of the best things we have: Every one is to answer with Abraham, here I am: and with Samuel, (after he knew it to be the lords voice) speak Lord, for thy servant heareth. And with the Apostles, to be ready to forsake all, when CHRIST calleth. Every day we are to prefer Heaven before earth: things most necessary, before things less necessary: things public, before things private. This care and policy we have in the matters of the world. Every day we must remember and practise these holy scriptures; Thou shalt love the Lord thy GOD, with all thy mind, with all thy soul: That wisdom is the beginning, that we must first seek God's kingdom, and labour for the meat that never perisheth; and that there is one thing needful. Oh that we would often think with ourselves, how much we are bound to God, how many duties he requireth of us, how many graces we want, how weak we are in faith and knowledge; Oh that we would seriously remember the vanity of riches and pleasures, the shortness of this life, the comforts of the word, the great necessity and use of it, in all the occasions of our life: And that we would consider how dull and forgetful we are, what measure of knowledge, zeal, love, and sanctification is required of us: what account we are to make, for not hearing, for loss of many Sermons, which we might have heard, and what a blessing the plentiful preaching of the word is, than would we think no time too much, nor too long, that is spent about it: but would say with this woman; Happy are they that may always hear such wisdom. And if it be a happy thing to hear, then are they unhappy which hear not. Those that keep themselves from hearing, they hinder their own happiness. Some say, they go to a Sermon, when they have nothing to do: As who should say, they would not go, if they had any thing to do at all: but these do not rightly esteem of wisdom, preferring it before all things; Nay, as it seemeth, they prefer all things before it. There is a promise of blessedness made to such as come, though they be never so small a number: But there is no such promise made to them, which upon light occasions, absent themselves from holy meetings. Nay, our Saviour Christ threateneth such, Luk. 14. that they shall never taste of his heavenly Supper. There is nothing lost, by serving of God at any time, to such only, he promiseth all blessings; godliness is great gain, and hath a promise of this life, and the life to come. We must not leave any duty undone which God commands, for fear of loss. When the man of God, forbade Amasiah the king, to take the Army of Israel with him to battle, 2. Chron. 25. 9 which he had hired, the king said; What shall we do then, for the hundredth Talents which I have given to the hosts of Israel? Then the man of God answered, The Lord is able to give thee more than this. So that if we obey God, we need not fear losses: the Lord will will give us all things necessary, so that we shall not need to fear want. It is the Lord that doth bless our Trades and callings: and he will requite any loss, that we endure for his sake: And indeed nothing is gotten by negl●●cting his service: you may put all such gains in your eyes, and see never the worse: the cause of ●osse, is the contempt and neglect of God's service▪ Others deceive you, because you deceive God: your servants are deceitful, slothful and unfaithful, because you are so to God. The Lord threatens to plague his people with drought and scarcity, Agg. 1. 6. because they preferred their own worldly policies before religion; they sought not him first of all: but built there own houses, and let his lie waste. Gains that are gotten besides Gods will, they will not prosper: but are like that Manna, which was kept and reserved till the morning, contrary to God's commandment, and it was full of worms and stancke. Num. 21. 5 Some like the unthankful Israelites, which loath heavenly Manna, and prefer garlic and onions before it. Mat. 8. 34. Some like Gergesites, which make more account of their hogs then of Christ: they will rather entreat him to go out of the country, then endure any loss by him. Some like Esau, preferring a mess of pottage before the blessing. Gen. 25. And with Demas they forsake Christ, and embrace this present world. What is an hour, or two or three hours in the week, amongst such a multitude of hours? the poorest tradesman early or late, may win & recover so much time. One friend may entreat an other a longer than that, though to his pain, cost or hindrance. Prince, master, father, may command many hours and days from our own business, and may not God command a few hours for our good; How many hours do we spend in the week idly and vainly, we are content to eat and drink, some twice, some thrice in the day, it may be oftener, and we think much to receive the food of our souls, some few hours in the week. Some are content to work, some to play from morning till night, and it may be from night till morning: but they are soon weary, in hearing the word, they think all that time long and lost, they would have long health, long leases, long lives, long dinners, and suppers, long feasts, & sleeps but short prayers, short Sermons, and a seldom as may be, some to their shame, ar● oftener in the Alehouse then in God house: some are glad of the company o● vain 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, go to markets, to fairs, many amile for the belly and for gain, they will hardly lose any that is commodious for them: but many will scearce come out of their doors to hear a sermon; we are to labour for the word if we want it, though it be to our cost and pains; and will we not receive it, when it is offered, to us so near at hand? they that will not hear it when they may have it so easily, would hardly take any great journey for it: we see by experience, that all go of necessity to common duties, and to common works, in town or City, and is not this a common duty to all Christians, to hear and receive the word of life, when they may have it? The minister is to preach in season and out of season; and as he is bound to preach, so you are bound to hear. Woe be to him, if he preach not the Gospel: and woe be to you, if you hear not the Gospel; by the preaching of the Gospel, the minister doth perform a special service to God. And it is a special part of God's divine service, required of all true Christians, diligently, and carefully to hear his word preached; Finally, remember, that the slackness and the negligence of the people in hearing, is a wound and corrosive to the heart of the minister, their forwardness, their zeal & diligence, is no small i●oy and comfort to him: but when he seeth them negligent, slack and untoward, it doth discourage and discomfort him, it troubleth his study, it disquieteth his heart, and maketh him think, that such people have small love, to him or his ministry; seeing they will not vouchsafe to hear and reverence, those fruitful doctrines and exhortations, which he hath gathered from the holy scriptures; and that with great pains, care and labour. Therefore obey them that have the ouer●ight of you, and submit yourselves, for they watch for your souls, as they that must give accounts; Heb. 13. 17. that they may do it with joy and not with grief; for that it is unprofitable for you; and never cease to desire the sincere milk of your soul, that you may grow thereby. But yet further, to rouse us all, and to waken careless and unthankful hearers, let us see how our Saviour allegeth and applieth the example of this woman, and likewise the example of the Ninivites, against the unthankful, rebellious; and unbelieving jews. The Queen of the South saith he, shall rise in judgement with the men of this generation, and shall condemn them, Luk: 11. 31. 32. for she came from the utmost parts of the earth, to hear the wisdom of Solomon, and behold a greater than Solomon is here. The men of Niniveh shall rise in judgement with this generation, and shall condemn it, for they repented at the preaching of jonas, and behold a greater than jonas is here. Both these examples are fitly applied, by our Saviour against the jews, and so against us, they contemned his holy doctrine and miracles, and therefore he chargeth them with great unkindness, threatening them with most severe and just punishment: and to amplify their sin, he compareth this Queen and them together, she a woman, the weaker sexes, unfit to take upon her great journeys; they, many of them, were men more able & stronger, and yet would take no pains to come to him: she a Queen, brought up tenderly and daintily, and therefore more unfit to endure travel: they, most of them private persons, acquainted with labour, and yet they will not labour, for that heavenly Manna, and bread of life: She a gentile, a heathen, uncircumcised: they, God's people, Abraham's seed, and yet they will not accept of the true Messiah, being the blessed and promised seed: She undertook a great ●ourney, dangerous in respect of wild beasts, thieves, enemies: Christ was borne amongst them, he was brought up, and dwelled with them, he came to them, preaching in every City, Town & Synagogues, his wisdom cried in their streets, and at their doors. This gracious woman, spent much, & was at great charges, in coming and returning, and giving costly presents to Solomon. Christ freely offereth to them temporal and spiritual graces, food to soul and body, and yet they regard him not. She was moved with fame and report, which is often fal●e and untrue: they saw before their eyes his wonders & wisdom. There came to Solomon a man, being only a type of Christ: but the Son of God, the true Messias, the wisdom of the father, came of his own accord to them; yea, he came amongst his own, but his own received him not. She came to learn, to be resolved and satisfied of her doubts: Christ offereth them divine wisdom, such as is able to satisfy and resolve any that are willing to learn, in all the matters of their salvation; but they being carried away, by a conceit of their own wisdom and righteousness, think scorn● to be resolved by him: this Queen, above all things preferreth this heavenly wisdom, as the chief treasure & felicity: but they make the commandments of God to be of no force by their own traditions. She moveth many doubts to Solomon, with a good mind to be resolved: they indeed ask many questions, & propound many doubts to our Saviour, but with most wicked malicious minds, to catch, entangle, and entrap him in his speech. This Queen, commendeth, magnifieth & reverenceth Solomon her teacher, but they revile and blaspheme our Saviour Christ. She stirreth up others to love and honour Solomon: they withdraw others, so many as they can from honouring of Christ. She accounteth it true happiness to hear Salomon's wisdom: they feel and find no such thing, though they hear the wisdom of Christ. She a stranger admireth Solomon: they of the same country, stock and kindred with Christ jesus, and yet reject and despise him. She most thankful to God and to Solomon, for the comfort & good which she had received: but they most creul, & unthankful, against jesus Christ; though he bestowed many great blessings & benefits upon them: they were those bad husbandmen to whom the Lord set his vineyard, and sending his servants to receive fruit, some of them they beat, and some of them they killed: and at last sending his son, they said among themselves, This is the heir, come let us kill him, Mat. 21. 33. 44. etc. and let us take his inheritance. Therefore saith our Saviour to these, That the kingdom of God should be taken from them, and shall be given to a nation which shall bring forth the fruits thereof. Finally, this woman observed all things that Solomon spoke, or did, and wondereth: but they are so blind, that neither the power of his doctrine, nor the greatness of his miracles, could move them to admiration. She was not brought up in the school of God, and yet seeketh for instruction: they were learned in the law and the Prophets, and yet despise the true teacher and Prince of Prophets. Therefore shall this Queen rise it judgement against these blind and obstinate jews, which is not so to be taken a● if she had any power of judging or condemning, for that properly belongeth to Christ: but that by this example, and fact o●hers, they shall be convicted, and left without excuse. It shall clearly testify to all the world, that their damnation is most just. THE FOURTH SERMON. MAny worthy and excellent things we have heard already, of this gracious woman, her great care, desire, and love, to know the truth, in coming so great a journey to her great pains and charge, her reverencing and magnifying of Solomon, and accounting, the hearing and obeying true wisdom, as the greatest felicity in this life. We have heard her example commended by our Saviour Christ, and alleged by him, to the shame and condemnation of the Scribes and pharisees, and all the obstinate and unbelieving jews, who did not receive, but reject him, that was far greater than Solomon. Now let us add the other example of the Ninivites, applied also by our Saviour to the same purpose, against the jews, and so let us make some use of them both to ourselves. The men of Niniveh saith Christ, shall rise in judgement with this generation, and shall conemne it, for they repented at the preaching of jonas, Luk. 11. 32. and behold, a greater than jonas is here. here is a like comparison as before, to the same use and end; the Ninivites being Gentiles, strangers from the commonwealth of Israel: yet at the preaching of jonas, suffer themselves to be reproved & reform: these were Israelites, the seed of Abraham, to whom pertained the Adoption, the covenant, the promises, the law, the oracles of God, & yet they will not hearken to the voice of the son of God, the saviour of the world. They had but one Preacher of the word, the prophet jonas: these had many prophets, yea john the Baptist, & Christ himself, & yet they did not believe them. The Ninivites in one day, at one Sermon, were touched & converted; To them the word had been preached a long time, many years, & yet they were not the better. They repent at the preaching of jonas, being confirmed by no sign nor miracle: they saw daily new signs and wonders wrought among them, such as never any did before, & yet they contemned both his Doctrine and miracles. Theywere moved at the preaching of jonas a stranger, being a jew, coming from the jews, a nation odious to them: but these loathed CHRIST, being their own Countryman, borne among them. The Ninivites endured jonas his sermon, threatening most fearful and general destruction upon them; but they hated Christ, and could not abide him, but thought him worthy of death, though he preached, & offered to them, the treasures & grace of mercy. Finally, they believed jonas, a mortal and sinful man: these would not believe Christ, being not only man, but God, whom they could not reprove of any sin, having so many witnesses from the Law, from the prophets, from God the Father, from john the Baptist, and from his own glorious works. And very notably doth one knit up this comparison together in these words. The Ninivites saith he, a nation strange from God, jonas, a wan unknown, & of a base condition, came to them: No man commended him unto them before he came, none foretold his coming, he wrought no miracles at all, he got no man's favour by any benefits, he promised no great matter, he only threateneth destruction, and he preached no longer than three days: but CHRIST was promised long before, by the Oracles of the Prophets, often commended by the testimony of john, and his Father, proceeding from the same progenitors, of whom they gloried: he had taught them a good while, and wrought many miracles among them, he bestowed many benefits upon many, both upon their souls and bodies, he did not thunder or threaten h●a●ie judgements, but freely promise remission of sins, and freely offereth the inheritance of eternal life: and yet they say, he hath a devil, and they pursue and hate him to death: so far are they from being drawn to repentance by his heavenly doctrine. Therefore most justly doth our Saviour, both allege the example of this woman, and the example of the Ninivites, to their shame and condemnation. This may seem very hard and heavy to some, but it is most true, and confirmed by common sense and reason, that those shall be most severely punished, which are not moved, by such means, as have moved many other; those I say are in most heavy case, which have more and greater means of repentance, and yet have not repent; this will lie heavy upon all contemners of the word, upon all false Christians, upon all unprofitable and unthankful hearers, though they come of Christian parents, though they profess, hear, and be partakers of the Sacraments: yet this will not serve the turn, if they be inferior to them in grace and goodness, and so condemned by their example, that had either no knowledge of religion, or less means than they: such men sometimes, to their shame, the Lord sendeth them, not only to the heathen, but also to the very bruit beasts, to learn of them; Esa. 1. 3. 2. Hear o heavens, and hearken o earth, for the Lord hath said; I have nourished and brought up children, but they have rebelled against me. The Ox knoweth his owner, and the Ass his master's crib: but Israel hath not known my people, hath not understood. His meaning is, that the very bruit and and dull beasts, are more kind, and more dutiful, to their Masters and feeders, than many people are, to God their Creator, preserver, and redeemer. And in an other place, jer. 8. 7. 6. he complaineth, saying; I hearkened & heard, but none spoke right, no man repent him of his wickedness, saying; What have I done? every one turneth to the race, as the horse rusheth into the battle: even the stork in the air knoweth her appointed times, and the Crane, the Turtle, and the Swallow, observe the time of the coming: but my people knoweth not the judgement of the Lord. The meaning is, that these birds do better know and observe, the seasons of Summer, Winter, cold, and heat, than his people did the times of mercy and judgements. The greater means, the longer time, and the more plentiful we have it; the heavier shallbe our judgement if we profit not by it. And therefore our Saviour Christ, did most of all upbraid and threaten those cities where he preached most, and wrought most miracles, because they repented not. Woe be to thee Chorazin, saith he, woe be to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sydon, they had repent long ago in sack cloth and ashes: but I say to you, it shall be easier, for Tyrus and Sydon at the day of judgement then for you. And thou Capernaum, which art lifted up to heaven, shalt be brought down to hell; for if the great works which have been done in thee, had been 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 judgement then for thee. In these places he did many of his greatest works, and that a long time, yea so many & so great works, as might have moved the very Infidels to repentance, his works do comprehend his doctrine: for the more confirmation of his doctrine, these people they heard Christ teaching, they received and entertained him, they saw his miracles, they accepted his benefits, both corporal and spiritual, the benefits and privileges were very great, which he vouchsafed them, he did not deal so with every Nation, City, or Town. It is a great mercy to have a Prophet, though it be to our cost & pains, but Christ came to them freely, undesired, unsought for. It is a mercy to have the word without miracles, but they had both his word and miracles. It is a favour to see Christ, and to hear him, though it were but once, but they heard and saw him many times, and yet they are unthankful and disobedient. But let us more nearly consider, what Christ speaketh of the city of Capernaum, it was a famous city of Galilee, and had some special prerogative above the rest: for the Son of God, beginning his kingdom and priesthood, he did choose that city as his Palace and Sanctuary; there he lived and dwelled amongst them. This is the chief glory of Cities, to entertain Christ and his Gospel. This doth as it were lift them up to heaven, but if they repent not, but still continue their sins, and abuse the mercies of God, their judgement shall be the heavier. The grace of God is tied 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 Christ's Vicar, Peter's successor, and that Rome is the Metropolitan 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 privileges they have, they must look for the greater judgements. Idolatry, pride, uncleanness, unthankfulness, incredulity, and other like sins, have been the ruin and destruction of many famous Cities, which have had greater promises, & greater privileges than ever Rome had. Memorable and fearful is the example of jerusalem, which was called the city of God, the holy city, a figure of the spiritual and heavenly Church, of the which the Psalmist speaketh excellent things. God is known in juda, his name is great in Israel, that there are thrones for judgement, even the thrones of the house of David: Pray for peace of jerusalem; let them prosper that love thee. Esa: 2. 3. The Prophet Esai saith; The law shall go forth of Zion: the word of the Lord from jerusalem. What City had ever greater privileges? and yet according to Christ prophesying, it is long since come to miserable ruin and desolation: the jews that were once the people of God, have been long since rejected: the natural branches are cast off, and they are become a lamentable spectacle to all the world; for the contempt of God's word, and abusing of his mercies. The like fearful examples we have, in the seven Churches of Asia, of the which S. john speaketh in his Revelation, they were planted by the Apostles themselves, they professed the Gospel of Christ, they had the word and Sacraments, they had all the prerogatives, privileges, and marks of true Churches, yet are they long since quite overthrown, for their unthankfulness and disobedience to the Gospel. What then shall become of Papists, Athists, Recusants, despisers, mockers, Pagannes and Infidels, when as such as have received the Gospel, and entertained it, shall be in harder and heavier estate, in the day of judgement, than Sodom and Gomorah? whose state no doubt is most grievous and miserable, as their ●innes was most heinous, and abominable. S. Peter saith, that they are already condemned, and therefore never likely to be saved. What then shall be the fearful state of those, which shall be subject to greater destruction & damnation? & such are all careless and unprofitable hearers, which profit not, nor yet are brought to repentance, by the preaching of the Gospel: these are in harder case, than the jews, them the Infidels, or the Sodomities, because they have greater means, Mat. 12. 4. and a more clear light, then ever they had: he that knoweth his masters will and doth it not, shallbe beaten with many stripes. If I had not come and spoken to them saith Christ, they should not have had sin, but now have they no cloak for their sin. His meaning is, that their sin had been the less, if he had not come; so that the coming of Christ, his death and passion, his glorious Gospel, offering grace and salvation to all, doth not ease, lessen, or excuse the sin of any, but doth rather aggravate their sin, & so maketh their punishment the sorer: which express not the virtue of his death, & the power of the Gospel, in their lives & conversation. And therefore the Apostle doth terrify the Corinthians, with the examples of the jews, 1. Co●: 10. 1. 2. 3. etc. who had great graces & privileges, who were under the Cloud, & all passed through the sea, & were all baptized unto Moses in the Cloud & the sea, & did all eat the same spiritual meat, & did all drink the same spiritual drink, for they drank of the spiritual rock which followed them, and the rock was Christ. The meaning is, they had special signs of God's protection & favour, many rare deliverances, they had Moses, they had the law & the covenant, they had sacraments & sacrifices, & yet with many of them God was not pleased: for they were overthrown in the wilderness. And the Apostle setting down divers judgements which fell upon them for their sins, in the end he saith, All these things came unto them for ensamples, & are written, to admonish us upon whom the ends of the world is come. Wherefore let him that standeth, take heed lest he fall. Let us therefore apply all the former examples to ourselves, & make goog use of them: we have had the Gospel of Christ a long time preached amongst us, and that sound & plentifully, as you have heard. And yet many are in darkness under the light, being very ignorant, not knowing the principles of holy religion, not being able to give a reason of the true faith. Others, though they have knowledge, yet they have not truly repent, but live still in their old sins: other, and most of all, though they profess repentance, and that they have forsaken their old course of life, yet they bring not forth fruits of amendment; they seem to hate evil, and yet do no good: at least they leave many good things undone, they fail much, to the discredit of the Gospel, in practice and obedience; they make small conscience of many duties of piety, equity, and charity, they make a show of godliness, but deny the power thereof. So that we may complain, as the heathen man complained of the carelessness of many hearers in the Philosopher's schools, Senec. Some saith he, come to hear, but not to learn, as to a stage play, for recreation sake, to delight their ears, they are carried away with the speech, with voice, with fables: a great part of such hearers thou shalt see in the Philosopher's school, they go thither, when they are Idle and have nothing to do, they go not to this purpose, to receive any law or rule of life, that so they might amend their manners: with the same minds, and with the same purposes, many resort to hear sermons. The Prophet complains of such hearers, Ezeck. 33. 30. 31. 32. etc. or rather the Lord by the Prophet, saying, Thou son of man, the children of thy people, that talk of thee by the walls, and in the doors of the houses, and speak one to an other, every one to his brother, saying, Come I pray you, and hear what is the word that cometh from the Lord, for they come unto thee, as the people use to come, and my people sit before thee, and hear thy words, but they will not do them; for with their mouths they make jests, and their heart goeth after covetousness; and lo thou art unto them as a jesting song▪ of one that hath a pleasant voice, and can sing well, for they hear thy words, but they do them not. And when this cometh to pass, for lo, it will come, then shall they know, that a Prophet hath been among them. We have had (blessed be God) a flourishing Church a long time, the Gospel sound 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 us, and to live with us: Oh that I might truly say, as this woman said to king Solomon in the two former verses before this text: It was a true word saith she that I heard in my own land, of thy sayings, and of thy wisdom, howbeit, I believed not this report, till I came and had seen it with my eyes: but lo, the one half was not told me, for thou hast more wisdom and prosperity, than I have heard by report; oh that the strangers that are or have been amongst us, might truly say, we see and perceive by experience, more zeal, more religion, more sincerity, more piety and goodness, than we heard of before we came. But may they not to our great shame, may they not see much defection and declining from the zeal of former times, much Atheism, Popery, and profaneness, much hypocrisy, and dissimulation, great contempt of the word and ministers, much cursing and blasphemy, much oppression in Church and Commonwealth; and finally, may they not see most places full of idleness, full of wantonness, and most filthy uncleanness; and therefore we may justly complain, as other have done long since, in their times, and countries, let us hear the complaints, Bulling. in Mat. 12. & lay them to our own hearts, the Gospel is preached amongst us, and a blessed life is offered to us by Christ, & nothing is required of us, but obedience, purity, and honesty of life: but we do obstinately contemn this divine and holy request; therefore the Ninivites and this woman shall condemn us. I speak nothing of persecutors and oppressors of divine wisdom, but I speak of such as profess the Gospel amongst us: the common sort do very badly spend the Saboth day, which should be consecrated to divine wisdom: others had rather give themselves to drinking, and playing, then to praying or hearing; many Citizens & Townsmen, look to their Shops and Trades, or else they take journeys, or if they be at home, they are profanely occupied, or if they come to the Sermon, their minds are at home; they are like Idols, that have ears and hear not, eyes and see not; they do not consider and mark, nor believe those things which are spoken of the contempt of this world: against covetousness, oppression, and deceit; If they be somewhat nearly touched, they gruntle like Swine, they bark like Dogs; such as are learned, and have knowledge, being delicate and dainty, they think the plain and simple style of preaching agreeing to the Scripture, to have small sweetness or delight in it, they stand upon eloquence and man's wisdom; it is grievous to them to hear a plain simple Preacher, though he speak with power of the spirit. Great persons, men of state and countenance, which are scarcely accounted men, but half Gods, they think it a discredit to hear many sermons. jeron. I am afraid (saith a Father) that the Queen of the South, coming from the farthest part of the world to hear the wisdom of Solomon, that she shall judge men of this age: and the men of Niniveh repenting at the preaching of jonas, shall condemn those which despise a greater than jonas: so many among the people, shall condemn many Ministers in the Church, withdrawing themselves from their Ecclesiastical duty, and doing those things which do not beseemed a Minister: Chrisost. in op●. in per. yea, they do not beseem a simple Christian. An other complaineth both of Ministers and people, saying, Wo● be unto you Scribes, and pharisees, hypocrites; which shut the kingdom of heaven before men. By these words the Lord will show, that the Priests of the jews did all things for covetousness, and who knew by the scriptures that Christ was come, and they considered, because Christ was believed and received, that the custom of sacraficing and offering would cease, and that the sacrifice of righteousness would prevail: but they did shut the door of truth, when they decreed, that if any should say he was the son of God, he should be shut out of the Synagogue: so now heretical ministers, they do shut the door of truth; for they know, if the truth be made manifest, the Church would leave them, and they should be cast down 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 mayst have the best garments, and the easiest price, those thou takest: and therefore thou must seek and search for teachers, and inquire 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; Prove all things, and hold that which is good. If for worldly business thou wouldst go to a place thou knowest not, thou dost not cease from thy purpose, because thou knowest not the way, but thou dost try this, and that way, thou dost ask, seek, and inquire, and so findest the right way: If thou wilt enter into the truth of the scriptures, sometimes pray, sometimes search the scriptures, sometimes seek by good works, sometimes inquire of this minister, sometimes of that: that so thou mayst see, who they be that have the keys of knowledge. If these things be not done, it is because the word of God is not believed, nor the promise of blessedness desired, nor the last judgement feared. Where is this care of searching, and the truth to be found? where is that diligence of enquiring? Men are ready to hear, receive, and believe any thing, like children, they are carried away with any kind of doctrine, they are still ignorant, and fall into many errors, because with this woman, they will not diligently and carefully seek for the truth where it may be found. All others are careful and painful to learn, and seek the true knowledge and skill (as much as they can) of their trades and sciences, only Christians are idle, careless, and ignorant in their profession. hearken I pray you (saith the same father) is it not an absurd thing, that the Physician, the Shoemaker, and Weaver, and generally all workmen, strive for the profession of their Arts: but a Christian cannot bring a reason of his religion: those Arts being neglected, are but the loss of money, the contempt of religion is the loss of the soul: and yet we are so mad, that we employ all our care and thoughts that way, and we make no account, of the necessary defence of our soul; for this cause, the heathen know not their error, but take offence, and mock us; for they being in error, do 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 do condemn our doctrine of weakness, they suspect in us some fraud, and foolishness, and so they speak evil of Christ, as of a liar: we are the cause of this blasphemy. Saint Peter commandeth us, to be ready to give a reason of the faith, that is in us, to every man that asketh. 1. Pet. 3 15. And S. Paul doth exhort us: Coll. 3. That the word of God may dwell plentifully in us. But what say the foolish people to this? they say blessed is the simple soul, and he that walketh simply, walketh boldly; this is the cause of all evil, that many cannot rightly and truly apply the scriptures: Pro: 109. for by the simple, is not meant the fool, but he that is honestly and uprightly minded: for if it were so understood, in vain were the saying of Christ, Be wise as serpents, Chri: in john. and innocent as doves: Let us blush, and be ashamed, that the Samaritan woman, Hom. 3. was so careful in learning, that her worldly business could not hinder her from the doctrine of Christ: Chap. 4. We inquire nothing in the knowledge of heavenly things, but are careless and neglect all things. Which of us (I pray you) when we come home, doth any thing worthy of a Christian? who doth search? repeat? or remember the scriptures? The scriptures are given, not only that you should have them in your books, but also in your hearts: I do not forbid to get you books: nay I do admonish you, and entreat you, that you get them; yet so, that you do oftentimes repeat, both the letters and the sense, in your mind: that by it, that may be made pure. For if in whatsoever house the Gospel of Christ is, the devil dare not enter; how much less, shall the devil o'er sin, touch that soul, which is familiar with the diligent reading of it: therefore sanctify thy soul, and sanctify thy body, this shall come to pass, if thou have always in thy mind, and tongue, the Gospel of Christ. Seeing therefore, there is such ignorance, impenitency, profaneness, disobedience and unthankfulness amongst us, not only the former examples, but many others shall rise up in judgement against us in the last day. The Grecians shall condemn us in that day, for they reverently esteemed, and heard their Philosophers disputing doubtfully of vice and virtue: but we contemn the faithful preachers, delivering unto us the certain and sure word of God. The Romans shall condemn us, who gave such honour to the obscure writings of Sibylla, that in all doubts they rested upon them: we neglect the scriptures, which are able to resolve us in all doubts, and to comfort us in the greatest extremities. The Papists shall condemn us, who make more account of their own traditions, than we do of Christ's Gospel. They are more constant in errors, than we in the truth: they go further to a mass, than we to a sermon: they are more liberal in mainetaining of Idolatrous Priests, than we aree to maintain the Lords faithful ministers. They take more care and pains, in drawing as many as they can, to their idolatrous superstition: then we are to draw men to true religion: They liberally maintain their followers and favourers; we suffer many true professors and Christians to want. Our forefathers, who lived in blindness, shall condemn us: who were full of good deeds, abounding in hospitality, liberality and alms deeds, dealing justly, honestly, and uprightly in their contracts, and bargains. Many amongst us under the Gospel, are covetous, miserable, and unmerciful, full of deceit, and cruelty. These miserable worldlings shall condemn us: who do so much follow the world, and bestow so much care and pains upon it, neglecting no time, or occasion of gain: whereas we are slothful, careless, and negligent in heavenly things. These two examples of the Ninivites, and this woman alleged by our Saviour Christ in the Gospel, against the unthankful and disobedient jews, may as truly and as justly be applied against us. The Ninivites shall rise in judgement and condemn this generation; They hearing but one jonas▪ and one sermon, threatening destruction, believed God, repent of their sins, and showed the fruits of their faith and repentance: but how many sermons have we heard, and that by sundry men, and a long time? sermons of mercy, alluring us by the sweet promises of God; and sermons of judgements, threatening & thundering everlasting damnation: and yet where is our repentance? where are the fruits of our faith and obedience? A few sermons, or one sermon, was sufficient to witness against us; how much more such a multitude of sermons, so long continued? By the mouth of two or three witnesses every 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 feet of God's servants, be a sufficient witness against an unthankful people: how much more shall they themselves, their continual labours and sermons, testify against them, to their utter shame and confusion? And if our Saviour Christ pronounce so hard a sentence against Chorazin, Bethsaida & Capernaum, amongst whom he preached but a small time: what shall become of us, that have had the Gospel preached so often, and so long a time. Our Saviour preached publicly in the world, but three years only: he taught in many other places, he bestowed but some of that time in those Cities. Now if one years preaching, two or three years preaching be sufficient, to draw upon an impenitent people, such heavy judgements and damnation: what shall become of those, which have had the Gospel preached, some ten years, some 20. some 30. some 40. some 50. years? and yet have been, and are still most unthankful, and unprofitable hearers. The law of nature was sufficient to make us inexcusable, much more the moral law of God written, and most of all, if to these two be joined the Gospel of Christ, these are three heavy witnesses against us. But to come to the example we have in hand, and to make some special use of it to our own souls; This woman the Queen of the South, shall rise in judgement, & condemn this generation wherein we live. She traveleth far, taketh upon her a great, long, tedious, dangerous, painful and costly journey: but many amongst us, are secure, idle, and slothful; few or none will labour for it. Nay, they will scarce have it, receive it, though they may have it with ease, without any cost or labour. If any have care and conscience to seek for wisdom abroad, wanting it at home: such are derided, scoffed, hated, and persecuted, by the most sort of men. This woman reverenceth her teacher, and thinketh nothing too dear for him. Many despise their faithful teachers, little regarding their doctrine, seeking their discredit, and offering them injuries: and as for maintenance, they think a little, too much, they grudge to give that little, which the law alloweth, in many places, and hardly can any be drawn to voluntary contributions, and if they be, they are soon weary of it. Exod. 2. The Children of Israel do offer voluntary gifts, for the building of the tabernacle, as gold, silver, precious stones: and they were so free, and gave so much, that the Lord said to Moses, The people bring too much, and more then enough for the use of the work 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 talents of gold, silver, and precious stones: It is said, The people rejoiced, when they offered willingly. And David the King, rejoiced with great and blessed God, for their frank offering. Where are such people? where are such hearts? so free and liberal to maintain God's house? In an other place, The children of Israel, they pulled their ear-rings from their ears, to make a golden Calf: and Baalls Prophets are richly and liberally maintained. Our forefathers have been very bountiful, and prodigal, in maintaining Idolatrous Priests: they gave indeed too much to the Church, even the very wealth and fat of the world: but we are come to an other extremity, they gave too much, we give little or nothing: nay that which is worst of all, we take away that, which was given by others. Oh what account shall these make, which spoil & rob the Church, Nay which rob God himself? If Christ shall say to those, which have not relieved and harboured his servants, Depart ye cursed to everlasting fire: shall not those be partakers of that heavy sentence, to whom the judge may truly say, I had meat & drink of my own, but you took it from me: I had house and harbour, but you thrust me out? Whosoever they be that are not ready, & willing, to relieve, and maintain, the faithful teachers: they think basely of the word: they do not truly love it, nor take it to be their felicity: for as love is painful to seek for wisdom, so it is bountiful, to maintain it. Want of maintenance is the decay of learning, & religion, & by this policy, Satan doth hinder & keep back many from this calling, and discomfort many that are in it. Therefore not only this woman, but also many other, as the jews and our forefathers, yea jezabel in maintaining Baalls Priests, shall condemn, the miserableness, the covetousness, the hard dealing and unkindness of this our age, against the true ministers of the Gospel. Again, this woman accounteth it the chief happiness in earth, to hear true wisdom; we prefer every profit before it, we speak and think basely of it, we have neither true desire nor delight to be exercised in it; either publicly or privately; we esteem too much of folly, we have no true resolution to hazard life or goods for this wisdom: nay we deface and discredit it by our bad lives; and therefore we do not truly love it, nor make it our joy or happiness: and therefore this woman shall rise in judgement against us, and her example doth make much to our shame and condemnation. Finally, this woman was with Solomon but some short time, she could not stay long, having a kingdom, it may be, she stayed some few weeks, or months, and in so short time, she is called, and converted, by the force and power of Salomon's wisdom: we have had a long time, a greater wisdom than Salomon's, and yet it hath had no such power for the good and conversion of many; and let us here set down our rest a little. The word of the Lord is mighty through God, to cast down holds, casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into Captivity every thought to the obedience of Christ; It is able to convert souls, and to redress the ways of young men, be they never so lewd, wild, or wanton: This wisdom is of that power (if it enter into thy heart and delight thy soul) that it will preserve thee from the ways of wicked men and women. It is a preservative against all sin. 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 iron to his use and purpose; and is not the hammer of God's word, able to bruise, and buckle, & break our stony and hard hearts? the fire hath power to inflame, to consume, to purge, and shall not the fire of God's word be as powerful, to kindle zeal in our hearts, to consume sin, and to purify and cleanse us within? This word is compared, to a shaft or an arrow, which striketh and entereth deeply: and is not the word able to strike our hearts, and to pierce them through; It is compared to rain, which sinketh and soaketh into the earth, and softeneth the hard ground; and shall not so many sweet showers and dews from heaven, enter into our hearts, soften them, and make them fruitful in grace? finally, it is the power of God to salvation, and sharper than any two edged sword; and can it not wound us, and cut down out sins, the enemies of our soul? The Apostle saith, That such is the power of prophesying, that it is able to convert an Infidel; there hath been great power of natural philosophy, in drawing men from the hatred of sin, to the love of virtue. A Philosopher could say, when he saw a vicious man, that he himself had been as bad, if he had not given himself to the study of Philosophy: And shall not the profession, study and preaching of heavenly wisdom, be of greater power to us: there is an example of one Polemon of Athens, a wild and Luxurious young man, delighting and rejoicing in infamy; like some of the swaggering youths of our days; this young man spending a whole night in drinking and wantonness, after the Sun rising, returning home from his riotousness, he entered into the school of Xenocrates, the Philosopher, not to learn, but to laugh, and deride him. The Philosopher omitting the matter he was entreating of, began to speak of modesty and temperance; and he did it with such gravity and authority, that he so moved the young man, that he showed open signs of sorrow and repentance, and after forsook his luxurious life. A worthy example, to the shame & condemnation of many both old and young in our age, which hear daily many worthy sermons, full of grace, and power, and yet they are impudent, desperate, graceless, and hard hearted; nothing▪ can move them to sorrow and humiliation for their sins: If such be the power of natural Philosophy, far greater is the power of heavenly wisdom. As one doth most sound and truly describe it: Only the heavenly doctrine saith he (the which alone is wisdom, Lactant instit: lib: 3. Chap. 26. ) bringeth to pass those things, which the Philosophers were never able to do. The commandments of God (because they are sincere and pure,) of how great force they are in the hearts of men, daily experience doth show it. Bring me a man inclined to anger, ill tongued, unruly, and rash, with a few of God's words I will make him as quiet as a lamb: Bring me a covetous person, a greedy scraper, and a niggard, hence forth will I make him liberal. Bring me one that is fearful of death, and of pain, straightway, he will despise both gallows and fire, and dangers, yea the torments of the Brazen Bull: Bring me him, that is a lecher, an adulterer, a ruffian, and a rioter; henceforth shalt thou see him sober, chaste and continent: Bring me a cruel person, & one that thirsteth after blood, soon shall that fury be changed into clemency and mercy: Bring me an unjust man, unwise, & sinful, he shall straightway be just, wise, innocent, & harmless; so great is the might of godly wisdom, that being powered into the heart of men, it will at once, even at one push, expel and drive out foolishness. Hath ever yet hitherto any of the Philosophers performed these things? Or if he were willing, were he able to do it? who when they have spent their whole time in the study of Philosophy, yet nevertheless are not able (if nature do a little withstand it) to make themselves, or any others the better therewith. Their wisdom therefore, how much soever it can do, yet doth it not root out vices, but hide them; but a few of God's commandments do so thoroughly and wholly change man, and so make him new, that thou canst not know him to be the same man he was. The meaning of this worthy man is, that the wisdom of the word excelleth infinitely the wisdom of nature, be it never so absolute: And howsoever Philosophers sometimes might make some men ashamed of their vices, and to forsake them: yet they could never thoroughly convert any, because they could not teach them true religion, and the fear of God, which is the beginning of all true wisdom. Many examples we have of the power of God's word, in the calling and converting of men's souls. By this, both this woman and the Ninivites were converted. Peter preaching even to those jews that crucified Christ, their hearts were pricked, and they said, Men and brethren what shall we do? And by that sermon he won three thousand souls to God: Oh the mighty power of the word, if the Lord lay his helping hand to it. Act: 16. Paul preached to Lidea, she gave attendance to Paul's preaching: the Lord opened her heart, and so both she and her house was converted: In the same manner was the jailor and his household converted. In an other place, the word was of such power, that the believers came and confessed, and showed their works, and many also of them, which used curious Arts, brought their books and burned them before all men, and they counted the price of them, and found it fifty thousand pieces of silver (which was of our money about 2000 marks) so the word of God grew mightily and prevailed. Thus we see, that the word hath been heretofore of great power to win souls to God. Is it now become weak and feeble: nay the fault is not in the word, but in the stubbornness & hardness of our hearts, which will not suffer it to enter, nor give it any place. The word is the same it was, it is the same seed, but is now sown in a bad soil, and therefore it will n●t, nor cannot fructify; And that you may know, whether the word hath this power in you or no, for the conversion of your souls, remember this worthy & excellent counsel, for your instruction and direction. When any is converted to the Lord, the vail is taken away: therefore the cause of taking away the vail, is our conversion to God; From whence we may gather, that whilst in reading the scriptures, the understanding of them is kept from us, and whilst, that which is written is obscure and shut up from us, we are not yet converted to the Lord: for if we were converted, (no doubt) the vail would be taken away. Let us see what it is to be converted to the Lord. But that we may the more clearly know, what is to be converted, let us first see, what is to be averted, that is turned from the Lord. Every one then, that when the words of the law is repeated, is occupied in common fables, he is averted; Every 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 averted; that is, turned from the Lord: He which seemeth to be estranged from these things, and sitteth and heareth the words of the law, and is attentive with his countenance & eyes, but his heart and thoughts are wandering, he is averted; that is, turned from the Lord. What is it then to be converted and turned to God? If we cast all these things behind our backs, and give ourselves in study, in deeds, in mind, and care to the word of God, to meditate in his law day and night, Oreg: in Exod: Hom: 12. Chap 41. letting pass all other things, let us give ourselves too God. Let us be exercised in his testimonies: this is to be converted to the Lord. If thou wouldst have thy son to learn the liberal sciences, dost thou not free him from other things? for this cause, thou dost provide a schoolmaster and books, and thou dost spare for no cost, to have thy purpose brought to pass. Which of us doth so give himself to the study of God's law? who doth with such study and labour, seek for heavenly things, as he doth for human and earthly? and why do we complain, that we are ignorant of that, which we learn not? Some of you, so soon as they hear that rejected which is read, they strait go away, there is no inquisition of that which hath been spoken, no conscience, no remembrance: where as it is said, Ask thy fathers, and they will tell thee: Ask thy teachers, and they will teach thee: Some tarry not so long, till the lectures be ended; some though they hear, understand not, being in the lower parts of God's house, and occupied with fables, of whom I dare say, that when Moses is read, there is not only a vail upon their heart, but there is a wall set betwixt them. If he that is present which doth hear and is attentive, and doth inquire and discuss of those things which he heareth, and that which he cannot understand, he doth ask the meaning of others, and so learneth, he that shutteth his ears lest he should hear, and turneth away his face from hearing: how is the vail taken away from his heart? Let us take heed then, that when Moses is read, when Paul is read, there be not a vail upon our heart. Certainly if we hear negligently, and have no care to learn and understand, not only the scripture of the Law and Prophets, but of the Apostles and Evangelists, we are hidden and covered with a great vail, and I do fear, that by the negligence and foolishness of our heart, that the divine volumes are not only hidden from us, but sealed: as if a book should be given into the hands of man to read, and he answereth, he cannot read, or that it is sealed. And therefore we must have a care, not only to learn the scriptures, but we must entreat the Lord, by supplications day & night, that the lamb of the tribe of judah may come & vouchsafe, to take this sealed book and open it: And indeed, it is Paul that planteth, and Apollo watereth, but it is God that gives the increase; he is the author of our ministery, the author of the word, the giver of all gifts and graces to his servants. Good seed is sown in sundry grounds, but it doth not fructify in all: Man speaketh to the outward ear, but God must speak inwardly to the heart: or else the word will have no power to convert the soul. The Gospel is heard (saith a father) some believe, and some believe not: They which believe, they hear and learn from the father: they which believe not, they hear outwardly, but they neither hear nor learn inwardly: that is, to them it is given to believe, Mat. 13. 14. to the other it is not given▪ So saith our Saviour to the Apostles: To you it is given to know the secrets of the kingdom of heaven, but to others it is not given. Act: 13. 48. It is said in an other place: As many as were ordained to eternal life believed, when Paul & Barnabas preached. Though Prophets speak to us, though Apostles, though Solomon, though john the Baptist, though Angels and Christ himself speak: yet they shall nothing avail to convert us, except God open our hearts. The Lord reigneth, Aug: de benedict: Esau. & jac. both upon the corn and upon the thorns; but he sendeth Rain upon the Corn, for the barn, and upon the thorns for the fire, and yet it is the same rain: so the word of God is powered upon all, let every one see what root he hath, let him see whether he draweth the good rain, if he draw it to engender thorns, is the reign of God to be accused, before it come to the root? that is a sweet rain, till it come to a bad heart. Now that the word may have more power in us hereafter, let us cast off natural blindness, carnal security, our old sins and worldly cares: let us come with hungry, and humble hearts, denying ourselves, and desirous to learn: let us come with repentance for our sins, and a sincere love to the word; And above all things, let us pray heartily, and continually to the father and founder of all good gifts, for the blessings of all good lessons and instructions to our souls; let us confess our own weakness, Cant. 1. 3. and say in our souls, with the spouse to her husband Christ, Draw me, and we will run after thee. Finally, Ps: 119. ver. 13. let us pray with David, be beneficial to thy servant, that I may live and keep thy word, 18. open mine eyes, that I may see the wonders of thy laws. 32. I will run the ways of thy commandments when thou shalt enlarge my heart. 33. Teach me (o Lord) the way of thy statutes, and I will keep it to the end, 34. Give me understanding, and I will keep thy law, yea I will keep it with my whole heart: 35. Direct me in the path of thy commandments, 36. for therein is my delight. Incline my heart to thy testimonies, and not to covetousness, 37. turn away my eyes from regarding vanity, and quicken me in thy way. ver. 132. Look upon me, and be merciful to me, as thou usest to do to those that fear thy name. 133. Direct my steps in thy word, and let none iniquity have dominion over me. Ps: 143. 10. Teach me to do thy will, for thou art my God. Let thy good spirit lead me unto the land of righteousness. Psal 86. 11. And in an other place▪ Teach me thy way (o Lord) and I will walk in thy truth: Knit my heart to thee, that I may fear thy name. And let us pray with the Prophet jeremy; Ier: 17. 14. heal me o Lord and I shall be whole; save me, Lament. 5. 21. and I shall be saved; for thou a●t my praise, turn thou us unto thee o Lord, and we shall be turned. And indeed the calling and conversion of a sinner, is the great work of God; as great as the work of our creation: And indeed, what is our conversion? but an new creation: for God (that commandeth light to shine out of darkness) is he, which shineth in the he arts of his children converted. It is he, that must, make both the ear and the heart tractable and flexible. It is he, that both must make us willing to do good, and also able to do good. It is he, that must inwardly persuade the heart, and by his spirit teach us inwardly, before we can be truly converted. Let therefore ministers of the word, give attendance to reading, exhortation, and doctrine. Let them stir up the grace of God, that worthy thing in them. Let them be faithful and wise stewards, in disposing the secrets of God. Let them preach sincerely, diligently and fervently. Let their affections and life be upright and holy. Let them be wholly possessed with the desire of God's glory, with the love of Christ, and with love to the souls of the people, and then their ministry shall be acceptable to God. If not powerful to convert, yet to confound: their recompense shall be with the Lord: their labour shall not be in vain in the Lord. We are unto God saith the Apostle, the sweet Saviour of Christ in them which are saved, and in them which perish: to the one we are the Saviour of death unto death: and to the other, a Saviour of life unto 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 strive and wrestle with them, by humble and hearty prayer, continually, vehemently, privately, and openly, for the assistance of his spirit, and the blessing of their labours: that he would persuade japheth, that he might dwell in the tents of Shem, that he would circumcise the hearts and ears of the people, and take from them, the vail that hindereth, as ignorance, profanes, unbelief, hardness of heart, and such like. That he would pour water upon the thirsty, and floods upon the dry ground. That he would take away their stony hearts, and give them hearts of flesh: that so they might walk in his statutes: finally, that he would give them understanding hearts, that they might be fulfilled with the knowledge of his will, in all wisdom. That they may discern the things that differ; that they may be pure, and without offence, until the day of Christ. That they may walk worthy of the Lord, and please him in all things, that the same signs of conversion may be seen in their people, as were truly found in this woman. And indeed, many, if not all, the notes of good hearers, which in the beginning I observed in her, are true signs and notes of her calling: In that she takes so great pains, and bestows so much cost, to seek for true wisdom: In that she is so careful to inquire, and search out the truth of religion. In that she speaketh and thinketh so reverently of Solomon her teacher, reposing true happiness in true wisdom, and stirreth up others to be of her mind: these and sundry other, are signs and tokens of her conversion. 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 kingdoms; and acknowledgeth Israel to be God's people; and howsoever before, either by secret inspiration, or by report, she heard of the true God, of his worship, and of Salomon's wisdom: yet now she doth fully taste the truth of it, in her own soul: the secrets of her hearts are made manifest, she worshippeth God, and saith plainly, that God was in that place. The divine wisdom of Solomon had persuaded this daughter of japheth, to come to the tents of Shem, to be a member of the visible Church, and to embrace the truth of religion, and no doubt she went joyfully home, and endeavoured (by all means possible,) to establish the law and worship of the true God in her own country. Our Saviour (as you have heard) commended this woman, and joineth her with the Ninivites, who no doubt truly repent, though many of them fell away afterwards. It is true, that all the Kings of the earth sought the presence of Solomon, ver: 24. to hear his wisdom, that God had put in his heart, as we may see in this chapter. I do not say that all these were called and converted. It may be many of them came to hear and see news, rather for human then divine wisdom; to see the glory and royalty of Solomon: the beauty of the Temple, and his Palace, which he had builded, or upon some other sinister respects: Among so many, this woman is especially named, singled out, and commended, yea a whole story is recorded of her, and not of the rest: the cause of her coming was religion: She lost not her labour, but got fruit and profit by her coming, and showeth plain testimonies of her conversion. Indeed something is said of King Hyram, that he ever loved David, and when he hard the words of Solomon, ●. King. 5. 8. he rejoiced greatly, and said; Blessed be the Lord this day, which hath given to Da●id a wise son, over this mighty people: And by his power and help he furthereth and helpeth Solomon in building a house to the name of the Lord his God. The learned do observe; That in this King is prefigured the vocation of the gentiles, who should help to build the spiritual Temple of Christ, and indeed, he speaketh religiously, rejoicing when he heard Salomon's words, and blessing the true God for him; as great tokens of calling and conversion (if not greater) are apparent in this woman: If she amongst others be a figure of the calling of the gentiles, than it must needs follow, that she herself was also called, for though God made a separation betwixt jews and Gentiles, and chose to himself for a time the seed of Abraham, so that the general calling of the Gentiles was not before Christ his coming in the flesh: yet God had always some amongst them, as King Hyram, Naamon the Syrian, job, this Queen, and others. She seeks for true wisdom from Solomon, and finds it. The Church seeks for the treasures of all knowledge, comfort, and joy from Christ. She commends and magnifies Solomon: Cant. 2. the Church magnifieth Christ, accounting him as her well beloved husband. She pronounceth Salomon's followers & servants to be blessed: the Church accounteth them happy, who hear and receive Christ in this life; and them more happy, who behold his glory for ever in the life to come. Rome 12. 1. She giveth Solomon precious gifts: the Church giveth Christ the best things she hath, even her body and soul, as a living sacrifice, loving Christ above all, and forsaking all for his sake, Gen: 12. as Abraham forsook his own country, the Apostles their nets, Mat. 4. and Paul accounteth all things dross and dung in comparison of Christ. Phil: ●. 8. And as in this woman, we have a figure of the calling of the Church of the Gentiles: so in Solomon we have a type and figure of Christ's Salomon's kingdom, a figure of Christ's kingdom: his wisdom, a figure of Christ's wisdom: his glory, a shadow of Christ's glory: his riches, a type of Christ's spiritual riches: his Temple, a type of Christ's Temple. And as Solomon doth kindly accept the gifts and presents of this woman, though he had no need of them; so doth Christ as kindly accept the service of his Church. And therefore this should encourage us, to give him the best things we have▪ with willing and cheerful hearts, seeing he is as willing to accept of them, a● Solomon doth the gifts of this Queen. Again, Solomon bestoweth on her every pleasant thing, which she asketh; Christ giveth to his, whatsoever they ask in his father's name; he giveth us better things than Solomon should give this Queen; namely, he giveth to us himself, his body and blood, his spirit, his word, all spiritual graces, yea life eternal. For howsoever there is some resemblance between Solomon and Christ, yet he is more excellent than any Patriarch, Prince, Prophet, or Saint whatsoever. Solomon a King of the earthly jerusalem: Christ the King of the spiritual and heavenly jerusalem, of the militant and triumphant Church. Solomon a King of peace, of outward and earthly peace. Christ the King of inward and everlasting peace. Solomon excelled all Kings of his time in wisdom and knowledge: Christ the founder and treasurer of wisdom: Of his fullness have we all received, grace for grace, for God hath not given him the spirit by measure. Solomon a Prophet, a Preacher; Christ as the King of all Kings, so the Prince of all Prophets and Preachers. Solomon and all the rest spoke by him, Solomon but a man: Christ both man and God, Omnipotent, Creator of all things. Solomon a grievous sinner: Christ pure, undefiled, without sin; the Saviour of repenting sinners, meriting life for them, and making his word effectual in them. And now let us further note, from this religious woman, that religion belongeth to women: God is their Creator, and therefore they are to serve him. The first woman was created in the image of God, which is true wisdom, holiness, and righteousness, which was lost by the fall of their first parents, and they must seek to recover it in Christ▪ who died for them, as well as for men. They are partakers of both the sacraments: they have souls to save as well as others: they are the weaker vessels, and sooner overcome of Satan: they have many special infirmities: they are partakers of many blessings and deliverances from God. Therefore religion, the fear of God, and divine wisdom, appertaineth to them. Luk: 8. Besides these reasons, we have plenty of holy examples in the scripture, Luk: 10. as Eva, 2. john: Sarah, Rebecca, Deborah, Marie, and Elizabeth, 2. Tim. 1. with many other, holy and religious women. If then religion belong to women, then much more to men. As they excel in place and power, so they should excel in grace and wisdom. They should be examples of zeal, and piety, and teachers of their wives and families. This serveth for the confutation of the Papists, who lock up the scriptures from men and women, teaching that doth not belong to them, to search the scriptures. This also maketh against profane and careless women, who are altogether negligent in the matters of religion, as though it did not belong to their Sexes at all. Here are also reproved wicked and profane husbands, who do not further, but altogether hinder their wives, in the exercise and zeal of religion. And most cursed are all Atheists & carnal men, who scorn and deride any profession or show of religion in women. And finally, here is comfort, and encouragement for all forward and religious women: this may be to stir them up to proceed, & go on, in the way of godliness, having so many, both reasons and examples set before them, moving and enforcing them to the zeal of religion. And as it appertaineth to all men and women in general: so more especially, to Gentiles. Nobles, Lords, Ladies, Kings, and Queens: as they excel and shine before others in diet, in apparel, in possessions, and dignities; so should they go before them in spiritual graces: As they have received more blessings from the Lord, so are they more tied and bound to him again; and more zeal, piety, and thankfulness, is required at their hands, according to the saying of our Saviour: To whom much is given, of him much shall be required. Their places and honours, should be inducements to piety: as Samuel said to Saul: The Lord sent me to anoint thee King over Israel, 1. Sam: 15. 1. now therefore obey the words of the voice of the Lord. As if he should have said, because God hath honoured thee, thou art bound to obey him. It is their chief 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 means to win many souls to God, by their good examples to draw them to the exercise of true religion. If they be wicked, they infect & dr●we many to destruction with them. Therefore religion doth chiefly concern great persons. Here is a Queen religious, and here is King Solomon, a professor and teacher of religion: and Bethseba his mother describing a good Queen, a fit wife for Solomon. She saith, who shall find a virtuous woman, for her price is far above the Pearls: And though she commend care and painfulness in such a woman, in providing for her family; yet the chief thing that she commendeth in so great a person, is virtue and religion; Strength and honour (saith she) is her clothing, Pro: 31. 10. 25. 30. and in the latter day she shall rejoice. She openeth her mouth with wisdom, and the law of grace is in her tongue. Favour is deceitful, beauty is vanity; but a woman that feareth the Lord, she shall be praised. These be the words of a woman, of a Queen, of a religious woman, of Salomon's mother, inspired by the holy Ghost; directing her beloved son Solomon, what he should chiefly require in the choice of a wife. A glass for women to look into, though they be never so high or great in the world: wherein they may behold and see, what things are chiefly required of them, for their credit and comforts: namely, virtue, wisdom, and religion. THE FIFTH SERMON. Vers. 9 ver. 9 Blessed be the Lord thy God, which loved thee, to set thee on the throne of Israel, because the Lord loved Israel for ever, and made thee King, to do equity and righteousness. WE have heard already many things in commendation of this worthy and famous Queen: and yet still we must persist upon 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 mere goodness, that Solomon was preferred to the kingdom; She gathereth thereby, that God loved Israel, and would preserve it: She showeth the end, why he was placed in his throne: she speaketh divinely of the blessing, dignity, and duty of a good King. The words contain a thanksgiving and congratulation, for the preferment of Solomon, to the kingdom of Israel: wherein, we are first to observe her piety to God; and her love to Solomon. Her piety 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 Solomon: not that he was proper, and peculiar to him, (for he is the God of all the world) but because he showed special love, and favour to Solomon; so is he called the God of Abraham, of Isaac and jacob, the God of Daniel. It is an honour to us, in that he vouchsafeth so to be called. It is the glory of Saints, that as the Apostle saith, their God is not ashamed of them, to be called their God. It is a happy thing then, to be the friend of God, he hath such in memory, they are within his special 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 thanksgiving in the scriptures, we are said to bless God, and God is said to bless us. He blesseth us, when he bestoweth his blessings upon us; we bless him, when we give him thanks, for his blessings bestowed. An example of both, Ephe: 1. we have in these words of the Apostle: Blessed be God, even the father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things, here are the blessings of God upon the faithful, and here again the faithful do praise and bless God for the same. Phil. 4. 6. Thanksgiving is a part of God's worship, & a part of prayer, and therefore the Apostle saith; Thes: 5. 17. 18. In all things let your requests be showed to God, in prayer, and supplication, with the giving of thanks. And again, Pray continually, and in all things give thanks; for this is the will of God in Christ jesus towards you. By this we testify our humility, and love towards God: It is a debt due to him, and all the tribute we can pay unto him. It is a benefit to ourselves: because by it, we are emboldened to crave more blessings of him. It is the final end of all God's benefits. Let us therefore offer the sacrifice of praise always to God, Heb: 13. 15. that is, the fruit of the lips, which confess his name. Now we are to praise him for all blessings, even for the least, whether spiritual, Gen: 24. or temporal. Abraham's servant praised God, for prospering his journey. Melchisedecke blessed God, Gen. 14. for delivering Abraham and Lot from the hand of their enemies. Christ himself whensoever he eat, john: 6. 11. though it were but barley bread, and a few fishes, lift up his eyes, and gave thanks; 1. Cor: 10. 31. and therefore the Apostle wisheth us, that whether we eat, or drink, or whatsoever we do, we do all to the glory of God. If we are to praise God for the least benefits, much more for the greatest; If for earthly, much more for heavenly; If for the food of the body, much more for the food of the soul; If for deliverance from the enemies of the body, much more for the deliverance from the enemies of our souls. Neither are we to praise God only for ourselves, Phil: 1. but also in regard of others, Coll: 1. the Apostle (in his Epistles written to the Churches) giveth thanks for the faith, love, and spiritual graces, bestowed upon them. King Hyram when he had heard of Salomon's wisdom, and Reign, rejoiced greatly and blessed God for him: And this Queen doth the like, here in this place. How much more had the subjects of Solomon, cause to rejoice and praise God for such a King; And this is the duty of good subjects, as to pray for their governors, so to bless God continually, for the manifold benefits they enjoy through their good government: but of this I purpose to speak in an other place. Now as we have seen the piety of this woman to God: so let us see her love to Solomon, rejoicing so greatly at his preferment, and prosperity. For this is the fruit of love; Rome 12. 15. To rejoice, with them that rejoice, and weep with them that weep, and to be of like affection one towards an other. The wicked envy, grudge, and repine, at the prosperity of others: and rejoice in their harms. Invidia (saith one) est odium Alienae ●●lu itat●, etc. envy is the hatred of an other man's felicity. In respect of the superiors; because that envious men be not equal with them. Aug: in quod: ser: In respect of inferiors: lest they should be equal to them. In respect of their equals, because they are as good as they. Whereupon Cain did envy the prosperity of Abel. Rachel the fruitfulness of Leah. Saul the felicity of David. Through envy, the fall of the world, and the death of Christ was procured. An other saith, that there is no felicity so modest and gentle, which can avoid the teeth of malice and ill will. Envious men be rich of other men's loss; wealthy with other men's poverty; immortal, with other men's death. Wherefore one being asked how a man might be free from envy; answered, if he had no great and worthy gifts, or did nothing famous or praise worthy; non ●ola miseria care● invidia. Only misery is free from envy. This sin is almost common in all. One Prince envieth 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 love envieth not, but rejoiceth at the prosperity of others; Envy (saith one) is the daughter of pride; But this mother pride cannot be barren: wheresoever she is, she doth continually bring forth: Suppress the mother, and there will be no daughter. This woman is so full of love and humility, that though Solomon doth far excel her in wisdom, in glory, in wealth: yet she grieveth not at it, but rejoiceth, praising and blessing God for it. And if she do thus rejoice for the government of Solomon; how much more cause have we to praise God continually, for the government of Christ? for his kingdom of grace and glory: And if Salomon's subjects and servants, whe● he was anointed King, 1. King: 1. 40. rejoiced with such great joy, that the earth range with the sound of them: How are we to reioyce● for the spiritual and heavenly kingdom of Christ? David praying for the prosperous state of the kingdom of Solomon (who was but a figure of Christ) concludeth thus: Blessed be the Lord God, even the God of Israel, which only doth wondrous things, and blessed be his glorious name for ever; Ps: 72. 18. 19 and let all the earth be filled with his glory, so be it, even so be it. David being a long time rejected of Saul, & of the people, & at length obtaining the kingdom; Ps. 118. 22. 23. 24. 26. 29. he exhorteth the people, to joy and thanksgiving, saying: The stone, which the builders refused, is become the head of the corner, this is the Lords doing, and it is marvelous in our eyes. This is the day, which the Lord hath made: let us rejoice & be glad in it. Blessed be he, that cometh in the name of the Lord: we have blessed you out of the house of the Lord. Praise ye the Lord, because he is good: for his mercy endureth for ever. David was a figure of Christ, & that place is a plain prophecy of Christ, & was most lively fulfilled in him; And therefore, the subjects of Christ are most heartily to rejoice, for the government of their Lord and King Christ jesus. Zuche: 9 9 Rejoice greatly, ● daughter Zion, (saith the Prophet) shout for joy, o daughter jerusalem; behold, thy King cometh unto thee, he is just, and saved himself; poor, and riding upon an ass, and upon a colt the fo●le of an ass. This prophecy was fulfilled in our Saviour Christ, when this King Christ jesus having righteousness & salvation in himself, for the good of his Church: he came (I say very poorly, & basely to the City of jerusalem: Mat: 21. yet the multitude spread their garments in the way, others cut down branches from the trees, & strewed them in the way; L●k▪ 19 And the Disciples began to rejoice and praise God, for all the great works that they had seen: Saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest places. Hosanna, the son of David. Hosanna, thou which art in the highest heavens. The fathers, patriarchs, Prophets, joyed greatly with the desire and expectation of his first coming. Abraham rejoiced to see his day, and he saw it, and was glad; yet he saw it but in figure: john. 8. 56. He saw it a far off, with the eyes of faith. Old Simeon (being▪ just man) waited for the consolation o● Israel; And when he saw Christ in the flesh, he took him up in his arms, and praised God: Nay not only he, but all the faithful, rejoice at Christ's coming, as Zacharie and Elizabeth, john the Baptist in the womb. The Virgin Marie, the wise men, the Shepherds, and Angels, rejoiced exceedingly at his coming: La●ding, and praising God: And this is a sure sign of our love to him, to look & wai●e for his second coming, then shall we have fullness of joy; when this our King shall have fullness of glory. When he shall sit 〈◊〉 the throne of God, at the right hand of his father, with all the Angels, Saints, and blessed souls, and all his enemies shall be trod under his feet; Apoc: 19 7. then shall we be glad and rejoice, and give glory unto him; because the marriage of the lamb is come, and his wife hath made herself ready. Now let us come to the causes of this woman's joy, and thanksgiving. The first ●s, that Solomon was King, set in the throne of God. And here she secretly admonisheth Solomon and Israel, to be thankful to God; for if she a stranger, blesseth God for Salomon's preferment; how much more ought Solomon and Israel to do the same? she sendeth them to the fountain of all graces, bestowed upon the King and subjects; she acknowledgeth God, the chief Monarch and disposer of Crowns: And herein she speaketh divinely, according to the scripture in divers places. Pro. 8. 15. 16. By me Kings Reign (saith wisdom) and Princes decree in justice: By me Princes rule, and the nobles and all the judges of the earth. Dan. 2. 21. And (Daniel saith) it is God that changeth times and seasons; He taketh away Kings, and setteth up Kings. Elihu saith in job; job. 36. His eyes are with Kings in their throne, where he placeth them for ever, and thus are they exalted. And Hanna (an other holy woman) can teach us thus much. The Lord maketh poor and maketh rich, bringeth low and exalteth, he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, 1. Sam. 2. 7. 8. and to make them inherit the seat of glory. For the pillars of the earth are the Lords, and he hath set the world upon them. And David saith, Ps: 75. 6. 7. that preferment & promotion cometh neither from the East, nor from the West; but God is the judge, he maketh low, and he maketh high. CHRIST sayeth to Pilate, Thou couldst have no Power over me, except i● were given thee from above. joh. 19 11 And the Apostle saith, The Powers that are, they are ●● God. Rom. 13. The true God (saith Augustine) giveth the heavenly kingdom, only to the godly, but the earthly kingdoms both to good and bad, as himself liketh. Whose pleasure is all justice, he is to have all power, of giving or taking away Sovereignty, August: de 〈◊〉 Dei lib 5. c. 21 ascribed to himself alone, and no other: For though we have showed some things, that he pleased to manifest unto us, yet far, is it beyond our power to penetrate into men's merits, or scan the deserts of kingdoms aright. He that gave Marius rule, gave Caesar rule. He that gave August●● it, gave Nero it. He that gave Vespasian rule, or Titus has son, both sweet natured men, gave it to Domi●●an that cruel bloodsucker. And to be brief, He that gave it to Constantine the Christian, he gave it to julian the Apostata. All these, did the true, sacred, & only wise God, dispose and direct as he pleased. And if the causes be unknown, why he did thus or thus, is he therefore unjust? His meaning is, that God is just, in the disposing, and placing Kings or Kingdoms. An other cause of this woman's joy, and thanksgiving is: Because she saw the love of God to Sa●omon, and to Israel, in placing such a king. The cause of all blessings and favours, is not any merit in us, but the love of God. The Lord chose Israel above other nations: Deut: 7. 8. not for any worthiness in them, but because he loved them. All things come from God, to his childdrens in love, blessings, honours, riches, crosses, &c: Nothing to the wicked in love, their blessings are joined with a Curse, they are given with his left hand. Except we have true Religion, Faith, and regeneration, we cannot be assured of God's love. And hence we learn: That it is a testimony of love, to be chosen to great places, either in the Magistracy, or Ministry: so that we 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 Again, he counteth it a mercy of God, 2. Cor: 4. 1. to be called to the ministery. But (Solomon saith) as snow in summer, and rain in harvest, are not meet, so is honour unseemly for a fool. Now let us see the manifold testimonies of God's love to Solomon. Before he was borne, God chose him to build his house, preferred him before his father in that work, and promised to establish his kingdom. So soon as he was borne, he was called jedidiah, because the Lord loved him. He had a good father David, a good mother Bethseba, and Nathan the Prophet as his tutor and teacher. While his father lived, he was anointed King with joy and consent of his father and people. He was a younger brother, therefore had no right to the crown by birth; yet was chosen extraordinarily to be King, by God himself, (in like sort was both Saul and David chosen) but afterward Kings were created by election, or blood. God appeared twice to him, and spoke familiarly with him. He gave him his desire, and more too. He was King not of heathen or infidels, but of Israel, God's chosen, of jerusalem, that holy City. He built a most glorious Temple, prefiguring the true spiritual Temple of God. He had peace in all his countries from Dan to Bersheba. The Amorites, Hittites, Perezites, Hivites, jebusites (which the children of Israel were not able to subdue) he made them all tributaries and bondmen. He had wisdom and understanding exceeding much, and a large heart, even as the sand, that is on the Sea shore; being wiser than any man: and he was famous throughout all Nations round about, and there came of all people of the earth to hear his wisdom, and he exceeded all the Kings of the earth, and all the world, both in riches and wisdom, and all the world sought to see Salomor, to hear his wisdom, which God put in his heart. So that whatsoever 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. We think him famous, whose ●ame passeth but through a country or kingdom; but his passed through the world: and that not lightly, but with such a power, that not only his subjects, but strangers, Infidels, Kings, and Queens, came from the farthest part of the world to see & admire him. As this Queen in this place. But some may object and say, Is Solomon above all men and kings? was he wiser than Adam or Moses? I answer, these were not Kings, neither had they that kind of glory and power that he had. But was he more wise than the Egyptian kings? or more mighty and wise than his father David? or more powerful, glorious, and worthy than the Babylonian, Persian, and Macedonian Kings? Was he more famous than Alexander, the Conqueror of the world, or mightier than julius Caesar, or Augustus? or richer than Croesus? He is compared only with the Kings of Israel. He had not only wisdom, not only glory, not only power: but all those together; and herein is no king comparable to him: what should we say more? his felicity was admirable & unspeakable, and is largely set out in this chapter, and in the former chapters of this book: So that he had sundry & singular testimonies of God's love towards him. But some will say, why did God love him? or how could he love him? and why did he bestow so many gifts upon him? to his own ruin & destruction (as it may seem). For into what horrible & monstrous sins did he fall, as we may see in the next chap: of this book, thus it is written of him. King Solomon loved many outlandish women, both the daughter of Pharaoh, & the women of Moab, Ammon. Edom, Sydon, & Heath: Of the nations whereof the Lord had said to the children of Israel, Go not you in to them, nor let them come to you: To them (I say) did Solomon join in love: And he had seven hundredth wives, that were Princesses, & three hundredth concubines: And his wives turned away his heart, after other Gods: so that his heart was not perfect with the Lord his God, as was the heart of Dania his Father. And his Idolatry, in following divers gods, is after described; & also the anger of God against him, threatening to rend his kingdom, and stirring up divers adversaries against him, to vex him a long time, one after another: and rend his kingdom, and gave away ten Tribes from him, to jeroboam, to the great trouble, discredit, and vexation of Solomon. We have spoken much already of Salomon's great felicity, but now all is turned into misery: his wisdom into folli●, his honour into shame, the great joy that many had of him, is now no doubt turned into general sorrow and lamentation. What a fearful fall is this of such a great person? of such a King, a Prophet, a Preacher; and that in his old age, even than he falleth into folly and uncleanness: even than his heart was turned from the Lord after other Gods. The love of outlandish women drew his heart from the love of God: His sins are directly against the written law of God, against his own doctrine, & he is most unkind & unthankful to God, who had twice appeared unto him, and had bestowed so many privileges, & excellent graces upon him. And therefore the Lord is justly angry with him, and grieveth him, and vexeth him with divers adversaries, all the days of his life. He troubled and vexed the Lord, therefore the Lord vexeth him. He divided God's worship, and therefore the Lord divided his kingdom. This fall of Solomon is most fearful, horrible, and lamentable; Nay, it is incredible, that such a man (having spent his younger time in building God's house, in writing books, in divine instructions and meditations), should in his latter days fall so grossly, into such monstrous wickedness Who would believe this? or think it possible? but that it is written and recorded by the holy Ghost, the spirit of truth. The remembrance, the reading, hearing, or thinking of such a fowl fall, in such a man, it may trouble us, and make our hearts to quake and tremble. O Satan, subtle serpent, cruel dragon, mighty and roaring Lion, the adversary of man's salvation: great is they power, thy subtlety, and boldness, that couldst prevail so far with such a man. But what wilt not thou, or what canst thou not do, if the Lord let thee loose? who didst seduce Adam in Paradise, and wast not afraid to tempt our SAVIGUR CHRIST in the wilderness, though thou couldst not prevail against him: but all thy desire, endeavour, & labour is, to destroy the souls and bodies of sinful mortal men: But the Lord reprove thee (o Satan) and stay thy insatiable rage and fury. O the corruption and sinfulness of man's nature: what are we the best of us all, if the Lord leave us to ourselves? Into what monstrous and beastly sins do we fall? O Solomon, how art thou degenerated? how hast thou forgotten thyself? who hath bewitched thee? In thy young time, all admired thee, sought to thee, commended and magnified thee for thy wisdom; now all may admire and scoff thy folly and madness. The enemies of God, the Heathen may say, Is this the great wise man, whom all the world admired? Thou hast been a joy to all good men, they rejoiced at thy prosperity, wisdom, and piety: Now they fie, they are grieved & wounded at their heart, for thy folly & wickedness. Hast thou forgotten thine education? 2. Prou. 4. 4. or the good counsel of thy parents? who taught thee, and said unto thee, Let thy heart hold fast my words, keep my commandments, and thou shalt live. Thy loving Father gave thee this counsel upon his death bed, saying: 1. King. 2. 2. 3. I go the way, of all the earth, be strong therefore, and show thyself a man, and take heed to the charge of the Lord thy God, to walk in his ways, and keep his statutes, and his commandments, and his judgements, and his testimonies, as it is written in the law of Moses, that thou mayst prosper in all that thou dost, and in every thing whereunto thou turnest thee. And hast thou forgotten those sweet words of thy father? Thou Solomon (my son) know thou the God of thy father, 1. Chron. 28. 9 and serve him with a perfect heart, & with a willing mind: For the Lord searcheth all hearts, and understandeth all the imaginations of thoughts. If thou seek him, he will be found of thee: But if thou forsake him, Pro. 31. 12. he will cast thee off for ever. And hast thou forgotten the sweet and loving counsel of thy mother? the prophecy which she taught thee, spoken to thee with a tender & motherly affection: What my son? what the son of my womb? and what, O son of my desires? give not thy strength to women, nor thy ways, which is to destroy Kings: And there she describeth a wife forthee. Not many wives, but one, not a stranger or Idolater, but a woman fearing God. O Solomon, hast thou forgotten the first institution of marriage? 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 express law of God? forbidding the King to take him many wives, lest his heart turn away from God. Deut. 7. 1. 2. 3. 4 And again, forbidding all compacts and marriages with Idolaters, lest they cause his people to turn away from him, and serve other gods; and so the wrath of the Lord wax hot against them, and destroy them suddenly. Of the truth of these words thou hast woeful experience in thyself. And hast thou forgotten the words of God spoken to thyself? promising to bless thee, if thou keep his statues and judgements? otherwise, if thou and thy children turn away from me, and will not keep my commandments and my statutes, which I have set before you; but go and serve other gods, and worship them: then will I cut off Israel from the land, which I have given them, and the house which I have hallowed for my Name, 1. King. 9 4. 6. 7. will I cast out of my sight: and Israel shall be a proverb, and a common talk, among all people: even this high house, shall be so: Every one that passeth by it shallbe astonied, and shall hiss, and they shall say, Why hath the Lord done this unto this land, and to this house? and they shall answer: Because they forsook the Lord their God; which brought their Fathers out of the land of Ae●●pt, and have taken hold upon other Gods, and have worshipped them, and served them: Therefore hath the Lord brought upon them all this evil. And (Oh Solomon) hast thou forgotten thine own counsel and doctrine, inspired by the holy Ghost, and delivered to the instruction of others: And may it not be said to thee; Rom. 2. 17. 18. etc. Behold, thou art called a Iewe, 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 persuadest thyself, that thou art a guide of the blind, a light of them that are in darkness, an instructor of them which lack discretion, a teacher of the unlearned, which hast the form of knowledge and Truth in the law; Thou therefore which teachest another, teachest not thou thyself? Thou that preachest a man should not steal, Dost thou steal? Thou that sayest, a man should not commit adultery, Dost thou commit adultery? Thou that abhorrest Idols, committest thou Sacrilege? Thou that gloriest in the Law, through the breaking of the Law dishonourest thou God? For the name of God is blasphemed among the Gentiles, through you, as it is written. Prou. 5. 34. 5 8. 9 etc. Consider then, how this thy bad example and filthy fall, disagreeth with thy former doctrine and counsel; Are not these thine own words? That the lips of a strange woman drop as an honey comb, and her mouth is more soft than oil: but the end of her is more bitter than wormwood, and sharp as a two-edged sword. Her feet go down to death, Prou. 6. 23. 24. etc. and her steps take hold on Hell: Keep thy way far from her, and come not near the door of her house; lest thou give they honours to others, and thy years to the cruel. And is not this thine own sweet counsel? that the commandment is a Lantern, and Instruction, and Light, and Corrections, for instructions, and the way of life, to keep thee from the wicked woman, and from the flattery of the tongue of a strange woman: desire not her beauty in thy heart, neither let her not take thee with her eyelids: For because of the whorish woman, a man is brought to a morsel 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 themselves to be abused, and seduced by the baits, temptations, and allurements of harlots? saying, that such are as Oxen going to the slaughter, and as a fool to the stocks of correction; till a dart strike thorough their liver. As a bird hasteth to the snare, not knowing that he is in danger: saying, Pro. 7. 6. 22. 26. that the harlot hath caused many to fall down wounded, and the strong men are slain by her. Her house is the way to the grave, 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 deep pit, he with whom the Lord is angry shall fall therein. And again, A who●e is a deep ditch, and a strange woman is an narrow pit. Also, she lieth in wait as for a prey, and she increaseth the transgressers amongst men. O Solomon, hast thou forgotten the law of nature? the written law of God, the sweet counsel of thy father and mother, and the good counsel which thou hast long since given to others? Hath sensuality, prosperity, pleasures, and lusts, wholly possessed thee, blinded thee, and taken away they heart? O pitiful, lamentable, woeful, and fearful fall! The greatness and heinousness of this sinful fall, have made some learned Fathers to doubt of the salvation of Solomon: And some to put him in the number of the reprobate and damned: their reasons are these: First, because his father David, being a Prophet, saith of him in the place before alleged: That if he forsook the Lord, he would cast him off for ever. 'tis true, if Solomon did finally forsake him without repentance. Again, they say that the Scripture maketh mention of his grievous fall, as we have heard before, out of the next Chapter following; but there is no mention of his repentance, though his death be there named. Neither is it found, that he took away the Idols, which he had erected. But it may be, his repentance was late, and he could not take them away suddenly. Again, he is not numbered by the Apostle in the Catalogue of the faithful. Heb. 11. Though Samuel and David his father, and divers others be there named: yet all the faithful of the Old Testament are not there numbered, nor all holy Kings: for there is no mention there of jehosephat and Hesechias. Again, some do allege, that sentence of God out of the Prophet, saying, I will speak suddenly against a nation, or against a kingdom; to pluck it up, and to root it out, and to destroy it; but if this nation (against whom I have pronounced) turn from their wickedness, I will repent of the plague, which I thought to bring upon them: and thus they gather from this place, that because God plagued Solomon by sundry adversaries to his death, and never took away this plague; that therefore Solomon repented not, but died in his sins. But that sentence of jeremy is not rightly applied, because God doth oftentimes correct penitent sinners with temporal punishments; and thus he did to David after his repentance: He forgave him his sins, but yet he did correct him divers wa●es, by temporal corrections. It is true indeed, that all penitent sinners are sure, to be freed from eternal and everlasting punishments. And it may rather be thought that God doth threaten and afflict Solomon, to draw him thereby to repentance; and no doubt, if he had any spark of grace, or divine wisdom left in him, such afflictions and corrections, one after an other, would draw him to true humiliation and repentance. The Fathers, some of them speak very hardly and heavily of this fall of Solomon. David the son of the celestial jerusalem saith one, reigned in the earth, and was much commended in the scripture. His piety and true humility 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 iniquity is forgiven, and whose sins are covered. After him his son Solomon reigned in all his kingdom, Chap: 20. beginning to reign in his father's time, he began well, but ended badly: prosperity (the mouth of wisdom) did him more hurt, than his famous and memorable wisdom profited him. Chris: 2. An other saith, that Solomon received a deadly wound, Cor: Ho●●: 23. that his father fell, but after he rose again, that he warred and thence received a crown, but so did not his son Solomon. And an other; Bern: de pass: dom: Chap. 14. Who was wiser than Solomon? but departing from the commandments of God, and joining himself to heathenish women, he built Temples to their Gods, yea to devils; being so much the more dejected, and deceived in folly, as before he was lifted up in wisdom. An other compareth Solomon with Christ, saying, that he did much excel him, because Christ had wisdom by nature, but Solomon did ask it by prayer, and in the end possessed it not. These things are heavy, to speak, and think of, and they are some blot and blemish to Solomon: but yet it is hard and uncertain 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 prove the repentance and salvation of Solomon: And first, call to mind those great promises, which God maketh to David, touching this his son Solomon, saying of him, I will be his father, and he shall be my son; 2. Sam: 7. 14. 15. and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men: but my mercy shall not depart away from him, as I took it from Saul, whom I have put away before thee. A plain testimony of God's love to Solomon, and of his election to salvation. And howsoever some do apply, that mercy of God, to the mercy of succession in the kingdom; and that God would not utterly cut off his seed from thence, as he did to Saul: yet that mercy may be further extended, to the pardoning of the sin of Solomon, and saving of his soul. And if God be his father, and he his son, how can he finally fall and perish? Are any of the sons and children of God damned? Is God a father to the reprobate? and are the reprobates his children? doth he correct them gently in love, as father's use to chasten their children? or doth he not rather punish them in his fury and rage, in his justice and severity? In an other place: when Solomon was borne, David called his name Solomon, and it is said that the Lord loved him. 2. Sam: 12. 24. 25. For the Lord had sent by Nathan the Prophet, therefore David called his name jedidisah, that is, beloved of God. For that is the reason of the name, because the Lord loved him. That is one of his titles: Beloved of God. And it is said twice (in that place) the Lord loved him: john: 13. and in this our text, this Queen saith as much, that God loved him. Now those, whom God loveth, he loveth to the end. And those whom God loveth, how can they finally and totally fall away? Though they fall, they cannot fall away; though they sin, they must needs rise again by repentance, and so be saved. And I have never read in all the scripture, that God doth profess any such love to a reprobate. God saith of jacob, Rome 9 12. I have loved him, because he was chosen; & I have hated Esau, because he was rejected. Again, we have heard already that Solomon was a figure and type of Christ jesus, the son of God, the Saviour of the world. Again, he was also as we have heard, inspired by the holy Ghost, and a writer of the holy scripture. Some reprobates have spoken the truth, and have preached and prophesied, as Balaam and judas: but the Prophets and writers of holy scripture are all elect and saved (so far as we know.) Our Saviour Christ saith, that the wicked shall see Abraham, Isaac, and jacob, and all the Prophets in the kingdom of God: and themselves thrust out of doors. Now Solomon was a preacher, a Prophet, a writer of scripture, and therefore we doubt not but he hath his part in the kingdom of heaven. Finally, the book of the Preacher, is called by the Hebrews, the repentance of Solomon: and so it seemeth, by the first beginning and entrance of it: where he crieth out, Vanity of vanities, all is vanity. They be the words of one, that had tasted of all the pleasures in the world that could be devised; and yet at last being weary of all, and renouncing all, he reposeth all true felicity of this life, in true religion and the fear of God. This may serve to satisfy us, touching the repentance and salvation of Solomon: And now because we (upon some just occasion) have made some digression, not impertinent, nor unprofitable (and because this fall of Solomon is abused by many) let us (before we proceed further) deliver some good instructions, and uses, touching this his fall. First then consider, how dangerous the prosperity, the great wealth, and honours of the world are, and therefore let us not (too much) desire them, nor set our hearts, or delights (too much) upon them. For (through the corruption of our nature) many wax proud, contemning God and men, injurious to themselves and others, being wanton, luxurious and Lascivious. And therefore the Lord saith to his people Israel: Deut: 8. 10. 11. 12. etc. When thou hast eaten, and filled thyself, thou shalt bless the Lord thy God, for the land which he hath given thee. Beware that thou forget not the Lord thy God, not keeping his commandments and his laws, and his ordinances which I command thee this day; lest when thou hast eaten, and filled thyself, and hast built goodly houses, and dwelled therein, and thy beasts and thy sheep are increased, and thy silver and thy gold is multiplied, and all that thou hast is increased; then thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Deut: 32. 15. And in an other place, he complaineth of that people, saying; He that should have been upright, (when he waxed fat) spurned with his heel. Thou art fat, thou art gross, thou art loaden with fatness; therefore he forsook God that made him, and regarded not the strong God of his salvation. How should I spare thee? (saith the Lord) thy children have forsaken me, and sworn by them which are no Gods; though I fed them to the full, jer. 5. 7. 8. yet they committed adultery, & assembled themselves by companies in the harlot's houses; They rose up in the morning like fed horses; for every man neighed after his neighbour's wife. Again, I did know them in the wilderness, 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 have they forgotten me. Oh that the great men of the world, the Potentates, Princes, States, Nobles, and all the wealthy of the earth, would remember this, who (by their power and wealth) take liberty to sin, and to live licentiously without controlment, and are infatuated by worldly cares, and pleasures, whereas the end of all outward blessings is to make us more thankful, Ps: 105. 44. 45. and more holy: God gave his people the lands of the heathen, and they took the labours of the people in possession; the end of this and of all their former blessings is, that they might keep his statutes, and observe his laws. And seeing that great prosperity is so dangerous; let us pray with the wise man, Give me not poverty, Pro: 30. 8. 9 nor riches: feed me with food convenient for me, lest I be full, and deny thee: and say, who is the Lord? or least I be poor, and steal, and take the name of my God in vain. Great abundance is dangerous, and extreme poverty is dangerous; the competent estate is the best, and let us be content with it, and let every one hearken to that counsel of the Lord, saying; Ier: 9 23. 24. Let not the wise man glory in his wisdom, 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 understandeth and knoweth me. Again, by this example we see, that great and good Princes are subject to falling; some have good beginnings, and continue long, and yet in the end they decline and fall away. Nero in the first five years of his reign, was of such liberatie, clemency and gentleness, that he passed all Princes that were before him, he either for gave or else diminished all taxes and payments. He was so gentle and favourable to all degrees, that he would admit them to come to salute him, and also did salute them himself by name: He made many good laws: but although he did these and such like things, with great honour at the beginning of his reign: yet (at the last) forgetting the Imperial dignity, he opened his wantonness, his fleshly pleasures, his riot, his Avarice, his cruelty: Oftentimes he attempted to kill his own mother Agrippina: She escaped often, at last the Centurion (coming towards her with a naked sword in his hand) slew her; she putting forth her belly, cried out, That he would strike that part first, for this belly (saith she) is to be pierced through with Iron, which brought forth such a monster. Then the (Centurion thrust his sword into her belly, and so slew her with many wounds; after this horrible murder was done, Nero being both without fear and shame, beheld the Carcase of his mother being slain. He killed Seneca his master, and Burrus one of his governors. What will you more? he ceased not to kill whom he pleased, and that for what cause soever he pleased. Tiberius (who succeeded Augustus) raised up of himself, (at the beginning of his reign) no small hope of goodness: but afterwards, proved a very Tyrant, and most filthy man. Alexander the great, at the first ruled justly and valiantly: but after he was so effeminated with the dainty delicates of Pasia, that he became proud, lecherous, a drunkard, a murderer: by the which vices he both shortened his own days, and made himself to be detested of his own Macedonians. Constantine the great, unhappily ended his empire, He pursued the good Bishop Athanasius: He brought home the Heretic Arrius, and became an Apostata. Mauritius of a long time governed happily, but afterwards he became so cruel, so covetous, so violent; that he was hated of his own subjects, and slain by Phocas. There be many such examples; but there is one before our eyes, the wisest Prince that ever was, a long time governing religiously and virtuously: but in his old days, falling in most gross and beastly manner. Of whom it may be said, as it was said of Origen. Vbi bene nemo melius, ubi male nemo peius, where he did well, none did better: where he did evil, none did worse: I mean in respect of his unbridled and filthy lust, seeing therefore, that the best and the wisest Princes, are subject to the temptations of Satan, to the allurements of the world, flesh and sin, and may decline and fall away from good beginnings and proceedings; let all good Christians and good subjects, pray heartily and continually to God; not only to make their Princes good, but also to hold, keep, continue, and increase them in goodness. And seeing that all of us, are subject to the like temptations, let us all be careful, not only to begin well, but also to hold on and continue to the end: remembering that fearful sentence of God, saying: If the righteous turn away from his righteousness, and committeth iniquity, and do according to all the abominations, that the wicked man doth; shall he live? all his righteousness which he hath done, shall not be mentioned, Ezek: 18. 24. but in his transgression which he hath committed, and in the sin that he hath sinned, in them shall he die. And let us never forget that excellent counsel of Salomon's. Pro: 4. 18. The way of the righteous shineth as the light; that shineth more and more, until the perfect day. His meaning is, that as the light in the morning (when it once appeareth) increaseth more and more, till it be perfect day: Pro: 16. 31. so good men, they grow daily, in knowledge, grace, and goodness. Again (he saith) age is a crown of glory, if it be found in the way of righteousness. Happy is that young man, that hath lived well; but more happy is that old man that hat lived well. It is not sufficient that we have been good, except we continue so still: the righteous (saith David) shall flourish like a palm tree, and shall grow 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 their body and mind is then fittest for the service of God: They are subject to death, as well as others: they must give their best time, and first fruits of their age to God; They cannot tell how soon they may die, and they must come to judgement as well as others, and the piety of their young age will be a comfort and a credit to them in their old age; and therefore let them be careful of religion, and holy conversation in their tender years▪ and let old men and women take heed of vices, and do nothing, that is unseemly to their age: And (in very deed) the beauty and ornament of the elder sort is the true knowledge of God, and heavenly wisdom, and an unblamable life: they may set, that no age is free from danger; If the devil cannot deceive us in our youth, he will not leave us, but will deceive us in our age (if he can) some in this age, are guilty of Salomon's sins, both of uncleanness and Idolatry. Some are ignorant, some profane, some unjust, some overcome with lying, some with drunkenness, and the most in their old age, are subject to impatience, and covetousness, and are unwilling to die, and leave this sinful world: but let them of all other be examples of wisdom & virtue, let them fly from the lusts of youth, & follow after righteousness, faith, love & peace, with them 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 love, and in patience: the elder women likewise, that they be of snch behaviour as becometh holiness, not false accusers, not given to much wine, but teachers of honest things. Oh, how pleasant a thing is it, when gray-headed men minister judgement, and when the elders can give good counsel? Oh how comely a thing is wisdom to aged men? and understanding and prudence to men of honour? The crown of old men is to have much experience, and the fear of God is their glory. They are to give themselves to continual prayer and devotion, to reading and hearing of the word, to the meditation of the shortness of their life, and of the happiness and eternity of the life to come. Worthy is the example of Barzillai the Giliadite: who went to conduct King David over Iorden, and King David said unto him, Come over with me, and I will feed thee with me in jerusalem: I am this day four score year old (saith he) and can I discern between good or evil hath thy servant any taste in that I eat? 2. Sam. 19 31. 35. 37. or that I drink? can I hear any more the singing voice of men or women? wherefore then should thy servant be any more a burden? thy servant will go a little way over with thee, I pray thee let thy servant turn back again, that I may die in my own City, and be buried in the grave of my father and of my mother. His meaning is, that the pleasures of the Court was not fit for him, though he was a man of great account, & substance, yet being old, his mind was of death, of his grave and burial. Happy is he that hath so lived both in young, and old age: that he can say (with good Ambrose seeing his friends weeping about him at his death) I have not so lived, that I am ashamed to live still amongst you, neither am I afraid to die, because we have 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 heed of these two vices where with Solomon is touched, namely, unbridled lust & Idolatry. God is a holy and pure spirit, he hath ordained marriage as a bridle and remedy against unclearle and unlawful lust, and we are to live chastelie in virginity, and single life, which is the first degree of chastity: or else to live in marriage (the ordinance of GOD) which is the second degree of chastity. But the Devil, he is a foul, filthy, and unclean spirit, an enemy to marriage, to chastity, and honesty: and therefore, from the beginning he hath sought to defile, and pollute, that holy institution of GOD, by multitude of wives, by fornication, whoredom, adultery, and other wandering, wanton, and vagabond lusts. These are against the law of nature, against the law of God written, against civil honesty, and charity. These destroy and consume the goods, the good name, the body and soul. And (as Bertheba sayeth to her son Solomon) Such uncleanness is the destruction of Kings: so it is the destruction of many others, men and women, of many great houses, towns, countries, and kingdoms. Therefore (saith job) If my heart have been deceived by a woman, or if I have laid wait at the door of my neighbour: let my wife grind to another man, and let other men bow down upon her. job. 31. 9 10. 11. 12. For this is a wickedness and iniquity to be condemned; yea this is a fire that shall devour to destruction, whi● shall root out all mine increase. Hose. 4. 11. And it is most true (which the Prophet saith) that whoredom and wine take away the heart. And indeed, such sinful pleasures, they take away wit, and understanding, grace, and religion: they take away credit, riches, and health; yea the comfort of soul and body. It is a great curse, and heavy judgement of God, to be given over to such vile and filthy lusts. And this Solomon confesseth, upon woeful experience, saying, I have compassed about, Eccle. 7. 27. 28. 29. 30. both I & my heart to know and to inquire & to search wisdom and reason, and to know the wickedness of folly, and the foolishness of madness: and I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands: he that is good before God, shall be delivered from her, but the sinner shall be taken by her. Behold (saith the Preacher) this haved found, seeking one by one to find the count: and yet my soul seeketh, but I find it not: I have found one man of a thousand; but a woman among them all, have I not found. His meaning is not to disgrace good women, but that women are easily drawn to wickedness, and being wicked, they exceed men in wickedness: and are of great power to draw & allure others to the same. And that fewer women are good than men; finally; he speaketh upon his own experience, & trial, 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 book being written (as some think, & as it is probable) after his grievous fall: But we see by that place, that it is a token of God's anger, to be given over to such uncleanness, and it is a just judgement upon our profaneness, neglect, & contempt of God's service: and therefore the Apostle saith, That because men regarded not to know God, Rom. 1. 24. 28. he delivereth them up into a reprobate mind, to do those things, which are not convenient: he gave them up to their hearts lusts, and to vile affections. Because men are careless in religion, & of the true honour of God: therefore the Lord giveth them over, to such filthy and odious sins, to their utter dishonour and shame in life, and death, and after death: so that the memorial of such (though they have been of never so high account in the world) is but vile, rotten, and cursed. Therefore let us hearken to that blessed Exhortation of the Apostle, 1. Pet. 2. 11. saying: dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul. And let us not forget those words of another Apostle: 1. Cor. 6. 15. 16. 17 18. etc. Know ye not (saith he) 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. Do ye not know, that he which coupleth himself with an harlot is one body: for two (saith he) shallbe one flesh; but he which is joined to the Lord is one spirit. Fly fornication: every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. Know ye not that your body is the temple of the holy Ghost which is in you, whom ye have of God? and ye are not your own, for ye are bought with a price. Therefore glorify God in your body and in your spirit; for they are Gods. Another sin which we are to avoid, and which was Salomon's sin, is Idolatry. It is said (as we have heard) that he matched with Idolatrous women: that for the love of them, he built high places, he wrought wickedness in the sight of the Lord, & continued not to follow the Lord as did David his father: & that his heart was not perfect with the Lord his God. The beginning of his sin was, that he matched with Idolatrous women, contrary to the express law of God: And therefore it was sin so to match. We are to avoid all unnecessary society, & familiarity with the wicked: & therefore jehosephet is reproved, 2. Chro. 19 2. because he helped the wicked, & loved them that hated the Lord: for he joined in the affinity with Ahab, but the wrath of the Lord came upon him for it. Pro. ●9. 27. Solomon saith, The wicked man is an abomination to the just; & he that is upright in his way, is an abomination to the wicked. There can be no sound nor true friendship betwixt those that are divers & contrary in religion & manners. 2. Cor. 6. 14 15. 16. Therefore, saith the Apostle, be not unequally yoked with Infidels, for what fellowship hath righteousness with unrighteousness? & what communion hath light with darkness? what concord hath Christ with Belial? what part hath the believer with the Infidel? and what agreement hath the temple of God with Idols? The Lord complained thus of his people, saying, juda hath transgressed, & abomination is committed in Israel, and in jerusalem, for juda hath defiled the holiness of the Lord, which he loved, & hath married the daughter of a strange god. The LORD will cut off the man that doth this, Mal. 2. 11. 12. both the master & the servant, out of the Tabernacle of jacob and him that offereth an offering to the Lord of Hosts. Such cursed and cross matches, was the cause that God destroyed the first world with the general flood: And such matches (at this day) are the causes of profaneness, Atheism, Popery, and much wickedness. For what comfort or blessing can they look for, which have no respect to God in marrying? But only regard pleasures, and riches. The example of Solomon is fearful, that so great & wise a man, of extraordinary gifts and graces, is alured and drawn to Idolatry, being overcome with the love of heathenish women: And yet (it may be, and it is likely) that Solomon himself did not worship those Idols, or think them to be gods, or that there were any divine power in them: neither did he bring them into the Temple, nor command any to worship them; but this was his fault, that he did not suppress the worshipping of them, but granted and suffered such Idolatry, for the pleasure of his women: So that he fell, as Adam fell; who did eat of the forbidden tree, not because that he thought thereby to be like unto GOD, or wiser than he was made: but lest he should offend his wise, so that he preferred the love and good will of a woman before the word of his God. So Aaron knew well enough, that there was no Godhead nor divine power in the golden Calf; yet fearing lest the people should stone him, he yielded to their fury, he made an Idol, and promulgated the feast of it. In like manner, Solomon knowing Idols to be nothing, yet being overcome with the flattering enticements of wicked women, he granted to them divers kinds of Idolatry. It is dangerous for any Prince, to suffer and tolerate any Idolatrous worship, for the love or favour of any, be they never so near or dear unto them. Nay, we must all learn generally, not to hearken to the voice of our dearest friend, though it be our own lawful wives, if they go about to draw us to any kind of sin whatsoever. This was the cause of Adam's fall (as we heard even now) This was the cause of that ruin of Ahab, and his house: because he hearkened to the voice of his wife jesabel, and being persuaded by her, most unjustly took away Naboths' vineyard, and also most cruelly took his life away from him. No natural affections should cause us to sin against God, or offend his divine Majesty; our love to him should be greater than to any mortal creature whatsoever. 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 we say, Our fathers, our mothers, our brothers and sisters, our wives & children, are near and dear friends unto us: but yet Christ is our greatest and best friend; he hath done and can do most for us: And therefore nothing should draw us from his love. And touching Idolatry, it is most odious and abominable in the eyes of God. It is a spiritual whoring from God. A denying and forsaking of his Majesty; it hath been the ruin of many Nations and Kingdoms. And therefore in no case to be suffered nor tolerated for the love of any. Deut. 7. 25. Therefore the Lord saith to his people; The graven Images of their gods, ye shall burn with fire, and covet not the silver and gold that is on them, nor take it unto thee, lest thou be snared therewith: For it is an abomination before the Lord thy God. Bring not abomination into thy house, lest thou be accursed like it: But utterly abhor it, and count it most abominable. And in another place, we are forbidden to hearken to the Prophet that doth persuade us to go after other gods, and that such a one being convicted and condemned by the judge, Deut. 13. 1. 2. 3. 6. 7. 8. is to die the death. Nay, though it be our son, or daughter, or wife, or brother, we must not consent to him, nor pity him, nor show him mercy: but thou shalt kill him (sayeth the Lord) thy hand shall be first upon him to put him to death; and then the hands of all the people. And this is the direct law of God: He that offereth to any gods save the Lord only shall be slain. There must be then no sufferance at all of any kind of Idolatry. This was Salomon's sin, and therefore it is said that his heart was not perfect with God, as the heart of his father David was: For howsoever he sinned in adultery, and murder, and in numbering the people: yet he repented presently, and never did the like again; and he had always this sincerity and perfection of heart, that he never defiled himself with Idolatry; neither did he suffer the true worship of GOD to be corrupted in his Kingdom; but kept it sincere, pure, and sound: He always hated and detested all false worship, his soul hated Idols, 2. Sam. 5. as lame and blind guides; therefore he taketh them away at the beginning of his reign. 1. Chron. 14 15. And he caused the gods of the Philistims to be burnt with fire. Psal. 16. The sorrows (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 been a blot and blemish upon many good Kings, because they suffered the high places to remain, and it is the chief commendation of good josiah: 2. Chron. ●4. 33. that he took away all the abominations, out of all the countries that pertained to the children of Israel; and compelled all that were found in Israel, and compelled all that were found in Israel, to serve the Lord their God. This blessed King, a worthy precedent of full and perfect reformation, he took away not only gross Idolatry, but all Relics and remnants, all occasions, provocations, appearances & shows of Idolatry. One thing more, very necessary and pertinent, we are to learn by Salomon's fall: namely, Not to be offended though we do see Christian Princes, learned Preachers, and great professors, men of gifts above others, to be seduced and drawn into great and gross sins: we are indeed to be grieved, and much to lament, when we see or hear such things: but yet we must not be discouraged in our profession, and in the truth of religion. Men of greatest gifts, have been subject to great sins: As Adam Noah, Lot, Abraham, Moses, Aaron, David, Samson, and Solomon. Satan doth most envy such, he standeth at the right hand of jehosua: He will winnow and sift (to the very bran) the Apostles of CHRIST, as he himself warneth them. Indeed the bad lives of Preachers and professors, are scandalous and offensive; and hinder many in the way of salvation; and maketh the word and profession ill spoken of by many; yea loathed and rejected: as the sons of Elie by their wickedness made the offering of the Lord to be abhorred. Ambr. off. lib. 2. In seeking and receiving counsel (saith one) the honesty of life, and the prerogative of virtue doth much prevail. Who will seek for a fountain in a dunghill? who will drink of filthy water? for where there is luxury, intemperance, and other vices, who will think any good to be drawn from thence? how can I take him to be my superior in counsel, whom I see inferior in manners? And can I think him fit to give me counsel, that cannot give it to himself? he that giveth counsel to others, he must show himself an example of good works; in integrity and gravity, that his speech be sound and unrebukable; his counsel profitable, and his life honest. He that liveth wickedly in the sight of the people (as much as in him lieth) he killeth him that looketh upon him: A●g. lib. de past. he that followeth him, perhaps dieth; he that followeth him not, liveth; but as much as in him lieth, he killeth both. Examples are stronger than words, and it is a more full teaching by works then by word. The house and conversation of a Preacher is set on a hill, all see it and look upon it; it is as it were a guide and teacher to others; whatsoever he doth, others think that they may do the like: that word is willingly received of the hearer, which is uttered from the Preacher with compassion of mind. He hath learned to speak truly, that hath first learned to do well. And then doth the seed of the word bring forth fruit, when the piety of the Preacher doth water it in the breast of the hearers. Grego. We must first be cleansed ourselves, and so cleanse others; we must first be wise, and so make others wise; we must first be made light, and so lighten others; we must first come to God ourselves, and so bring others to God; we must first be sanctified, & so sanctify others. This law is laid upon the Preachers, that they lighten them by living, which they are careful to persuade by speaking. For the authority and power of speaking is lost, when the voice is not helped by work. No man can stand in the valley and speak from the mount: Chrys. sup. Mat. 5. Where thou standest, from thence speak; and from whence thou speakest, there stand. If thy mind be in the earth, how dost thou speak from heaven? be in heaven, if thou speak from heaven. If thou wilt not do righteousness, why dost thou make thyself a teacher of righteousness? why dost thou call thyself a master of that, whereof thyself will be no scholar, nor Disciple? Finally, there be three kinds of negligent Prelates: Hugo. Some who live well, and suffer their people to live ill. Some who live ill, & compel their people to live well. Some who live ill, & will have their people to live ill: Those which live well, & suffer their people to live ill: they go before them in example; but they do sin because they reprove not their errors. Though they live well: yet they must of necessity give account of the flock committed to them, to the Lord of the flock. Those which live ill, and compel their people to live well: They do call those that go astray, but they kill those which are rightly strong: They call by words, they kill by examples. Of the third sort we are not to speak at all. But though this be true, that the sins of Preachers and professors be thus offensive to other, and hurtful to themselves: yet neither preaching nor profession is to be cast off or condemned. Physicians (oftentimes) live contrary to their own rules: and Lawyers live lawless: And yet both Physic and Law is good. A warrant from the King is not to be despised, though the Officer be nought. In all professions, and callings, some are good and some bad. The callings are not to be condemned, because of the badness of them which are in them: All flesh is grass, and the glory thereof like the flower of the field: All men are subject to sin and error, but the word of the Lord abideth for ever. It is pure, holy, just, and good: though those which profess and teach it, be never so bad: Gold is not the worse, though a Thief handle it, no more is the word of the Lord (which is more pure than gold, being seven times tried in the fire) though wicked men profess and teach it. This is the counsel of our Saviour Christ, Mat: 23. 2. 3. saying; The Scribes and pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do; Chrys: but after their works do not. Excellently saith one upon that place, he that doth evil, doth injury to the seat. Sitting in judgement, if thou live well, and teach well, thou shalt be judge of all; If thou live ill, and teach well, thou shalt be judge of thyself only? for by teaching well, thou dost teach thy people how they ought to live; but by living ill, thou dost teach God, how he ought to condemn thee: If they live well (meaning the preachers) it is their gain: If they teach well, it is your gain (speaking to the people). Take that therefore which is yours, and trouble not yourselves about that which is an other man's: for often there proceedeth good doctrine from an evil man, even as the vile earth bringeth forth precious gold: Is that precious gold contemned, because the earth is vile and base? even therefore as the gold is chosen, and the earth is left: so receive you the doctrine, and leave the manners; Let us receive the doctrine, not the manners. Herbs are not necessary for Bees, but flowers; so gather you the flowers of doctrine, and leave the conversation. Augustine speaking of this example of Solomon, In Psal: grad: saith thus. If Solomon be rejected of God, why are his writings of such authority in the Church? that we may know (saith he) that the words of God are not therefore true, because they were spoken by Solomon; but because they proceeded from God by Solomon: whatsoever therefore he wrote well, it must be ascribed to God; and as for his sin, it must be left to himself. The same may be said of Balaam, who though he was an evil man, yet he delivered good and wholesome Oracles. David sinned grievously: yet his Psalms, are most blessed, divine, & sacred; full of sweet comforts and instructions; to be embraced, believed, reverenced, and practised of all good men. Peter, his fall was most grievous, in denying his master; yet his sermons, his doctrine and writings, are in no case to be rejected, but to be received and followed of all Christians, as holy, and canonical scripture, inspired by the holy Ghost. Thus the falls of the Saints are abused sundry ways; some men do excuse all their faults; some by them take occasion to disgrace and discredit the Saints: and some take occasion thereby, to practise the like sins in themselves; but these are all deceived and do err foully. For they are not written to any such purpose; but rather that we may learn, 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 use doth one make of this example of Solomon, that God suffered him to err, lest we should err. Many things are written (specially in the Psalms) of Christ in the person of Solomon: Now we might take those things, to be spoken altogether of Solomon himself, but that we see, he hath so grievously fallen; whereupon we are constrained, to pass those excellent Oracles from Solomon to the Messias: for seeing we are admonished in the scriptures, that Christ knew no sin; and we see that Solomon sinned so heinously, we may understand thereby, that Solomon 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 have the like repentance, they shall have the like favour & mercy: Greg: in Hom: And therefore (saith one) I consider Peter, I consider the thief upon the cross: I look upon Zacheus: and I see nothing else in them, but examples set before our eyes of hope and repentance. By these examples also, we are stirred up to humility and watchfulness; to work our salvation with fear and trembling; and upon view of these things, let him that standeth take heed lest he fall. And finally, we are moved to pity, kindness, and mercy towards other sinners: seeing in many things we sin all, and such excellent, and holy men, patriarchs, Prophets, and Apostles, have had their grievous falls. THE sixth SERMON. WE have heard the rejoicing and thanksgiving of this woman, for the Reign of Solomon, and specially, because she saw the love of God, both to Solomon and to Israel, in placing such a King: We have heard the happiness of Solomon, the great and extraordinary gifts of God bestowed upon him, and manifold signs of God's favour towards him, and that God by his own mouth and promise, and by a special name given to Solomon, professeth his love towards him. And therefore howsoever he fell, most grievously, and therefore deserved no love, but rather hatred, and to be cast off for ever: yet no doubt, but God did love him still, and in time brought him to repentance and salvation. Now let us from these words, of this blessed woman (seeing God's love in placing Solomon) let us (I say) learn and observe from hence, that a good King, is a rare, and a special gift of God, and a token of his love to the people. For it is said here, Because God loved Israel to establish it for ever: therefore he made Solomon King over them. When God means to bless a land, and to do any good unto it, he giveth it good Princes; when he meaneth to correct and punish a people, he sendeth wicked men to Reign over them. So that it is God that giveth Kings, sometimes in love, sometime in anger. Esa: 3. 2. 4. He threateneth to take away the judge and the Prophet, the prudent, and the aged, and to appoint children and babes to be Princes over them. job. 34. 30. In his justice he causeth the hypocrite to reign. Woe to thee o land, when thy King is a child, and thy Princes eat in the morning: that is, Eccle: 10. 16. 17. when they are without wisdom and counsel, and are given to their lusts and pleasure. But blessed art thou (oh land) when thy King is the son of nobles; meaning, when he is noble for virtue and wisdom. A good King is a great and worthy blessing of God. Pro: 18. 22. Solomon saith, He that findeth a good wife, findeth a good thing, and receiveth favour of the lord Pro: 31. 10. And Bethsheba saith, Who shall find a virtuous woman, her price is far above the pearls. How much more truly may this be said of a virtuous King? Every good thing is from God: As good husbands, good wives, good parents, good children, good masters, good servants; how much more a good King, being publicum bonum▪ that is, a public 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 sin and ruin to the people. judge 2. 19 It is said (in the book of the judges,) that when the judge was dead, they returned and did worse than their fathers; in following other gods, judge 8. 33. and in worshipping them. And again, when Gideon was dead, the children of Israel turned away, and went a whoring after Balim; judge 17. 6. and made Baal their God: And this is set down as a cause of Idolatry and of all villainy amongst that people. judge 18. 1. In those days, there was no King in Israel: but every man did that, which was good in his own eyes. judge 19 2. Miserable is the state of the people without a Prince; like fishes devouring one another; like a body without a head; like sheep without a Shepherd; like soldiers without a Captain; like children, without a mother; a ship not safe without a governor; nor a private house without a guide, nor the commonwealth without governors. This knew Moses who was careful of his posterity, and to have a governor for his place before he died, Numb: 27 16. and therefore said. Let the Lord God of the spirits of all flesh, appoint a man over the congregation, who may go out and in before the people, and lead them: that the congregation of the Lord be not as sheep, which have not a Shepherd. Esa: 32. 1. 2. Great are the commodities and comforts which we reap by good Kings. Behold (saith Esaiah) A King shall reign in justice, and the Princes shall rule in judgement; and that man shall be as a hiding place from the wind, and as a refuge from the tempest; As the rivers of waters in a dry place, Ps: 72. and as the shadow of a great rock in a weary land. And mark the happiness of Salomon's government, here commended; His father David prophesieth of him, that true religion should be maintained in his kingdom▪ that in his days the righteous should flourish: that he should be to such as comfortable, as the dew and showers after the mown grass; That in his time should be abundance of peace and plenty; That he should judge the poor with equity, and deliver him when he crieth; and save the children of the needy, and subdue the oppressor: redeeming their souls from deceit and violence, and preserving them from all wrong. Behold then, the happiness, the benefit and comfort of a good King: He is a father, a pastor, a nurse, to the Church, and commonwealth; He is as a wall, and prop, to stay up the tender boughs of the vine. He is like the shadow of a great tree, refreshing his subjects; He is as it were a common soul to the people, whereby the body of the Church and commonwealth is stayed and upholden: And as the sun is to the planets, and the planets to the stars; so is the King with his counsel, judges and magistrates, to the commonwealth; From thence it hath life, comfort, and light. A good King is much more excellent and better, than a good subject: His goodness more large, moreample, & profitable, than the goodness of others. As much difference as there is betwixt a private family, and the commonwealth, betwixt one house and a City, betwixt a little river and the sea: so much difference there is, betwixt a good subject and the King. He is like a spring, or fountain of water, descending from the top of a high mountain, watering all the lower grounds, cherishing and filling all the lower brooks. The care, the religion, the wisdom, the pity, the piety, the liberality, justice and temperance of a king, profiteth all his subjects. By his means, religion, peace, justice, arts, schools, families, trades, buildings, Church and commonwealth flourisheth. Therefore (saith Solomon) In the prosperity of the righteous, Pro: 11. 10. 11. the City rejoiceth; and when the wicked perisheth there is joy. And by the blessing of the righteous the City is exalted. Pro: 28. 28. Again, when the wicked rise up, men hide themselves; but when they perish, the righteous increase; when the righteous are in authority, the people rejoice; Pro: 29. 2. but when the wicked beareth rule, the people sigh: All good subjects rejoice at the reign of good Princes: because they enjoy lives, liberties, their goods, and the Gospel: when the wicked rule, there is a storm; the just are molested; they fly as David from Saul; they hide themselves as the Prophets in Ahab his time; They fly as birds for shelter: But when the godly rule, the righteous swarm, as Bees in a sunny day: They multiply and fill the Churches, and show their faces boldly and openly. The necessity and commodity of kings, may be seen in the universal order of nature. The chief Philosophers, Plato, Aristotle, and Apollonious, did see and feel, that as generally there is one chief Creator, and maker of all things, and as among the stars, the sun beareth the chief light; as among Bees, there is one chief king; as the flocks and herds of beasts have one guide and ruler; finally, as the crane's do follow one leader; So there ought to be in a commonwealth one king as head, by whom all the members may consent. And this reason of the commonwealth (declared by the instinct of nature) God hath more evidently opened in the holy scripture, and maketh mention of kings, and doth approve and allow their authority with his own mouth, as we have heard before; and the words of this woman doth approve and testify the same. She blesseth God for this king, who had set him in his own throne. She acknowledgeth God the author of this kind of government: so that the authority of kings is a sacred and divine ordinance. But it will be objected: How is God the author of this kind of government? when as Solomon was but the third King that Israel had: they had no King at all before Saul, who was a wicked King, given to them not in love, but in wrath, and that at the unlawful 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 unto Ramath, and said unto him: Behold thou art old, and thy sons walk not in thy ways: make us now a King to judge us like all nations. But the thing displeased Samuel (when they said give us a King to judge us) and Samuel prayed unto the Lord. And the Lord said unto Samuel: Hear the voice of the people in all that they shall say unto thee: for they have not cast thee away, but they have cast me away, that I should not reign over them: As they have ever done since I brought them out of Egypt even unto this day (and have forsaken me, and served other gods) even so do they to thee. Now therefore hearken unto their voice: howbeit, yet testify unto them, and show them the manner of the king that shall reign over them. Behold here are a people great and small, affecting and desiring a king, having 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 form of government which God himself had ordained for them. They ask that which would be hurtful unto them, and that with an obstinate and bad mind. Deut: 17. 14. 15. But it will be objected, that they had a commandment and warrant from God: who said thus unto the forefathers, when thou shalt come into the land, which the Lord thy God giveth thee: and shalt possess it, and dwell therein: If thou say I will set a king over me, like as all the nations that are about me, than thou shalt make him over thee, whom the Lord thy God shall choose; from among thy brethren shalt thou make a King over thee. Thou shalt not set a stranger over thee, which is not thy brother. Behold here the allowance of God, to choose themselves a king; so he be not a stranger. And whereas it is said, the Lord should choose them a king; they come in this place to him, that be would make choice of a king for them: how do they then offend in this their petition and desire? Indeed their desire is not simply evil of itself, for if it were so, it might not have been granted; but their desire is not to this end, to have the word of God performed, but to satisfy their own humours. They should have stayed God's time and leisure, but they distrust God, and are most unthankful to Samuel, despising him in his old age; neither do they ask a king according to God's appointment and institution; But let us have a king (say they) as other nations have, be he good or bad. But yet if God would (as it fell out after) give them a king: why is he angry with them for ask a king? because they did ask it with a bad mind, offering some injury to Samuel: yet in his secret will and purpose, his meaning was to give them a king: He disliked in this people, their distrust and difficience: who relied more upon man, than God: their boldness, in attempting, so rashly and suddenly to erect a new form of government. He misliked the contempt of his own government, in that contemning him their king, they sought a certain king, after the example of other nations, and so they were weary of God's order. And yet, the government of kings doth not shut out the government of God, but God doth reign by kings, as well as he reigned by judges. The king is the minister of God, his servant, and deputy: he sitteth in his place and throne, and God is the author of his office and authority, as we may see in this place. And this form of government hath been of many nations much desired. This principality or kingdom was first begun (as it is thought) by the Egyptians, who could live no while without a king. And we find (in the book of Geneses which is most ancient) that the Egyptians had their kings, one after an other. And whereas in the administration of a common weal, there hath been (long since) three sorts or kinds of governments set down, the one Monarchy, an other aristocraty when the best govern; the third Democrati, or popular state, when the common people have a stroke, in ruling the public weal. The first kind of government is thought as good as any, if not the best of all: For when counsel or government is in the power of one: In the government of the commonwealth, all things are more easily performed. In the other two kinds of governments, one oftentimes saith one thing, and others will not grant it, and they are not easily agreed: here one hath a stroke, the pre-eminence and prerogative of commanding and granting. The whole world is ruled and governed by one, and what can be better or more wisely governed? The government by judges, was not very strong; but almost voluntary, and therefore more contemptible: but in the government of a king, there is more majesty in their kingly pomp, and glory, which is a more admiration and a wonder to the people, and is a means to keep them in better order and subjection: The name of a king hath been always famous, great, most glorious, and sacred, amongst all nations of the world: But ye● s●e the madness, and inconstancy of this people: They eagerly desired a king, and when they had him, they would not receive him, but many of them despised him. And thus they dealt with the Lord, many times before and after this. They desire deliverance out of Egypt, and when they are delivered, they desire to return thither again They desire Manna from heaven, when they were in the wilderness: when they had it, being sweet and heavenly food, they loathed it, and made light account of it. They desire to turn out of Babylon into their own country: when their return is granted, a great part of them refuse to return. So in this place, 1. Sam. 10. 〈◊〉. how importunate and eager are they with the Lord to have a King: but when he was anointed and chosen King, some wicked men said; How shall he save us? so they despised him and brought him no presents. How can such people be pleased, being fickle, wavering, and changeable, misliking the best government that is; yea such as the Lord himself alloweth, and appointeth: and such, as they themselves (sometimes) have liked and desired. 1. Sam. 10 24. 2●. But yet it is said, that many of those people shouted & said, God save the King. And when Saul went home to Gibiah, there followed him a band of men, whose heart God had touched. Again it may be objected: how is God the Author of the calling and authority of Kings? how do they sit in his throne? When many of them are most wicked in life, and unjust, and corrupt in governing; when all things are full of confusion and disorder: but we are to look to the good we have of government. And we are to know, that both bad Governors, and corruptions in government, the sins are not of God but from themselves. God doth neither allow nor command them, but forbid and detest them. And yet there is some profit in bad Magistrates: Many good laws, and some form of justice amongst them. Wicked Governors, are as plagues & punishments for the sins of the people: Because when they are good, we receive not that goodness at the hand of God thankfully, submitting ourselves to his laws and ordinances; but abuse the goodness of God to our sinful and beastly lusts: Tyndal. Therefore doth God make a scourge of them, and turn them to wild beasts (contrary to the nature of their names) even to Lions, Bears, Foxes, and unclean Swine, to avenge himself of our unnatural, blind, unkindness, and of our rebellious disobedience. So he turneth the fruitful land into barrenness, for the wickedness of them that dwell therein. Psa. 107. 34. Let us not take the staff by the end, to seek to avenge ourselves of his rod, which is the evil rulers, The child, as long as he seeketh to avenge himself of the rod, hath an evil heart: for he thinketh not that the correction is right, or that he hath deserved it, neither repenteth, but rejoiceth in his wickedness, and so long shall he never be without a rod; yea so long shall the rod be made sharper and sharper. If he acknowledge his fault, and take the correction meekly, and kiss the rod, and amend with the learning and nurture of his father and mother, than the rod is taken away. So, if we resist evil Rulers, seeking to set ourselves at liberty, we shall (no doubt) bring ourselves into more cruel bondage, and wrap ourselves into much more misery & wretchedness: For if the heads is overcome they will make their yokes sorer. If the people overcome the Rulers, then make they away for a more cruel nation, which hath no right to the Crown. If we submit ourselves to the chastening of God, and meekly acknowledge our sins, for the which we are scourged, and kiss the rod, & amend our lives: Then God will take the rod away: that is, he will give the Rulers a better heart; or if they continue their malice, and persecute thee for well doing, he will deliver thee out of their tyranny. When Israel sinned against GOD, he gave them up to one Tyrant or other: when they repented, he sent them deliverance. A Christian man (in respect of God) is but a passive thing, a thing that suffereth only, and doth nought; as the sick, in respect of the Chirurgeon or Physician doth suffer only. The Chirurgeon slancheth, cutteth out the dead flesh, searcheth the wounds, thrusteth in tents, burneth, seweth, stitcheth, and putteth corrosives to draw out the corruption; and last of all, layeth too healing plasters, and maketh whole. The Physician giveth purgations and drinks to drive out the disease, and then with restoratives bringeth health. Now if the sick resist the razor or searching iron, doth he not resist his own health, and is the cause of his own death? So likewise is it of us, if we resist evil rulers, which are the rods and scourges, wherewith God chastiseth us, the instruments wherewith God doth search our wounds, and bitter drinks to drive out sin, and corrosives to draw out by the root the core of the pox of the soul, that fretteth inward. Thus a Christian receiveth all things at the hands of God, both good and bad, both sweet and sour, both wealth and woe: and he doth take good Princes as a special belssing, and bad Princes as a just judgement sent for sin. But it will be objected, That the Lord saith of some Rulers, that they reigned not by him: Hosea. 8. 4. They have set up a King (saith he) but not by me; they have made Princes and I knew it not. The meaning is, that the people of Israel had set up jeroboam, by whom they sought their own liberty (as many Tyrants, do not respect God's word or will, but their own lusts and affections:) But we must distinguish the office from the person; and we must know that men do abuse good things through their own corruption: And therefore whatsoever is good in government is from God; and he doth use the Devil as plagues and punishments for the sins of the people. Dan. 2. 2. ●7. It is said by Daniel, that God changeth the times and seasons: He taketh away Kings, and setteth up Kings. And Daniel saith thus, to the proud King Nebucadnezer: O King, thou art a King of Kings, and the God of heaven hath given thee a Kingdom, power, strength and glory. And when Pilate said to Christ, Knowest thou not that I have power to crucify thee, & have power to lose thee? jesus answered, Thou couldst not have power at all against me, except it were given thee from above. But it may be yet objected, That the authority and office of Kings, is not of divine 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 only a devise of man, and only from man; But as one saith. Est ordinatio divina, secundum substantium ordinatio humana, secundum modum ac finum: It is a divine ordinance, in respect of the substance. and it is human, in respect of the manner and end. The office and power of the King is from God: The manner of choosing and governing the commonwealth, is in many things human, and the end is for the good and preservation of man: and so are lawful Pastors, though their calling be divine; yet they are chosen, approved, and ordained, for the benefit of men. And thus the Apostle defineth a High Priest: To be taken from among men, and is ordained for men, in things pertaining to God: And so is a King taken from among men, ordained for men, in things pertaining both to God & men; That is, for the good both of the Church and Commonwealth. As for the Pope's office and usurped supremacy, it is merely human; nay it is diabolical, and against the examples and authority of holy Scripture. He hath no true nor just warrant, from the Law, Prophets, Evangelists, nor Apostolical writings: But of this, it may be we shall speak more hereafter. It is sufficiently proved already, and it shall appear more plainly hereafter, that the office and power of Princes is divine & sacred. Now because some Kings are given of God to his people in love and mercy, and some in wrath & judgement: Let them try themselves, whether it may be said of them, as it is said of Solomon in this place, That God in love to them, and in love to his people, hath set them in his own throne. Let them know then, that such a King (as is given of God in love) is both qualified with gifts fit for his calling, and will and must necessarily perform the duty of his place: as this Queen testifieth of Solomon in the words following. It is said of David, that as he was chosen from the sheepe-folds, to feed God's people in jacob, and his inheritance in Israel: Psa. 78. 70. so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. 2. Sam. 8. 15. And it is said of him (in another place) that he reigned over all ISRAEL, and executed judgement and justice: Psa. 101. 1. and he himself protesteth, that he governed his Court, Church, and Commonwealth, according to the true rules of mercy and judgement. And it is said of Solomon, that all Israel feared him; for they saw that the wisdom of God was in him to do justice, and to perform faithfully the duty of his place and calling. A learned writer upon that Psalm 78. sayeth, God did choose David to this end, that he should feed his people; and therefore he fed them. He chose Saul to afflict his people, & therefore he afflicted them. For mark what the Lord said to the people that would needs have a King; he threateneth them, and giveth them that King in his wrath. This (saith he) shall be the manner of the King that shall reign over you: 1. Sam. 8. 10. 11. 12. 13. etc. He will take your sons, and appoint them to his Chariots, and to be his horsemen, and some shall run before his Chariot. Also he will make them as Captains over thousands, and Captains over fifties, and to ear his ground, and to reap his harvest, and to make instruments of war, and the things that serve for his Chariots. He will also take your daughters, and make them Apothecaries, and Cooks, and Bakers. And he will take your fields, and your vineyards, and your best Olive trees, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give it to his eunuchs and his servants. And he will take your men servants, and your maid servants, and the chief of your young men, and your Asses, and put them to his work. He will take the tenth of your sheep, and you shall be his servants: and you shall cry out at that day, because of your King, whom you have chosen you, and the Lord will not hear you at that day. But it may be, some will say, May Kings thus oppress the Commonwealth? no, they have no such authority by their office: But this King was sent in wrath from God, to plague this people; and therefore he doth plague them. Samuelthreatneth to that people, the diminution of those liberties which the Israelites enjoyed before under the judges He admonisheth them of the hard estate which was to ensue. This was Gods doing in his justice, for the sins of the people. For God is in heaven, he may do whatsoever he will; his ways are all just and righteous. But as for Kings, they neay not do what they list, they are bound to the laws of God, to the laws of charity, equity and righteousness. But those which are given in wrath, they shall vex and afflict the people. Christ said to Peter, Feed my sheep. It was said to Antichrist, Devour, destroy, beat down, seduce the people, because they receive not the love of truth, that they might be saved: Therefore he destroyeth, seduceth, and deceiveth as many as he can. The Lord threateneth in Zacharie: Zac. 11. 16. I will raise up a shepherd in the Land, which shall not look for the thing which is lost, nor seek the tender lambs, nor heal that which is hurt, nor feed that which standeth up: he shall eat the flesh of the fat, and tear their claws in pieces. Our Saviour Christ saith, That a thief, cometh to steal, kill, and destroy. So that by their deeds. practices, and fruits, both of Princes and Ministers, it may be easily gathered, whether they be sent to a people in love or wrath. But of the duty of such Governors as are given in love, we shall speak hereafter. Now as the dignity of Kings appeareth, in that their calling is so divine, and from God himself: so in this also, that they are in his place and throne, and have so many honourable titles given unto them in the Scripture. They are called nurcing fathers and mothers, shepherds of the people, leaders, keepers, helpers, Governors; yea, in some sense saviours; and God doth give them his own name, counting them gods: not by nature; for so they are men like other men, borne and conceived as other, and shall die like men: But they are gods by office, they are the Vicegerents and Images of God. This is a great honour, great excellency and dignity, to be admired and reverenced of all men. Yet let me admonish you, that the same, or the like titles and dignities may be applied to the faithful Ministers of God; though they be accounted and taken by most men, as vile, base, contemptible, and the very off-scouring of the world: And many which do magnify, and almost adore great persons, Governors, and Magistrates (it may be for fear, flattery, favour and lucer) even these do vil●sie, scorn, contemn, and disgrace the calling of the Ministers, as much as they can. But let them know, that there is some likeness and affinity betwixt the calling of a Magistrate, and the calling of the Minister. As good Princes are the blessings of God, so are good ministers; as we have heard before, when we entreated of true wisdom. As the calling of the Magistrate is sacred and divine, so is the calling of the Minister; it is the holy Ghost that appointed Overseers in the Church; and it is jesus Christ that giveth 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, nurses, and in God's stead. Magistrates are to be honoured; such as rule well in word and doctrine are worthy of double honour. The same is the end of both their callings, to suppress and beat down sin: But our power is spiritual, therefore the greater, even the power of God to salvation; power to convert souls, to beat down Satan and sin, and to bring into bondage every thought that doth raise itself against God. By the Magistrate's care, policy and power, we live in peace, and are defended from foreign & domestical foes. By the ministery of the word, the sword of the spirit, we are armed against our spiritual enemies, and enjoy true peace of conscience: And therefore the ministery of the word is truly called, the streugth and life of a land. When Elishai saw Eliah taken up into heaven, he cried, My father, my father, the Chariot of Israel, and the horsemen thereof. It is sin that weakens a land, it is religion and piety that maketh it strong. By the preaching of the word sin is weakened, and all virtue and goodness is increased & confirmed. The want of this word, is the famishing of men's souls: the plenty of this word, is the life of their souls. Magistrates are keepers and maintainers of both the tables of the commandments; and so are all faithful Ministers. Magistrates are to execute outward punishments upon offenders. Ministers have power to reprove, to bind, and exclude notorious offenders▪ Our bodies, goods & lives, are subject to Princes; but all power, worship, and majesty, are subject so the word which we preach: And as they are rebels to Princes which resist their power, so are they rebels to God, which set themselves against the doctrine, counsels, and exhortations of his faithful Ministers. And finally, as good Magistrates do comfort and encourage good subjects, by rewards, honours and countenance; so good Ministers are careful by all means possible to comfort good Christians by the sweet promises and mercies of God, and by the assurance of remission of sins and life eternal. Seeing therefore there is such agreement, both in the titles and callings of Magistrates and Ministers, there should be also an agreement and union in affection betwixt them. They are entirely to affect and love one another. The Ministers are to guide and direct the Rulers by the word, and they again are to defend them by the sword. This the Lord teacheth, when he appointed two brethren to govern his people, Moses and Aaron, the one to govern, the other to teach. It went well with Saul, so long as he harkened to Samuel the Prophet. David had Gad and Nathan near unto him, as his faithful Counsellors. Hezekiah the King, was directed by Esaiah the Prophet. Therefore Magistrates are to countenance good Ministers, and to encourage them. We teach and persuade all men to obey the higher powers. We pray for you publicly and privately, and stir up others to do the like. We set forth the excellency of your callings: We threaten damnation to rebels and traitors. As for our calling, although divine and sacred, yet odious and contemptible to the world, because we reprove the sins of all men: we endure many hard speeches, unkindnesses and injuries of wicked men: the eyes of many, their ears, hearts and mouths are open against us. We are subject to many temptations and infirmities. We have many discomforts and discouragements. Who is to comfort, and countenance, and defend us, but the good Magistrates? And you must not be offended though we sometimes justly reprove your opon sins, in open place. It is our office to reprove sin in all; as it is your duty to punish sin in all. As you must not be partial, and not have respect of persons in judgement; so we must not be partial in reproving. We do it (God, knoweth) in duty, love and conscience; and therefore you are to take it in good part. All holy men, though they were Kings and Princes, have been content patiently to receive just reproof: And the sins of Magistrates and great persons do most hurt of all other; and therefore most of all to be reproved. If we be careless and idle in our place; If we be flatterers & time servers. If we be corrupt & false in our doctrine; If we be wicked and dissolute in life; Let us be censured according to our deserts. But if our care be to do good, to take what pains we can in our places, to win fowls, to beat down sin and Popery, to live honestly, and keep a good conscience in all things: If neither our doctrine nor life can be justly touched, why should you be strange unto us? why should you keep back from us your favour, assistance, and countenance? It is the chief end of the office and calling of a good Magistrate, to defend and countenance all good and honest men, much more the faithful and painful Ministers of God. And seeing Magistrates and Ministers have the same author, the same names and dignity, let them join together for the beating down of sin, and be 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 up in their hearts these worthy places of Scripture. Remember that caveat which GOD giveth to his people: Deut. 12. 19 Beware that thou forsake not the Levite as long as thou livest upon the earth. And again: Psa. 10. 15. Touch not mine anointed, and do my Prophets no harm. This was spoken even to Kings and Princes, to their rebuke and shame. And never forget that bitter prayer of Moses, who yet was the mildest man that ever lived upon the earth, Deut 3. 11. Bless o Lord (saith he) his substance, and accept the work of his hands: he speaketh of the tribe of Levy, the faithful ministers of God: Smite through the joins of them that rise against him, and of them that hate him, that they never rise up again. Luk. 10. 16. And remember that saying of our Saviour 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 know them which labour among you, and are over you in the Lord, 1. Thes: 5. 1●. and admonish you, that you have them in singular love for their work sake. Love them for their calling, for the gifts of God in them, for their great pains, for the gain and profit which you do or may reap by them. And never forget that saying of the same Apostle already alleged, 1. Tim. 5. That those which labour in word and doctrine are worthy of double honour. And finally, remember the sweet and gracious exhortation of the worthy king, good king jehosephat, delivered to his own subjects by his own mouth, 2. Chron: 20. 20. saying, Hear you me o juda, and you inhabitants of jersalem, put your trust in the Lord your God, and you shall be assured; believe his Prophets, and you shall prosper. Now let us come to the duty of a king, and of all governors, set down in few words, by this blessed Queen; she putteth Solomon in mind o● the end why God did thus highly prefer and advance him, it was to execute judgement and justice, to do equity and righteousness. This is the end and calling of a● governors and rulers, appointed by God himself, and let us in respect of the place and persons, apply our speech, to subordinate magistrates, who are the king's deputies, and rule in his name under him, they must faithfully do their duties, and justly discharge their places, and the trust committed to them. And by the king, being the chief magistrate, the scripture do●● understand, all other governors, officers, assistance and helpers to him; he cannot rule and govern alone by himself, so great a kingdom and people, he hath need of many eyes, many ears, many heads and hands, to help and assist him in government. Exod. 18. Moses by the counsel of Iethroh●s father in law, provideth sundry officers and judges under him, for hearing and judging of causes. 2. Chron: 19 King jehosephat setteth judges in the land, throughout all the strong Cities in juda, City by City, and telleth them, and teacheth them, what they are to do in their places. 1. Pet 2. 13. 14. S. Peter exhorting us to submission to the king, as to the superior, so he maketh mention of governors under the king, for the punishment of evil doers, and for the praise of them that do well. We have hard before, the excellency of kings and magistrates, namely, that God is the author of their place, that they are in God's stead, and called by his name. This no doubt is a great honour and dignity to be above others, to be chief in a kingdom, in a city, town or country, to represent the person of a king, yea to represent the person of God: this may be an occasion to lift up the hearts of many above their brethren, because of the greatness of their place; and many in this their office, do only respect, the highness, the glory and worship of it: and therefore are conceited in themselves. 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 heavy burden: and the consideration of this may serve, to humble good magistrates, both in the sight of God and men; to remember in what low and base estate they have been heretofore, though they be now advanced. Gen: 32. 10. They may say to God in the humility of their souls, with jacob, I am not worthy of the least of all thy mercies, and all the truth which thou hast showed to thy servant; for with my staff came I over this Iorden, and now have I gotten two bands: And may not some say with David that the Lord hath chosen and taken them from the sheepfolds, Psal: 78. 70. to feed his people in jacob, and his inheritance in Israel. May not many truly say, that though they be now of great wealth, yet they have been as poor as others: though they be now governors and rulers of others, yet they have been subject to those whom they govern. Nay the greatness of their place, the honour and dignity that they are in, should not make them proud: for if they look well to the great and manifold duties required, they shall have no cause to be lifted up, but rather to be humbled and cast down: they are not called to the place of government to be proud, idle, to take their pleasure and ease, to live in ●otousnes, in luxury and licensiousnes, but faithfully and carefully to perform all the duties which God requireth of good governors in holy scripture: to govern well, is a matter of great difficulty, 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 behave themselves, but that they shall displease the one or the other: What wisdom, human and divine, is required in good governors, or else they must see with other men's eyes, he must speak with other men's tongues, and they must be wise by other men's heads: governors without true wisdom, are like a ship without an anchor, like birds without wings. A wise governor is like salt to season others, he is as the eye and the heart of the people. What courage and magnanimity is required in good rulers, for the suppressing of the rebellious and wicked, and for doing of justice without partiality? and what care, diligence, providence, labour, and toil, for the right government of so many, and so many sorts of men. The heathen could say, that the greatness of government, is the greatness of care: he is in duty to warrant the sleep of his subjects by his own watchfulness; their peace by his labour; their ease by his industry; their leisure by his business; the head watcheth and provideth for the government of the whole body; how careful and watchful are nurses for the feeding and ordering of their children? how watchful are good Shepherds for the leading, and feeding of their sheep? and how careful is a good householder and master, for the government of the whole family? so that it is an old saying, Therein but one servant in an house: meaning, that the master is servant to all; in respect of his care and providence over all. Greg: In very deed saith one, it seemeth to me, that it is the art of all arts, the discipline of all disciplines, to govern man, which of all creatures is most variable in manners, and divers in will. An other saith, that to govern, is not only a dignity, but an art; yea the greatest of all other: for if they rule over other things which are without man, the skill and the cunning is better than all the things themselves: how much more is the government over men most excellent, seeing that men do excel all other things? There are divers kinds of arts, one excelling an other, there is the art and skill of husbandry, of carpentry and building, Chry: in 2. Cor. 7. which are very necessaire, and do serve for the help and conservation of this life: there be other arts, which are less than these; As to be shepherds, tailors, smiths, but amongst all these, husbandry is most necessary, which God himself ordained and commanded so soon as he had made man: for it is possible for a man to live without most of the other arts, but without husbandry it is impossible to live; without it, all the rest are to no purpose; yet kings do govern husbandmen, and there is some likeness between husbandry and government: the governor is a setter of plants, some he proyneth, some he cherisheth, and causeth to grow: some he cutteth down and pulleth up by the roots: good governors are like husbandmen; by husbandry, the badness of the earth, & the wildness of the plants are made better: by weeds, the plants and seeds are hidden & choked; but the good husbandman, is careful to pluck them up: so by good laws men are made better, and the wicked which hinder & hurt others, are restrained & suppressed: and as husbandmen have many things to hinder their planting and sowing, as wild beasts, tempests, hail, floods, drought, so have governors hindrances and enemies to their government, which they will carefully avoid as well as they can. This comparison of husbandry, as it setteth out the necessity and excellency of government, so it showeth the great care and labour that is joined with it: for who is more careful and painful than the husband man? let therefore magistrates be humbled in consideration of the virtues and duties of their great calling: and yet for their further humiliation, let them remember their own infirmities and wants to perform their duty as they ought. Let them remember that they are subject to the temptations of the devil, of the flesh, and the world: and let them know, that they are subject 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 give account to the great judge and governor of all the world, how they have behaved themselves in their places and callings: It shall be said to them, to every one of them, Come, give account of thy stewardship, thou mayest be no longer steward. And for their further humiliation, they must know, that they cannot tell how long they shall enjoy those places of honour and dignity, being subject to death as well as others; and they cannot tell how soon they may be taken away. Agathon had wont to say, that a magistrate must always remember these three things. First, that he ruleth men; secondly, that he must rule according to laws; and thirdly, that he shall not always rule. The consideration of this latter point of the shortness and uncertainty of this life, that we must certainly die, and we know not how soon, is able to humble, the mightiest potentate in the earth. The highest of them all may say, I myself am also mortal, and a man like all other, and am come of him that was first made of the earth, and in my mother's womb was I fashioned as others are; and when I was borne I received the common air, crying and weeping at the first as all others do; I was nourished in swaddling clothes, and with cares. For there is no king that hath any other beginning of birth, all men have one entrance to life, and a like going out. David calleth death the high way of all the earth, and he himself putteth governors in mind of their mortal state: for howsoever he saith, that God standeth in the assembly of gods, he judgeth among gods: And again, I have said ye are gods, and ye all are children of the most high: this he speaketh of magistrates, magnifying and extolling their office, and giving them three times in that Psalm, the glorious and sacred titles of Gods; yet lest they should be puffed up with the excellency 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 have them remember, that though they be gods, yet they are but mortal gods; of this mortal state of Princes, we to our great discomfort have had woeful experience not long since in this our Land: A worthy young Prince of great hope, the flower and jewel of our land, the comfort of his parents, and of all good Christians and subjects, the heir apparent of sundry kingdoms, how soon hath the Lord taken him away in the prime of his tender, young, and flourishing age? happy no doubt is he, that is so soon taken away from a miserable world, but unhappy are we, whose sins, hath caused the Lord to take such a jewel from us: it cannot but prognosticate, some heavy judgement to this our nation and country: and great cause have all christian hearts amongst us, to mourn and lament for such a great loss. This Church may say as Naomi said, upon the death of her husband, when they called her Naomi, she answered them, call me not Naomi, that is beautiful, Ruth. 1. 20. but call me Marah, that is bitter: for the almighty hath given me much bitterness. Why call you me Naomi, seeing the Lord hath humbled me, and the almighty hath brought me to adversity? We may mourn and say with David, 2. Sam: 3. 20. mourning for the death of jonathon, Tell it not in Gath, nor publish it in the streets of Ashkelon, lest the daughters of Philistimes rejoice, 2. Sam: 3. 33. lest the daughters of uncircumcised triumph. And as he saith in an other place, after the death of Abner, there is a Prince, and a great man fallen this day in Israel. But blessed be God, who is still more merciful to us than we deserve, and in judgements remembreth mercy, who though for our sins hath cut off so precious a branch, yet the blessed tree is yet alive, and standeth and flourisheth, and also some sweet branches to our great comfort and hope. Now the Lord of mercy, bless them all and multiply, and increase them, and continue them and theirs if his will be, to the end of the world, to their own comfort, the shame of their enemies, and to the common good of this Church and commonwealth: yet let us not forget that heavy judgement, but so remember it, that it may draw us to true repentance, for that is the true use of all judgements: and let us learn to depend wholly and only on God, and not upon any mortal man. Psal: 146. 3. Remembering that counsel of David, put not your trust in Princes, nor in the son of man, for there is no help in him, his breath departeth, and he returneth to his earth; then his thoughts perish: blessed is he that hath the God of jacob for his help, whose hope is in the Lord his God which made heaven and earth, the sea ' and all that therein is, which keepeth his fidelity for ever. And let this and the like examples of the death of great persons, put all in mind (though they be never so high,) of the mortal state of all the children of men, of what state or conditions soever they be; And thus though governors and magistrates take occasion by the dignity of their places, yet both this, and many other causes, may move, draw, and induce them to true humility. And now let us draw nearer to the description of the several duties required of Christian governors, both in this and in many other places of scripture, the Lord doth not only in his word set down, generally the rules of all christianity, but also the several duties of all states, degrees, and callings, as of fathers & children, masters and servants, husbands & wives, kings & subjects: wherein we may see the fullness & equity of scripture, applying itself, and speaking to all sorts of men. Again, we learn this lesson by it, that it is not sufficient for us to perform the general duties of Christianity, but also the particular duties of our several callings. And we may see the corruption of our natures, that every one is willing and ready to hear the duties of other men, forgetting and little regarding what doth belong and appertain to themselves. The servant is content to hear the duty of his master, and the master is content to hear the duty of his servants; children are content to hear the duty of their parents, and parents are content to hear the duties of children. Husband's are willing to hear the duties of wives, and wives are content to hear the duties of husbands. Ministers are content to hear the duties of the people, and people are content to hear the duties of ministers. Subjects are content to hear the duties of their Princes, and Princes are willing to hear the duties of their subjects. But few or none are so ready or willing to-heare and learn their own duties. For redress of this corruption, let every one say with the kingly Prophet David, I will hear what the Lord will say concerning me. And of all other, the scriptures do often and plentifully speak of the duties of Princes and Magistrates, in Exodus, in Deutrinomie, in the Proverbs of Solomon, in the Law, in the Prophets, in the Gospel; and many preachers, many times, in many places, upon just occasion do handle this doctrine of the Magistrates, and this is not superfluous, because it is a matter of great importance: for if they do their duties, the Church and commonwealth flourisheth: otherwise there is decay and ruin. Again, their office is hard and difficult, much holiness, much wisdom and faithfulness required of them, their charge and burden is great, they have many hindrances and enemies, they are subject to many dangers, therefore they had need of much & daily instruction, & so much teaching, & so many sermons, shallbe so many witnesses against them if they do not regard & follow them: but to come to the description of good rulers, their first care must be, that if they will well & profitably rule others, they must first govern and rule themselves. The very heathen have accounted those the best Emperors and rulers, which could rule their own affections, they have thought & said, that we need not so much fear our armed enemies, as our own desires and lusts: that it is a far greater work to overcome ourselves, then to overcome our enemies. And thus saith one very excellently, If thou wilt have all things subject to thee, subject thyself to reason; thou shalt rule many, if reason rule thee: Seneca. from thence thou shalt learn, what and how thou art to take any thing in hand. Isodo. Kings and rulers, have their name from doing well; therefore by doing well, thou dost hold the name of a ruler; but by sinning, thou dost lose it: therefore they are rightly called kings & rulers, who can rightly rule themselves and others. Greg: The highest place is well ruled, when he that governeth hath dominion, rather over vices, then over his brethren. 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 serveth. Most excellent is the speech of his Majesty to his gracious son, of famous memory, saying; That he is not worthy to rule others, that cannot rule himself. Inordinate affections, more dangerous and powerful than the enemies of the body, those are vanquished by spiritual power: this is the best victory; and such be truly noble. Base m●n may subdue Kingdoms, and themselves bondmen of sin and Satan. He is not worthy to govern a Christian people, that is not a Christian himself; let such look for no good success. Again, Princes are tied to God in a double bond; First, in that they are men; Secondly, in that they are Rulers of men: In piety and thankfulness they are to go before others. The highness of their place aggravateth their fault: Their glory is to shine before others. He is better (saith Solomon) that ruleth his own mind, than he that winneth a City. Such as win Cities, spoileth and destroyeth: He that ruleth himself, doth hurt and spoil no man; he is at war with none but with his own wicked nature. Pro. 16. 12. It is abomination to Kings to commit wickedness; for their throne is established by justice. The greater that men are, the more grievous, horrible and loathsome are their sins. Hose. 4. 7. As they were increased (sayeth the Prophet) they rebelled against me; therefore I will change their glory into shame. Again, they are poor, they are foolish; jer. 5. 4. 5. etc. for they know not the way of the Lord, nor the judgement of their God. I will get me to the great men, and will speak to them; for they have known the way of the Lord, and the judgement of their God: but those have altogether broken the yoke and burst the bonds; wherefore a Lion out of the forest shall slay them. These are most unkind to God, who do thus requite his kindness, for their great preferments and dignities. Magistrates of all others must be unrebukable, the eyes of all are upon them: A spot or a mote in the sun is soon spied: their good example doth much good; if they fall, others follow; they lead others to hell. It is a stain to their place, to their dignity & titles, to be stained or tainted with any gross sin: They are called gods; and therefore they must be like God in hating sin; they must be like God in holiness & righteousness. Ruler's must out go the people, not in pleasure & lust, but in temperance, in virtue, & magnanimity. It is the saying of the heathen; He is not worthy to govern, that is no better, neither hath more virtues than they which he governs: they are to be first doers of that which they command: they must lead the way to virtue, and practise that which they command. It is written of Lycurgus, that he set down no law, whereof he himself had not showed an example and practice in his own person. Ageselaus would be the first doer of that he commanded others to do. Sins of great men are examples & privileges to others: whatsoever they do, they seem to command. As a great branch cut from a tree, bringeth down many small ones with it: And as when a great Prince cometh forth of his palace, a multitude follow him: so do subjects ordinarily follow the examples of their governors good or bad: yea the affection, in subjects to please Princes, and to imitate their actions, is of more force than laws & punishments: And therefore true is that saying of a heathen man; That Magistrates, in matters of wickedness and vice, do not only conceive it, but spread it, and as it were, water their subjects with it. And again, wilt thou have thy subjects good? be thou good: The Prince by well doing teacheth the subjects to do well. Examples of Princes never rest where they begin, but do break forth, and scatter far and near, the world noteth their words and deeds; neither can they be hid more than the beams in the sun. Good Rulers are to punish all sins in others; and how can they do this, if they be guilty of the same, or of greater, or more grievous sins? And what a a shame is it to be called Rulers and governors, and yet to be servants and slaves to sin? yea, to as many sins as do rule and reign in them? Diogenes had wont to say, that harlots were as Rulers, and Queens to Kings; because they might command what they would; and that they would deny nothing to them as they did to their subjects. Of this there is example in Herod, who granted to Herodias, Mat. 14. a wanton dancing Damsel, half of his kingdom. Rulers are often carried away with the conceit of their dignity, as though they had a privilege to do as they list; and they have flatterers about them, which will sooth them, and set them on in this conceit. Monstrous was the saying of the Stepmother of Anthony Caracalla; for when he was so bewitched with her beauty, that he desired to marry her, and sighed and said, O si liceret, O that it were lawful: She shamefully answered, Si libet licea: If thou list it is lawful: for Princes do give laws, and not receive laws. A most untrue speech in things concerning the law of nature; as well confessed Dionysius, when his mother would have married otherwise then became her age: saying, Oh mother, the civil laws of man may be changed and altered, but the law of nature cannot be changed. Herodotus writeth; That Cambyses, King of Persia, coveting to marry with his sister, asked his Counsellors whether there were any law to permit the brother to marry with the sister. They answered, after deliberation, that they could find no such law; but they found a law, whereby it was permitted to the King of Persia to do what he listed. A most wicked answer, when the question was of the law of nature. Oh vild flatterers and pernicious parasites, the very bane and poison of Kings and Rulers. It is sin and wicked affections, which are as rebels and traitors, which Christian Rulers are first of all to subdue in themselves. Hoc opus hic labor est: This is the greatest work, the greatest labour, cunning, victory & conquest. Samson overcame many of the cruel & mighty Philistims; yet was he overcome by filthy lust. Alexander conquered a great part of the world; but yet he could not conquer nor tame his own drunkenness, lust and anger. Hercules overcame and tamed many monsters; but at last he became a servant and slave to Omphala: of whom one writeth thus: Hercules (saith he) famous for his virtue, and counted as it were a god amongst the gods: but he defiled the world with filthy lusts and uncleanness. How could there be any divine thing in him, that was a servant to his own vices? and those things which he did are not to be counted divine virtues: for what great matter was it to overcome a Lion or a Bear, to kill wild 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 he overcame were frail and mortal, and may be overthrown by the strength of man: But to overcome the mind, to suppress wrath, it is the part of the mightiest man, which he did not neither could do. He that doth this, I do not only compare him with the chiefest and best men, but also I account him most like to God himself: And he only is to be judged a mighty man, who is temperate, moderate and just. Wherefore let Rulers remember this golden sentence, proceeding from a golden mouth, saying; He that hath great power over many things, let him first purge his own conscience; and those sins which he punisheth in others, Chry. in 〈◊〉. let him not commit himself; and let him avoid that which he punisheth: for it is a foolish thing when any would rule others, and yet cannot rule themselves. And let them further know, that their authority is no dispensation for sin; and that God hath punished great persons for such faults as might seem but small in our eyes; As you may see in the examples of Elie and David: and also in the example of Hesekiah: God did grievously punish them, the one for pampering his children, the other for numbering the people; and the third, for showing his treasures to the Ambassadors of Babylon. Let all Governors be of Nebemiah his mind, who when he was persuaded to fly, he answered; Should such a man as I fly? Let every Magistrate, when he hath any motion to sin, say thus; Should such a man as I, that am a governor to others, that am in God's place, that should be an example to others in all goodness, that should reprove and punish sin in all: should I commit sin? should I blaspheme the name of God? should I profane his Saboth? should I be proud, or covetous? should I give myself to whoredom and drunkenness, or to any such grievous sin? What a dishonour will this be to God? What a diseredit to my place and calling? and how offensive to the people? h●w should I rule others, if I cannot rule myself? And finally, let them know, that the greatness and excellency of the Magistrate, must be accompanied with the excellency of virtue, and with good example. And as the Magistrate is first to begin with himself, & first look to his own heart and ways, so also he must have a special regard and care of all that are under him, in his private family. It is not enough that he avoid all kind of sin and wickedness himself, and that he himself lead a good, godly, and righteous life in the sight of God and men, but also must have a special care, that his whole family, his wife, his children and servants, do the like. For they are his special cure & charge committed to him of God, to be ruled and governed by him according to the rule of his laws, and therefore worthy is that saying, For all that are under thee, and subject to thee in thy house, Aug: thou shalt give an account unto God: and therefore the Lord directeth the fourth commandment to the father, master, and householder whatsoever, enjoining not only himself to sanctify his Saboth, but that all that belong and appertain unto him, and are within his doors, do sanctify the Saboth with him; he is not only himself to come to the holy assemblies, to hear, to pray, to receive with the congregation, and both openly and privately to be occupied the whole day in religious exercises, but it is a charge laid upon him by the Lord, that he cause his whole family to do the like: And if this be required of every private man, and of every Christian householder whatsoever, be he never of so mean and base estate, how much more is it required of the public 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 them continually unto thy children, and shall talk of them when thou tarriest in the house, and as thou walkest by the way, and when thou liest down, and when thou risest up. This is a general commandment to all God's people whatsoever, and much more to the Magistrate: this duty of household government is most ancient, commended and commanded of God. Every Christian householder is to be as a King, Priest, and Prophet, in his own 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 servants to be God's servants, their children the children of God. Most are careful to see their own business and works followed▪ & in no case neglected, & why should they not be as careful to see the works of God & his service & business duly performed in their families? They carefully provide for all necessary provision for the maintenance of their bodies: & so far goeth an Infidel; and the like care they have also of their beasts, but Christians must go further, and see that the souls of their families be fed and provided for; and so they shall find much fruit and profit to themselves, for this is the way and means, to make painful, faithful, and conscionable servants: and also by this means, true religion is continued to our posterity; whereas if we fail in this duty, religion may decay and die with us, for any thing that we do. For the continuance and propagation of it, most are careful, specially great persons, men of power and wealth, that their names, riches, and houses, may continue if they could for ever. And shall not we have as great a care, for the preservation and continuance of God's true worship and service, to the ages to come? To move us to this duty, let Magistrates and others 〈◊〉 set before their eyes, the examples of holy & worthy men in scripture, how 〈◊〉 they were in teaching and 〈…〉 their families. Gen: 4 Our first 〈…〉 Adam had a 〈◊〉 of this, and therefore he taught his two sons, how to sacrifice to the true God. Gen▪ 18. 19 Abraham is commended of God, and he promiseth to bless him for it, because he commanded his so●nes and his household after him, that they keep the way of the Lord to do righteousness and judgement. jacob said to his household, Gen: 35. and to all that were with him, Put away the strange gods that are among you, and change your garments. After the example of jacob, let others cleanse their houses, as of Idols, so of ignorance, of profanes, of blasphemy, of filthy speaking, and of all uncleanness and wickedness. For these and such like, do infect, pollute, and defile, both houses and kingdoms. Iosh: 24. 15. And let every one say with good joshua, I and my house will serve the Lord. And as Hannah gave her son Samuel to the Lord, so let every one give and dedicate their families to God. And as job every day sanctified his sons, by praying to God for them, so let every one sanctify themselves and their whole family by good instructions, and sweet prayers to God. Ps: 101. 1. 2. 3. etc. The example of David is most worthy to be imitated of all, and especially of Magistrates, he professeth his care both in ruling himself and his family, the whole Church and kingdom; he professeth his piety to God, the uprightness of his own heart, and the wisdom that he had in discerning and separating the good from the evil, both in his own house and country: He will suffer no wicked person in his house: he will reform both Church and Commonwealth: he will not be partaker of other men's sins, nor suffer the blood of them to cleave to his soul. Worthy also is the example of Cornelius, a Captain, yet a devout man; one that feared God with all his household; and he had soldiers fearing God: Act. 10. 2. 33. And sending for Peter for further instruction; when he was come, he said, that both he and all his were there present before God, to hear all things from the mouth of Peter, that was commanded him of God. I will allege but one example more, of two householders, the man and the woman▪ persons of no great account in the world; but yet religious, and religiously governing their household: 〈◊〉 mean Aquila and Presilla: Aquila the husband a Tentmaker, Presilla his wife: Saint Paul sayeth of them; Rom. 16. 3. 5. Greet Presilla and Aquila, my fellow helpers in Christ jesus: likewise greet the Church that is in their house. Act. 18. 24. 25. 26. It is said of these two in another place; That they taught Apollo's, a learned and eloquent man, yet they taught him the way of God more perfectly than 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 divine exercises, that their household was as a little Church. If these poor and private persons had such religious care of their family; how careful ought Governors and Magistrates to be for the government of their families, which are to be directions and examples to others? One example more I must needs aim and point at, I cannot avoid it; it lieth in the text; & that is the example of Solomon, commended unto us by this woman; as in this verse she commendeth the government of his kingdom; so in the former verse she admireth and magnifieth the government of his house; she saw such good order amongst his servants, such divine & wise instructions by Solomon, that she bursteth out into these words; Happy are thy men, happy are these thy servants which stand ever before thee, and hear thy wisdom; his house was so wisely governed, that she accounteth them blessed who dwell and live under his government: but unhappy are many servants and children, who have cause to curse both parents and masters, who by their folly, carelessness and bad example, do lead them to hell, and to everlasting destruction. The Courts of Princes, and great men's houses, they should not be sinks of sin, nor yet cages of folly and uncleanness, but they should be patterns of piety, of wisdom, and religion, of temperance, and all other virtues; patterns I say to the inferior sort, whose eyes are upon them, and are ready to follow them in good or evil. 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 own house honestly, having children under obedience with all honesty; for if any cannot rule his own house, how shall he care for the Church of God? THE SEVENTH SERMON. VERSE 9 And made thee King to do equity and righteousness. IT is the duty and part of good Governors, (as we have heard already) to begin first with themselves, to judge and rule their own affections and ways, and then also so to govern their families, that they be as lights and lanterns to others, shining before them in religion, in piety, in all honesty and good conversation. This is some part of the duty of good Rulers, but this is not all; It is not enough that he rule himself and his household, that he perform these common duties of Christianity, which are required in all other private persons, but he hath a greater and a more public charge, as the government of Towns, Cities, or Countries, he must faithfully and wisely discharge his public place & calling, which is laid upon him. It is not sufficient that the Magistrate do reprove public disorders, and lament for them, as private persons may do; but also he must punish and reform all public abuses, so far as it lieth in his power. Many Philosophers have written of the states of Kingdoms, how they may be happily governed, and flourish in this world: Amongst sundry men there are sundry judgements, some hold, that the safety & felicity of government consisteth in this, that the Governors serve the time: Others, that they be in league with other Princes and Kingdoms: Others, that they be well furnished with money, with Armour, with men. But this Queen reposeth the safety of Salomon's▪ Kingdom in judgement, in justice, in Equity and Righteousness. And herein Solomon himself is just of her mind, Pro. 14. 34. saying; justice exalteth a Nation, but sin is ashame to the people. Again, a King by judgement maintaineth a Country, but a man receiving gifts, destroyeth it. That which Augustine speaketh truly of the state of a Christian emperors felicity, may be as well spoken of the felicity of Kings, Princes, Rulers and Governors; Aug. de Ciu. Dei. lib. 5. cap. 6. We Christians do not say that Christian Emperors are happy, saith he, because they have a long reign, or die leaving their sons in quiet possession of their Empires, or have been ever victorious or powerful against all their opposers: these are but gifts and solacies of this laborious, joyless life; Idolaters, and such as belong not to God (as these Emperors do) may enjoy them, because God in his mercy will not have these that know him, to believe that such things are the best goods he giveth; but happy they are (say we) if they reign justly, free from being puffed up with the glozing exaltations of their attendance, or cringes of their subjects, that they know themselves to be but men, and remember that if they make their power their Trumpeter to divulge the true adoration of God's Majesty, if they love, fear and honour him, if they long the most for that Empire, where they need not to have partners, if they be slack to avenge, quick to forgive, if they use correction for the public good, and not for private hate, if their pardons promise not liberty of offending, but indeed only hope of reformation, if they counterpoise their enforced acts of severity, with the like weight of bounty and clemency, if their lusts be the lesser, because they have the larger licence, if they desire to rule their own affects, rather than others estates, if they do all things not for glory, but for charity; And withal, and before all, give God the due sacrifice of prayer for their imperfections: Such Christian Emperors we call happy, here in hope, and hereafter, when the time we look for cometh, indeed. O happy and thrice happy are such Kings and Governors that be thus qualified; and they are (no doubt) a great blessing to the people that have them, and enjoy so happy a government under them. By that which hath been said, and by the words of this Text, we learn that Rulers do reign not for themselves, not for their own gain, profit, and pleasure, but for the good of others, for the common benefit of the Church & Commonwealth. As the head careth for the body, the shepherd for the sheep, the father for the children: so must Magistrates chiefly be careful for the common good of their people. The Heathen could say that we are not borne for ourselves, but for our Country and for others. If this be required in every private person, to seek the common good of others so far as they may, how much more is it required of Kings, Magistrates and Ministers, who are not private, but public persons? As the Candle spendeth itself for the comfort & directions of others, and as a tree bringeth forth fruit, not for herself, but for others: so Magistrates and Ministers are to spend themselves, to employ their wits, their study, their labour, and care for the common benefit of the Church and Commonwealth. Esay 56. 11. The Prophet complaineth of the Governors in his time, that they all look to their own way, every one for his advantage and for his own purpose: And the Apostle complaineth, that all sought their own, Phil. 2. 2. and not that which is jesus Christ's. But of himself, and of his faithful Ministers, 2. Cor. 4. he saith; We preach not ourselves, but Christ jesus the Lord, and ourselves your servants for jesus his sake. And he saith further, 1. Cor. 11. 28. that he himself was cumbered daily with the care of all Churches. And in another place, 2. Cor. 1. 7▪ 15. I seek not yours, but you, and I will most gladly bestow, and will be bestowed for your cause This should be the care and resolution of every good Minister and Magistrate. The King of Sodom said to Abraham, Give me the persons, and take the goods thyself. This King preferreth his people before all worldly substance. The office of good Governors is for the common good, benefit and commodity of all their subjects, to comfort and countenance the godly, to restrain and punish the wicked, and this is to do equity and judgement; And for this end and purpose God hath chosen, called, ordained and placed them in his throne, and this they must do, and will do, if they be placed in love over the people, and as a blessing to them. The Heathen have taught, that Magistrates are ordained to live and serve, Plutarch. not for themselves, but for their subjects, one of them saith, that Princes are the servants of God, ordained to take care for men, and to provide for their preservation, either by ministering to them of their goods, or by defending them. Another, that they must so maintain the commodity of the people, Plato. that every their action without respect of their own private profit, have respect thereto; and that they tend to the preservation of the whole body of the people, and that they seek not so to maintain one part, that they forsake the other. Cicero. Again, the end of Goveruernours▪ should aim at the prosperous life of their subjects, because (as Zenophon saith) they be chosen, not to live at ease, and daintily, but that they which have chosen them, may by their industry live quietly and happily. Aristo●l And further, herein (saith one) resteth a difference between a King and a Tyrant; that the Tyrant seeketh his own profit, but the King seeketh the profit and commodity of his subjects. These be the worthy sayings and sentences of Heathen men, which may be justly alleged and applied to the shame and condemnation of many Christian Rulers, who in ruling, seek only (or at least chiefly) their own ease and private gain; and have little or no regard to the common good. This is not to do judgement and justice, this is not to do equity and righteousness: for these, or any of these, taken in a large sense, do comprehend the whole duty of a Magistrate, according to the rule of God's word. The Lord complaining of corrupt Rulers, Esay. 5. 7. he saith, that he looked for judgement, but behold oppression; for righteousness, but behold a crying. And in another place he saith; Let judgement run down as waters, Amos. 5. 24. and righteousness as a mighty river. Righteousness and justice doth contain all virtues in them: Amb. de Offi. Righteousness (saith one) doth more profit others than itself, doth neglect her own profits, preferring the common good, giving to every one that which is right, and this righteousness is first to God, secondly to our Country. And another saith, Seneca. whosoever thou art, that desirest righteousness, first fear God, and love him, that thou mayst be loved of him; thou shalt love God, if thou follow him in this, that thou art willing to do good to all, and hurt to none. The righteousness of a King is the peace of his people, Cyprian. the safety of his Country, the comfort of the poor, the calmness of the sea, the temperature of the air, the fruitfulness of the earth, the heritage of children, and to himself the hope of future blessedness. Aug. Another doth most excellently set out the duty of Princes and Rulers in these words; The justice of a King is, that he do not wrongfully oppress any man by his power, that he judge between man and man without acceptance of persons, that he be a defence to the stranger, fatherless and widow, that he suppress theft, punish adultery, exalt not the wicked, maintain no quarrelers, nor laciscivious persons; root out the perverse, permit no murderers, nor perjured persons to live; that he uphold the Church, feed the poor, establish just men in public Offices, retain ancient, wise, and discreet Counsellors; that in any wise he apply not himself, to the superstition of Deviners, Magicians, and Pithonicall Spirits; that he defer his displeasure, and defend his Country from his enemies with Magnanimity and justice, that he repose his whole confidence in God, that he be not puffed up in prosperity, and with patitience to bear adversity; that he maintain the Catholic Faith, and suffer not any wickedness in his children; that he allot certain hours to prayers to God, and eat not but in due season (for woe to thee o Land where thy Governors rise early to eat) the performing of these things do bring prosperity in this life, and doth lead the King to a better Dominion, even to a Celestial and eternal Kingdom: such justice and Righteousness in good Rulers is the safety of the people, and doth prolong and defend the State, and is the strongest Guard and the ●●st Physician for the fafegard and health of a Land. Only there is a Commonwealth (saith Scipio) only there is a good state of a Commonalty, where justice and Honesty hath free execution, whether it be by King, by Nobles, or by the whole People: but when the King becomes unjust, the Nobles become unjust, and the people themselves become unjust: than it is not a vicious Commonwealth, but it is just no Commonwealth at all, and that as in instruments that go with strings or wind, or as in voices consorted, there is one certain proportion of discrepant notes under one harmony, the least alteration whereof is harsh in the ear of the skilful hearer, and that this concord doth consist of a number of contrary sounds, and yet all combined into one perfect Music or Melody; so in a City that is governed by reason, of all the highest, mean, and lowest estates; as of sounds, there is one true concord made, out of discord and natures, and that which is harmony in music is unity in a City: This is the firmest and surest bond of safety to the Commonwealth, which can never stand without equity, and justice; and injustice is the decay and overthrow of Towns, Cities, and Kingdoms. Now that Equity and justice may flourish in the Commonwealth, three things are necessarily required; First, there must be Laws: Secondly, there must be judges and Officers: thirdly, there must be execution of Laws. Now Law is defined to be a constant and perpetual good thing, without which no House, no City, no Country, no state of men, no natural creature, not the world itself can consist firm and stable. Chrysippus calls it a knowledge of all Divine and Humae matters, commanding equity, and expulsing wickedness and wrong: Polid. There be three kind of Laws; Virg. lib. 2. chap. 1. one Natural, that is not only appropriated to man, but also it concerneth all other living things, either in Earth, Sea, or Air; as we perceive all living creatures naturally have certain familiarity of male and female for procreation of Issue, and a proclivity to nourish the same, the which proceedeth of a Natural Law, engraffed in them by Nature itself, that is God. The second is named the Law that all men use, which is called Ius Gentium, the Law of Nations, generally used through the world, as to show a man the way to communicate to men, the commodity of the Elements as Water and Fire, to this appertaineth the Law of Arms. The third kind of Law is called the Civil Law, that is the private Law of every Country or City, as of the Romans, Lacedæmonians, Athenians, this consisteth in Decrees of Princes, Statutes, and Proclamations; Such Laws Ceres made first, or as some think Radamanthus, and afterward others in divers Countries, devised and ordained Laws, as in Athens, Draco, and Solon; in Egypt, Mercury; in Crect, Minos; in Lacedemony, Lycurgus; in Tire, Tharandes; in Argoes, Phorones; in Rome, Romulus; in Italy, Pythagoras, or as some think the Arcadies, that were under Levander, as their Sovereign Lord and chief Captain. Notwithstanding the true Author of Laws was God, which first planted in us the Law of Nature, and in process of time, when that was corrupted by Adam and his Posterity, he gave by Moses the Law written, to reduce us again to our first state. laws must be known, and they must be agreeing to the Laws of God, and Nature. The end of Laws the public good and safety of all, which consisteth in the worship of God, in honesty and righteousness; such Laws are to forbid and to restrain, false worship, Idolatry, and profaneness, disobedience, murder, adultery, theft, and all wickedness, such Laws must be common to all, there must be no privilege, no immunity, no impunity, the greatest and the highest must be subject to such laws, and be willing to perform them, as well as the meanest, for such Laws are more necessary than the walls in a City, which are for beauty and defence; but a City may stand without walls, it cannot stand without Laws, such good Laws of equity and righteousness, they are the very Life and Soul of a City or Kingdom. To Laws there must be joined of necessity. judges and Officers, which give vigour and life to Laws, the Office of these is to do judgement and justice; that is, to know Causes and then to pronounce sentence accordingly, that so every man may have right, this is properly God's Office, they are in his place, & therefore to deal uprightly: Worthy is that counsel of Moses to the judges in his time, Deut. 1. 16. 17. saying: Hear the controversies between you brethren, and judge righteously between every man and his brother, and the stranger that is with him; ye shall have no respect of persons in judgement, but shall hear the small as well as the great, ye shall not fear the face of Man, for the judgement is GOD'S. The like counsel giveth good King jehosaphat to his judges: saying; 2. Chron. 19 6. 7. Take heed what ye do, for ye execute not the judgements of man, but of the Lord, and he will be with you in the cause and judgement: Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, neither respect of people nor receiving rewards. And remember that counsels Consider the matter, consult and give sentence: judgement must proceed from the light of reason, and not from Passion, both parties must be heard, every one must have freedom to speak, that there may be true and upright judgement; the corruptions of justice are these, negligence, and want of skill, unnecessary, and unjust delays, desire of gain, respect of friends and kindred, foolish pity, and sometimes slavish fear; but all these and such like hindrances of justice, good Magistrates must avoid and cast off. To Laws and judgement there must be added Execution, for what are Laws without of Execution, but even like bells without clappers. Laws are like unto young children and Infants, which are left desolate without parents, and yet have portion and patrimony, but would soon consume it, or others would deceive them of it, except they have faithful Tutors and Guardians to guide and protect them; so have Laws need of faithful patrons and Keepers, or else they will be brought into contempt, by the forgetfulness, negligence, and corruption of some, and the malice of others. For what better is it to have Lawmakers, and faithful Intepreters of the same, except they be carefully kept and defended. Therefore due punishments to offenders, are to be justly and rightly executed. To this purpose, saith Solomon; Pr. 20. 8. A King that sitteth on the throne of judgement chaseth away all evil with his eyes. Verse 26. Again, A wise King scattereth the wicked, and causeth the wheel to turn over them. And in another place; Take the dross from the silver, and there shall proceed a vessel for the finer; Prou. 25. 4▪ 5. take away the wicked from the King, and his Throne shall be established in righteousness. The Apostle saith: Rom. 13. 4. If thou do evil, fear; for he beareth not the sword for nought, for he is the Minister of God to take vengeance of him that doth evil. This is one special end of the Magistrates calling, to punish, to restrain, and repress the wicked. The Magistrate is a minister of justice and Law, the judgements is the Lords and not his; the impunity of the wicked is hurtful to themselves, by this means they run into further sin, and they do encourage others to do the like; it were better to turn loose, wild Boars, Bears, and wolves, amongst the people, than such pestilent men, by the punishment of such, the Commonwealth 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 sin, and are brought to repentance, and so to salvation; yea, the danger of infection is removed and taken away: a little leaven soureth the whole lump, and a few wicked men do much hurt, in drawing, seducing, and infecting others; yea, by such execution of justice, the wrath of God & his heavy judgements upon a Land, are stayed & removed. Josh. 7. 1. 26. When Achan was put to death, for taking the excommunicate thing, which was commanded to be destroyed, when he (I say) was stoned to death, than the Lord turned from his fierce wrath, which before was kindled against his people: The Prophet David saith thus of the people of Israel: Ps. 106. 28. 29. 30. 31. That they joined themselves unto Baal Peor, and did eat the offerings of the dead; thus they provoked him to anger with their own inventions, and the plague broke in upon them, but Phinies stood up and executed judgement, Num. 25. and the plague was stayed, and it was imputed to him for righteousness, from generation to generation for ever. jona. 1. When disobedient jonas is cast out of the Ship, storms 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 be known to be a God who descernes betwixt things unjust and just, and is justly angry with sin, and because he would have these momentary punishments upon few to forewarn all of judgements to come, and of eternal punishments; and by this means also he provideth for the commodity of others, for the wicked are taken away, so that they can hurt no more. And this part of justice is for the credit and honour of the Magistrate. Therefore saith Solomon, He that saith to the wicked thou art righteous; Prou. 24. 24. 25. him shall the people curse, and the multitude shall abhor him; but to them that rebuke him shall be pleasure, Prou. 28. 45. and upon them shall come the blessing of goodness. Again, They that forsake the Law, raise the wicked; but they that keep the Law set themselves against them: Wicked men understand not judgement, but they that seek the Lord understand all things. Again, This justice is a sweet sacrifice pleasing to God, it is the Magistrates sacrifice, Pr. 21. 3. it is more acceptable than other sacrifices. Therefore saith the wise man, To do judgement and justice 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 justice: I hate and abhor your feast days, and I will not smell in your solemn assemblies; though you offer me burnt offerings and meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts, take thou away from me the multitude of thy songs, for I will not hear the melody of thy Viols, and let judgements run down 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 showed thee, o man, what is good, and what the Lord hath required of thee; surely to do justly, to love mercy, to humble thyself, and to walk with thy God. By this justice the states of Cities and Kingdoms are preserved and established. Therefore David exhorteth his son Solomon, 1. King. 2. 3. To walk in the Ways Statutes and judgements of God; that so he might prosper in all things he went about. jer. 22. 15. etc. The Lord by jeremy declaring how happy josiah the father had been, and how cursed jehoiakim the son should be, and why the one did speed so well, and the other so badly, saith: Shalt thou reign because thou closest thyself in Cedar? Did not thy father eat and drink and prosper, when he executed judgement and justice? when he judged the cause of the afflicted and the poor he prospered: was not this because he knew me saith the Lord; but thine eyes and thy heart are only for thy covetousness: And therefore the Lord threateneth in the next words to destroy him. This justice is profitable to the whole Commonwealth, Deu. 21. 21. both to the good and the bad. Therefore the Lord commanding the rebellious son to be put to death; So, (saith he) thou shalt take away the evil from among you, that all Israel may hear it and fear. Where justice is neglected sin reigneth: Eccl. 8. 11. Because sentence against an evil work (saith the Wiseman) is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. On the contrary it must follow, that where there is true execution of justice, there the hearts of men are drawn and terrified from evil. Prou. 20. 30. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. Pro. 26. 3. Again, To the Horse belongeth a whip, to the Ass a bridle, and arod to a Fools back: His meaning is, that by such sharp 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 be warned when they see the wicked punished, they will take heed by others men's harms. Prou. 19 29. And the Lord hath ordained judgements for the scorners, and stripes for the back of fools. To this duty of justice the example of God, may incite and move all Christian Magistrates, they are in his steed, and therefore are to follow his example in punishing offenders: He is a most just and severe judge, and a very consuming fire against sin and wickedness: Psa. 5. 4. 5. He is a God that loveth not wickedness, neither shall evil dwell with him, the foolish shall not stand in his sight, he hateth all them that work iniquity. Psal. 11. 5. 6. Again, The Lord will try the righteous, but the wicked and him that loveth iniquity doth his soul hate: upon the wicked he shall reign snares, fire, and brimstone, storm 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 sins. Most fearful examples of his justice and judgement we have upon the first world, 1. Cor. 10. 5. 6. 7. upon Sodom and Gomorrah, yea upon his own people Israel. What kind of offenders, we ought to punish more severely, we may have direction from the Law of God, that those whom he appointed to die should not be spared, for we must not make ourselves more merciful than God is himself; wilful murder 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 man's blood, by man shall his blood be shed, for in the Image of God hath he made him. And in the Law Written, Levi. 24. He that killeth any man he shall be put to death. And Adultery also is death by the Written Law of God. Levi. 20. 10. The man that committeth adultery with another man's wife, because he hath committed Adultery with his neighbour's wife, Deut. 22. 22. the Adulterer and the Adulteress shall die the death. Theft was not so severely punished, but they were to make restitution, and restore fourfold that which they had stolen: Theft, in our age, is more severely punished, it is certain that Theft is a grievous sin against the Law of God, against Equity and justice; but I see no reason, why the Thief shall die a shameful death, and the Whoremaster escape with lesser punishment, seeing that Solomon compareth the Thief and the Whoremaster together, & showeth in divers respects that Adultery is a greater and more grievous sin then Theft, because the Thief may make restitution, Pro. 6. 27. 30. 32. and so can never 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 alive many questions are raised and propounded, which can hardly be answered; Namely, whether the innocent party, or nocent party may marry, whether they may be reconciled again or no. Let the Adulterer and Adulteress, according to the Moral Law of God, die the death, and then these questions will be idle and superfluous. And as Magistrates may punish Murderers, by the same reason they may as well punish Heretics, idolaters, false Prophets, for indeed these they murder men's souls, they run a whoring from God, and they rob him of his honour. We heard partly before, that false Prophets and idolaters, were to die the death, and we have examples of good Kings and Rulers, which have put such to death; and if the Magistrate be the keeper of both the Tables, than he is to punish the transgression of the one as well as the other; and if the transgressions of the first Table, be more heinous and grievous than the transgressions of the second Table, there is no reason why they should be less, and more slightly punished. Moses said to the children of Israel, after they had worshipped the golden Calf; Thus saith the Lord God of Israel, Ex●. 3●. 27. 28. 29. put every man his sword to his side, go to and fro from gate to gate through the Host, and s●ay every man his brother, and every man his companion, and every man his neighbour: so the Children of Levic did as Moses had commanded, and there fell of the people the same day about three thousand men: For Moses had said, consecreate your hands unto the Lord this day, even every man upon his son, and upon his brother, that there may be given you a blessing this day. jehu slew all the Priests of Baal, 2. King. 10. 25. 26. 27. burnt their Images, destroyed the image of Baal, and threw down the house of Baal, and made it an house of all filthiness and uncleanness. 2. King. 22. etc. josiah putteth down the Idols, killeth the Priests, the Chemerimes, he burneth the groves, broke down the house of the Sodomites, he defaced the High places, he took away them that had familiar Spirits, and other abominations, and compelled all that were found in Israel to serve the Lord. The like power hath all Christian Kings, Princes, and Governors, in their own Kingdoms and Dominions. The Prophet prophesieth 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 be remembered: And I will cause the Prophets and unclean Spirits, to depart out of the Land, & when any shall yet Prophesy, his father and his mother that begat him shall say unto him, Thou shalt not live, for thou speakest lies 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 Gospel, wherein people shall have such zeal, that they cannot abide nor endure a false Prophet. Christian Governors have power from God to compel and draw men to the outward worship and service of God: Aug. add Vincen. Therefore saith Augustine, when men are mad, they mislike force and chastisement; but when they come to their right mind, they are glad that they are corrected for their good & recovery. Not every one that spareth, is a friend; nor every one that smiteth, an enemy: Better are the wounds of a friend, than the kisses of an enemy. It is better to love with severity, then to deceive with too much lenity. He that bindeth a mad man, and he that raiseth him up that is in a deadly sleep, he is troublesome to both, but he loveth both. God doth not only teach, but punish. Let heretics first be overthrown and confuted; if that will not serve, use religious severity. The same Father saith; first I was of this mind, that none were to be compelled to the unity of Christ, that men were to be dealt withal by the word, by disputation, by reason, lest those which we knew to be open Heretics, should become feigned Catholics: but this my opinion was overcome by examples before mine eyes; for this my City Hippo, being altogether of Donatus side, was converted to the Catholic unity, by the fear of Imperial Laws. Princes and Governors are in no case to suffer any heretical or false worship in their kingdoms. And therefore let them hearken to this counsel, given them by a learned man: Let Princes (saith he) take heed, how they suffer any wicked rites and ceremonies to Infidels, within their Dominions. Solomon was guilty of this fault, not that he compelled any of his subjects to worship Idols, but that he granted to his Wives and Concubines, being outlandish 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 divided God's worship, so God divides his kingdom, giving part of it to his son, and part of it to jeroboam. This fault of his did spread itself to the posterity: for Achas, Manasses, and divers other wicked Kings, had divers wicked and detestable worships at jerusalem, and were sharply reproved of the Prophets for them: And surely the Magistrate cannot be but reproved and condemned, when he suffereth Idolatry, seeing he hath the sword for the punishment of wickedness; therefore it must be granted, that either Idolatry is no sin, or else the Magistrate is to punish it as well as other sins. The Magistrate must be careful to defend the Commonwealth, and to provide as much as may be, that no danger nor hurt come unto it. But Idolatry is the cause of famine, pestilence, wars, and other most grievous judgements, and therefore in no case to be suffered, or tolerated in a Christian kingdom, and all such transgressors of the first and second Commandment, and of the rest of the Commandments of the first table, are to be punished, as well as the transgressors of the Commandments of the second Table; and indeed false Prophets, heretics, Idolaters, Papists, Jesuits, Seminary Priests, do more hurt to a kingdom than murderers, adulterers, or thieves, seducing, kill & poisoning the souls of many thousands; neither is it to be counted cruelty to cut off these and such like offenders, seeing it is warranted by the authority and commandment of God himself: It is not cruelty to cut off the cruel, though they account it so; but he that smiteth and taketh away the evil, in that they are evil, is the Minister of God, and of the Law; therefore the Magistrates do not defile themselves with blood, in punishing and executing wicked persons: for they have 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 lest it should be a trouble to the Magistrates mind, or a corsie to his conscience, or any impairing to his credit to deal so severely as may be thought with such offenders; the Lord himself doth comfort and encourage the Magistrate; for whereas he commandeth, that wicked children cursing their parents, shall die the death; and likewise adulterers, and other offenders, he addeth and repeateth it often to the comfort of the Magistrate, His blood be upon him; as if he should say, let not judges and Magistrates trouble themselves at the death of such offenders, as though they were guilty of their blood: nay, their blood is upon themselves, they are guilty of their own blood, they have deserved death, and are worthy of it; they have cast away themselves, and have justly drawn upon themselves such grievous punishments, by their own wickedness and just deserts. It is my commandment and will that such shall die, and therefore I clear you as innocent and guiltless; you are in my place, you are my servants and ministers, and in this work of justice you have done me faithful service. But here may be a question propounded, whether Princes and Rulers may not remit and pardon the faults of great offenders. To remit just punishments is against the direct law of God, and procureth and draweth the wrath of God upon the Magistrate. Deut. 27. 19 Cursed be he that hindereth the right of the stranger, the fatherless and the widow, and all the people shall say, Leuit. 19 15. So be it. Again, You shall not do unjustly in judgement, but thou shalt judge thy neighbour justly. jer. 21. 12. The Prophet saith, O house of David, execute judgement in the morning, and deliver the oppressed out of the hand of the oppressor, lest my wrath go out like fire, and burn, that none can quench it, because of the wickedness of your works. The Magistrate is the keeper of justice he is to do right to every one, and therefore he may not realease whom he list. To execute judgement is a good work, it is profitable to the Commonwealth, it decayeth and taketh away sin; and therefore not to be hindered or stopped of any. It is a special part of the office of a Magistrate, to punish the offenders, and therefore he is justly, without partiality, to perform it. Just judgement is the Lords, & not his, and therefore not in his power to remit it; he is the Minister of the laws, & therefore to do nothing contrary to law. When Themistocles was requested of Simonides the Poet, to pronounce a certain unjust sentence, in his favour; he answered virtuously: As making verses contrary to the Rules of poetry, thou canst be no good Poet: so can I be no good Prince, if I give sentence contrary to law. Solon said, that the safety of the Commonwealth consisteth in these two points, that rewards be distributed after the desert of virtue, and punishments after the quality of the offence. justice (saith one) knoweth not father, knoweth not mother, but knoweth the truth; accepteth no person, but followeth God. God is a just judge against wicked persons, and if any do stay justice and judgement through bribes or rewards, their sin and corruption is the greater; and a judge may be ashamed to say to any offender, What wilt thou give me to show thee favour, or do thee justice? Is not this as if it should be said; What wilt thou give me to deny myself, to lose my Office, and to sell God himself? There be three things (saith one) which hinder justice; the favour of friends, flattering praise, and receiving of rewards. But this latter is of greater force than the two other. There may be causes, why punishments may be delayed, or lessened: some offenders are greater than others, and are ringleaders to wickedness: these deserve more sharp punishment. Others are seduced, and fall by occasion: these are more mildly to be dealt withal. But the inferior Magistrates can do nothing in such cases, without the direction and counsel of the superior. As there be differences of offenders and offences, so there be differences of laws against the which they do offend. Some laws have their ground & warrant from the law of God and Nature: to the transgressers of these, there should be granted no favour or remission. There be other positive written laws of the country, concerning lesser and smaller matters: in these the Magistrates have power sometimes upon good occasion, to remit and pardon; so that it be not against the glory of God. To this agreeth the words of his Majesty to his gracious son: There be some horrible crimes (saith he) not to be pardoned, as Witchcraft, wilful murder, incest, poyfoning, false coin; and so he concludeth, that favour is to be showed in lesser matters, and specially in such as concern our own private causes. But see here the corruption of our nature, we are more severe in our own causes, then in God's cause: we strive and contend, and make a stir for our riches, possessions, glory and credit, if any go about to diminish and impair them, how violent, cruel and implacable are we? But if it be the cause of God, how modest, how gentle and mild are we? Is not this to prefer ourselves before God? The children of Israel, contrary to God's commandment, judg. 2. suffer the Canaanites and the Moabitish women to live. Saul spareth Agag, Num. 25 and the remnant of Amalecke. 1. Sam. 15 And another King of Israel spareth Benhadad contrary to God's commandment. And thus men are willing to spare where God would not have spared, and where they should be most patient and kind, there they are cruel: Whereas in our own causes we ought to be patient and merciful; but as for the cause and glory of God, we are to be in it most zealous and severe. And there be some offenders, whom the Lord will have cut off in all severity, without any favour, pity or compassion. Exod. 17. 14. 16. He saith of Amalecke; I will utterly put out the remembrance of Amalecke from under heaven. Yea the Lord swore, that he would have a war 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 he had promised them, that then they should not forget to execute these his judgements on those people, and root them quite out. The reason why God did so hate and pursue this people, was their hard and cruel dealing against the children of Israel; and therefore long after, when Saul was King, he giveth him this charge, 1. Sam. 15. 3. saying; Go and smite Amalecke, and destroy all that pertains unto them, and have no compassion on them, but slay both man and woman, both infant and suckling, both Oxen and sheep, both Camel and Ass. But Saul upon a foolish pity spared Agag the King, and some of the fattest beasts: but the Lord did not spare him, but thrust him out of his kingdom for his disobedience. And Samuel said to Agag: Vers. 33. As thy sword hath made women childless, so shall thy mother be childless among other women. And Samuel (being a judge) hewed Agag in pieces before the Lord in Gilgall. Ahab a King, spared another King, whom God would not have spared; but the Lord said to him: 1. King. 20. 42. Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life, and thy people for his people. These be fearful examples for Kings and Princes, that they take warning by them, how they spare any upon any sinister respect, whom God in his just judgement would have smitten with the stroke of death: and this is no cruelty to follow the example and commandment of God himself. He saith to a wicked and rebellious people; Deut. 32 41. 42. If I whet my glistering sword, and my hand take hold on judgement, I will execute vengeance on mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall eat flesh, for the blood of the slain, and the captives, when I begin to take vengeance of the enemy. And the people pray thus to God against the seed of Esau, because they conspired with the Babylonians, Remember (say they) the children of Edom, o Lord, in the day of jerusalem, which said, Raze it to the foundation thereof. O daughter of Babel, worthy to be destroyed, blessed shall he be that rewardeth thee, as thou hast served us. Blessed shall he be that taketh and dasheth thy children against the stones. No pity nor mercy is to be showed to such as be sworn enemies to the Church and their own Country, to bloody Babylonians, gross Idolaters. And yet as there must be upright justice in all good Magistrates, so to this also there must be joined clemency and mercy; there is use and place of both, and justice and Mercy both of them may be abused; but true Mercy and Clemency is an excellent virtue to all Christian Princes and Governors. They are in the place of God, who is full and rich in mercy and compassion, and whose mercy is over all his works; they are to follow, the example and nature of God, whose Image they represent and carry; they govern and rule, not beasts, but men; and therefore all humanity is to be used towards them, they are to punish with grief and compassion. A Physician giveth to a patient, his friend, some bitter potion, which he could be content in love to cast away; but only that he knoweth, that it will be for the good and health of his friend. And thus Magistrates are to think 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 think thus with himself; This punishment this party hath deserved, 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, judg. 1. 7 as that King did, who had seventy Kings, the Thumbs of their hands and feet cut off, gathering bread under his table. This cruelty is against the nature of God, and it is a vice, not of a man, but of a wild beast. It is cruelty also to be excessive, and too much rigorous in punishing transgressors, and therefore it is said; If so be the wicked be worthy to be beaten, Deut. 25 the judge shall cause him to lie down, and to be beaten before his face, according to his trespass, to a certain number. Where there is mercy and discretion, there punishments are according to the trespasses: But it is cruelty, for small faults and offences, to enjoin extreme, severe, and rigorous punishments; and it is the greatest cruelty of all, to punish in body or goods, such as have not deserved it, and such as are honest and innocent. Therefore Magistrates must remember, that not only he that justifieth the wicked, but he also that condemneth the just, Pro. 17. 15. even they both are an abomination to the Lord. This proceedeth from cruelty and rashness; and it is contrary to love, mercy, and justice, and it is against the end and the calling of the Magistrate, who is ordained, not only for the punishment of evil doers, but for the praise of them that do well, he is to be a defence, a protection, a succour & comfort to such. Nay, God himself doth profess, that he 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 Solomon) to condemn the just, nor that Princes should smite such for equity. Righteous men are Gods children, servants, and members, dear and precious in his eyes: he saith of them; He that toucheth you, toucheth the apple of mine eye. It is a grievous sin, and a sign of reprobation, to hate or persecute the servants of God: therefore Cain hateth Abel, Esau hateth jacob, and seeketh to kill him, Ishmael persecuteth and mocketh Isaac, Saul hateth & pursueth David. It is comfort and credit even to Princes, to have the love and the testimony of the faithful. This is the commendation of Demetrius, 3. john. that he had good report of all men, and of truth itself; yea the Apostles themselves bore record of him. The complaints and cries of God's servants will be hard and heavy against their persecutors: Ye shall not (saith God) trouble any widow, Exod. 22. 22. 23. 24. nor fatherless child: If thou vex or trouble such, and so he call and cry unto me, I will surely hear his cry; then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widows, and your children fatherless. As God hath a special care of widows and fatherless children, so he hath a care of all his sons and daughters, he will regard their just complaints, which they offer into his bosom, and in time will hearken to their cries. It is a sin not to encourage, countenance and defend such; but it is a greater sin to spoil them, and undo them, or to offer them any wrong. He will reprove Kings for their sakes, Psa. 105. saying, Touch not mine anointed, and do my Prophets no harm. King's are the Lords anointed in a special respect; but yet all the people of God are also in their place, the Lords anointed, because of the oil of spiritual graces, plentifully powered upon them; and because they are precious and dear in the eyes of God. And therefore the Lord said to Pharaoh; Exo. 4. 22 23. Israel is my son, even my first borne, wherefore I say to thee, let my son go, that he may serve me: If thou refuse to let him go, behold I will slay thy son, even thy first borne. Mark (saith a learned Father upon that place) mark the Title that God giveth to his Church, and meditate on it earnestly, he calleth it his Son, yea his first borne, noting therein to all flesh, that it is to him, as a manchild to the father, yea as the the first borne, which commonly is loved most tenderly, Babin. in Exod. and in greatest honour. Now then think with yourself, what hurt is in you to the fruit of your body, and to your first borne, think how you could endure to stand and look upon the abuse offered by any, to the whole, or any part, as to see but a leg, or an arm cut off by bloody butchers: then think of God to his Church, and every part of it, whose affection so much excelleth yours, as God excelleth man, and holiness and perfection, misery sin and corruption. And a little after: Tell Pharaoh he had best take heed what he doth: for I will make his Son and first borne feel it, if he hinder mine, and will not let them go to serve me. The world you know, contemneth and despiseth us, counting us the Refuse of the people, or what may be base and vile; but this love is life, and this regard with God is honour most high: In the comfort whereof we may sup up these earthly scorns, if his Grace be with us. And so much the rather we may do this, because he accounteth all the reproaches, injuries, storms and hard dealings done to his servants, as done unto himself. And therefore there came a voice from heaven to Saul, than a Persecuter, but after, Paul a Preacher; that voice said then unto him: Acts: 9 4 5. Saul, Saul, Why persecutest thou me? And when he said; Who art thou Lord? The Lord said; I am JESUS whom thou persecutest; It is hard for thee to kick against pricks. Christ was then ascended into heaven, Saul did not, neither could if he would, persecute him, but because he persecuted his poor members on earth, Christ taketh their cause to be his own, and he counteth the cruelty offered to them, to be offered to himself. All good Princes and Governors even in policy, as much as may be, are to seek and procure the good will, love and liking of all their subjects; and much more of the better sort. Rulers are so to govern the people, as the soul governeth the body, and as God governeth the world; that is, not only justly, but also kindly and gently. In God there is not only power, justice and wisdom, but also he is full of goodness and mercy Pastors & shepherds are not only with discretion, but also with lenity, to lead & guide their flock. A good father doth bring up and rule his children in as much love and kindness 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 household. And what is a ruler of a City, or a kingdom, but the father of many children, he is not to abate his authority by too much lenity, nor the people's love by too much severity. Hearts of honest men are gotten by mercy, kindness and goodness, so they wish well, and speak well; and they desire the continuance and increase of their Ruler's advancement. There be three things (saith Augustine) in a Governor. First, a Calling: Secondly, a fear of him: Thirdly, a love towards him. Calling is requisite, to the end he may bear himself cheerfully in a good conscience; yet if he be not both loved and feared, he cannot subsist in his Calling: Let him therefore advise himself to procure love by benefits, and fear by punishing wrong done, not against himself, but against the Law. The Heathen man could say, that a Ruler must be affable in speech, easy to be seen, and spoken to, in countenance amiable, kind to the just, sharp to the wicked. Such a Ruler is beloved, defended, and reverenced by the whole City; such a Ruler, by his own benefit is safe, hath no need of defence, the hearts of the people are his armour, Seneca. his invisible strength and munition is the love of the Citizens, and what is more pleasant, then to live with the desire, wishing, and goodwill of all men. Who dare set himself against such a one, under whom there flourisheth peace, righteousness, security, dignity; and under whom a famous rich City aboundeth with plenty of all goodmen. Greg. Those which govern the people, if they will have their Throne surely established, let their countenance be full of cheerfulness and grace, least being too severe and rigorous, through arrogancy they procure the hatred of the people. Chry. in 2. Cor. 7. There is nothing that maketh him, that he hath the office of a Magistrate, more than a study and care of love towards his people, for it doth not only make a father that he hath begotten a child, but also that he love him after he hath begotten him. If Nature hath need of so much love, how much more Grace? & thus all the Prophets and Rulers, that were famous amongst the Hebrews, as Abraham and Moses, Samuel and David, have shined and excelled in love to their people. Others have said, that preservation of Princes consisteth in the integrity of Religion, & in the love of their Subjects, and these things procure the love of the people: Not to be too strange to them, to be humble and courteous, to speak kindly to them, to be willing to see their Subjects, and to show themselves to them as much as may be; to hear causes in their own persons, not to burden the people too much, but to ease them of unnecessary burdens; to be liberal and bountiful, where there is need and desert. Absalon, though he was a wicked man, and had a wicked cause, yet he had this policy by kindness to draw the hearts of the people to him. When any man came near to him, and did him obeisance, he put forth his hand, and took him and kissed him; and on this manner did Absalon to all Israel, that came to the King for judgement, so Absalon stole the hearts of all the men of Israel. This was a wicked action in him, but this policy may be followed of lawful Magistrates, by kind words and deeds, to win and hold, the hearts of their own people. Good was that counsel, which the ancient men gave to King Rehoboam. If thou be a servant to this people (say they) this day, and serve them, and answer them, and speak kind words to them, they will be thy servants for ever. They show by this their counsel, that kindness is the way to win the hearts of the people: but that King forsook that good counsel, and harkened to the counsel of young men, and by their direction gave the people this answer. 1. King 12. 6. 7. 14. 16. 19 My father made your yoke grievous, and I will make your yoke more grievous; 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 have we in David, we have none inheritance in the son of Ishai, to your Tents oh Israel, now see to thy house David, and Israel rebelled against the house of David unto this day. This was wickedness in the people, to rise and rebel against their King, and a just judgement of God: But yet, as the Apostle saith to natural fathers, so say I to you that are fathers of the Country; You fathers provoke not your children to wrath, by austerity and hard dealing: Give no occasion to the people, but rather as much as may be draw their hearts to you, by humility and kindness. Nehe. 5. 5. Nehemiah confesseth the poor distressed people to be his brethren, of the same flesh and blood with him. job protesteth that he did not contemn the judgement of his servants, when they did contend with him thinking themselves hardly entreated by him, and then he hath this in his thoughts: If I had oppressed others, how should I have escaped Gods judgements? What then shall I do when God standeth up, and when he shall visit me, what shall I answer? he that hath made me in the womb, hath he not made him? hath not he alone fashioned us in the womb? This moved him to pity, and respect his basest servants, because they were God's creatures as well as he. David prayeth for the peace of jerusalem, saying; Let them prosper that love thee, peace be within thy Walls, and prosperity within thy Palaces; 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. He prayeth heartily for his Subjects, wishing them the favour of God and all happiness, and promiseth to do them what good he can, and he counteth them as his brethren, neighbours, and companions. Let all Christian Rulers remember that saying of the Apostle: Gal. 3. 28. There is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ jesus; In the world there must needs be difference and degrees, it must needs be so, for policy and order, but in Christ all are one. For God is no accepter of persons, but in every Nation he that feareth him, and worketh righteousness is accepted of him, whether he be poor, or rich, Prince or Subject. Tindal. Excellent is that counsel of a Gracious man; let Kings (saith he) if they had rather be Christians indeed, then so called, give themselves altogether to the wealth of their Realms, after the example of Christ, remembering that the people are Gods, and not theirs; yea, they are Christ's inheritance and possession, bought with his blood; the most despised person in this Realm, is the King's brother, and fellow Member with him in the Kingdom of God and of Christ. Let him therefore not think himself too good to do them service, neither seek any other thing in them, than a father seeketh in his children; yea, then Christ sought in us, though that the King in his regiment be in the room of God, and representeth God himself, and is, without all comparison, better than his Subjects, yet let him put off that, and become a brother, doing and leaving undone all things in respect of the Commonwealth, that all men may see, that he seeketh nothing but the profit of his Subjects. Worthy is the example of good Mordechai, Ester chapter 2. chap. 3. ch. 4. who when he was a private man, yet he was a faithful subject in discovering treasons. Howsoeever proud Hammon, coming of that cursed seed of Agag, informeth the King of him and the poor jews, as though they were enemies to the State; yet both he and they were faithful both to God and the King, as it was plainly proved afterward. At that time, and in that state, his care was for the Church of God, he used all means, and ventured all danger, for the helping of God's people. After that the enemy of God, and of the Church, Hammon was cut off, and God's people had deliverance, safety and joy, than Mordechai his faithfulness being known to the King, then (I say) he was advanced to great honour, and behaved himself as a worthy Ruler, for it is said that Mordechai the jew was the second unto King Ahashuerosh, and great among the jews, and accepted among the multitude of his brethren, who procured the wealth of his people, and spoke peaceably to all his seed. Wherein we are to observe three things necessary in good Rulers, first to have the favour of the people: secondly, to procure their wealth: and thirdly to be gentle and loving to them. This good Ruler being advanced, he doth not forget himself, he is not highminded, he is not careless of his place, but employeth all his travel, for the good and preservation of the Church. This care had good Nehemiah, who though he was safe himself, and great with the King, yet when he heard of the distress of his Countrymen, he is moved with compassion, he mourneth, weary, and fasteth for them, he prayeth heartily to God, he goeth to the King for his favour, and protection, and useth all means that he can, and endureth many reproaches and dangers, for the comforting of the people, and for the building of the walls of the decayed jerusalem. And thus we see, describing the duties of good Kings and Governors, we see (I say) the necessity, the authority, the excellency, the blessing of good Kings, & the happiness of good government; by them the wicked, and notorious transgressors of the first and second Table are cut down. Good Subjects are countenanced, justice, Peace, Honesty, and all virtue is maintained and cherished. In this government, the Wisdom, Justice, and Goodness of God, towards mankind, is most clearly to be seen. His Wisdom is declared by order, which is in deserning virtues and vices, and in the Societies of Mankind, under lawful government, and in contracts, guided and disposed by marvelous Wisdom. The justice of God appeareth in Civil Government, in that he will have open sins punished by the Magistrate, and when they that are in authority do not take punishment on offenders, than God himself miraculously draweth them unto punishment, and proportionably doth lay upon grievous sins, grievous punishments even in this life, as it is said; whosoever taketh the sword shall perish with the sword, and whoremongers, and Adulterers God will judge. In these punishments God will have to be seen the differences of virtues and vices, and will have us learn that God is Wise, Just, True, and Chaste. The goodness of God also towards Mankind, is seen, in that he preserveth the society of men after this order, and for that cause doth he maintain it, that from thence his Church may be gathered, and will have commonwealths to be places, for the entertainment of his Church. THE EIGHTH SERMON. VERSE 9 And made thee King to do equity and righteousness. THE Princely Prophet David, the Predecessor and Father of Solomon, speaking of the government of himself, of his household, and also of the Church and Commonwealth committed to him from God, he saith on this manner: Psa. 101. 1. I will sing Mercy and judgement, unto thee o Lord will I sing. In which words he promiseth and protesteth openly to God, that when he should place him in the throne of his kingdom, he would be in his whole government, both just and merciful; that is, executing justice and judgement against the wicked, and showing all kindness and mercy to the good and godly. In these two words of judgement and Mercy, is comprised the whole duty of good Governors, they must with David strike upon these two strings, judgement and Mercy, not only of judgement, but also of Mercy; and not only of Mercy, but also of judgement: for judgement without mercy is but cruelty, and mercy without judgement, is but foolish pity: Pro. 20. 28. therefore saith Solomon: Mercy and Truth preserve the King, for his throne shall be established with mercy. And in another place, Pro. 29. 9 14. A King by judgement maintaineth a Country. Again, A King that judgeth the poor in truth, his throne shall be established for ever. This blessed Queen in describing the office of a King, joineth with these two blessed Kings, David and Solomon, saying; That God hath placed Solomon in his Throne to do Equity and Righteousness. Though she do not name Mercy, yet no doubt it is included: for this Equity and Righteousness doth contain an upright government both in policy and religion, a government (I say) according to the rule of God's law●; punishing the wicked, comforting and defending the godly. The very proper & principal object of the Magistrate are all the wicked under his government. Not that he is to be careless of the good, for those that be good themselves, will have a care of those that are good, seeing God himself is careful of them. And as for the good, they are soon and easily ruled: the greatest care, trouble and labour is about the ordering and government of the wicked; and the removing, 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 injury so far as it may: and as the shepherd is to defend his flock against Wolves, Foxes, and wild beasts, so are good Magistrates to defend their people from all oppressors at home and abroad. And therefore all worthy Kings and Rulers have fought in open field against rebels and cruel enemies, in defence of their subjects. judg. 3. & 4. & 7. & 11. And thus did Ehud, Deborah, Barak, Gedeon, jephtah deliver the children of Israel out of the hands of their cruel enemies. And thus did josua, josu. 6. and the Elders of Israel, and the men of war, they besieged the City of Ai, and destroyed it. And Samson, a most valiant Champion, hazarded himself, and ventured his life for the defence of God's people against the bloody Philistims, and both by his life, and by his death slew many thousands of them. And thus David the King, the valiant Soldier, defended his subjects, the people of Israel, from the uncircumcised Philistims, and other enemies, and slew many thousands of them in the open field. 2. Chro. 20. And so jehoshaphat set himself against the children of Ammon, Moab, and mount Seir, which were come against judah, and the Lord gave him a marvelous victory against these enemies. This blessed King feared God, and both he and his subjects gave themselves first to fasting and prayer, and repentance: and so the Lord blessed their Armies against their enemies. It is lawful for Kings to defend and maintain their own liberties, and to recover by wars, that which hath been unjustly taken away from them. And as in wars there must be a good cause, and a good affection, if we look to speed: so the authority and example of the chief Governors doth much encourage the people, and put life into them. And as Rulers are to defend their people from the force and violence of enemies abroad: so they must not suffer them to be oppressed at home by their own Countrymen. And indeed this is most unnatural and intolerable, that one subject should oppress another, that Christians, Countrymen, and brethren should vex and torment one another by hard and cruel dealing in the time of the Gospel, under Christian Governors. We have not this many years (blessed be God) been much troubled with violence of foreign foes, but have lived peaceable a long time. And though our enemies have sometimes made attempts and assaults against us, yet the Lord himself hath fought for us, to his great glory, and to the shame of our Adversaries. Our greatest troubles, exactions, and oppressions are amongst ourselves one with another. Now this is a special part of the Magistrates calling to relieve and defend the oppressed. And he may more easily, and sooner, with less charge and danger defend his own subjects, against domestical oppressors, then set himself in combat against mighty, many, and cruel enemies abroad. Private men may not revenge their own wrongs, but they are in place to do it for them. It is their office to relieve the oppressed, and to avenge their cause. As a father over his children is both Lord and judge, forbidding that one brother should avenge himself of another, but if any cause of strife be between them, he will have it brought to himself, or his Assigns, to have it judged and corrected: So God forbiddeth all men to avenge themselves, and takes that office into his own hand. Therefore saith the Apostle; Rom. 12. 19 Dear beloved, avenge not yourselves, but give place to wrath: For it is written: Vengeance is mine, and I will repay, saith the Lord. But yet in the next Chapter the same Apostle showeth, that God hath appointed Princes and Magistrates as revengers of wrongs: For he saith, that the Prince is the Minister of God for thy wealth: Rom. 13. 4. but if thou do evil, fear: For he beareth not the sword for nought: for he is the Minister of God, to take vengeance on him that doth evil. It is almost impossible that a manshould be an equal and indifferent judge in his own cause, lusts & appetites do so blind us. And when thou avengest thyself, thou makest no peace, but stirst up more debate. God therefore hath given laws to all nations, and hath in all countries placed Kings, Governors and Rulers in his own stead, to rule the world through them, and hath commanded all causes to be brought before them; and they are to determine and judge of such causes, according to the rules of equity and righteousness. This is part of the counsel which Salomon's mother gave unto him: Pro. 31. 8 9 Open thy mouth for the dumb in the cause of the children of destruction: Open thy mouth, judge righteously, and judge the afflicted and the poor. The Prophet saith to the Governors of Israel: Esa. 1, 17 Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow. Therefore such as were distressed, were wont in their distress, to fly to the refuge of the chief Magistrate, for their protection and defence. The Shunamite returning from the land of the Philistims, called upon the King for her house, and for her land, which had been 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, even till this time. He caused that to be justly 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 upholdeth all that fall, and lifteth up all that are ready to fall: He executeth justice for the oppressed: which giveth bread to the hungry: The Lord looseth the Prisoners: Psa. 146. 7. 8. 9 the Lord giveth sight to the blind: The Lord raiseth up the crooked the Lord loveth the righteous: the Lord keepeth the strangers: he relieveth the fatherless and widow, but he over-throweth the way of the wicked. Therefore saith the Lord, Pro. 22. 23. rob not the poor, because he is poor: neither oppress the afflicted in judgement: for the Lord will defend their cause, and spoil the soul of those that spoil them. Pro. 23. 10. 11. Again he saith, Remove not the ancient bounds, and enter not into the fields of the fatherless; for he that redeemed them is mighty, he will defend their cause against thee. When the Children of Israel, were sore afflicted by Pha●aoh, Exod. 3. 7. 8. 9 and the Egyptians, the Lord in pity said: I have surely seen the trouble of my people, which are in Egypt, and have heard their cry, because of their Taske-maisters: for I know their sorrows therefore I am come down to deliver them out of the hands of the Egyptians, etc. And afterwards when they were vexed by sundry enemies one after another, though they sinned against him grievously and sundry times, yet when they cried unto him in their distress and repented them of their sins, he heard their cry, and sent them judges and Deliverers, to deliver them, and ease them of their oppressions. Most excellent and worthy, is that worthy speech of that good Queen Elizabeth, our gracious Sovereign of famous memory. A speech (I say) recorded by reverend jewel, in his answer to Pope Pius his seditious Bull: Thus she speaketh to the Council and judges: Have care of my people, you have my place, do you that which I ought to do: They are my people, every one oppresseth them, and spoileth them, without mercy; they cannot revenge their own quarrels, nor help themselves. See to them, see to them, they are my charge. I charge you, as God chargeth me; I care not for myself, my life is not dear to me, my care is for my people. O blessed and gracious speech beseeming a gracious Prince, a pattern of piety. We may observe in that speech, the tender care, pity, and love of her Majesty, to her distressed Subjects; and that in those times, being in the beginning of her majesties reign about fifty years ago, there were sundry oppressions, and wrongs in the Land: How more grievously are they increased, and augmented since that time? Cities, Towns, and Countries, are full of exclamations, of the cries, and tears, of the oppressed, and few or none to pity, or relieve them. Is not this lamentable and monstrous, that one Christian should vex, spoil, and oppress another, being a sin against nature, reason, and all humanity? yea such a sin as the best sort of the Heathen do detest, and abhor: The Scripture doth reckon any kind of oppression, amongst grievous and crying sins. And God himself doth denounce most grievous and fearful judgements against all oppressors whatsoever. Isa. 3. 14. 15. The Lord shall enter into judgement with the Ancients of his people, and the Princes thereof: for ye have eaten up the vineyard, the spoil of the poor is in your houses. What have ye to do, that ye beat my people, and grind the faces of the poor? saith the Lord, Isa. 5. 8. 9 even the Lord of Hosts. And again, Woe unto them that join house to house, and lay field to field, till there be no place, that ye may be placed by yourselves in the midst of the earth. This is in mine ears, saith the Lord of Hosts. Surely many houses shall be desolate, even great and fair without inhabitant. Isa. 33. 1. And in another place: Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee; when thou shalt cease to spoil, thou shalt be spoiled, when thou shalt make an end of doing wickedly, they shall do wickedly against thee. Amos 5. 11. Another Prophet saith: Forasmuch as your treading is upon the poor, and ye take from him burdens of wheat; ye have built houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant vineyards, but ye shall not drink wine of them. Micah 2. 1. 2. 3. Another Prophet saith: Woe unto them that imagine iniquity, and work wickedness upon their beds; when the morning is light they practise it, because their hand hath power; And they covet fields, and take them away by violence, and houses, and take them away. So they oppress a man and his house, even a man and his heritage. Therefore thus saith the Lord; behold, against this family have I devised a plague, where out ye shall not pluck your necks, and ye shall not go so proudly; for this time is evil. And again the same Prophet saith: Micah 3. 1. 2. 3. 4. Hear I pray you o heads of jacob, and ye Princes of the house of Israel: Should not ye know judgement? but they hate the good, and love the evil: they pluck of their skins from them, and their flesh from their bones: And they eat also the flesh of my people, and flay of their skins from them, and they break their bones. And chop them in pieces as for the pot, and as flesh with in the cauldron: Then shall they cry unto the Lord, but he will not hear them. He will even hide his face from them at that time, because they have done wickedly in their works. Mica. 6. 9 10. 11. The same Prophet threateneth the heavy judgement of God against the Treasures of wickedness, against the bag of deceitful weights. Hab. 2. The Prophet Habacucke threateneth as grievous punishments against all cruel oppressors, and all such as get their goods, and raise up their houses and estates, by wicked and unlawful means. All the Prophets, and the whole Scriptures, is full of cursings and threatenings against all kind of oppressors. So that their state must needs be fearful and damnable which live and die in such a case. Our God is a God of truth and mercy, the Law of God is Equity and Righteousness, and the Laws of the Land (we doubt not) are grounded upon Reason and justice; and they were made to this end, that every man might have his own, that all good Subjects may be relieved, and defended, against-wrong and injury, against the violence and deceit of men. Now good Magistrates must see good Laws executed, for the relief of distressed people. And that ye may the better be stirred up to perform this duty: Let me set before you two worthy patterns and examples of good Magistrates. The one is the example of job who speaketh thus of himself. job. 29. 11. 12. 13. 14. etc. When the ear heard me it blessed me, when the eye saw me it gave witness to me; for I delivered the poor that cried, and the fatherless and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widows heart to rejoice, I put on justice and it covered me, my judgement was a rob and a Crown; I was the eye to the blind, and I was the feet to the Lame, I was a father to the poor, and when I knew not the cause, I sought it out diligently. I broke also the laws of the varighteous man, and plucked the prey out of his teeth. A worthy example for judges, justices, and Magistrates to imitate and follow. job showeth before in what credit and favour he was among the people: when he came to the place of judgement, young men being ashamed of their looseness feared his gravity, great persons were silent and acknowledged his wisdom; all that heard him praised his upright dealing, all loved him and reverenced him, and admired him, all were afraid to offend him; By what means came he to such authority, and credit? he got it not by any corrupt means, as by pride, pomp, flattery; but by virtue, by good government, by justice, and mercy. Another worthy example is Nehemiah, who though he was a Courtier, and lived in the King's Palace at case and pleasure, yet he pitieth his dear countrymen the jews, he mourneth and prayeth for them. And afterward when the poor people laid open their want and extremity, in time of dearth, and complained of the hard dealing of the rich men, oppressing them by Usury; he heareth their cries, pities their estate, reproveth the oppressors, and reformeth them. The poor people complain that the times were so hard, that they were fain to pawn their Lands, to make their sons and daughters bondslaves, and that their own Countrymen would lend them nothing freely to serve their necessity withal; but dealt thus hardly with them, with pinching and oppressing them with Usury; the reason to move pity is, that they were of the same nature, of the same flesh and blood with them. Nehemiah upon the complaint of these distressed people is moved with inward compassion, chargeth the rich men with their oppressions, setteth an assembly against them; to shame them he allegeth the example of God's mercy, who hath redeemed them from the Heathen, and therefore that they should be merciful to their brethren; He chargeth them that their doings is evil and wicked, that they feared not God, that they gave the Heathen cause to blaspheme God, that they dealt as cruelly as the Infidels; He causeth them to bind themselves with an oath to restore that which they have unjustly taken, he curseth those that will not keep their oath, he moveth them, by his own example, to mercy, liberality, and hospitality; he and his lend money and corn to the needy, he kept at his Table an 150. Nehe. 5. jews daily in this distress. Both these examples of job and Nehemiah, are as looking-glasses and mirrors for Magistrates to look into; wherein they may see what care and counsel, what pity and compassion they are to have, to ease and relieve the oppressions of their people: And this will be greatly to their comfort, credit, and honour; And indeed it may be a great discomfort, and discredit to Princes, to suffer their people to be abused by oppressors and tyrants, especially, when it lieth in their power to help and relieve them. Lattimer. A reverend Father, and blessed Martyr, in a certain Sermon, before a King of worthy memory, showeth wherein the honour of a King consisteth. It is (saith he) the King's honour, that his Subjects be led in true Religion, that his Prelates and Clergy be set about their work in Preaching and Studying, and not to be interrupted from their charge. Also it is the King's honour that the Commonwealth be advanced, and that the dearth of things be provided for, and the commodities of the Realm, be so employed as it may be to the setting of his Subjects on work, and keeping them from Idleness, and herein consisteth the King's honour and Office. Furthermore, if the King's honour (as some men say) standeth in great multitude of people; then these Graziers, Enclosers, and rent-raisers are hinderers of the King's honour. For where there hath been a great many of Householders and Inhabitants, there is now but the shepherd and his do, so they hinder the King's honour most of all. And indded these be the words of Solomon: In the multitude of the people is the honour of a King, Prou. 14. 28. and for want of the people cometh the destruction of a Prince. Increase and abundance of people is a great blessing of God, and a credit and strength to the Prince. They are not Oxen or Sheep, but men, that must fight for Prince and Country, if the enemies arise and assault the Land. And there be many oppressions amongst us besides these: Oppressors in the Church and in the Commonwealth, oppressions in every Court, in buying and selling, and in other dealings amongst men to the hindrance and undoing of many poor people. But to let pass the many kinds of oppressions (which the true Magistrate is to look into, and so far as he can to redress and remove) I speak only of that one kind of oppression (that is) biting and cruel usury, which Nehemiah reform among his people: I will speak of this because it is most common and general, & yet most pernicious & detestable, though many do count it no sin at all. Usury had wont to be called the woe and sin of Cities, and it seemeth that as pride, and other sins, had their beginnings in great Cities: so had usury, but it hath passed from Cities to the Country, to Towns and Villages. Every place, & all sorts of persons in the Land are infected with this pestilence & leprosy; high, & low, rich and poor, men, women, and children, fathers & mothers, Masters, and Dames, sons & daughters, manservants and maidservants, husbandmen, tradesmen, and Labourers; yea, & some that go from door to door, to beg and crave of others, have learned this trade of usury. Free lend is hardly to be found; charity is waxen cold, & this iniquity hath gotten the upper hand: so that this sin is not only now a woe to Cities, but a woe to Towns, to Villages, and to private houses. It is the ruin and decay of many poor people in most places of the Land; nay, it is the decay & overthrow of many worthy and great houses and families in the Land. It hath bitten them, it hath eaten them, it hath devoured & consumed them to nothing; It is pitiful and lamentable, that such a destroying and murdering sin should be suffered, or tolerated in a Christian Land. Those that be true Christians indeed are to abstain from all appearance of evil: How much more from so gross and apparent evil, directly and expressly against the Law of God? Ex. 22. 25. If thou lend money to my people (saith God) that is, to the poor with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with Usury. Again, Levi. 25. 35. If thy brother be impoverished and fallen into decay with thee, thou shalt relieve him, thou shalt take no usury of him nor advantage, but thou shalt fear thy God, that thy brother may live with thee; thou shalt not give him thy money to usury, nor lend him victuals for increase. Psal. 15. David shutteth out the usurer out of God's Kingdom, as well as the slanderer, and him that taketh reward against the innocent. Ez. 18. 6. 8. 13. Another Prophet putteth Usury, amongst Idols, Adultery, and other filthy sins, and threateneth the same punishment to one, as to the other. Math. 7. 12. Christ saith: Whatsoever you would men should do to you, even so do ye to them, for this is the Law and the Prophets. Matth. 5. 42. Again, Give to him that asketh, and from him that would borrow of thee, turn not away. A Heathen man being asked what Usury was, he 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 utterly condemn it: One saith that Usury swalloweth up men's goods and Lands, & large Patrimony, as it were a Sea, & yet the Sea is never filled. The Seas, for the most part, are for profit and gain, but the Usurer can no man use but to his own hindrance: In the Sea there is profit of many things, but with the Usurer shipwreck of all things. Again, he that taketh usury, committeth extortion, raven, and pillage. If he will say, I have nothing else to live by; so may the Thief say, the Bawd, the Witch, the Sorcerer. Some compare the loan of money upon use to the poison of Asps: Whosoever is strucken and stung of the Asp, he falleth into a sweet pleasant sleep, and so by sweetness of that sleep dieth, for then the venomous poison disperseth into every member: So he that beginneth with usury, thinketh for a time that he hath a great benefit, but usury runneth through all his riches, and converteth all he hath to debt. Another father being asked what usury is, saith; It is a poison of patrimony: And being asked what is usury permitted by Law, he saith that it is a Thief that before hand giveth warning what he mindeth to do. Some say that a Usurer is worse than all sinners: he is worse than a thief, for he robbeth in the night, but the Usurer robbeth day and night. He is worse than hell, for in hell only the wicked shall be punished; but the Usurer spoileth and punisheth both the good and bad, & spareth neither holy nor unholy. He is worse than a jew, for one jew will not take usury of another, but the Usurer will take usury of his Christian brother. He is worse than death, for death killeth but the body, the Usurer killeth bodies and souls. He is worse than judas, for he sold Christ but once for thirty pence; but they sell Christ continually as often as they can. judas restored that which he had unjustly taken: but the usurers never make restitution. Some compare the usurer to an hog or pig, that while he liveth, is profitable and good for nothing: he will ever be rooting up the earth, running through hedges, and eating up good corn: So doth the usurer much hurt while he liveth. Indeed when the hog is dead there is some profit: So it may be when the usurer dieth, the poor shall get something. How many Sermons have been preached in this and other places against usury? how many Books and Treatises both long since, and of late have been written by the best learned men of our own Country, against this monstrous sin? Give me leave to put you in mind of some of them, to the further shame and condemnation of greedy usurers. Worthy and reverend jewel (whose works are now to be seen in every Church) writing upon the Epistle of the Thessalonians, the fourth chapter, doth bitterly inveigh against usury, saying; That no good and godly man will use it: that all that fear Gods judgements abhor and condemn it: that it is filthy gain, and a work of darkness, a monster in nature, the overthrow of mighty kingdoms, the destruction of flourishing states, the decay of wealthy Cities, the plague of the world, the misery of the people. It is theft, the usurer is worse than the thief, it is the curse of God, and the curse of the people: this is usury. There was never any religion (saith he) nor sect, nor state, nor degree, nor profession of men, but they have disliked it a Philosophers, greeks, Latins, Lawyers, Divines, Catholics, Heretics, all tongues and nations have ever thought an usurer as bad as a thief; Nature proveth it, if stones could speak, they would say as much. He threateneth to excommunicate all usurers of that City where he preached, to publish their names, & shame them, that all men may know them and abhor them, as the plagues & monsters of the world. And thus he concludeth; Tell me, thou wretched wight of the world, thou unkind creature, which art passed all sense and feeling of God, which knowest the will of God, and dost the contrary: how darest thou come into the Church? It is the Church of God which hath said; Thou shalt take no usury. How darest thou read or hear the word of God? It is the word of God that condemneth usury, and thou knowest it, how darest thou come into the company of thy brethren? usury is the plague and destruction, and undoing of thy brethren, and this thou knowest: How darest thou look upon thy children, thou makest the wrath of God fall down from heaven upon them: thy iniquity shall be punished in them to the third & fourth generation, this thou knowest. How darest thou look up unto the heavens? thou hast no dwelling there. Thou shalt have no place in the tabernacle of the most high. In many other Treatises usury is arraigned, convicted, condemned by sundry verdicts, it is proved scandalous, and of bad report, against the law of God, against the law of nations, against justice, honesty and charity. All shifts, excuses, objections and exceptions are taken away and removed. And whereas some learned men do seem to favour, & in some sort to tolerate this sin, yet it is with these and such like cautions and limitations, To deal as he would be dealt withal, to lend freely where they borrow upon necessity, and that the borrowers gains be so much more as the interest, at least that the Commonwealth have no hurt by it. But before the usurer will be tied to these conditions & exceptions; he will first give over his trade. And that all that hath been spoken might at least persuade some usurers to lead a new course, to restore their ill-gotten goods, to lend freely, in mercy, love and compassion. These usurers to whom Nehemiah spoke, were touched at this one speech, and as it seemeth, confessed their fault, & amended it, and shall men which confess Christ, after so many books written, and so many Sermons preached against them, shall they yet continue in this enormous sin without repentance and restitution? how shall they then escape the vengeance and damnation to come? Howsoever, let Magistrates, as their duty requires them, after the example of Nehemiah, be careful to ease their people of this heavy burden and oppression. Let the Magistrate (I say) by counsel, by example and reproof, and by all possible means that they can, seek (if it may be) to reform these oppressors, at least to shame and restrain them. And pity it is that there be not severe & sharp laws 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 redress of this, who took away the usurers books and their gains from them, and forbade such filthy lucre, and brought in an easement of this burden, for that all debtor were discharged from all such creditors which had lent their money for usury and gain; or at leastwise were eased from the usury of it. Thus did Solon in the detestation of usury. A sharp kind of dealing no doubt, and a strange, but in great diseases sharp corrosives must needs be used, when lenitive salves will not serve. I read that long before the Conquest King Edgar that just governor, and severe Magistrate against all lewd officers in this Land, did amongst other his good deeds, make proclamation, that all the Wolves should be killed in England and Wales, because they were ravenous beasts, and devourers of sheep and other cattle, to the great hindrance and harm of his subjects. And to have this the better done, he appointed many to bring for their fines and revenues Wolves heads yearly, some more, some less, and such as could not bring Wolves heads in, paid their fines and revenues in money. Now such force took this good order in this Land, that within a while there was not a Wolf to be had nor found, neither in England nor Wales. That learned man wisheth, that likewise all usurers should suffer the pains of death, or be banished this realm for ever, that there might hereafter no more usurers be found in England, then are Wolves to be had this day. He doth not see but that it is as necessary to have a law against usurers, as against thieves, and a great deal more▪ for thieves steal many times for necessity, whereas usurers rob and undo all men for greedy gluttony: the one stealeth a crown in the high way, the other robbeth men in the high street of all that they have: the one stealeth a little to sustain nature, the other scratcheth up the whole treasure of England to serve his own covetous and wretched desire, to the utter undoing of thousands. And if these laws seem bloody (although the hanging of poor wretches for small matters, is counted nothing bloody at all) then would I that the old laws of England were put in execution, such as are called King Edward's laws of the common laws of England, whereof one was, that the goods of an usurer after his disease should turn to the benefit of the Prince, when twelve men had found by proof, that the party diseased was an usurer in his life time. Finally, that learned man in that learned discourse against usury, Folly, 137. written so many years ago, allegeth many sharp punishments appointed by the civil & common laws. And lest he should seem of small credit for to speak too hardly, and without proof, let us see what Mr jewel in a letter speaketh of that book; What it should work in others I cannot tell (saith he,) for mine own part if I were an usurer never so greedily bend to spoil & raven, as usurers be, yet would I think myself most unhappy if such persuasions could not move me: for what man would not be afraid, to live desperately in that state of life that he seeth manifestly condemned by Heathens, by Christians, by old Fathers, by the ancient Counsels, by Emperors, by Bishops, by Cannons, by Decrees, by all Sects of all Religions, by the Gospel of Christ, by the mouth of God. And if it be so, is not usury to be punished and restrained by all possible means? It is the decree of a Counsel, that a Clergy man an usurer should be degraded, and therefore it is counted a deadly sin. Another Council condemneth all for Heretics, who held usury lawful. Another decreed, that manifest usurers should be deprived of the communion and fellowship of the Christians in their life, and of Christian burial after death, till their heirs had restored their usury. Considering therefore the danger and hurtfulness of this sin which so commonly reigneth amongst us, let all good Governors (I say) continually set before their eyes, this worthy example of good Nehemiah, having the like care and compassion that he had towards his people, using all means they can to ease them of heavy burdens, and to suppress usury, extortion, and all kind of oppression whatsoever. Herein they shall be like God himself, Psal. 103 6. who is said to execute righteousness and judgement to all that are oppressed. And not only such as be oppressed with wrongs and injuries are to be respected of the good Magistrate, but also all they whosoever, that be in want and necessity, not being able to maintain themselves. All these (I say) are to be provided for by the care and providence of good Governors; and this is a part of justice, Equity and Righteousness. This is a special part of their office to relieve and help the poor, by their example, counsel and power to draw others, and if need require, to constrain them to the helping and aiding of the needy. Magistrates are Pastors, Fathers and Nurses; they must see that all their sheep and children be fed and nourished. God is the creator of the poor, and by his providence they are poor. Christ is their Redeemer, and died for them as well as for the rich; and therefore they must not be contemned, but much regarded as men; yea as Christian men. God is the God of the poor, of the ●●iect, of the fatherless, and widows, he is full of compassion to such, & hath a care of them, he hath made many laws, giveth many precepts, for the defence and relief of the poor, hath ordained Kings, judges, Magistrates, and other officers in the Church & Commonwealth, for the comfort, succour, and help of the poor and needy: and because there shall be always some poor in the land, therefore he commandeth, saying; Deut. 15. 10. 11. Thou shalt open thy hand to thy brother to the needy, & to the poor in the land. And he saith a little before: Thou shalt give him, and let it not grie●e thine heart to give him: for because of this, the Lord thy God shall bless thee in all thy works, and in all that thou dost take in hand to do. Solomon may be commended to be the poor man's King, for he doth commend the poor unto us by many exhortations and precepts. Pro. 11. 24. There is (saith he) that se●ttereth, and is more increased, but he that spareth more than is right, surely cometh to poverty. The liberal person shall have plenty, and he that watereth shall have rain. Pro. 14. 31. He that ●ppresseth the poor, reproveth him that made him: but he honoureth him that hath mercy on the poor. Pro. 21. 13. He that stoppeth his ear at the crying of the poor, shall also cry and not be heard. Pro. 19 17. He that hath mercy on the poor, dareth unto the Lord; and the Lord will recompense him that which he hath given. Pro. 28. 27. Again, He that giveth unto the poor, shall not lack: but he that hideth his eyes shall have many curses. Many such counsels and proverbs he delivereth for the comforting and relieving of the poor. And as he gave this counsel to others, so he was careful to follow it himself. David his father prophesieth of him; Psal. 7. 12. 13. He shall deliver the poor when he crieth, the needy also and him that hath no helper, He shall be merciful to the poor and needy, and shall preserve the soul of the poor. Christ the true Solomon giveth the like counsel touching the poor, and practiseth the same in himself, being a most lively and perfect pattern of mercy and compassion to the distressed. Math. 5 7. He faith; Blessed are the merciful, for they shall obtain mercy. Again, Be merciful as your father is also merciful. Math. 6 36. And in another place, Give alms of those things which are within, Luke 11. 41. and behold all things shall be clean to you. Sell that ye have, and give alms: Luke 12▪ 33. make you bags which wax not old, a treasure that can never fail in heaven, where no thief cometh, neither moth corrupteth. And when we make a feast, he biddeth us call the poor, Luke 14. 13. 14. the maimed, the lame, and the blind, and so (saith he) thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. He showeth the fearful and damnable estate of the rich man, Luke 16. 19 who fared delicately every day, but yet had no care to relieve poor Lazarus. And as the Lord jesus doth persuade all men to mercy: so he himself was most merciful, ready and willing to do good to the bodies and souls of men. He is touched with the feeling of our infirmities, Math. 9 36. and ready to help in time of need. When he saw the multitude he had compassion upon them, because they were dispersed, and scattered abroad, as sheep having no Shepherd. And when he saw another great multitude which had nothing to eat, he called his Disciples to him, and said unto them: Mark. 8. 1. 2. 3. I have compassion on the multitude, because they have now continued with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way, for some of them came from far. And presently he wrought a miracle: for with seven loves▪ and a few small fishes, he fed about four thousand souls. He is like that good Samaritan, who when he saw that man that fell among the thieves, being robbed and wounded, came near unto him, and when he saw him, he had compassion on him, and bound up his wounds, and powered in oil and wine, and put him upon his own horse, and brought him to an Inn, and made provision for him. Finally, 2. Cor. 8. 9 we know the grace of our Lord jesus Christ, that he being rich, for our sakes became poor, that through his poverty we might be made rich. All the Apostles had special care of the poor, they put one another in mind of this● duty, Paul confesseth that he had warning from others to remember the poor; which thing also he was diligent to do. He doth in many places put the Church in mind of this duty. Concerning the gathering for the Saints (saith he) as I have ordained in the Church of Galatia: 1. Cor. 16▪ 1. 2. so do ye also. Every first day of the week let every one of you put aside by himself, and lay up as God hath prospered him, that there be no gathering when I come. And in another place he bestoweth two whole Chapters in persuading them by sundry reasons to the cheerful relieving of the poor Saints. 2. Cor. 8. & 9 You may see that the primitive Church had both ordinary & extraordinary gatherings for their own poor, and for strangers: these collections were very fitly on the Lord's day. Such works of mercy are works of the Sabaoth: then we hear the word which doth stir us up to this duty, then are public prayers and petitions to God, which should move us to hear the petitions of others, as we will have God to hear us; then we cry and crave for mercy to him, and therefore we should snewe mercy to others: then are the Sacraments administered, which do move us to love and charity one to another: then the examples of others should provoke us to kindness and liberality towards our brethren: then we remember and call to mind the remembrance of God towards us, which should move us to be beneficial to others: than we profess the communion of Saints, and therefore should be ready to impart such gifts as we have, to the comfort and benefit one of another. Christians are all one Corporation and one household; and therefore should have a care of the helping and relieving one of another. The end of riches is not only to serve our own necessities▪ but specially the glory of God, and also the necessity of others. The possession of riches is uncertain, our life uncertain, our state uncertain, being subject to the same calamities that others are: And therefore while we have time let us do good to all men, and specially to the household of faith. And consider (I pray you) who it is that hath need, and requireth thy help: It is Man, even one like thyself, of the same nature, and it may be of the same Spirit and Grace. And what doth he ask of thee? but only that which God doth give thee, not only fo● thine own use, but for the good of others. Nay, it is God himself that asketh, and is become petitioner to thee for the poor. It is God (I say) that asketh, who hath given thee body and soul and goods; who hath given his son for thee who loveth the poor; and whatsoever is done to them for his sake, he accounteth it as done to himself. And he asketh nothing but his own: for the earth is the Lords, and all that therein is; and all the beasts of the forest are his, and all the beasts on a thousand mountains. And he doth not ask it to thy hurt and hindrance, but to thy greater gain and advantage. He that is merciful rewardeth his own soul: And he that hath mercy on the poor, dareth to the Lord, and the Lord will recompense him that which he hath given. This is the best usury, to put out money and riches to good and holy uses, 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 debtor to God, we owe him all we have, he hath ordained all things for our use, and therefore it is reason we should trust him, and commit all we have into his hands. A wise creditor will trust a faithful debtor with any thing. And shall not we trust our God who is most sure of his word, and the best paymaster of all others? He is God, the faithful God, which keepeth covenant and mercy unto them that love him, and keep his Commandments, Deu. 7. 5. even to a thousand generations. Gen. 15. 1. This God said unto Abraham; I am thy Buckler, and thy exceeding great reward. God saith to thee: Give, and I will give, thou hast had me a giver, make me now thy debtor. The poor man (saith a Father) is a fruitful field, and quickly and plenteously returneth that which it hath received. The Husbandman buyeth Oxen, Horse, and feedeth them, he tilleth the ground, he casteth in his seed, and all upon hope of a doubtful harvest: but alms is a seed to be sown, the crop and harvest will certainly follow. Again, If thou wilt be a good Merchant, and an excellent usurer, give forth that thou canst not keep, that thou mayst receive that thou canst not lose: Give a little, that thou mayst receive an hundred times as much: give a temporal possession for an everlasting inheritance. What a folly is it (●aith another) there to lay up thy goods from whence thou must depart, and not rather to send them before thee to the place where thou must go to inhabit. Let thy goods be where thy country is, he that hoardeth up treasure in earth, hast nothing to look for in heaven: Why lookest thou up to heaven where thou hath laid up nothing? 1. Tim. 6. Charge them that are rich in this world (saith the Apostle) that they be not highminded, and that they trust not in uncertain riches, but in the living God, which giveth us abundance of all things to enjoy; that they do good, and be rich in good work, and ready to distribute and communicate, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. God hath ordained (saith one) for men two Crowns; for the poor the Crown of Patience, for the rich the Crown of Liberality. As the poor do deprive themselves of their Crown by Impatiency and murmuring; so ought the rich by helping the poor, to strive to obtain the Crown of Liberality. Worthy is the example of the Primitive 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 possessors of lands and of houses sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet, and it was distributed to every one as he had need: The number of believers at that time was about five thousand. They lived in time of persecution, they wanted the help of a good Magistrate. All Kings and Princes were enemies to the Church at that time, yet they took such good order, and were so charitable that they suffered none to lack among them. It is a shame then for us to suffer any to want necessary sustenance; we (I say) living in the days of peace and plenty under a Christian King, having so many good Laws for the provision and relief of the poor. There is a memorable example of the Christians under Maximinus the Emperor. In the time of famine many of the Heathens were preserved and saved from death, by the mercy and liberality of the Christians, whereupon it came to pass, that those which did deadly hate them before, did now require their help, and did openly confess that the bowels of mercy were only found amongst Christians, that therefore Christian Religion was the true Religion, which taught her worshippers true piety and godliness: The which, when julianus the Apostata, afterwards observed and marked, least Christian Religion should be the more esteemed, because of such incredible kindness and mercy, showed to all sorts of people; julienus (I say) every where erected Hospitals, and endued them with yearly revenues. And he setteth down this reason of his purpose, writing to one Arsatius an Idolatrous Bishop: It is a shame (saith he) that the worshippers of the Gods should neglect their own, when as the wicked Galileans (for so he had wont to call Christians) relieved not only their own, but also strangers; yea, ●uen the enemies of their Religion, and suffered none of their own to beg from door to door. The most unhappy Nation of the jews, having no certain resting place, nor any form of Commonwealth, yet do they maintain and seed their own, lest they should be constrained to crave help from Christians. The French and Dutch Churches in this our Land, they set all their own on work, they suffer none to beg nor to want among them. The Papists our Forefathers, they did excel in liberality to the Church and Commonwealth, in Hospitality and Alms to the poor: We have many Monuments of their liberality amongst us, as Hospitals and alms-houses for the releiefe of the needy, with good Revenues adjoined to them. Nay, the Papists adorned, beautified, and clothed, their dumb Idols and Images, and shall we suffer poor people to want food and clothing, which carry upon them the lively Image of God? All these examples are to our shame and condemnation, and shall be judges and witnesses against us at the day of the Lord. We profess the glorious Gospel of Christ, we have the light of God's word shining before us, we have daily Sermons and Exhortations stirring us up to the works of mercy, we have many good and godly Laws, agreeing to the Laws of God, and to the true discipline of the Church, commanding and enjoining provision and relief of the poor, forbidding all idleness, commanding all to be set a work, and all that want to be relieved, according to their necessity, and yet there be many idle persons amongst us, many would work and cannot get it, many though they do work, labour, and toil, night and day, as much as may be, yet in respect of the hardness of the times, all that they get will hardly provide bread for them and theirs. Others there be that cannot work at all, and others but a very little, yet these in many places are little regarded or provided for. Good Laws we have, and in this place, I know there is good order and care taken for the poor. Here be many means for their relief, which others want: And I know there be many tender, merciful, and pitiful hearts, pitying the needy estates of their brethren, stretching forth their hands to their relief; yet considering the hardness of the time, and how unmerciful and hard hearted some are, which yet are of great estate and ability, and considering also the multitude and great number of the poor, which increase daily. Your care your pity, your liberality, your collections and alms, public, or secret, had need be more than ordinary: And therefore I beseech you (dearly beloved) in the bowels of Christ, as the Elect of God, put on you the bowels of mercy, consider your own abilities, and the great necessity of so many, and let it not grieve you to help and relieve them, but freely, frankly, and cheerfully show forth the fruit of your compassion, love, and mercy to your distressed brethren, and especially you (Right Worshipful Magistrates & Governors,) do your best endeavours according to your place and callings, to see this service and work performed; by your counsel and example to persuade and draw as many as you can to this duty. And as for those that are rich; yet cruel, covetous, hard-heartd, and unmerciful, compel and force them by rigour of Law, to give that to good uses which they are unwilling to give at all. All the poor under your government be they never so many, they are your cure and charge, you must see them provided for, if any of them perish through your default, their blood shall be required at your hands. The good Minister is to be a mouth for the poor to speak and entreat 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 only to be a good mouth for the poor, but an hand, an ear, an eye, and a foot for them; to speak, to hear, to see, to go, to do what lieth in him, both for the defence and relief of the poor. As God forbiddeth all cruelty and private revenge in the sixth Commandment; so he commandeth all care and means to preserve the lives of our brethren; now relief of the needy is a means to preserve life, he that relieveth not when he may, and when there is great necessity offendeth against this Commandment, and is a murderer. Non pavisti, occidisti▪ thou hast not fed (saith one) therefore thou hast killed. A Lamp is quenched not only by blowing it out, but by keeping away the oil to feed it: A fire is quenched, not only by water but by keeping away wood from it; In a great drought many herbs do die, not only by plucking up, but for want of watering; So, many poor people for want of food which they should have by the care of good Governors and charitable good people; many (I say) for want of means and provision, do decay, pine, and perish, which is most shameful, fearful, lamentable, and intolerable in a Christian State. But I nothing doubt of your care and diligence to perform this so worthy and necessary duty: I know you are daily put in mind of these things, and therefore I will cease to urge this point any further. Only by the way let me give some few instructions and caveats, and some comforts to the poorer sort. These must know that God hath so ordained, and appointed in his providence, that there shall be some poor as long as the world endureth. Let them therefore be content with their state, seeing God (who knoweth what is best for them) hath so decreed it in his Wisdom: It may be if they had riches they would abuse them in pride and wantonness; he can (if he see good) turn their want into plenty, Let them know that many worthy men have been in want and necessity; Let them take their poverty as a cross, and let them be patient and humble, the rather because sometimes their own idleness and looseness of life hath caused it, let them repent of their sins past, let them take heed hereafter of pride, en●y, slothfulness, and unlawful shifts and means; Let them depend upon God and cast their whole care upon him, and though they be poor in the world, let their chief care be to be rich in grace, in knowledge, and in faith, and so they shall be sure to be greatly in the favour of God: Phil. 4. 10. 12. 13 Let every one of them say with the Apostle: I have learned in what state I am, therewith to be content; I can be abased, and I can abound, every where in all things, I am instructed both to be full and to be hungry, and to abound and to have want, I am able to do all things through the help of Christ which strengtheneth me. Let them be kind and pitiful to those which be in like case with them, seeing they are in the same misery: Let them be thankful towards their Benefactors; and though some richmen be hard-hearted & unmerciful to them, let them not curse, but bless, and pray to God for them, who is able to mollify and soften their hard hearts: for it may be God in his justice doth turn the hearts of men from them, because they have turned their ears and hearts from him: they have been hard hearted against God, against God's word, and against their brethren, and therefore the hearts of others are justly hardened against them. Let them remember and follow the example of poor Lazarus, which though the rich man dealtmore cruelly with him than did his dogs, & had no pity at all of so poor a creature, yet this poor man did neither grudge, repine, nor curse: and therefore being full of faith and patience, he was received into Abraham's bosom. And finally, seeing that God hath such a great care of the poor in making so many Laws for them, in giving so many precepts for their relief, and taketh their cause to be his own, and seeing he hath appointed Ministers to speak for them, and Officers and Magistrates; yea, Kings and Princes for their defence and relief: Let the poor (I say) be careful to serve & fear that God, which is so careful of them; let them reverence and love the Ministers & lovingly embrace that word which doth persuade, move & provoke all men to the duties of mercy, love, & liberality; Let them honour the Magistrates who are appointed as fathers unto them, who take care and watch, and take continual pains to comfort and help them: And let them say in their souls, blessed be God for good Governors: And thus we have heard many good parts of good Governors, that by their means the wicked are punished, the good are praised and countenanced, every man possesseth his own; oppressions and wrongs are suppressed, the poor and needy are comforted and relieved, and all these benefits & duties this gracious Queen includeth in these words Equity and Righteousness. One duty yet remaineth, which is also a part of Equity, and that is to establish and maintain true Religion; this is the first & chief duty of a good Prince, though I have referred it to the last place. Good Princes are not only to have a care of justice in punishing the wicked, & of mercy in defending the good, and relieving the distressed; but also to plant and maintane the worship of God in their Kingdoms. Thus much we have heard already, that Religion & Divine Wisdom belongeth to all sorts & degrees of men, to rich and poor, to young & old, to men, women & children, and most of all to Princes & Governors, who are to be giudes and ringleaders to others. We have examples before our eyes of a religious Queen coming so great and long a journey to be resolved in the truth of religion, & reposing the greatest happiness in true & heavenly wisdom: Here also is the example of Solomon a mirror of Religion and Divine Wisdom to all the world; who also planted and established the true worship of God in his Kingdom. We have heard also that God is the author of the callings of Kings and Princes, that they are in his steed and carry his Name and Image; & therefore they, of all others, are to be most Religious, & to be most careful that the true God, who hath so highly advanced them, may be worshipped and served in their Kingdoms: And this is Equity and Righteousness to command & establish the Law and Service of their Creator and Protector: And further we have heard, that it is the duty of Governors to overthrow and root out all false worship, all false doctrine, heresy, and idolatry: as all these are to be removed; so in steed of these, good Princes are to plant true Religion, & to establish faithful Teachers in their Kingdoms: They must be examples of Religion and Piety to others, they must guide their families so carefully, religiously, that they may be patterns and precedents to others, If Religion be first in their own hearts, & also planted in their household and families, they will be also careful that all the people committed to their charge may fear God, & be truly Religious. This is part of the counsel of jethro, Moses father in law, wishing him that he should provide not only men of courage, Ex. 18. 21. and just men, hating covetousness, but also such as feared God. There be general places in the Scripture, as; Love God with all thine heart, with all thy soul, with all thy strength: Fear God, and keep his Commandments. Seek for God's Kingdom. Labour for the meat that never perisheth. These, & such like commandments, & exhortations, as they belong to all Christians, so also to Magistrates: They are keepers of both the Tables of the Commandments, & therefore to maintain the one as well as the other: they must see as well the duties to God, performed to him, as the duties to men one to another. They must have a care not only of justice, peace, & civil honesty; but also of the sincerity of Religion: The King is commanded to have the book of the Law, Deut. 17. 18. 19 to read in it continually; that so he may learn to fear both his God, and to keep all the words of the Law. Ps. 2. 10. 11. 12. David saith, Be wise ye Kings, be learned ye judges of the earth, serve the Lord in fear, & rejoice in trembling, kiss the son lest he be angry. Psa. 148. 11. 12. 13. And in another place he saith; Kings of the earth, all people, Princes, & all that judge the world▪ ●ong men & maids, old men & children, let them praise the Lord: his Name is only to be exalted, and his praise above the earth, & the heavens. David before his death chargeth his son Solomon, 1. King. 2. 3. to walk in the Ways of God, and to keep his Statutes, that so he might prosper in that he took in hand. Princes we heard are fathers of the Country, of the Church, & Commonwealth: Now, the Apostle exhorts fathers to bring up their children in the fear of the lord 1. Chron. 15. 2. 3. David Prepared a place for the Ark of God, and pitched for it a Tent, and gathered all Israel together to jerusalem, to bring up the Ark of G●d to his place which he had ordained for it; so he & they brought it with great joy. 2. Chron. 6. 1. Solomon after he had built a famous house for God; He blessed the people, he praiseth the Lord, he prayeth to God for those that should pray in the Temple. 2. Chron. 15. 12. Asah destroyeth Idolatry, and commandeth his people to serve the true God; and they made a covenant to seek the Lord God of their fathers with all their heart, and with all their soul, and whosoever will not seek the Lord God of Israel shall be slain, whether he be great or small, man or woman, & they swore unto the Lord with a loud voice, and all juda rejoiced at the oath. 2. Chron. 17. 4. 9 jehoshaphat he walked in the ways of his father David, & sought the Lord God of his fathers, and walked in his Commandments, and took away Idolatry, and sent forth Teachers with the book of the Law of the Lord, who went about through the Cities of judah, & taught the people. In time of distress he prayed unto the Lord, and proclaimed a fast throughout all judah, and humbled his soul and asked counsel of the Lord. 2. Chron. 29. & 30 Hezekiah repaireth the Temple, advertiseth the levites of the corruption of Religion, the King and his Prince's sacrifice jan the Temple, he commandeth the passover to be kept & exhorteth his people to return to the Lord. 2. Chro●. 34. Good josiah destroyeth Id●l●, repaireth the Temple, took away all the abominations out of all the countries that pertain to the children of Israel, & compelled all that were found in Israel to serve the Lord their God. Nehe. 13. Nehemiah reproveth, and reformeth the profanation of the Sabboath. The Lord stirred up Cyrus' King of Persia, Ezra 1. to build him an house in jerusalem: And see the zeal of that King in furthering the building of that house. Dan. 3. 29. Nabuchadnezzar maketh a decree that every People, Nation, and Language, which speak any blasphemy against the God of Shadrach, Meshech, and Abednego, should be drawn in ●●eces, & their houses should be 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 Kingdom men tremble and fear before the God of Daniel, for he is the living God, and remaineth for ever. The King of Ninive after he heard the Preaching of jonah, jonah 3. he believed God, he proclaimed a fast, and commanded his Subjects to cry mightily unto God, and to turn from their evil way. Thus we see by all these examples that good Princes are to have a care of Religion both in themselves and others. And here is a further blessing of a good King, that we have not only by his means, justice, peace, and civil honesty, protection of body and goods; but also true Religion, and the worship of the true God, and the Gospel of Christ commanded, and enjoined, and established amongst us by many good Laws and Statutes. Now for a conclusion of the duties of good Governors, let them remember these counsels, directions, and examples. A worthy King by his last will gave this advise to his son and successor, saying; Be devout in the seriuce of God, be in heart pitiful, & charitable to the poor, & comfort them with thy good deeds, keep the good Laws of the Realm, take no Subsidies, nor releise of thy Subjects, but upon urgent necessity, & for to profit the Commonwealth upon just cause voluntarily. julius Pollux, govern or of the Emperor Commodus in his youth, giveth him these titles, calling him Father of the people, Gentle, Loving, Merciful, Wise, Just, courteous, Courageous, despising Money, not subject to Passion, but commanding over himself, overcoming Lust, using reason, quick of conceit, Sober, Religious, careful for his Subjects, Constant, no deceiver, adorned with Authority, ready in his affairs, provided to do well, slow to revenge, Affable, gracious in speech, open-hearted, a lover of the virtuous, desirous of peace, valiant in war, an example of good manners to his subjects, a maker of good laws, and an observer of the same. There was a worthy Table (as is recorded) found at Thebes, by Marcus Aurelius, and at his death given to his son as a precious jewel, containing these protestations and sentences following: I never exalted the proud rich man, neither hated the poor that was just: I never denied justice to the poor for his poverty, neither pardoned the wealthy for his riches: I never benefited nor gave reward for affection, nor punished for passion only: I never suffered evil to escape unpunished, neither goodness un-rewarded: I never committed the execution of manifest justice to another, neither determined that which was difficult by myself alone: I never denied justice to him that asked it, neither Mercy to him that deserved it: I never punished in anger, nor promised benefit in mirth: I was never careless in prosperity, neither fainthearted in adversity: I never did evil upon malice, nor committed villainy for covetousness: I never opened my gate to the flatterer, nor gave care to the backe-biter: I always sought to be loved of the good, and feared of the wicked: Lastly, I always favoured the poor, that were able to do little, and God, who was able to do much, favoured me. A mirror for Magistrates, a pattern for Princes, and happy are they that in the end of their government can truly say thus: at least let Governors strive and endeavour to the utmost of their power, to learn and practise these lessons, and to perform all other duties of their callings. And thus we have heard the chief and principal doctrines concerning the Magistrate, as the necessity, authority, and dignity, and duty of their callings. This doctrine is necessary and profitable often to be urged, and serveth for many good uses. By this the Magistrate may be encouraged and comforted in the execution of all the parts of his calling, having his allowance and warrant from God. By this he is stirred up and provoked to zeal, and religion, and holiness of life, seeing he carrieth upon him the name, the place and Image of God. By this doctrine he may see the greatness, the difficulty, and the heavy burden of his calling, which may be a cause sufficient to humble him in the sight of God and men. In consideration whereof he may say with the Apostle, who is sufficient for these things? And let him pray with Solomon; 1. King. 3. Give unto thy servant an understanding heart, to judge thy people, that he may discern between good and bad: For who is able to judge this so mighty a people? This doctrine serveth also to reprove, convince, and condemn all rebels, traitors, and seditious spirits, which make insurrection against their lawful Sovereign. And hereby all good subjects are encouraged to love, honour and obey their lawful Rulers; and with this Queen, to bless and praise God for the happiness of good Government. And considering the manifold blessings which we receive by good Rulers, as justice, peace, punishment of evil doers, defence against foreign and domestical foes, relief for the poor, comfort to the good, fruition of liberty, yea freedom of the Gospel, and true Religion. Considering (I say) so many and so great benefits which we enjoy under Christian Magistrates, let us all with this Queen, bless God for so happy government. And indeed all true English Christian hearts have just cause to rejoice and praise God for his majesties happy reign amongst us, both for his entrance and continuance. What fears? what perplexities, and doubts had we at the death of our late Sovereign? What boasting, what hopes and triumphing of the Adversaries? 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 days of mourning for my father will come shortly, then will I slay my brother jacob. The best had cause to fear, in respect of the horrible and manifold sins of the Land, deserving such a judgement. But blessed be God, who cared for us, though we little cared for him: He presently provided another gracious Sovereign for us, the next in blood, a Christian Prince, a man of wisdom and experience in Government. After Moses succeeded josuah, after David Solomon. Let us say with the Prophet: Psal. 4● 7. 8. Thou hast saved us o Lord from our adversaries, and hast put them to confusion that hate us: therefore will we praise God continually, & will confess thy name for ever. It may be said of divers 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 us as the Lord saith to David: 1. Chro. 22. 9 10 etc. Behold a Son is borne to thee, which shall be a man of rest: for I will give him rest from all his enemies round about, therefore his name is Solomon. And I will send peace and quietness upon Israel in his days, etc. And that which the Prophet jeremy speaketh, jer. 23. 5. 6. is fulfilled amongst us: Behold the days come (saith the Lord) that I wil● raise unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth. In his days judah shall be saved, and Israel shall dwell safely. How much are we beholden to God, that so soon and suddenly turned our sorrow and fear into joy and gladness, and doth still continue and confirm the same unto us? Though weeping was in the evening, Psa. 30. 5. yet joy came in the morning. Pro. 25. 25. As the cold waters to a weary soul, so good news from a far country did cheer and refresh our hearts. Psa. 147. 12. 13. 14▪ 19 20. Wherefore praise the Lord, o jerusalem, praise thy God, o Zion, for he hath made the bar of thy gates strong, and hath blessed thy children within thee: He setteth peace in thy borders, and satisfieth thee with the flower of Wheat: He showeth his word to jacob, his statutes and his judgements to Israel. He hath not dealt so with every Nation, neither have they known his judgements. Praise ye the lord O that we had hearts to think seriously of these benefits which we enjoy under his Majesty, and that we were truly thankful for them: then might we hope for the continuance and increase of these blessings: But our iniquities have turned away these things, jer. 5. 25. and our sins have hidden good things from us. O that we had such hearts and tongues that we might continually with joy say in our souls: Blessed be God for his so great and undeserved blessings bestowed upon this sinful land: blessed be his name for all good Laws, good Governors, and good Government under his gracious Majesty. One thing more I observe worthy of commendation, both in this Queen, and in Solomon: It is worthy of memory in her that she made choice of such a Teacher and Schoolmaster: And indeed she could not at that time make a better choice in the world. Dionysius made choice of Donatus for his Schoolmaster in Grammar, and Victorinus for Rhetoric, and Gregery Nazianzen for Theology. Theophrastes made choice of Aristotle to be his teacher: Aristotle made choice of Plato, and Plato made choice of Socrates. These were all wise in their choice, but this Queen goeth beyond them all, choosing Solomon for her Teacher, who excelled all men in the world, both in human and Divine wisdom. And as she made choice of him, so she was content to be taught by him, and profited much by his instructions, as we have already heard. Yea she so profited, that in some sort she teacheth him, and putteth him in mind of his duty: She remembreth God's mercies towards him, and admonisheth him of the end of his place and calling. And it is worthy of commendation in Solomon, that as he was willing to teach her, so he is content to be taught by her. And if Solomon had but remembered this her admonition, it might have been a precious preservative against those horrible and gross sins, into which he most fearfully fell in his old days. But he forgot the love 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 Righteousness. Yet this is worthy of commendation in him, that at this time he doth not, as some would have done, reject the admonition of this woman, being far his inferior. He might have said; Dost thou take upon thee to teach me, seeing thou camest to learn of me? I know my duty well enough, I need no teaching. But Solomon doth take in good part her good counsel, and doth still most lovingly and kindly entertain her. From hence we are to learn, that we must be content to receive good counsel, admonition, and instruction from any, though they be far our inferiors. Such as be truly humble and lowly in their own eyes, are content to receive good doctrine from mean persons: they are not ashamed to learn of any, young or old, learned or unlearned, good or bad, men or women, they are not ashamed to confess their ignorance, wants and infirmities, they do not contemn the plain style of teaching, which is agreeing to Scripture: they can be content to receive good drink, not only in cups of gold & silver, but also in cups of pewter, wood and stone. Worthy is that counsel of an ancient Father: Augustin● There is no age (saith he) too late to learn that which is needful; and though it be more fit for old men to teach then to learn, yet it is better to learn then to be ignorant. Another saith, It is a thing I desire, Gregory. and is most worthy, to learn even to my last age, because that no age is so sufficient to learn thoroughly all that we need. Hug●. Again saith another, Be willing to learn of all that which thou knownest not thyself; because humility can make that common to thee which Nature hath made proper to any: thou shalt be wiser than all, if thou be willing to learn of all: they are most rich of all, which receive from all. Exod. 18. Moses was content to hearken to the counsel of his Father-in-law in choosing officers to be assistant to him in his great charge. 1. Sam. 25. David receiveth and accepteth the counsel of Abigail a woman, and blesseth her in her counsel. 2. King. 5▪ 3. 13. Naaman the Syrian hearkeneth to the counsel of his maid, wishing him to send to Elisha for the curing of his leprosy; and the same noble man obeyed the counsel of his servants advising him to do as the Prophet bade him. Luke 2. 19 The blessed virgin was content to receive instruction from the Shepherds, of those things which she knew before. Act. 18. 24. 25. 26. Apollo's, an eloquent man, mighty in the Scriptures, instructed in the way of the Lord, fervent in the spirit, is content to receive 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 Ministry that thou baste received in the Lord, that thou fulfil it. The use of this doctrine is chiefly for reproof of proud and scornful persons, which either scorn all instructions, or at least they reject the counsels of mean persons, and of their inferiors. governors scorn to learn of their subjects, the old disdain to learn of the younger, parents will not hearken to their children, no● masters to their servants: Ministers scorn to receive admonition from the people; yea from their fellow-ministers, if they be of meaner gifts, or less account in the world. And this is the cause that so many holy counsels and Sermons of godly Ministers are rejected, or little regarded, because they themselves 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 entertain him: for this noble man reading the Prophet Esay in his Chariot, being demanded of Philip, if he understood that he read: he did not taunt nor scorn this poor Preacher, but confessed his ignorance, & willingness to learn, and kindly entertained Philip, & took him into the chariot with him. It is pride of heart, and want of humility, that causeth men to scorn good instructions from mean persons, The Lord sendeth such proud men to the very beasts, to learn from them. The Ox knoweth his owner (saith he) and the Ass his masters crib, Isay. 1. 3. but Israel hath not known. jer. 8. 7. Again, the Stork in the Air knoweth her appointed times; the Turtle, the Crane, and the Swallow, observe the time of their coming, but my people knoweth not the judgement of the Lord. job. 12. 7. And job saith; Ask now the beasts and they shall teach thee, and the fowls of the heaven and they shall tell thee. Our Saviour Christ, to draw his Disciples to humility, setteth a child before them to be their Teacher, saying: Verily I say unto you, Mat. 18. 3. 4. except ye be converted and become as little children, ye cannot enter into the Kingdom of heaven; whosoever therefore shall humble himself as this little child the same is the greatest in the Kingdom of heaven. We must be lowly, tractable, docible, and willing to learn, as good children are. Solomon, so execellent a man, so extraordinarily wise, so famous in all learning, is content to receive the instruction and admonition of this woman, a stranger, his scholar, nothing comparable to him in any grace, yet doth he take in good part her counsel, teaching him nothing but that which he knew well enough before. And thus at last we have gone through and finished, as we could, this short, sweet and worthy Story, wherein we have laid before our eyes an example of a blessed Queen, 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 gifts, make us all the true children and scholars of true Wisdom, that we may esteem that as our chief felicity in earth; that so the King in ruling, the Nobles and Magistrates in assisting, Ministers in teaching, People in hearing and obeying, may be truly blessed in this life, and fully blessed for ever in the life to come, in the place of eternal blessedness, in the Kingdom of the true Solomon CHRIST JESUS who sitteth at the right hand of his Father, and with Equity and Righteousness shall judge the quick and dead at his appearing. Amen. FINIS.