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THE FIRST SERMON. 1. Kings. 10. 8. 9. 8. Happie are thy men, happie are these thy servants, which stand euer before thee, and heare thy wisedome.
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.
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9. Blessed be the Lord thy God, which loued thee, to set thee on the throne of Israel,
9. Blessed be the Lord thy God, which loved thee, to Set thee on the throne of Israel,
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because the Lord loued Israel for euer, and made thee King, to doe equitie and righteousnes.
Because the Lord loved Israel for ever, and made thee King, to do equity and righteousness.
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THe whole scripture saith the Apostle is giuen by inspiration of God, and is profitable to teach, to improue, to correct, to instruct in righteousnes, that the man of God may be absolute, being made perfect vnto euery good worke:
THe Whole scripture Says the Apostle is given by inspiration of God, 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:
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As all and euery scripture serueth for these holie vses, so especially these bookes of the historie and Chronicles of the Kings of Iuda and Ierusalem. For here are not onely many examples of vice,
As all and every scripture serveth for these holy uses, so especially these books of the history and Chronicles of the Kings of Iuda and Ierusalem. For Here Are not only many Examples of vice,
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and vertue, but here is described the true knowledge and worship of God, the confutation of Idolitrie and false worship, the true forme and patterne of all reformation of disorders.
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.
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The dutie and blessing of good Kings, the ruine of the wicked, the estate of the Church, the care and protection of God for it.
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.
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Here we are taught, that God is the chiefe Monarch, the disposer, the chiefe gouernor of kingdomes, that the happines of Kings consisteth in maintaining true religion and Iustice;
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;
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that impietie in religion and false worship, is the ouerthrowe of kingdomes, and as the whole storie is of great vse and instruction to the Church:
that impiety in Religion and false worship, is the overthrown of kingdoms, and as the Whole story is of great use and instruction to the Church:
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so especially the Chronicle of Dauid the father, and Salomon the sonne, they being the first Kings that God gaue to Israel next to Saul: yea indeed the first that God gaue his people in loue, men qualified with extraordinarie graces, the one a Prophet, the other a Preacher, both of them tipes and figures of Christ Iesus, the true Dauid and Salomon.
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 tipes and figures of christ Iesus, the true David and Solomon.
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Their storie is large and long, as you may reade in the two bookes of Samuel, and a great part of the first booke of the Kings,
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,
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and further in the first booke of the Chronicles: and the nine first Chapters of the second booke.
and further in the First book of the Chronicles: and the nine First Chapters of the second book.
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Touching Salomon, in those bookes, there is set downe the fauour of God towards him, in appearing familiarly twise vnto him, the singular blessings of wisedome, honor and riches, bestowed vpon him, the care of Salomon in building the Temple, Gods house, according to his minde, his ioy, praise and sacrifices for the same:
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:
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now this chapter in hand containeth two generall heads. First a profitable and pleasant storie of the Queene of the south.
now this chapter in hand Containeth two general Heads. First a profitable and pleasant story of the Queen of the south.
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Secondly, the magnificence and greatnes of Salomon.
Secondly, the magnificence and greatness of Solomon.
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This text is a branch of the first part, and containeth a worthie commendation of Salomon: First commending the happie gouernment of his familie: secondly, of his whole kingdome:
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:
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whatsoeuer is in these two short sentences of scripture, all is worthie and excellent, and of great force to drawe reuerence and attention,
whatsoever is in these two short sentences of scripture, all is worthy and excellent, and of great force to draw Reverence and attention,
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whether we consider the person that speaketh, the partie to whom it is spoken, or the matter and subiect it selfe:
whither we Consider the person that speaks, the party to whom it is spoken, or the matter and Subject it self:
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the speaker no simple nor base person, though the weaker vessell a woman, yet of great estate and maiestie, a famous, Royall Queene:
the speaker no simple nor base person, though the Weaker vessel a woman, yet of great estate and majesty, a famous, Royal Queen:
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the person to whom this is spoken, is no lesse a man then Salomon, a most worthie and glorious King of Israel, beloued and chosen of God, excelling all the Kings of the earth in riches, honor, and wisedome.
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.
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A liuely tipe and figure of Christ Iesus the sonne of God, the King of all Kings,
A lively tipe and figure of christ Iesus the son of God, the King of all Kings,
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and Lord of heauen and earth.
and Lord of heaven and earth.
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The matter and subiect here handled and commended, is neither riches nor pleasure, nor the pompe,
The matter and Subject Here handled and commended, is neither riches nor pleasure, nor the pomp,
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nor the glorie of the world, but wisedome, diuine wisedome, which she saw and heard in Salomon, and for the enioying whereof, she tooke so tedious,
nor the glory of the world, but Wisdom, divine Wisdom, which she saw and herd in Solomon, and for the enjoying whereof, she took so tedious,
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so long, and costly a iourney, after her conference with Salomon, and after she heard him speake so diuinely to her selfe,
so long, and costly a journey, After her conference with Solomon, and After she herd him speak so divinely to her self,
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and other strangers, to his courtiers, seruants and people, her heart being inamoured with loue of this wisedome,
and other Strangers, to his courtiers, Servants and people, her heart being enamoured with love of this Wisdom,
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and feeling the power and vertue of it, working in her soule, she crieth and exclaimeth, Happie are these thy men, happie are these thy seruants, which stand euer before thee, and heare thy wisedome, &c.
and feeling the power and virtue of it, working in her soul, she cries and exclaimeth, Happy Are these thy men, happy Are these thy Servants, which stand ever before thee, and hear thy Wisdom, etc.
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Before we come to this speech it selfe, it shall not be amisse to say some thing of the speaker, a woman, a Queene of excellent vertues;
Before we come to this speech it self, it shall not be amiss to say Some thing of the speaker, a woman, a Queen of excellent Virtues;
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the whole speech it selfe commends her, for here she speaketh reuerently of Salomon, commending and magnifying his wisedome;
the Whole speech it self commends her, for Here she speaks reverently of Solomon, commending and magnifying his Wisdom;
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she confesseth and worshippeth the true God; she acknowledgeth him to be the disposer of kingdomes, and Israel to be his people:
she Confesses and Worshippeth the true God; she acknowledgeth him to be the disposer of kingdoms, and Israel to be his people:
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she putteth Salomon in minde of the dutie of a King.
she putteth Solomon in mind of the duty of a King.
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She is a tipe of the calling of the Gentiles, and finally, she is commended by Christ himselfe in the Gospell, as we shall see hereafter.
She is a tipe of the calling of the Gentiles, and finally, she is commended by christ himself in the Gospel, as we shall see hereafter.
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And though all the world, and all the Kings of the earth, sought to see Salomon and to heare his wisedome,
And though all the world, and all the Kings of the earth, sought to see Solomon and to hear his Wisdom,
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yet this woman is especially named, & commended, and a whole storie is written of her,
yet this woman is especially nam, & commended, and a Whole story is written of her,
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because it was a great matter, and almost a wonder, that a woman should take so great,
Because it was a great matter, and almost a wonder, that a woman should take so great,
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so troublesome and tedious a iourney, and it seemeth her zeale, and pietie exceeded all the rest.
so troublesome and tedious a journey, and it seems her zeal, and piety exceeded all the rest.
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In the beginning of this chapter, it is set downe whence she came, namely from Sheba ▪ being as Christ saith, from the vttermost part of the earth:
In the beginning of this chapter, it is Set down whence she Come, namely from Sheba ▪ being as christ Says, from the uttermost part of the earth:
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that the fame of Salomon moued her to come, that she came with a great traine,
that the fame of Solomon moved her to come, that she Come with a great train,
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and brought with her sweet odours, gold and precious stones:
and brought with her sweet odours, gold and precious stones:
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the end of her comming was, to proue Salomō with hard questions in matters of religion:
the end of her coming was, to prove Salomō with hard questions in matters of Religion:
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and as she spared neither paines nor cost, but cheerfully tooke vpon her so great a iourney:
and as she spared neither pains nor cost, but cheerfully took upon her so great a journey:
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so when she is come, she is carefull to learne and enquire, of the true knowledge of God, to be satisfied and resolued concerning all points she stood in doubt of:
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:
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she confesseth her ignorance, and neglecteth no occasion to doe her soule good. And now after Salomon had answered all things to the full;
she Confesses her ignorance, and neglecteth no occasion to do her soul good. And now After Solomon had answered all things to the full;
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she highly commends him, she stirreth vp his courtiers, subiects and seruants to be thankfull for such a Maister, Lord and King:
she highly commends him, she stirs up his courtiers, Subjects and Servants to be thankful for such a Master, Lord and King:
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she reioyceth, praising God for him: and after in token of thankfulnes, she bestoweth vpon him, gold, odors, and precious stones:
she rejoices, praising God for him: and After in token of thankfulness, she bestoweth upon him, gold, odours, and precious stones:
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she could not then perfectly learne true religion in her owne countrie, Ierusalem was the seate and schoole of religion, the scripture not being then in all tongues,
she could not then perfectly Learn true Religion in her own country, Ierusalem was the seat and school of Religion, the scripture not being then in all tongues,
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as it was after in the time of the Apostles, therefore she commeth so farre to learne true wisedome, both for her priuate comfort,
as it was After in the time of the Apostles, Therefore she comes so Far to Learn true Wisdom, both for her private Comfort,
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and the publike good of her people:
and the public good of her people:
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and now hauing found, felt and inioyed it, she both blesseth God the Author and Salomon the teacher.
and now having found, felt and enjoyed it, she both Blesses God the Author and Solomon the teacher.
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In this example, we are to obserue diuers worthie notes and markes of gracious and good hearers:
In this Exampl, we Are to observe diverse worthy notes and marks of gracious and good hearers:
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First, in that she seekes for wisedome, and such things as concerne the name of the Lord,
First, in that she seeks for Wisdom, and such things as concern the name of the Lord,
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and that from Salomon, who was so wise in so great a measure.
and that from Solomon, who was so wise in so great a measure.
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Good hearers must follow her example, not to seeke for follie or fables, but for true wisedome,
Good hearers must follow her Exampl, not to seek for folly or fables, but for true Wisdom,
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and that from the true Salomon Christ Iesus in his word and Gospell:
and that from the true Solomon christ Iesus in his word and Gospel:
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For the scriptures onely as the Apostle saith, are able to make vs wise vnto saluation.
For the Scriptures only as the Apostle Says, Are able to make us wise unto salvation.
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And the Psalmist saith, The lawe of the Lord is perfect, conuerting soules, and giueth wisedome to the simple.
And the Psalmist Says, The law of the Lord is perfect, converting Souls, and gives Wisdom to the simple.
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Salomon himselfe giues this counsell, Incline thine eare, heare the words of the wise, and applie thine heart to my knowledge. Solomon himself gives this counsel, Incline thine ear, hear the words of the wise, and apply thine heart to my knowledge.
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Secondly, good hearers after this worthie patterne, must refuse no paines, nor labor for the attaining of this wisedome:
Secondly, good hearers After this worthy pattern, must refuse no pains, nor labour for the attaining of this Wisdom:
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The wise man will haue vs call, and crie for it, to seeke it as siluer,
The wise man will have us call, and cry for it, to seek it as silver,
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and search for it, as for treasures. And againe, buy the truth, but sell it not:
and search for it, as for treasures. And again, buy the truth, but fell it not:
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likewise wisedome, and instruction, and vnderstanding, when Christ was borne at Bethlem in Iudea, there came certaine wise men from the East to Ierusalem, to seeke for him;
likewise Wisdom, and instruction, and understanding, when christ was born At Bethlehem in Iudea, there Come certain wise men from the East to Ierusalem, to seek for him;
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this woman and they in many things are much alike, they were some great men, she a Queene, they came to Ierusalem, so did she: this woman and they in many things Are much alike, they were Some great men, she a Queen, they Come to Ierusalem, so did she:
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they came to seeke Christ, she came to Salomon the figure of Christ: they enquire of the Priests to be satisfied where Christ should be borne:
they Come to seek christ, she Come to Solomon the figure of christ: they inquire of the Priests to be satisfied where christ should be born:
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she seeketh to be satisfied of her doubts, from S•lomon a preacher:
she seeks to be satisfied of her doubts, from S•lomon a preacher:
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they seeing the starre leading them to Christ reioyced, she hauing comfort and knowledge from Salomon reioyceth also:
they seeing the star leading them to christ rejoiced, she having Comfort and knowledge from Solomon rejoices also:
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they offer gold, Incense and Myrrhe to Christ, she offereth and giueth to Salomon precious things:
they offer gold, Incense and Myrrh to christ, she Offereth and gives to Solomon precious things:
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they were a figure of the calling of the Gentiles, so was she a tipe of the same long before:
they were a figure of the calling of the Gentiles, so was she a tipe of the same long before:
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they came a great iourney from the East, to seeke for Christ, she came from the South, a great and dangerous voyage to heare and enioy the wisedome of Salomon. Marie Magdalen, Ioanna the wife of Cusa, Herod his steward, with many others follow our Sauiour Christ to heare his sermons, the Eunuch the treasurer of Ethiopia, came to Ierusalem to worship God.
they Come a great journey from the East, to seek for christ, she Come from the South, a great and dangerous voyage to hear and enjoy the Wisdom of Solomon. Marry Magdalen, Joanna the wife of Cusa, Herod his steward, with many Others follow our Saviour christ to hear his Sermons, the Eunuch the treasurer of Ethiopia, Come to Ierusalem to worship God.
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It is lawful then to seeke for instruction abroad, if we lacke it at home:
It is lawful then to seek for instruction abroad, if we lack it At home:
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Merchants venter vpon the seas to farre countries for trafficke, many goe to the Indies for gold.
Merchant's venture upon the Seas to Far countries for traffic, many go to the Indies for gold.
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Such as lacke prouision at home, goe to markets and faires for it: if our cattle want foode or water, we will seeke farre and neere for them:
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:
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how farre doe men runne, what paines do they take for humane learning, how carefull are they to get mony,
how Far do men run, what pains do they take for humane learning, how careful Are they to get money,
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how painefull to finde it, if they loose it? many flie to Rome and Rhemes, not for wisdome, but for foolishnes;
how painful to find it, if they lose it? many fly to Room and Rheims, not for Wisdom, but for foolishness;
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not for truth, but for errors; not for foode, but for poyson:
not for truth, but for errors; not for food, but for poison:
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many trudge many a mile on pilgrimage, to worship Idols, stockes & stones, yea some to ioyne with the enemies, to worke treason against their lawful Prince:
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:
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this example will not serue their turne;
this Exampl will not serve their turn;
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There is a lawfull peregrination to visit good men, to conferre, to learne artes, tongues, religion:
There is a lawful peregrination to visit good men, to confer, to Learn arts, tongues, Religion:
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the Iewes were commanded to goe to Ierusalem sundrie times in the yeare, but it was about the true worship of God.
the Iewes were commanded to go to Ierusalem sundry times in the year, but it was about the true worship of God.
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Elkanah the Priest, went euery yeare to worship and sacrifice to the Lord of hoasts in Shilo. S. Paul went to Ierusalem to visit Peter, and to conferre with him, the popish peregrinations are vnlawfull, they make it a principall part of Gods seruice: Elkanah the Priest, went every year to worship and sacrifice to the Lord of hosts in Shilo. S. Paul went to Ierusalem to visit Peter, and to confer with him, the popish Peregrinations Are unlawful, they make it a principal part of God's service:
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there is no commandement for them, they visit dead mens bones, Images, and reliques. This superstition, as many other, was inuented many yeares after Christ:
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:
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others trauell and take vpon them great and dangerous iournies to the hurt of bodie and soule.
Others travel and take upon them great and dangerous journeys to the hurt of body and soul.
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But the paines and trauell of this woman is to learne diuine wisedome:
But the pains and travel of this woman is to Learn divine Wisdom:
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teaching vs to refuse no paines in seeking for the meanes of our saluation, but to labour with all care and diligence,
teaching us to refuse no pains in seeking for the means of our salvation, but to labour with all care and diligence,
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for the profite, the comfort, and the good of our soules. Thirdly, a good hearer must bee inquisitiue and carefull to learne.
for the profit, the Comfort, and the good of our Souls. Thirdly, a good hearer must be inquisitive and careful to Learn.
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This woman (a Queene) is not ashamed to confesse her ignorance, to aske questions, and to bee taught.
This woman (a Queen) is not ashamed to confess her ignorance, to ask questions, and to be taught.
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The wise man saith, Hear• ô yee children, the instruction of a Father, & giue eare to learne vnderstanding.
The wise man Says, Hear• o ye children, the instruction of a Father, & give ear to Learn understanding.
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The Apostle complaines of some women that were euer learning, but were neuer able to come to the knowledge of the truth: There are many hearers; but fewe learners.
The Apostle complains of Some women that were ever learning, but were never able to come to the knowledge of the truth: There Are many hearers; but few learners.
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The care of this woman, is not onely seene by her cost, and labour in comming,
The care of this woman, is not only seen by her cost, and labour in coming,
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but by opening her heart, and mouing doubtes:
but by opening her heart, and moving doubts:
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asking questions, conference, and reasoning with good men, are gratious meanes to further vs in the true knowledge of God.
asking questions, conference, and reasoning with good men, Are gracious means to further us in the true knowledge of God.
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The people must looke for the Law: of God at the Priests mouth: The Apostles aske of Christ their maister, the interpretation and meaning of harde parables:
The people must look for the Law: of God At the Priests Mouth: The Apostles ask of christ their master, the Interpretation and meaning of harden parables:
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The Corinthiās write to S. Paul, to be resolued in certaine doubts. The Corinthians write to S. Paul, to be resolved in certain doubts.
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And heere by the way, obserue two notes of a good teacher in Salomon; they must be able and apt to teach: And Here by the Way, observe two notes of a good teacher in Solomon; they must be able and apt to teach:
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secondly, readie and willing, not nice, strange, and stately. The graces of God are giuen for the good of others:
secondly, ready and willing, not Nicaenae, strange, and stately. The graces of God Are given for the good of Others:
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the ende and vse of the ministrie, is to instruct and resolue doubts. But manie in the Church, are vnable to teach; others are vnwilling;
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;
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& others both vnable and vnwilling:
& Others both unable and unwilling:
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these are all confuted by Salomons example, who both abounded in wisdome, and was willing to impart it to others.
these Are all confuted by Solomon's Exampl, who both abounded in Wisdom, and was willing to impart it to Others.
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He was as readie to answere, as this woman was to aske: hee was as readie to teach, as shee was to learne.
He was as ready to answer, as this woman was to ask: he was as ready to teach, as she was to Learn.
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Fourthly, after her hearing and learning, she comends her teacher highly, and speaketh reuerently of him;
Fourthly, After her hearing and learning, she commends her teacher highly, and speaks reverently of him;
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So must good hearers, haue a reuerent estimation of such as instruct them from the mouth of God.
So must good hearers, have a reverent estimation of such as instruct them from the Mouth of God.
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Dauid receiuing good counsell from Abigail, blesseth both her and her counsell: David receiving good counsel from Abigail, Blesses both her and her counsel:
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The woman in the Gospell, hearing the gratious words that proceeded out of the mouth of Christ, cried out;
The woman in the Gospel, hearing the gracious words that proceeded out of the Mouth of christ, cried out;
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Blessed is the Wombe that bare thee, and the pappes that gaue thee sucke. Blessed is the Womb that bore thee, and the paps that gave thee suck.
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The holie Apostle Saint Paule commends the Galathians for this cause, that they esteemed him as an Angell of God, yea euen as Christ Iesus.
The holy Apostle Saint Paul commends the Galatians for this cause, that they esteemed him as an Angel of God, yea even as christ Iesus.
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In an other place, Wee beseech you brethren, that yee knowe them that labour among you and are ouer you in the Lord,
In an other place, we beseech you brothers, that ye know them that labour among you and Are over you in the Lord,
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and adm•nish you that you haue them 〈 ◊ 〉 singular loue for their workes sake: and adm•nish you that you have them 〈 ◊ 〉 singular love for their works sake:
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And whē you feele the power and fruit of their ministrie, say with this woman, Blessed be God, blessed be such men, blessed be such seruants, which haue called me, comforted and strengthned me, happie are those people which may daily heare such wisedome.
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.
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Fiftly, she acknowledgeth the chiefe felicitie of this life, not to consist in riches, honor, pleasure, but in wisedome.
Fifty, she acknowledgeth the chief felicity of this life, not to consist in riches, honour, pleasure, but in Wisdom.
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So good hearers ought to esteeme it, the greatest happines vnder heauen, to haue a resident and teaching minister, expounding and applying to them, the wisedome of the true Salomō Chrst Iesus.
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 Salomō Christ Iesus.
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But of this point I meane to speake more largely and fully after.
But of this point I mean to speak more largely and Fully After.
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Sixtly, she stirreth vp Salomons Courtiers and seruants, to know this their happie estate, it may be some of them scarcely acknowledged any such thing,
Sixty, she stirs up Solomon's Courtiers and Servants, to know this their happy estate, it may be Some of them scarcely acknowledged any such thing,
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as many carelesse and vnthankfull people in our daies, hauing good pastors, yet neither feele nor confesse any blessing at all:
as many careless and unthankful people in our days, having good Pastors, yet neither feel nor confess any blessing At all:
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strangers can say, happie are such a people, though they themselues knowe no such thing:
Strangers can say, happy Are such a people, though they themselves know no such thing:
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good hearers must by this example, not onely heare the word of wisedome, and highly esteeme it themselues,
good hearers must by this Exampl, not only hear the word of Wisdom, and highly esteem it themselves,
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but stirre vp others to the like affectiō towards it:
but stir up Others to the like affection towards it:
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they would haue others partakers of the same graces with them, and indeed if they find it a blessing and comfort to themselues, they will imparte it to others,
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,
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and labour to make others partakers of the same cōforts with them.
and labour to make Others partakers of the same comforts with them.
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Esaiah prophecieth, that such shal be the zeale of the people vnder the Gospell, that they shall say one to another, Come, let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, he will teach vs his waies, Isaiah 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 Iacob, he will teach us his ways,
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and we will walke in his 〈 ◊ 〉.and we will walk in his 〈 ◊ 〉.
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And Z•cariah saith, They that duell in one 〈 ◊ 〉 shall goe to another, to call their brethren saying, 〈 ◊ 〉 let vs goe pray before the Lord ▪ and seeke the Lord of Hoasts: And Z•cariah Says, They that duel in one 〈 ◊ 〉 shall go to Another, to call their brothers saying, 〈 ◊ 〉 let us go pray before the Lord ▪ and seek the Lord of Hosts:
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Euery one shall answere, I will goe also.
Every one shall answer, I will go also.
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Andrew being called, calleth Simon Peter his brother, and •hilip calleth Nathaniel, the woman of Samaria, being once acquainted with Christ Iesus, calleth her neighbours, saying; Andrew being called, calls Simon Peter his brother, and •hilip calls Nathaniel, the woman of Samaria, being once acquainted with christ Iesus, calls her neighbours, saying;
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Come see a man that hath told me all things that euer I did: Come see a man that hath told me all things that ever I did:
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she had beene a companion with them in sinne, now she would haue them companions with her in grace:
she had been a Companion with them in sin, now she would have them Sodales with her in grace:
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this woman would haue the courtiers and seruants of Salomon, to cōfesse that blessing which she had found, in hauing so wise a gouerner and teacher.
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.
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Seuenthly, she reioyceth and blesseth God for Salomons instructions, so that is the dutie of good hearers,
Seuenthly, she rejoices and Blesses God for Solomon's instructions, so that is the duty of good hearers,
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as to be thankefull to the men and meanes of their conuersion, so much more to God, the author and giuer of all good:
as to be thankful to the men and means of their conversion, so much more to God, the author and giver of all good:
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as Dauid blessed Ab•ga•l so first of all, he blessed God for her counsell.
as David blessed Ab•ga•l so First of all, he blessed God for her counsel.
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And the same Dauid saith to the Lord, I will praise thee with an vpright heart,
And the same David Says to the Lord, I will praise thee with an upright heart,
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when I shall learne the iudge•ments of thy righteousnes. when I shall Learn the iudge•ments of thy righteousness.
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And againe, seauen times a day doe I praise thee because of thy righteous iudgements ▪ And in another place he exhorteth Ierusalem to praise God, And again, seauen times a day do I praise thee Because of thy righteous Judgments ▪ And in Another place he exhorteth Ierusalem to praise God,
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as for peace and plentie, so chiefely for that he had shewed his word to Iacob, his statutes and iudgements to Israel, he hath not dealt so with euery nation saith he,
as for peace and plenty, so chiefly for that he had showed his word to Iacob, his statutes and Judgments to Israel, he hath not dealt so with every Nation Says he,
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neither haue they knowne his iudgements ▪ praise ye the Lord. neither have they known his Judgments ▪ praise you the Lord.
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Our Sauiour himselfe reioyceth in his spirit, and giueth thankes to his heauenly Father for the good successe of the Gospell:
Our Saviour himself rejoices in his Spirit, and gives thanks to his heavenly Father for the good success of the Gospel:
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when Phillip preached in Samaria, with great power & profit, there was great ioy in that Citie: when Philip preached in Samaria, with great power & profit, there was great joy in that city:
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the Infidel being conuerted by the preaching of the word blesseth God. the Infidel being converted by the preaching of the word Blesses God.
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Eightly, good hearers after this royall example, are to be bountifull and thankefull to their teachers, she giues vnto Salomon abundance of gold, sweet odours exceeding much:
Eighth, good hearers After this royal Exampl, Are to be bountiful and thankful to their Teachers, she gives unto Solomon abundance of gold, sweet odours exceeding much:
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as you may see in the next verse following this our text.
as you may see in the next verse following this our text.
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It may be some will say, that Salomo• had no need of such gifts, hauing such abundance of wealth and riches:
It may be Some will say, that Salomo• had no need of such Gifts, having such abundance of wealth and riches:
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It is true, yet he doth accept it, and requiteth her kindnes, with precious presents, and gaue her whatsoeuer she asked;
It is true, yet he does accept it, and requites her kindness, with precious presents, and gave her whatsoever she asked;
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so that she went home richer then she came, richer I am sure in grace,
so that she went home Richer then she Come, Richer I am sure in grace,
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and diuine wisedome, yet in giuing Salomon such precious gifts, she shewed her thankefulnes, thinking nothing too deare for such a teacher.
and divine Wisdom, yet in giving Solomon such precious Gifts, she showed her thankfulness, thinking nothing too deer for such a teacher.
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And though the ministers be not able to requite the kindnesses and liberalities of men,
And though the Ministers be not able to requite the Kindnesses and liberalities of men,
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yet God is able to doe it, and he hath promised to blesse and reward all true friends and benefactors to his seruants.
yet God is able to do it, and he hath promised to bless and reward all true Friends and benefactors to his Servants.
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And yet the people must knowe, that they receiue from good ministers, more gaine and profit, then they doe from them: And yet the people must know, that they receive from good Ministers, more gain and profit, then they do from them:
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the ministers they offer and deliuer heauenly misteries, the Iewells and treasures of the word, the spirituall foode of the soule:
the Ministers they offer and deliver heavenly Mysteres, the Jewels and treasures of the word, the spiritual food of the soul:
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which is more precious then thousands of gold and siluer, they receiue from the people onely earthly and outward maintenance, prouision and substance, for this bodie and life:
which is more precious then thousands of gold and silver, they receive from the people only earthly and outward maintenance, provision and substance, for this body and life:
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and therefore the people haue no cause to grudge the maintenance of good ministers, seeing if they make their accounts aright, the gaine is theirs.
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.
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The Apostle saith, Such as labour in word and doctrine, are worthie of double honor; That is, of reuerence and munificence.
The Apostle Says, Such as labour in word and Doctrine, Are worthy of double honour; That is, of Reverence and munificence.
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And againe, Let him that is taught in the word, make him that hath taught him partaker of all his goods:
And again, Let him that is taught in the word, make him that hath taught him partaker of all his goods:
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they that sowe spirituall things, are worthie to reape temporall things. they that sow spiritual things, Are worthy to reap temporal things.
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And the Lord hath ordained, that they that preach the Gospell should liue of the Gospell:
And the Lord hath ordained, that they that preach the Gospel should live of the Gospel:
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It is the law of nature, equitie and thankfulnes, that such should be maintained, being spirituall pastors, fathers and souldiers,
It is the law of nature, equity and thankfulness, that such should be maintained, being spiritual Pastors, Father's and Soldiers,
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and spending themselues as a candle for the common good.
and spending themselves as a candle for the Common good.
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The good Shunamite is kinde and liberall to Elisha the Prophet, not suffring him to want either foode or lodging.
The good Shunamite is kind and liberal to Elisha the Prophet, not suffering him to want either food or lodging.
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Holie women in the Gospell ministred vnto Christ, and maintained him of their owne substance. Holy women in the Gospel ministered unto christ, and maintained him of their own substance.
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Cornelius kindly entertaineth Peter, L•dea, euen constrained Paul and his companie to come to her house: Cornelius kindly entertaineth Peter, L•dea, even constrained Paul and his company to come to her house:
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And the Iaylor conuerted, refresheth Paule and Sila• his prisoners. And the Jailer converted, refresheth Paul and Sila• his Prisoners.
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And thus you may plainly see in this worthie example, eight notes and markes of good hearers; And thus you may plainly see in this worthy Exampl, eight notes and marks of good hearers;
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Some before this Texte, some in this text, and some after: and these notes doe containe and comprehend the whole storie of this worthie Queene.
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.
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And now because this whole text is a praise and commendation of Salomon, let vs learne from hence, that vertue and wisedome is to be commended, in whom soeuer we finde it.
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, in whom soever we find it.
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A man (saith Salomon•) shalbe commended for his wisedome: and not only great personages, but the poorest are to be commended for vertue:
A man (Says Salomon•) shall commended for his Wisdom: and not only great Personages, but the Poorest Are to be commended for virtue:
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Better is a poore & nise childe (saith Salomon) then an olde and foolish King, which will no more be admonished. Better is a poor & nise child (Says Solomon) then an old and foolish King, which will no more be admonished.
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And againe, Better is Wisedome then strength: Yet the wisedome of the poore is despised.
And again, Better is Wisdom then strength: Yet the Wisdom of the poor is despised.
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And in an other place, Better is the poore that walketh in his vprightnes, then he that peruerteth his wayes, though hee be rich.
And in an other place, Better is the poor that walks in his uprightness, then he that perverteth his ways, though he be rich.
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Saint Iames reprooueth this parcialitie in men, who esteeme highlie, and magnifie rich men, bee they neuer so wicked, and despise poore men:
Saint James Reproveth this partiality in men, who esteem highly, and magnify rich men, be they never so wicked, and despise poor men:
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such as are chosen of God, rich in Faith, and heyre• of the Kingdome.
such as Are chosen of God, rich in Faith, and heyre• of the Kingdom.
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Those that honor mee shall be honoured, (saith the Lorde,) and those that despise mee shall be despised; Those that honour me shall be honoured, (Says the Lord,) and those that despise me shall be despised;
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God himselfe commendeth and praiseth such. He saith of Iob that he was an vpright and iust man:
God himself commends and Praiseth such. He Says of Job that he was an upright and just man:
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one that feared GOD, and eschued euill. Christ commendeth Iohn the Baptist, saying; There was not a greater Prophet amongst womens children.
one that feared GOD, and Eschewed evil. christ commends John the Baptist, saying; There was not a greater Prophet among women's children.
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Zacharie the Priest, and his wife Elizabeth, are said both by the holie Ghost to bee iust before God, and to walke in all the commandements of God, without reproofe. Zacharias the Priest, and his wife Elizabeth, Are said both by the holy Ghost to be just before God, and to walk in all the Commandments of God, without reproof.
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And Simeon is saide to bee a iust man, fearing God, and wayting for the consolation of Israel. And Christ, writing to the seuen Churches,
And Simeon is said to be a just man, fearing God, and waiting for the consolation of Israel. And christ, writing to the seuen Churches,
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Though hee hath something against most of them, worthie of blame and reproofe, yet hee commendeth anie good thing in them:
Though he hath something against most of them, worthy of blame and reproof, yet he commends any good thing in them:
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Yea, he especially commendeth the church of Smyrna ▪ though in persecution and pouertie, accounting it rich in grace, and spirituall treasures:
Yea, he especially commends the Church of Smyrna ▪ though in persecution and poverty, accounting it rich in grace, and spiritual treasures:
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So that it is lawfull, and it is our dutie to commend and praise vertue and goodnes in anie:
So that it is lawful, and it is our duty to commend and praise virtue and Goodness in any:
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the behauiour of good men is such as deserueth & draweth loue and praise:
the behaviour of good men is such as deserves & draws love and praise:
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And this doth incourage them to go forward in goodnes, and doth prouoke others to follow their example,
And this does encourage them to go forward in Goodness, and does provoke Others to follow their Exampl,
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as the shadow doth follow the bodie, so Honor and praise doth follow vertue:
as the shadow does follow the body, so Honour and praise does follow virtue:
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sometime the wicked doe praise their vertues, and are forced to commend them, and though they doe it not,
sometime the wicked do praise their Virtues, and Are forced to commend them, and though they do it not,
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yet righteous men commonly will praise them, and the more godly & wise that men are, the more praise they deserue:
yet righteous men commonly will praise them, and the more godly & wise that men Are, the more praise they deserve:
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and we must take heed that our praise be moderate, iust, and without flatterie, & aboue all things, we must take heed that we praise not without cause and desert, that we neuer iustifie,
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,
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nor commēd the wicked, remembring that there is a fearefull woe pronounced against them, that speake good of euill, & euill of good.
nor commend the wicked, remembering that there is a fearful woe pronounced against them, that speak good of evil, & evil of good.
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The vse of this doctrine is for the reproofe of many, as of those that are so blind and senseles, that they cannot see,
The use of this Doctrine is for the reproof of many, as of those that Are so blind and senseless, that they cannot see,
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and discerne the grace of God in men:
and discern the grace of God in men:
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others are so dumbe and vnthankfull, that though they be partakers of many graces from others, which they must needs see and confesse,
Others Are so dumb and unthankful, that though they be partakers of many graces from Others, which they must needs see and confess,
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yet they silent and neuer speake once a good word of them:
yet they silent and never speak once a good word of them:
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others are malitious, and doe daily carpe, depraue, disgrace and diminish as much as they can, the gifts of God in his seruants.
Others Are malicious, and do daily carp, deprave, disgrace and diminish as much as they can, the Gifts of God in his Servants.
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Againe, this reprooueth those which hunt for glorie & praise, this they greatly seeke for and desire, though they haue no care of vertue, nor wisdom:
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:
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these are like the Pharises, proud, vaine-glorious Hypocrites, seeking onley the praise of mē. these Are like the Pharisees, proud, vainglorious Hypocrites, seeking only the praise of men.
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What is more vnseemely, or more infamous, then to be desirous of glorie? the more we seeke and desire it, the lesse we shall finde it.
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.
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If thou wouldest be glorious, despise glorie, and thou shalt be glorious to all:
If thou Wouldst be glorious, despise glory, and thou shalt be glorious to all:
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the vaine glorie of this world, is a deceitfull sweetn•s, an vnprofitable labour, a perpetuall feare, and a dangerous preferment:
the vain glory of this world, is a deceitful sweetn•s, an unprofitable labour, a perpetual Fear, and a dangerous preferment:
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vaine glorie, it flyeth lightly, it pursueth easily, but it doth inflict, not alight wound; vain glory, it flies lightly, it pursueth Easily, but it does inflict, not alight wound;
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but doth easily kill such as be blind and negligent, it is a secret venom, a subtill euill, a close plague, the mother of hypocrisie, the beginning of many vices, the rust of vertue, the mouth of holines, the blindnes of the heart;
but does 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;
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be not proud, for the praises of men, when thou knowest there are many wants and infirmities in thee,
be not proud, for the praises of men, when thou Knowest there Are many Wants and infirmities in thee,
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if thou seeke for praise, thou hast lost it, and thy good deeds are corrupted, let God be praised in them,
if thou seek for praise, thou hast lost it, and thy good Deeds Are corrupted, let God be praised in them,
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and not man, who is an instrument, let the holiest say, Not vnto vs ô Lord, not vnto vs,
and not man, who is an Instrument, let the Holiest say, Not unto us o Lord, not unto us,
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but vnto thy name giue the glorie.
but unto thy name give the glory.
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What hast thou that thou hast not receiued? If thou hast receiued it, why reioycest thou as though thou hadst not receiued it.
What hast thou that thou hast not received? If thou hast received it, why reioycest thou as though thou Hadst not received it.
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The Apostle saith of himselfe, By the grace of God, I am that I am.
The Apostle Says of himself, By the grace of God, I am that I am.
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And againe, Let him that reioyceth reioyce in the Lord, for he that praiseth himselfe is not allowed,
And again, Let him that rejoices rejoice in the Lord, for he that Praiseth himself is not allowed,
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but he whom the Lord praiseth:
but he whom the Lord Praiseth:
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when we haue done al that we can, let vs count our selues vnprofitable seruants, esteeme thy self vnprofitable,
when we have done all that we can, let us count our selves unprofitable Servants, esteem thy self unprofitable,
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& God will count thee amōgst them that are profitable:
& God will count thee amongst them that Are profitable:
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If thou wilt be great in heauē, thou must be small in earth, small in thine owne conceit,
If thou wilt be great in heaven, thou must be small in earth, small in thine own conceit,
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and thinke rather of thy manifold sinnes, both of commission and omission, rather then of any goodn•s that is in thee.
and think rather of thy manifold Sins, both of commission and omission, rather then of any goodn•s that is in thee.
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What a vanitie & madnes is it, to desire to be wel spoken of, praised and glorified of men,
What a vanity & madness is it, to desire to be well spoken of, praised and glorified of men,
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if we seeke it, we shall scarce attaine it, & when we haue it, it is worth nothing at all, being but the breath and blast of fewe mens mouthes,
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,
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and vpon euery light occasion soone altred and changed:
and upon every Light occasion soon altered and changed:
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Christ himselfe was tossed too and fro with the speech of men, some said he was a Samaritan and had a diuell, others said he was a Prophet, sometimes they will make him a King,
christ himself was tossed too and from with the speech of men, Some said he was a Samaritan and had a Devil, Others said he was a Prophet, sometime they will make him a King,
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& receiue him into Ierusalem, with triumph of Hosanna, a litle after, they crie, Crucific him, crucifie him,
& receive him into Ierusalem, with triumph of Hosanna, a little After, they cry, Crucific him, crucify him,
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and preferred the life of Barrabas, a wicked murtherer before him.
and preferred the life of Barabbas, a wicked murderer before him.
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The Barbarians at the first, they count Paul a murtherer, and presently after, they say hee is a God. The Barbarians At the First, they count Paul a murderer, and presently After, they say he is a God.
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Let vs therefore be of the Apostles minde, saying;
Let us Therefore be of the Apostles mind, saying;
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As touching me I passe very little to be iudged of you, or of mans iudgment:
As touching me I pass very little to be judged of you, or of men judgement:
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No, I iudge not my owne selfe, yet am I not thereby iustified, but he that iudgeth mee is the Lord.
No, I judge not my own self, yet am I not thereby justified, but he that Judgeth me is the Lord.
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The praises or dispraises of men are little to be regarded; they account some iust, holie, vertuous, honest, which are nothing so;
The praises or dispraises of men Are little to be regarded; they account Some just, holy, virtuous, honest, which Are nothing so;
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what are these men the better for the flattering speeches of men, when God & their owne consciences can tell them, that they are no such kind of men at all? but indeed prophane, vniust, vile, and naught.
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.
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Some againe are accounted in the mouths of men, as wicked, and notorious hypocrites, what neede they care for these speeches,
some again Are accounted in the mouths of men, as wicked, and notorious Hypocrites, what need they care for these Speeches,
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when God and their owne conscience doth witnes that they are sincere in hart, desiring to liue honestly and vprightly in the sight of God and men.
when God and their own conscience does witness that they Are sincere in heart, desiring to live honestly and uprightly in the sighed of God and men.
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The testimonie of a good conscience, is a sufficient bulwark against all false reports and slanders whatsoeuer:
The testimony of a good conscience, is a sufficient bulwark against all false reports and slanders whatsoever:
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but the common mischiefe and poyson amongst men, is the pleasing speeches of flatterers and clawbacks, which doth feed them in their humours,
but the Common mischief and poison among men, is the pleasing Speeches of Flatterers and clawbacks, which does feed them in their humours,
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and magnifie them to the skies, when there is litle or no cause at all: Nay, when rather they are to be blamed and dispraised.
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.
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There be two kindes of persecutors saith one, first, of such as doe dispraise vs, and secondly, of such as doe praise vs:
There be two Kinds of persecutors Says one, First, of such as do dispraise us, and secondly, of such as do praise us:
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but the tongue of the flatterer doth more hurt, and persecute vs, then the hand of a persecutor:
but the tongue of the flatterer does more hurt, and persecute us, then the hand of a persecutor:
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I had rather to be reproued of any, then to be praised of a flatterer:
I had rather to be reproved of any, then to be praised of a flatterer:
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no reproofe is to be feared of him that loueth the truth, but he that flatteringly praiseth, doth erre, and confirmeth vs in error.
no reproof is to be feared of him that loves the truth, but he that flatteringly Praiseth, does err, and confirmeth us in error.
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Therefore true is that saying of Salomon he that rebuketh a man shall finde more fauour at the lēgth,
Therefore true is that saying of Solomon he that Rebuketh a man shall find more favour At the length,
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then he that flattereth with his tongue. And the wounds of a friend are better then the kisses of a flatterer.
then he that Flattereth with his tongue. And the wounds of a friend Are better then the Kisses of a flatterer.
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Therefore saith Dauid, Let the righteous smite me for that is a benefit, and let them reproue me,
Therefore Says David, Let the righteous smite me for that is a benefit, and let them reprove me,
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and it shall be as a precious oyle, that shall not breake my head.
and it shall be as a precious oil, that shall not break my head.
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The desire of praise doth hinder zeale in religion, and constancie in the profession of Christ.
The desire of praise does hinder zeal in Religion, and constancy in the profession of christ.
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How can ye beleeue saith our Sauiour, which receiue honor one of another, and seeketh not the honor that cōmeth of God alone. How can you believe Says our Saviour, which receive honour one of Another, and seeks not the honour that comes of God alone.
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And in another place it is said, that many of the chiefe rulers beleeued in Christ,
And in Another place it is said, that many of the chief Rulers believed in christ,
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but because of the Pharises they did not confesse him, least they shuld be cast out of the Synagogue, for they loued the praise of men, more then the praise of God;
but Because of the Pharisees they did not confess him, lest they should be cast out of the Synagogue, for they loved the praise of men, more then the praise of God;
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It is almost an vniuersall vanitie, to be desirous to be praised when we deserue it not,
It is almost an universal vanity, to be desirous to be praised when we deserve it not,
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and not to praise those who are worthie of praise:
and not to praise those who Are worthy of praise:
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and this is a vaine thing, that through our ignorance oftentimes, that is concealed which is,
and this is a vain thing, that through our ignorance oftentimes, that is concealed which is,
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and that is published which is not.
and that is published which is not.
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L•ud•m•• mendacit•r, delectamur inaniter, we are falsely praised, and we delight in vanitie, so that they which are praised are vaine, L•ud•m•• mendacit•r, delectamur inaniter, we Are falsely praised, and we delight in vanity, so that they which Are praised Are vain,
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and they which doe praise are li•rs:
and they which do praise Are li•rs:
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man is not to be praised in his life, which praise is a temptation and tryall vpon the earth,
man is not to be praised in his life, which praise is a temptation and trial upon the earth,
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yet is he to be praised, who is dead to sinne, & liues to God.
yet is he to be praised, who is dead to sin, & lives to God.
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It is a vaine and a seducing praise, whereby the sinner is praised in the desires of his soule,
It is a vain and a seducing praise, whereby the sinner is praised in the Desires of his soul,
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yet he is to be praised who can truely say, I liue not, but Christ liueth in me,
yet he is to be praised who can truly say, I live not, but christ lives in me,
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and so not he but the life of Christ is praised, the gifts and graces of God wheresoeuer we finde them, are to be reuerenced, honoured,
and 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,
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and magnified, with praise and ioy. And let the best take heed that they be not desirous of vaine-glorie.
and magnified, with praise and joy. And let the best take heed that they be not desirous of vainglory.
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It is lawfull to receiue due praise when it is offered, and we are not vtterly to renounce and forbid it:
It is lawful to receive due praise when it is offered, and we Are not utterly to renounce and forbid it:
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good men are not ignorant of the goodnes that is in them, and therefore they reioyce, that God hath giuen vnto men such good affections, to like so well of those good things which they praise in others,
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,
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and it is the gift of God to allowe and approue of his graces, and to forbid such kinde of commendations, is not to will nor desire, that the faithfull should praise and approue those things which are worthie of due praise and approbation.
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.
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Salomon in this place, doth not refuse, but accept the iust commendation of this woman,Solomon in this place, does not refuse, but accept the just commendation of this woman,
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though it be of himselfe in his owne presence, and in the hearing of many other,
though it be of himself in his own presence, and in the hearing of many other,
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and yet we must beware that wee be not moued to doe well, for the desire of praise,
and yet we must beware that we be not moved to do well, for the desire of praise,
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and that we cease not from doing good, though wee be reuiled, and hardly spoken of,
and that we cease not from doing good, though we be reviled, and hardly spoken of,
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and those praises which are giuen to vs, let them not rest nor die in vs,
and those praises which Are given to us, let them not rest nor die in us,
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but let the glorie of them be referred to God, the author, and giuer, of all good gifts.
but let the glory of them be referred to God, the author, and giver, of all good Gifts.
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A worthie Father writeth of himselfe, that in this respect he had cause to be much grieued,
A worthy Father Writeth of himself, that in this respect he had cause to be much grieved,
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because he was oftē praised and hee could hardly auoyde the pride of heart:
Because he was often praised and he could hardly avoid the pride of heart:
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yet hee saith, that this was his comfort, that it was appointed of God, that praise should bee the follower of a good life:
yet he Says, that this was his Comfort, that it was appointed of God, that praise should be the follower of a good life:
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And howsoeuer Salomon saith, Let an other man praise thee, and not thine owne mouth, a stranger, and not thine owne lippes: And howsoever Solomon Says, Let an other man praise thee, and not thine own Mouth, a stranger, and not thine own lips:
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yet sometimes the Saints of God are forced to praise themselues, not for vain-glorie, but for the glorie of God, the confirmation of others,
yet sometime the Saints of God Are forced to praise themselves, not for vainglory, but for the glory of God, the confirmation of Others,
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and for the stopping of the mouthes of the aduersaries.
and for the stopping of the mouths of the Adversaries.
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It is a worthy saying of the same Father, Beholde (saith hee,) it is found how thou mightest praise thy selfe,
It is a worthy saying of the same Father, Behold (Says he,) it is found how thou Mightest praise thy self,
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and not be proud, praise God in thee, and not thy selfe;
and not be proud, praise God in thee, and not thy self;
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praise him, not because thou art such a one, but because hee hath made thee such a one:
praise him, not Because thou art such a one, but Because he hath made thee such a one:
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not because thou canst doe anie thing, but because he can doe something in thee, and by thee.
not Because thou Canst do any thing, but Because he can do something in thee, and by thee.
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Finally, this doctrine serueth for the comfort of vertuous and good men, who haue small comfort and commendation in the world,
Finally, this Doctrine serveth for the Comfort of virtuous and good men, who have small Comfort and commendation in the world,
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but rather dispraise and discomfort, they are disgraced and despised of the most: let them take this as some crosse vpon them:
but rather dispraise and discomfort, they Are disgraced and despised of the most: let them take this as Some cross upon them:
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and howsoeuer they haue not deserued it of the world, yet it may bee God hath something against them:
and howsoever they have not deserved it of the world, yet it may be God hath something against them:
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and it may bee if they had the praise of all men, it would make them proud and high conceited;
and it may be if they had the praise of all men, it would make them proud and high conceited;
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and God depriueth them of earthlie glory, that they might more carefully seeke heauenly and Eternall glorie.
and God depriveth them of earthly glory, that they might more carefully seek heavenly and Eternal glory.
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As for the praise of men, it is but like a feather, tos•ed vp and downe by the wind, hither and thither,
As for the praise of men, it is but like a feather, tos•ed up and down by the wind, hither and thither,
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and therefore not to be regarded nor hunted after:
and Therefore not to be regarded nor hunted After:
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Let vs content our selues with the testimonie of a good conscience, the praise of good men,
Let us content our selves with the testimony of a good conscience, the praise of good men,
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and specially, and most of all, with the approbation and praise of God:
and specially, and most of all, with the approbation and praise of God:
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For the Lord God is the Sunne and shield vnto vs, the Lorde will giue grace and glorie,
For the Lord God is the Sun and shield unto us, the Lord will give grace and glory,
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& no good thing will he withhold from them that walke vprightly:
& no good thing will he withhold from them that walk uprightly:
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the full accomplishment of these promises, and the like, shalbe in the great and latter day:
the full accomplishment of these promises, and the like, shall in the great and latter day:
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the day of praise and reward, and a full recompence to euery man, according to his works,
the day of praise and reward, and a full recompense to every man, according to his works,
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when God shall bee glorified in his Saints, and be made maruellous in all them that beleeue:
when God shall be glorified in his Saints, and be made marvelous in all them that believe:
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then those which by continuance in wel doing, haue sought glorie, shall certainely haue honour, immortalitie, and eternall life.
then those which by Continuance in well doing, have sought glory, shall Certainly have honour, immortality, and Eternal life.
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In the meane time wee must remember that God hath the disposing of all to •gues & hearts,
In the mean time we must Remember that God hath the disposing of all to •gues & hearts,
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and he can make our Righteousnes and Innocencie to shine as the light, euen in this life, to the shame of the enemie,
and he can make our Righteousness and Innocence to shine as the Light, even in this life, to the shame of the enemy,
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and to our comfort and credit.
and to our Comfort and credit.
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But to let this passe, and to come to the maine point, & chiefe doctrine of this sentence, which was the fift note obserued of a good hearer, to repose true felicitie and happines in true wisedome:
But to let this pass, and to come to the main point, & chief Doctrine of this sentence, which was the fift note observed of a good hearer, to repose true felicity and happiness in true Wisdom:
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This I meane to vrge, fully, and largely, because it is expressely set downe in the text, and comprehendeth all the rest.
This I mean to urge, Fully, and largely, Because it is expressly Set down in the text, and comprehendeth all the rest.
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For they which thus esteeme of it, will refuse no paines to learne and enioy it; will reuerence the teachers;
For they which thus esteem of it, will refuse no pains to Learn and enjoy it; will Reverence the Teachers;
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will be thankefull to God and them;
will be thankful to God and them;
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For the cause why few men doe desire this wisedome, but are idle, careles, and vnwilling to learne, the cause why fewe reuerence their faithfull pastors, few moue and stirre vp any other to goodnes.
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.
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Fewe reioyce in the meanes of saluation, and praise God for it, but rather loath & contemne it, the cause (I say) why most hearers are profane, careles, churlish, froward, couetous, vnthankfull, and vnprofitable:
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:
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the cause of all is, they do• not rightly esteeme of this wisedome, they thinke basely and contemptablie of it, preferring carnall wisdome,
the cause of all is, they do• not rightly esteem of this Wisdom, they think basely and contemptablie of it, preferring carnal Wisdom,
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and all worldly things aboue it. But let this worthie woman, teach them the true price, worth, & estimation of wisedome:
and all worldly things above it. But let this worthy woman, teach them the true price, worth, & estimation of Wisdom:
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Shee accounteth them happie that enioy it; she reposeth the greatest felicitie of this life in it:
She accounteth them happy that enjoy it; she reposes the greatest felicity of this life in it:
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she might haue said, happie are you which haue so sumptuous and beautifull a temple;
she might have said, happy Are you which have so sumptuous and beautiful a temple;
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such a princely pallace, which was twentie yeares in building, surpassing all that euer was, either since or before:
such a princely palace, which was twentie Years in building, surpassing all that ever was, either since or before:
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shee might haue said, Happie are you which haue so glorious and famous a King, a mirrour & wonder to all the world, in pompe, wealth, and dignitie:
she might 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:
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she might haue saide, Happy are you which haue such Vineyards, Orchyards, gardens like Paradice, such pleasures and delights of all sorts and kinds:
she might have said, Happy Are you which have such Vineyards, Orchards, gardens like Paradise, such pleasures and delights of all sorts and Kinds:
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she might haue said, Happie are you which haue such store of goodly Horses and Horsemen,
she might have said, Happy Are you which have such store of goodly Horses and Horsemen,
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and such abundance of gold and siluer ▪ so many Targets of beaten golde, and all drinking vessels of golde and siluer, being as common as stones in the strectes;
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;
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but shee passing all these things as nothing in comparison, she accounteth this as the greatest Happines, to heare and enioy the wisdome of Salomon; and in this her iudgment, she excelleth and surpasseth many learned men, both before,
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 excels and Surpasses many learned men, both before,
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& since her time, who haue erred & gone farre astray, touching the chiefe good and Felicitie of man.
& since her time, who have erred & gone Far astray, touching the chief good and Felicity of man.
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About that question of the finall good, the Philosophers haue kept a wonderfull coyle among themselues, seeking in euery cranke and cauerne thereof,
About that question of the final good, the Philosophers have kept a wonderful coil among themselves, seeking in every crank and cavern thereof,
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for the true beatitude, for that is the finall good, being onely desired for it selfe, all their goods hauing in their attainements, a reference out of that alone:
for the true beatitude, for that is the final good, being only desired for it self, all their goods having in their attainements, a Referente out of that alone:
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we doe not call that the finall good, which endeth goodnes, that is, which maketh it nothing:
we do not call that the final good, which Endeth Goodness, that is, which makes it nothing:
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but that which profiteth it, which giueth it fulnes of perfection.
but that which profiteth it, which gives it fullness of perfection.
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Thus Augustine defineth the finall good, the same father, reiecting, confuting, the varietie, multiplicitie, of vaine opinions, by many Sects of the Philosophers ▪ he setteth downe the Christians opinion of the chiefest good.
Thus Augustine defineth the final good, the same father, rejecting, confuting, the variety, Multiplicity, of vain opinions, by many Sects of the Philosophers ▪ he sets down the Christians opinion of the chiefest good.
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If you aske vs now saith he, what the Citie of God saith to this position of the perfection of good and euill, It will answere you presently, eternall life is the perfection of good,
If you ask us now Says he, what the city of God Says to this position of the perfection of good and evil, It will answer you presently, Eternal life is the perfection of good,
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and eternall death the consummation of euill.
and Eternal death the consummation of evil.
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And that the ayme of all our life must be to auoyd this, and attaine to that other:
And that the aim of all our life must be to avoid this, and attain to that other:
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therefore it is written, The iust shal liue by faith, for we see not our greatest good,
Therefore it is written, The just shall live by faith, for we see not our greatest good,
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and therfore are to beleeue and hope for it, nor haue power to liue accordingly,
and Therefore Are to believe and hope for it, nor have power to live accordingly,
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vnlesse our beleefe and prayer obtaine helpe of him, who hath giuen vs that beleefe and hope that he will helpe vs:
unless our belief and prayer obtain help of him, who hath given us that belief and hope that he will help us:
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but such as Foūd the perfection of felicitie in this life, placing it either in the bodie or in the minde,
but such as Found the perfection of felicity in this life, placing it either in the body or in the mind,
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or in both, or to speake more apparantly, either in pleasure or in vertue, or in pleasure and rest together,
or in both, or to speak more apparently, either in pleasure or in virtue, or in pleasure and rest together,
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or in vertue, or in both, or in natures first effects; Fondly and vainely are these men perswaded to find true happines here.
or in virtue, or in both, or in nature's First effects; Fondly and vainly Are these men persuaded to find true happiness Here.
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The Prophet scoffeth thē saying, The Lord knoweth the thoghts of men. Or as S. Paul hath it of the wise, that they are vaine.
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.
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Some of the Philosophers haue counted vertue in a perfect life, some in the tranquilitie of the minde, some prosperitie, with vertue, some to be without sinne,
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,
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and some haue counted it the best happines to die well.
and Some have counted it the best happiness to die well.
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Solon being asked of Cressus who excelled all in riches, whether euer he sawe a man more happier thē he.Solon being asked of Cressus who excelled all in riches, whither ever he saw a man more Happier them he.
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He named one Tellus an Athenian, a priuate man, who had left his children and kinsefolke well brought vp and instructed, had happily ended his daies:
He nam one Tellus an Athenian, a private man, who had left his children and kinsfolk well brought up and instructed, had happily ended his days:
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and being asked againe, whō next to him he did thinke to be happie, he named Cleobin and Bitis, brethren, men of small estate, who were both dead,
and being asked again, whom next to him he did think to be happy, he nam Cleobin and Bitis, brothers, men of small estate, who were both dead,
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and left behinde them a great name and praise of their pietie.
and left behind them a great name and praise of their piety.
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The King being angrie said vnto him, doest thou thē put me in no place of happines? Yes saith Solon I doe easily confesse that thou art a King, flourishing with wealth and gouernment,
The King being angry said unto him, dost thou them put me in no place of happiness? Yes Says Solon I do Easily confess that thou art a King, flourishing with wealth and government,
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but yet not to be called happie, before thou dost happily end thy life.
but yet not to be called happy, before thou dost happily end thy life.
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Of all the Philosophers Plato and his disciples came neerest to true Christianitie, and in defining true happines, he determined, that the end of all good was the attaining of a vertuous life, which none could doe but he that knewe and followed God:
Of all the Philosophers Plato and his Disciples Come 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:
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neither is any man saith he, happier by any other meanes, and therefore he affirmeth, that to be a Philosopher is to loue God, whose nature is incorporiall:
neither is any man Says he, Happier by any other means, and Therefore he Affirmeth, that to be a Philosopher is to love God, whose nature is incorporiall:
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the Philosopher is then blessed when he enioyeth God, he held God to be the creator of the world, the light of vnderstanding, the good of all actions, the beginning of nature, the truth of doctrine, the happines of life, he saith it must be a wise mans continuall meditation, to follow God and to be like him, that is, to be iust, holy, wise.
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 Says it must be a wise men continual meditation, to follow God and to be like him, that is, to be just, holy, wise.
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Finally, he placeth beatitude, true blessednes in the life to come:
Finally, he places beatitude, true blessedness in the life to come:
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these are diuine and heauenly points, and therefore he was called Diuinus Plato. and some thinke, that he had seene some part of the scripture, as Ieremiah or Geneses.
these Are divine and heavenly points, and Therefore he was called Divine Plato. and Some think, that he had seen Some part of the scripture, as Jeremiah or Genesis.
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And a man would thinke that he wrote and spake like a Christian, and in the things aboue named, he and we doe agree,
And a man would think that he wrote and spoke like a Christian, and in the things above nam, he and we do agree,
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but yet he was vaine in his imaginations, and his foolish heart was full of darknes, being ignorant of the true wisedome, he held diuers grose errors,
but yet he was vain in his Imaginations, and his foolish heart was full of darkness, being ignorant of the true Wisdom, he held diverse grose errors,
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as the worshipping of many Gods, the eternitie of the world, and denied the resurrection of our bodies:
as the worshipping of many God's, the eternity of the world, and denied the resurrection of our bodies:
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but this we hold with him, that there is no true felicitie in this life,
but this we hold with him, that there is no true felicity in this life,
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but in another, and therfore it is rightly said, the true beatitud• is vnattaineable in this life,
but in Another, and Therefore it is rightly said, the true beatitud• is vnattaineable in this life,
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for none liues as he list, but he is happie, and none is happie but he is iust,
for none lives as he list, but he is happy, and none is happy but he is just,
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yet the iust liueth not as he list, vntill he attaine that sure eternall, hurtlesse, vndeceiuing state, that he naturally desireth,
yet the just lives not as he list, until he attain that sure Eternal, hurtless, undeceiving state, that he naturally Desires,
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and cannot be perfect till he haue his desire, but what man here vpon earth can say hee liues as he list,
and cannot be perfect till he have his desire, but what man Here upon earth can say he lives as he list,
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when his life is not in his owne hand, he would liue faine, and he must die,
when his life is not in his own hand, he would live feign, and he must die,
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how then liueth he as he list, when he liueth not as long as he list,
how then lives he as he list, when he lives not as long as he list,
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but if he list to die how can he liue as he list, that will not liue at all? and if he desire to die, not to forgoe all life,
but 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 forgo all life,
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but to change it for a better, thē liueth he not yet as he list, but attaineth that by dying.
but to change it for a better, them lives he not yet as he list, but attaineth that by dying.
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But admit this, he liueth as he list, and brought himselfe to this, to desire nothing but what is in his owne power,
But admit this, he lives as he list, and brought himself to this, to desire nothing but what is in his own power,
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as T••rence saith ▪ Since you cannot haue what you would, desire that which you may haue:
as T••rence Says ▪ Since you cannot have what you would, desire that which you may have:
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yet is he not blessed because he is a patient wretch, for beatitude is not attained except it be affected,
yet is he not blessed Because he is a patient wretch, for beatitude is not attained except it be affected,
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and if it be both attained and affected, then must this affect needs surmount all other,
and if it be both attained and affected, then must this affect needs surmount all other,
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because all other things are affected for this, and if this be loued as it ought to be (for he that loues not beatitude as it ought to be, cannot be happie) then cannot it choose but be desired to be eternall.
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.
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Againe, earthly riches can neither blesse vs nor our Children with happines, we must either lose them in this life,
Again, earthly riches can neither bless us nor our Children with happiness, we must either loose them in this life,
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or deeme them to be enioyed after our death, by one, we cannot tell whom, perhappes by those wee would not should haue them:
or deem them to be enjoyed After our death, by one, we cannot tell whom, perhaps by those we would not should have them:
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no, it is God, the minds true wealth, that makes vs happie, and this happines is in the life to come: no, it is God, the minds true wealth, that makes us happy, and this happiness is in the life to come:
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there shall the Creator bestowe all the gifts of nature vpon vs, and giue them not onely as goods,
there shall the Creator bestow all the Gifts of nature upon us, and give them not only as goods,
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but as eternall goods, not onely to the soule, by reforming it with wisedome, but also to the body, by restoring it to the resurrection, there the vertues shall not haue any more conflicts with the vices,
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,
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but shall rest with the victorie of eternall peace, which none shall euer disturbe, for it is the finall beatitude, hauing now attained a consummation to all eternitie.
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.
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We are said to be happie heere on earth, when we haue that litle peace that goodnes can affoord vs:
We Are said to be happy Here on earth, when we have that little peace that Goodness can afford us:
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but compare that happines with that other, and this shall be held but plaine miserie:
but compare that happiness with that other, and this shall be held but plain misery:
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there is health without infirmitie, strength without decay, fulnes without loathing, freedome without bondage, beautie without deformitie, abundance without want, securitie without feare, knowledge without ignorance or error, holines without sinne, Ioy without any sorrowe:
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:
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Ioy I say, full, vniuersall, sufficient, eternal, what a glory and Ioy, to haue alwaies the presence and sight of God, whose beautie the Angels doe wonder at, whose light darkeneth the Sunne?
Joy I say, full, universal, sufficient, Eternal, what a glory and Joy, to have always the presence and sighed of God, whose beauty the Angels do wonder At, whose Light darkeneth the Sun?
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Oh blessed sight to see God, to see him in himselfe, to see him in vs, and vs in him.
O blessed sighed to see God, to see him in himself, to see him in us, and us in him.
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Oh happie sweetnes, and sweete happines, whatsoeuer we desire we haue it, desiring no more at all,
O happy sweetness, and sweet happiness, whatsoever we desire we have it, desiring no more At all,
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and whatsoeuer we shall haue, we shall loue, with a blessed loue:
and whatsoever we shall have, we shall love, with a blessed love:
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all things to be desired are to be found in him, his countenance sweete and amiable, he is sufficient for reward, we shall alwaies behold him, haue and enioy him, delight in him.
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.
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This is the whole good and felicitie of man, to knowe and loue him, that loued him:
This is the Whole good and felicity of man, to know and love him, that loved him:
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what dost thou loue, oh my soule? what desirest thou, oh my flesh? whatsoeuer thou louest or desirest there it is:
what dost thou love, o my soul? what Desirest thou, o my Flesh? whatsoever thou love or Desirest there it is:
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If thou louest and desirest beautie, there the righteous shall shine as the Sunne, is the kingdome of the Father:
If thou love and Desirest beauty, there the righteous shall shine as the Sun, is the Kingdom of the Father:
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If thou desire health, and life, there it is for euer: If wisedome, there is wisedome it selfe:
If thou desire health, and life, there it is for ever: If Wisdom, there is Wisdom it self:
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If true loue, then we shall loue God more then our selues, and one another as our selues.
If true love, then we shall love God more then our selves, and one Another as our selves.
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If thou louest companie, there is the best, all thy good friends and kindred, the blessed Saints, Martyrs, and Angels:
If thou love company, there is the best, all thy good Friends and kindred, the blessed Saints, Martyrs, and Angels:
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If thou desirest honor and glorie, there we shall be as the Angels of God, our bodies shall be like the glorious bodie of Christ,
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,
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and this mortalitie shall put on immortalitie: If thou desirest riches, there is an heritage and kingdome, that neuer fadeth away:
and this mortality shall put on immortality: If thou Desirest riches, there is an heritage and Kingdom, that never fades away:
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If thou louest mirth, musicke and melodie, there is a consort of Angels, singing Alleluia, glory, honor,
If thou love mirth, music and melody, there is a consort of Angels, singing Alleluia, glory, honour,
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and praise be to the Lambe for euer:
and praise be to the Lamb for ever:
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If thou wouldest haue certaintie, safetie, and securitie, there we are sure to loose none of these things, no enemie can assault vs, no enemie can hurt vs:
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:
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the Citie of God saith a Father is eternall, no man is borne in it,
the city of God Says a Father is Eternal, no man is born in it,
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because no man dieth in it, felicitie is there fullie, yet no goddesse, but a Gods gift, of this habitation haue we a promise by faith.
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.
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As long as wee are here in this pilgrimage on earth, and long for that rest aboue, the Sunne riseth not there both vpon good and bad,
As long as we Are Here in this pilgrimage on earth, and long for that rest above, the Sun Riseth not there both upon good and bad,
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but the Sunne of righteousnes onely ouer the good, how great shall that felicitie be, where there shall be no euill thing, where no good thing shall be hidden? there we shall haue leisure to vtter forth the praises of God, which shall be all things in all:
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:
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for what other thing is done where we shall not rest with any slothfulnes, nor labor for any want I knowe not.
for what other thing is done where we shall not rest with any slothfulness, nor labour for any want I know not.
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There shall be true honor, where no man shall be praised for error or flatterie, there is true peace, where no man suffereth any thing which may molest him, either of himselfe, or any other:
There shall be true honour, where no man shall be praised for error or flattery, there is true peace, where no man suffers any thing which may molest him, either of himself, or any other:
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hee himselfe shall be the reward of vertue, which hath giuen vertue, and hath promised himselfe vnto vs,
he himself shall be the reward of virtue, which hath given virtue, and hath promised himself unto us,
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then whom nothing can be better or greater:
then whom nothing can be better or greater:
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there shall be the great Saboth hauing no euening ▪ there we shall rest and see, we shall see and loue, we shall loue, and we shall praise:
there shall be the great Sabbath having no evening ▪ there we shall rest and see, we shall see and love, we shall love, and we shall praise:
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And behold what shall be in the end without end ▪ for what other thing is our end,
And behold what shall be in the end without end ▪ for what other thing is our end,
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but to come to that kingdome of which there is no end: Oh most blessed, incomparable and vnspeakeable felicitie:
but to come to that Kingdom of which there is no end: O most blessed, incomparable and unspeakable felicity:
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but this is not to be found in this present world, nor so long as we liue in thi• life, no perfection, no perpetuitie in earth:
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:
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why then should wee set our heart vpon the things of this world, and vpon the loue of this life? true felicitie we all desire,
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,
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but that is in heauen, in an other life:
but that is in heaven, in an other life:
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why doe we not then set our hea•t and affections aboue, and not vpon the earth, seeing we are strangers here? why doe we not loue and long for our owne home and countrie? if our treasure be there,
why 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,
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why is not our heart there? why are we not rauished with the desire of our resurrection, restitution, glorification,
why is not our heart there? why Are we not ravished with the desire of our resurrection, restitution, glorification,
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and full redemption? this is the delight and desire of the godly.
and full redemption? this is the delight and desire of the godly.
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Oh wretched man that I am saith Paul, who shall deliuer mee from the body of this death? And in an other place, Wee knowe, that if our earthly house of this tabernacle be destroyed, wee haue a building giuen of God, that is a house not made with hands, but eternall in the heauens: O wretched man that I am Says 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, we have a building given of God, that is a house not made with hands, but Eternal in the heavens:
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therefore we sigh, desiring to be cloathed with our house which is from heauen. And againe he saith, That he desired to be loosed and to be with Christ,
Therefore we sighs, desiring to be clothed with our house which is from heaven. And again he Says, That he desired to be loosed and to be with christ,
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and the bride the true spouse of Christ, all true faithfull Christians crie in their soule, Come Lord Iesu, come quickly.
and the bride the true spouse of christ, all true faithful Christians cry in their soul, Come Lord Iesu, come quickly.
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What a desire had Dauid to seeke and serue God in the Temple, in the assemblie of Gods Saints on earth, saying,
What a desire had David to seek and serve God in the Temple, in the assembly of God's Saints on earth, saying,
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As the Hart bayeth for the riuers of waters, so panteth my soule after thee ô God, my soule thirsteth for God,
As the Heart bayeth for the Rivers of waters, so pants my soul After thee o God, my soul Thirsteth for God,
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euen for the liuing God, when shall I come and appeare before the presence of God.
even for the living God, when shall I come and appear before the presence of God.
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And againe, O Lord of hostes, my soule longeth, yea and fainteth for the Courts of the Lord, my heart and flesh reioyceth in the liuing God, blessed are they that dwell in thy house, they will euer praise thee, a day in thy courtes is better then a thousand other where:
And again, Oh Lord of hosts, my soul Longeth, yea and fainteth for the Courts of the Lord, my heart and Flesh rejoices in the living God, blessed Are they that dwell in thy house, they will ever praise thee, a day in thy Courts is better then a thousand other where:
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I had rather be a doore keeper in the house of my God, then to dwell in the tabernacles of wickednes.
I had rather be a door keeper in the house of my God, then to dwell in the Tabernacles of wickedness.
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If Dauid had such a desire, such loue, such zeale, such longing to the tabernacle, to the company of Gods people in the publike assemblies on earth,
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,
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how much more should our affections be set, and fixed vpon the heauenly tabernacle?
how much more should our affections be Set, and fixed upon the heavenly tabernacle?
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O Lord saith Dauid, How manifold are thy workes? in wisedome hast thou made them all, the earth is full of thy riches:
Oh Lord Says David, How manifold Are thy works? in Wisdom hast thou made them all, the earth is full of thy riches:
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he confesseth the abundance of Gods mercies in this world, in his workes of creation, prouidence,
he Confesses the abundance of God's Mercies in this world, in his works of creation, providence,
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and preseruation of all mankinde, and yet if all the world be so full of his mercies, his Church militant here on earth, hath farre greater mercies,
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,
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as his word and Sacraments, election, calling, redemption, and sanctification:
as his word and Sacraments, election, calling, redemption, and sanctification:
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so that we may say, how great is thy goodnes ô Lord which thou hast laid vp for them that feare,
so that we may say, how great is thy Goodness o Lord which thou hast laid up for them that Fear,
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and done to them that trust in thee?
and done to them that trust in thee?
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And if the earth be full of so many temporall and generall mercies, and the Church so full speciall, and spirituall blessings;
And if the earth be full of so many temporal and general Mercies, and the Church so full special, and spiritual blessings;
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how full is the life to come, the kingdome of heauen, of all perfect, glorious and heauenly blessings? Indeede the holy meetings of the Saints, worshipping and praising God truely, according to his worde, hath some resemblance and shadow of our eternall happines in heauen,
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,
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and our felicitie there, must begin in this life: and there is a way and meanes to leade & bring vs thither.
and our felicity there, must begin in this life: and there is a Way and means to lead & bring us thither.
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And of this happines speaketh this worthie woman in this place, and our thoughts and meditations may applie this sentence further:
And of this happiness speaks this worthy woman in this place, and our thoughts and meditations may apply this sentence further:
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For if shee esteme and account the seruants and Courtiers of Salomon to bee happie, because they enioy the sight and presence of so glorions a King;
For if she esteem and account the Servants and Courtiers of Solomon to be happy, Because they enjoy the sighed and presence of so glorious a King;
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Are not we to esteeme it as the best, & most perfect happines, to enioy the presence of Christ, the true Salomon,
are not we to esteem it as the best, & most perfect happiness, to enjoy the presence of christ, the true Solomon,
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and to bee with him in his house, in euerlasting glorie?
and to be with him in his house, in everlasting glory?
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Ierusalem, the citie of God, the beautie and ioy of the world, the temple of Salomon, most glorious and beautiful, his owne house,
Ierusalem, the City of God, the beauty and joy of the world, the temple of Solomon, most glorious and beautiful, his own house,
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and Pallace, most sumptuous, costly, and pleasant:
and Palace, most sumptuous, costly, and pleasant:
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So that happie might they be counted which were citizens of such a Citie, which might worship God in that Temple, And indeed many came farre & neere to their great cost and paines, to offer seruice to God in that place:
So that happy might they be counted which were Citizens of such a city, which might worship God in that Temple, And indeed many Come Far & near to their great cost and pains, to offer service to God in that place:
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and happy might they seeme to be, which liued and dwelled in such a Pallace:
and happy might they seem to be, which lived and dwelled in such a Palace:
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but all these were nothing in comparison of that Citie, of that Temple, of that Pallace, whereof wee speake ▪ Those were earthly, outward, mutable ▪ and transitorie,
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,
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and subiect to ruine & destruction: these are Celestiall, durable, and euerlasting.
and Subject to ruin & destruction: these Are Celestial, durable, and everlasting.
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Our Pilgrimage being ended, we shall be indeed citizens of that heauenlie and holy Ierusalem, which shall be all of pure golde,
Our Pilgrimage being ended, we shall be indeed Citizens of that heavenly and holy Ierusalem, which shall be all of pure gold,
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like vnto cleare cristall, hauing the foundations of the Walles grarnished with precious stones, the gates of Pearles, which hath no need of Sunne or Moone to shine in it,
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,
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because the brightnes of GOD shalbe the light of it, and the Lambe himselfe shall be the Candle of it:
Because the brightness of GOD shall the Light of it, and the Lamb himself shall be the Candle of it:
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no defiled thing shall enter into it;
no defiled thing shall enter into it;
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Oh how happie shall the Citizens been, that shall liue in such a Citie? And thus S. Iohn, by the description of the most rich and precious things of the world, layeth out vnto vs the value, glorie,
O 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 valve, glory,
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and maiestie of the felicitie, prepared for vs in heauen.
and majesty of the felicity, prepared for us in heaven.
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In this miserable life, full of sorrowes and cares, all sorts of men, yea, most wicked men, haue many commodities, pleasures, and delight.
In this miserable life, full of sorrows and Cares, all sorts of men, yea, most wicked men, have many commodities, pleasures, and delight.
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What happines and ioy then, shal the friends of God, and all good men haue, in that life, of all true ioy and happines.
What happiness and joy then, shall the Friends of God, and all good men have, in that life, of all true joy and happiness.
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Heerevpon saith a Father, in the secret speech of his soule with God;
Hereupon Says a Father, in the secret speech of his soul with God;
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O Lorde, If thou for this vile bodie of ours, giue vs so great and innumerable benefites, from the Firmament, from the Aire, from the Earth, from the Sea, by light, by darknes, by heate, by shadowe, by deawes, by showers, by windes, by raines, by Byrdes, by Fishes, by beasts, by Trees, by multitude of hearbes,
Oh 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 reins, by Birds, by Fish, by beasts, by Trees, by multitude of herbs,
uh n1, cs pns21 p-acp d j n1 pp-f png12, vvb pno12 av j cc j n2, p-acp dt n1, p-acp dt n1, p-acp dt n1, p-acp dt n1, p-acp n1, p-acp n1, p-acp n1, p-acp n1, p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n1 pp-f n2,
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and varietie of Plants, and by the ministerie of all the Creatures;
and variety of Plants, and by the Ministry of all the Creatures;
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O sweete Lord, what manner of things, how great, how good, and how innumerable are those which thou hast prepared in our heauenly countrey, where we shall see thee face to face.
Oh 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.
uh j n1, r-crq n1 pp-f n2, c-crq j, c-crq j, cc c-crq j vbr d r-crq pns21 vh2 vvn p-acp po12 j n1, c-crq pns12 vmb vvi pno21 n1 p-acp n1.
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If thou doest so great things for vs in our prison, what wilt thou giue vs in thy Pallace? If thou giuest so many things in the worlde, to good and euill men together, what hast thou layde vp for only good men in the worlde to come? If thine enimies and friendes together, are so well prouided for in this life, what shall thy onely Friends receiue in the life to come? If there be so great solace in these dayes of teares, what ioy shall there bee in that day of marriage? If our Iayle containe so great matters, what shall our countrey and kingdome doe? And as there is no ende of thy greatnes,
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,
cs pns21 vd2 av j n2 p-acp pno12 p-acp po12 n1, q-crq vm2 pns21 vvi pno12 p-acp po21 n1? cs pns21 vv2 av d n2 p-acp dt n1, p-acp j cc j-jn n2 av, q-crq vh2 pns21 vvn a-acp p-acp j j n2 p-acp dt n1 pc-acp vvi? cs po21 n2 cc n2 av, vbr av av vvn p-acp p-acp d n1, r-crq vmb po21 j n2 vvi p-acp dt n1 pc-acp vvi? cs pc-acp vbi av j n1 p-acp d n2 pp-f n2, r-crq n1 vmb a-acp vbi p-acp d n1 pp-f n1? cs po12 n1 vvi av j n2, r-crq vmb po12 n1 cc n1 vdb? cc c-acp pc-acp vbz dx n1 pp-f po21 n1,
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nor number of thy wisdome, nor measure of thy benignitie:
nor number of thy Wisdom, nor measure of thy benignity:
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So is there neither end, nūber, nor measure, nor nūber of thy rewards, towards thē that loue & fight for thee.
So is there neither end, number, nor measure, nor number of thy rewards, towards them that love & fight for thee.
av vbz pc-acp dx n1, n1, ccx n1, ccx n1 pp-f po21 n2, p-acp pno32 cst vvb cc vvi p-acp pno21.
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We may sooner set downe, what that felicitie is not, then what it is:
We may sooner Set down, what that felicity is not, then what it is:
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there is no death, no sorrow, no wearines, no hunger, no thirst, no pouertie, no infirmitie, no corruption;
there is no death, no sorrow, no weariness, no hunger, no thirst, no poverty, no infirmity, no corruption;
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all is good, and greatly, and excellently good: yea, and surely, and contially good. All offices and callings, both of Church and cōmon-wealth, do there cease:
all is good, and greatly, and excellently good: yea, and surely, and contially good. All Offices and callings, both of Church and commonwealth, doe there cease:
d vbz j, cc av-j, cc av-j j: uh, cc av-j, cc av-j j. av-d n2 cc n2, d pp-f n1 cc n1, n1 pc-acp vvi:
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there is an end of our Faith, hope, patience, prayer, sacraments, there is an end of originall & actuall sin, of all miseries both of bodie & soule;
there is an end of our Faith, hope, patience, prayer, Sacraments, there is an end of original & actual since, of all misery's both of body & soul;
pc-acp vbz dt n1 pp-f po12 n1, vvb, n1, n1, n2, pc-acp vbz dt n1 pp-f n-jn cc j n1, pp-f d n2 d pp-f n1 cc n1;
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of naturall life, & the meanes of it: God shalbe vnto vs, King, Prince, Father, riches, life, & glorie;
of natural life, & the means of it: God shall unto us, King, Prince, Father, riches, life, & glory;
pp-f j n1, cc dt n2 pp-f pn31: np1 vmb|vbi p-acp pno12, n1, n1, n1, n2, n1, cc n1;
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yea, all things, and such a heap of happines, that as sundry vessels cast into the middest of the Sea, are full of water,
yea, all things, and such a heap of happiness, that as sundry vessels cast into the midst of the Sea, Are full of water,
uh, d n2, cc d dt n1 pp-f n1, cst p-acp j n2 vvn p-acp dt n1 pp-f dt n1, vbr j pp-f n1,
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so as they cānot neither want, nor haue more;
so as they cannot neither want, nor have more;
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So the Sea of the Deitie, being all things in all vs, we shall be filled and satisfied with life and glorie:
So the Sea of the Deity, being all things in all us, we shall be filled and satisfied with life and glory:
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so as wee can neither want, nor receiue more. Then shall wee not onely taste how sweete our God is, but wee shalbe filled,
so as we can neither want, nor receive more. Then shall we not only taste how sweet our God is, but we shall filled,
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& throughly satisfied with his most wonderful sweetnes. A chiefe part of our felicitie, shall be then to see Christ, our brother, head,
& thoroughly satisfied with his most wondered sweetness. A chief part of our felicity, shall be then to see christ, our brother, head,
cc av-j vvn p-acp po31 av-ds j n1. dt j-jn n1 pp-f po12 n1, vmb vbi av pc-acp vvi np1, po12 n1, n1,
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and Bridegroome, exalted in his diuine Maiestie and brightnes.
and Bridegroom, exalted in his divine Majesty and brightness.
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This is their happines, that they may be with him, and behold his glorie, this is the fulnesse and perfection of their ioy. This is their happiness, that they may be with him, and behold his glory, this is the fullness and perfection of their joy.
d vbz po32 n1, cst pns32 vmb vbi p-acp pno31, cc vvi po31 n1, d vbz dt n1 cc n1 pp-f po32 n1.
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O heart, humaine, poore, and needie, ô hart exercised with miserie, & almost cōsumed of them, what should thy ioy be,
Oh heart, human, poor, and needy, o heart exercised with misery, & almost consumed of them, what should thy joy be,
uh n1, j, j, cc j, uh n1 vvn p-acp n1, cc av vvn pp-f pno32, r-crq vmd po21 n1 vbi,
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if thou hadst the full enioying of the abundance of these good things? Aske of thy soule,
if thou Hadst the full enjoying of the abundance of these good things? Ask of thy soul,
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if thou were capable of the ioy which thou shuldst feele of one such felicitie? but if besides, anie other whome thou louest as thy selfe, should enioy the same happines with thee,
if thou were capable of the joy which thou Shouldst feel of one such felicity? but if beside, any other whom thou love as thy self, should enjoy the same happiness with thee,
cs pns21 vbdr j pp-f dt n1 r-crq pns21 vmd2 vvi pp-f pi d n1? cc-acp cs a-acp, d n-jn r-crq pns21 vvb p-acp po21 n1, vmd vvi dt d n1 p-acp pno21,
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surely this superabounding ioy which thou shouldst feele of thy own happines, should it not be twise doubled,
surely this superabounding joy which thou Shouldst feel of thy own happiness, should it not be twice doubled,
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for the glorie and ioy of him whome thou louest as thy selfe:
for the glory and joy of him whom thou love as thy self:
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and for whose hahpines thou shouldst be as ioyfull as for thine owne? Now if there were two, three,
and for whose hahpines thou Shouldst be as joyful as for thine own? Now if there were two, three,
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yea, a great number enioying the same happines with thee, whom, also thou louest as thy selfe, thou shouldest feele as much ioy for the happines of each of them as for thine owne;
yea, a great number enjoying the same happiness with thee, whom, also thou love as thy self, thou Shouldst feel as much joy for the happiness of each of them as for thine own;
uh, dt j n1 vvg dt d n1 p-acp pno21, ro-crq, av pns21 vvb p-acp po21 n1, pns21 vmd2 vvi p-acp d n1 p-acp dt n1 pp-f d pp-f pno32 a-acp p-acp po21 d;
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what shall this be in this perfect Charitie, when wee shall loue all the blessed Angels,
what shall this be in this perfect Charity, when we shall love all the blessed Angels,
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and the Elect, louing euery each one of them, euen as our selues, and being no lesse ioyfull of the felicitie of eache of them then of our selues? Surely,
and the Elect, loving every each one of them, even as our selves, and being no less joyful of the felicity of each of them then of our selves? Surely,
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if neuer a one of the Elect shall be capable of his owne Ioy, for the greatnes of it,
if never a one of the Elect shall be capable of his own Joy, for the greatness of it,
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how shall hee be capable of so many ioyes, for the happines of so many of the Elect,
how shall he be capable of so many Joys, for the happiness of so many of the Elect,
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for whome he shall feele as much ioy as for his owne.
for whom he shall feel as much joy as for his own.
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What a Ioye shall it be, to see such an honourable and innumerable companie in ioy with thee? As, Angels, Archangels, Patriarkes, Princes, Prophets, Apostles,
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,
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and Disciples of CHRIST, Martyrs, and Saints of God, but yet the greatest ioy of all is, to behold the glorie of Christ, whom wee shall loue more then all these; Yea, more then our selues;
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 then all these; Yea, more then our selves;
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wee shall then see him and know him as he is, and so loue him according as hee is. Oh, blessed and glorious societie; ô holy Feast; ô delectable dainties;
we shall then see him and know him as he is, and so love him according as he is. O, blessed and glorious society; o holy Feast; o delectable dainties;
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where there is no loathing, but all satietie, and fulnes;
where there is no loathing, but all satiety, and fullness;
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Hee whome wee shall see is wholie sweete, wholy healthfull, wholy pleasant, and to be desired;
He whom we shall see is wholly sweet, wholly healthful, wholly pleasant, and to be desired;
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In him the fulnes of graces is; the vniuersalitie of mercies; the foūtaine of Pietie, which cannot be dried vp.
In him the fullness of graces is; the universality of Mercies; the fountain of Piety, which cannot be dried up.
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O Veritie, Charitie, Aeternitie, ô blessed, and blessing Trinitie; O Veritie, the countrey of Pilgrimes, the ende of banishment;
Oh Verity, Charity, Eternity, o blessed, and blessing Trinity; Oh Verity, the country of Pilgrims, the end of banishment;
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Thou art true libertie, thou art Life, thou art Glorie, thou art sufficiencie, thou art perfect blessednes, whollie ioye,
Thou art true liberty, thou art Life, thou art Glory, thou art sufficiency, thou art perfect blessedness, wholly joy,
pns21 vb2r j n1, pns21 vb2r n1, pns21 vb2r n1, pns21 vb2r n1, pns21 vb2r j n1, av-jn n1,
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and the rest of all blessed Spirits. O Ioy aboue all Ioyes, passing all ioy, and without which there is no ioy;
and the rest of all blessed Spirits. Oh Joy above all Joys, passing all joy, and without which there is no joy;
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When shall I enter into thee? when shall I enioy thee? to see my God, that dwelleth in thee?
When shall I enter into thee? when shall I enjoy thee? to see my God, that dwells in thee?
c-crq vmb pns11 vvi p-acp pno21? q-crq vmb pns11 vvi pno21? pc-acp vvi po11 np1, cst vvz p-acp pno21?
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O euerlasting kingdome, and Kingdom of all Aeternities; O light without ende; O peace of God, which passeth all vnderstanding;
Oh everlasting Kingdom, and Kingdom of all Aeternities; Oh Light without end; Oh peace of God, which passes all understanding;
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in which the soules of Saints doe rest with thee, and euerlasting ioy is vpon their heads; they possesse ioy & exultation.
in which the Souls of Saints do rest with thee, and everlasting joy is upon their Heads; they possess joy & exultation.
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O how gracious a kingdome is thine (ô Lord) wherein all Saints doe raigne with thee? adorned with light,
Oh how gracious a Kingdom is thine (o Lord) wherein all Saints do Reign with thee? adorned with Light,
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as with Apparell, and hauing crownes of precious stones on their heads; O kingdome of euerlasting blisse;
as with Apparel, and having crowns of precious stones on their Heads; Oh Kingdom of everlasting bliss;
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where thou (ô Lord) the hope of all Saints art, and the Diademe of their perpetuall glorie;
where thou (o Lord) the hope of all Saints art, and the Diadem of their perpetual glory;
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Reioyce them on euery side with thy blessed sight, in this kingdome of thine, their infinite ioye,
Rejoice them on every side with thy blessed sighed, in this Kingdom of thine, their infinite joy,
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and Mirth without sadnesse, health without sorrowe, life without labour: light without darkenes: felicitie without abatement: all goodnes, without any euill:
and Mirth without sadness, health without sorrow, life without labour: Light without darkness: felicity without abatement: all Goodness, without any evil:
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where youth flourisheth, that neuer waxeth olde; life that knoweth no ende; beautie that neuer fadeth; loue that neuer cooleth; health that neuer diminisheth; ioy that neuer ceaseth;
where youth flourishes, that never Waxes old; life that Knoweth no end; beauty that never fades; love that never cooleth; health that never diminisheth; joy that never ceases;
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where sorrow is neuer felt, complaint is neuer heard, matter of sadnes is neuer seene; nor euill successe is euer feared;
where sorrow is never felt, complaint is never herd, matter of sadness is never seen; nor evil success is ever feared;
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for that they possesse thee ô Lorde, which art the perfection of their felicitie:
for that they possess thee o Lord, which art the perfection of their felicity:
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If God would graunt thee to enioy this felicitie but halfe an houre, thou wouldest contemne a thousand worlds to haue it, especially to haue it for euer.
If God would grant thee to enjoy this felicity but half an hour, thou Wouldst contemn a thousand world's to have it, especially to have it for ever.
cs np1 vmd vvi pno21 pc-acp vvi d n1 p-acp j-jn dt n1, pns21 vmd2 vvi dt crd n2 pc-acp vhi pn31, av-j pc-acp vhi pn31 p-acp av.
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And though this world were indeed very good, & the things of it, of great waight and price,
And though this world were indeed very good, & the things of it, of great weight and price,
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and that thou mightest enioy it, in health, safetie, and honour, yet shouldest thou esteeme it as ridiculous and vaine, in respect of that most happie fruition of God:
and that thou Mightest enjoy it, in health, safety, and honour, yet Shouldst thou esteem it as ridiculous and vain, in respect of that most happy fruition of God:
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How much more being as it is, most vile, base, vncertaine, transitorie, shouldest thou despise the greatest Treasures or pleasures of it? in comparison of that Felicitie, that is, the greatest and most true good, which is receceiued from the Creator himselfe, and not from the creature:
How much more being as it is, most vile, base, uncertain, transitory, Shouldst thou despise the greatest Treasures or pleasures of it? in comparison of that Felicity, that is, the greatest and most true good, which is receceiued from the Creator himself, and not from the creature:
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the which if wee doe once receiue, none can take it from vs, in comparison of which, all ioy is sorrowe, all pleasure is paine, all sweetnes is sower, all beautie is filthines.
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.
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His countenance is pleasant, his words sweete, his face delectable to looke vpon:
His countenance is pleasant, his words sweet, his face delectable to look upon:
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Yet there we may alwayes beholde him, there wee may alwayes haue him, and delight in him.
Yet there we may always behold him, there we may always have him, and delight in him.
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This is the chiefe & whole felicity of man, to know, and loue his louer:
This is the chief & Whole felicity of man, to know, and love his lover:
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Hee that is sure of this, will sell all that hee hath to get this treasure:
He that is sure of this, will fell all that he hath to get this treasure:
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will count all the things of this life drosse and dung in comparison of that.
will count all the things of this life dross and dung in comparison of that.
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The hope and assurance of this, hath made the Saintes of God to contemne the worlde, to mortifie the flesh, to to hūble their soules, to fight against temptations, to endure reproches, scoffings,
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,
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and torments, and to die cheerfullie and willingly, hauing respect to the crowne of glorie, the place of pleasure, euerlasting life.
and torments, and to die cheerfully and willingly, having respect to the crown of glory, the place of pleasure, everlasting life.
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This made Moses to refuse to be called the sonne of Pharaohs daughter, & to chuse rather to suffer aduersity with the people of God,
This made Moses to refuse to be called the son of Pharaohs daughter, & to choose rather to suffer adversity with the people of God,
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then to enioy the pleasures of sin for a season, esteming the rebuke of Christ, greater riches then the treasures of Egipt;
then to enjoy the pleasures of since for a season, esteeming the rebuke of christ, greater riches then the treasures of Egypt;
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Many would thinke this a foolsh refusall, & a foolish choyce: but the cause that moued him followeth, he had respect to the recōpence of reward.
Many would think this a foolish refusal, & a foolish choice: but the cause that moved him follows, he had respect to the recompense of reward.
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Againe, he forsooke Egypt and feared not the fiercenes of the King, for he endured as he that saw him, which is in visible; Again, he forsook Egypt and feared not the fierceness of the King, for he endured as he that saw him, which is in visible;
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I haue beene long, and large in this point:
I have been long, and large in this point:
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but pardon me, I cannot content and satisfie my selfe, and the matter is waightie and of great importance,
but pardon me, I cannot content and satisfy my self, and the matter is weighty and of great importance,
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and the chiefe end of our creatiō, of our calling, redemption, and sanctification, and yet few doe regard it.
and the chief end of our creation, of our calling, redemption, and sanctification, and yet few do regard it.
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Oh, that all which I haue said, might drawe our hearts from the vanities of the world, to settle and fixe them vpon eternall happines:
O, that all which I have said, might draw our hearts from the vanities of the world, to settle and fix them upon Eternal happiness:
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This text indeed speaketh of that chiefe happines, which may be had in this life, and is a meanes whereby we may come to the other:
This text indeed speaks of that chief happiness, which may be had in this life, and is a means whereby we may come to the other:
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yet this is a consequent of that, and the first degree of life eternall in this life.
yet this is a consequent of that, and the First degree of life Eternal in this life.
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Besides, that there may be some fit resemblance and illusion, betwixt the glory, happines, and wisedom of Salomon, and of Christ:
Beside, that there may be Some fit resemblance and illusion, betwixt the glory, happiness, and Wisdom of Solomon, and of christ:
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so that in the closet of our soules, we may say to our Sauiour in these words, Sonne of God, Sonne of Dauid, the true Salomon, the King of that heauenly Ierusalem, the King of peace and glory, happie are thy seruants and Saints in heauen, the Citizens of that Citie, the worshippers of that Temple, the attendants and inhabitants of that pallace, which doe alwaies behold thy maiestie, thy holines and wisedome.
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 Ierusalem, 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.
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If this woman admired the order in Salomons house, the glory and beautie of his pallace,
If this woman admired the order in Solomon's house, the glory and beauty of his palace,
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and his wonderfull wisedome, how admirable is thy glory, beautie, and wisedome in the heauens? If she count them happie which enioy these things,
and his wonderful Wisdom, how admirable is thy glory, beauty, and Wisdom in the heavens? If she count them happy which enjoy these things,
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how happie are they, which enioy thy presence, in thine eternall kingdome? and are they not most happie which haue left a noysome filthy prison, to enioy a pallace:
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:
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that haue past from the turbulent sea, to a most safe heauen of rest? are they not happie, which haue left all toyle and labour,
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,
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and be now at ease? and are they not happie which haue ended their pilgrimage,
and be now At ease? and Are they not happy which have ended their pilgrimage,
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and are now at home in a pleasant countrie, in that blessed land of Canaan? and though their bodies be still in their graues, subiect to dust and rottennesse,
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,
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yet are those bodies happie in comparison of ours, they being exempted from ignorance, incredulitie, from mistrust, from couetousnes, ambition, enuie, hatred, feare, terror, lust, and other sinnes.
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.
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Oh sweet Iesus, direct and leade vs in the way to true happines, that wee may be happie with them.
O sweet Iesus, Direct and lead us in the Way to true happiness, that we may be happy with them.
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We haue many hinderances, many enemies to keepe vs from that Aeternall Felicitie; but thou art the way, the Truth, & the life:
We have many hindrances, many enemies to keep us from that Eternal Felicity; but thou art the Way, the Truth, & the life:
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guide vs right, keepe vs from error, leade vs to life Eternall:
guide us right, keep us from error, lead us to life Eternal:
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And good Lord, remember vs, with the fauour of thy people, visite vs with thy saluation, that we may see the felicitie of the chosen,
And good Lord, Remember us, with the favour of thy people, visit us with thy salvation, that we may see the felicity of the chosen,
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and reioyce in the ioy of thy people, and glorie with thine inheritance; giue vs sweet Lord, the beginning of that true happines;
and rejoice in the joy of thy people, and glory with thine inheritance; give us sweet Lord, the beginning of that true happiness;
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that so we may be happie here, and hereofafter happy for euer. Giue vs sauing knowledge, peace of conscience, the guidance of thy Spirit:
that so we may be happy Here, and hereofafter happy for ever. Give us Saving knowledge, peace of conscience, the guidance of thy Spirit:
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that so heere we may haue thy Kingdome of grace, and after this life, thy Kingdome of glorie.
that so Here we may have thy Kingdom of grace, and After this life, thy Kingdom of glory.
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THE SECOND SERMON.
THE SECOND SERMON.
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THough all men naturallie desire to bee happie, yet most doe faile and erre in the defining of true happines:
THough all men naturally desire to be happy, yet most do fail and err in the defining of true happiness:
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Some reposing it in one thing, some in another; but fewe or none truely iudging what it is;
some reposing it in one thing, Some in Another; but few or none truly judging what it is;
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We haue heard already, that ther is no true perfect happines in this life:
We have herd already, that there is no true perfect happiness in this life:
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but the true Felicitie is to be sought for, desired, and wayted for in the life to come;
but the true Felicity is to be sought for, desired, and waited for in the life to come;
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yet there is a meanes to come to that, and there is a kinde of Happines in this life, the which this holy woman doth repose & fixe in true wisdom;
yet there is a means to come to that, and there is a kind of Happiness in this life, the which this holy woman does repose & fix in true Wisdom;
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of the which now we are to speak in such manner and measure, as God shall vouchsafe grace vnto vs. There is the wisedome of the worlde, and the wisedome of God:
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:
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a wisedome humane, and a wisdome diuine:
a Wisdom humane, and a Wisdom divine:
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Humane wisedome, containeth the knowledge of Artes and liberall Sciences, the politique gouernment of the Commonwealth,
Humane Wisdom, Containeth the knowledge of Arts and liberal Sciences, the politic government of the Commonwealth,
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and families, and the knowledge in Trades and handie-craftes. All these, yea the least of these, are the speciall gifts of God.
and families, and the knowledge in Trades and handicrafts. All these, yea the least of these, Are the special Gifts of God.
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And therefore the Lord saith to Moses, Beholde, I haue called by name Bezaliel, the sonne of Vri, the sonne of Hur, of the Tribe of Iudah, whome I haue filled with the spirit of God, in wisedome,
And Therefore the Lord Says to Moses, Behold, I have called by name Bezaliel, the son of Uri, the son of Hur, of the Tribe of Iudah, whom I have filled with the Spirit of God, in Wisdom,
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and in vnderstanding, and in knowledge, and in all workmanship, to finde out curious workes, to worke in gold,
and in understanding, and in knowledge, and in all workmanship, to find out curious works, to work in gold,
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and in siluer, and in brasse:
and in silver, and in brass:
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Also in the arte to set Stones, and to carue in Timber, and to worke in all manner of worke-manship;
Also in the art to Set Stones, and to carve in Timber, and to work in all manner of workmanship;
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And beholde, I haue ioyned with him Aholiab the sonne of Ahisamah, of the tribe of Dan;
And behold, I have joined with him Aholiab the son of Ahisamah, of the tribe of Dan;
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and in the hearts of all that are wise hearted, haue I put wisdome, to make all that I haue commanded thee.
and in the hearts of all that Are wise hearted, have I put Wisdom, to make all that I have commanded thee.
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By the which place wee may see, that wisedome and skill to doe such workes, is the gifte of GOD;
By the which place we may see, that Wisdom and skill to do such works, is the gift of GOD;
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and the wisedome of God doth not take away, or ouerthrowe the wisedome of the worlde, in Sciences, gouernments, or Trades;
and the Wisdom of God does not take away, or overthrown the Wisdom of the world, in Sciences, governments, or Trades;
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but rather it doeth helpe and cure the errors and faultes that are in, humane wisedome;
but rather it doth help and cure the errors and Faults that Are in, humane Wisdom;
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the preseruation of Kingdomes, and Cities, consisteth in peace, iustice, and mercie: but all these are commended, and commanded in the Gospell.
the preservation of Kingdoms, and Cities, Consisteth in peace, Justice, and mercy: but all these Are commended, and commanded in the Gospel.
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All ciuill vertues, as Chastitie, Temporance, Iustice, Fortitude; are made better by the Gospell.
All civil Virtues, as Chastity, Temporance, justice, Fortitude; Are made better by the Gospel.
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What is the ouerthrow of Kingdomes, and of Countreys, but notorious vices and sinnes? As Prophanenes, Atheisme, Idolatrie, disobedience, Murthers, Adulteries, and such like;
What is the overthrow of Kingdoms, and of Countries', but notorious vices and Sins? As Profaneness, Atheism, Idolatry, disobedience, Murders, Adulteries, and such like;
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but Gods wisedome doth reproue, contemne, and ouerthrow all such vices. There are some things common, betwixt humane and diuine wisedome;
but God's Wisdom does reprove, contemn, and overthrow all such vices. There Are Some things Common, betwixt humane and divine Wisdom;
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as in both there are proofes, from causes and effects; things necessarie, and things profitable, are distinguished;
as in both there Are proofs, from Causes and effects; things necessary, and things profitable, Are distinguished;
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arguments are disposed in iust order, and in fit wordes;
Arguments Are disposed in just order, and in fit words;
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in both, there are definitions, diuisions, collections, but yet great difference betweene humane and diuine wisedome.
in both, there Are definitions, divisions, collections, but yet great difference between humane and divine Wisdom.
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The one doth follow the light of nature, the other is guided by the Spirit, and by Faith.
The one does follow the Light of nature, the other is guided by the Spirit, and by Faith.
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The one doeth drawe her principles from the Sences, from Obseruation, and Experience: the other doeth altogether, wholie and onely rest vpon the worde of God.
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.
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The one doth dispose of speeches and actions, according to the nature of the hearers, and businesses;
The one does dispose of Speeches and actions, according to the nature of the hearers, and businesses;
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The other, is alwayes like her selfe: laying open the sinnes of men, and the wrath of God against them;
The other, is always like her self: laying open the Sins of men, and the wrath of God against them;
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offering CHRIST and his benefites to all beleeuing, and repenting sinners: and finallie, vrging amendment, and newnes of life.
offering CHRIST and his benefits to all believing, and repenting Sinners: and finally, urging amendment, and newness of life.
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This is the summe and course of Gods wisdome without alteration. Againe, the wisedome of the world, doth deuise & vtter eloquent speeches, and fine sentences:
This is the sum and course of God's Wisdom without alteration. Again, the Wisdom of the world, does devise & utter eloquent Speeches, and fine sentences:
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the wisdome of God, doth vse fit, graue, simple, & plaine words:
the Wisdom of God, does use fit, graven, simple, & plain words:
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the other doth boast it selfe, & doth lift vp the mindes of men, this doth humble and cast them downe.
the other does boast it self, & does lift up the minds of men, this does humble and cast them down.
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Now seeing there are so many and great differences, how can they agree together, and euer be reconciled? And therefore the wisedome of God, accounteth the wisdom of the world foolishnes;
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;
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and the Lord speaketh basely of the wisdome of this worlde, esteeming & counting it meere foolishnes.
and the Lord speaks basely of the Wisdom of this world, esteeming & counting it mere foolishness.
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And yet there is a lawfull vse, of ciuill wisedome in this life, but in the life to come, it hath no vse at all:
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:
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this heere is not to bee contemned, but may bee vsed; and hath many commodities in this world, but it doth nothing profit to saluation:
this Here is not to be contemned, but may be used; and hath many commodities in this world, but it does nothing profit to salvation:
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it must not meddle with Gods wisedome, to check or controule it, but rather submit her selfe to it,
it must not meddle with God's Wisdom, to check or control it, but rather submit her self to it,
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as a seruant and hand-maid, and to keeepe her selfe within her owne compasse and limits;
as a servant and handmaid, and to keeepe her self within her own compass and Limits;
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and yet this wisedome hath her worthinesse and excellencie, it is more excellent then riches, pleasure, or strength;
and yet this Wisdom hath her worthiness and excellency, it is more excellent then riches, pleasure, or strength;
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for what are all these without wisedome? and therefore the Wise man sayeth, That wisedome is good with an inheritance,
for what Are all these without Wisdom? and Therefore the Wise man Saith, That Wisdom is good with an inheritance,
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and excellent to them that see the sunne:
and excellent to them that see the sun:
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his meaning is, that heritages, goods & lands, are the gifts of God, but wisedome is farre more excellent, and may be without them:
his meaning is, that heritages, goods & Lands, Are the Gifts of God, but Wisdom is Far more excellent, and may be without them:
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but riches or pleasures without wisedome, will doe vs more hurt then good.
but riches or pleasures without Wisdom, will do us more hurt then good.
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Againe he sayeth, Wisedome shall strengthen the wise man more then ten mightie princes that are in the citie.
Again he Saith, Wisdom shall strengthen the wise man more then ten mighty Princes that Are in the City.
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Yet most doe glorie in riches, and hunt after pleasures, and few regard humane wisedome and learning:
Yet most do glory in riches, and hunt After pleasures, and few regard humane Wisdom and learning:
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moe are foolish, simple, and sottish that way, then wise.
more Are foolish, simple, and sottish that Way, then wise.
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Great good and profit comes by the knowledge of naturall things, for they doe publish the praise of the Creator,
Great good and profit comes by the knowledge of natural things, for they do publish the praise of the Creator,
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and from them we may learne to know the Creator: The heauens declare the glorie of God, and the firmament sheweth his handie worke.
and from them we may Learn to know the Creator: The heavens declare the glory of God, and the firmament shows his handy work.
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But this knowledge is sufficient to make men excusable, but not sufficient to saluation.
But this knowledge is sufficient to make men excusable, but not sufficient to salvation.
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But all ciuill & humane wisedome is but a shadow, in respect of true wisedome, which doth excell al other,
But all civil & humane Wisdom is but a shadow, in respect of true Wisdom, which does excel all other,
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as the heauen doth excell the earth:
as the heaven does excel the earth:
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this commeth and proceedeth from the holie of holiest, as it were from the kings secret closet;
this comes and Proceedeth from the holy of Holiest, as it were from the Kings secret closet;
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the other from the common treasurie, as it were from the outward courts of the kings pallace:
the other from the Common treasury, as it were from the outward Courts of the Kings palace:
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true wisedome is bestowed onely vpon Gods friends, the other vpon his enemies also.
true Wisdom is bestowed only upon God's Friends, the other upon his enemies also.
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It may be demaunded then of what wisedome this woman speaketh, which she calleth the wisedome of Salomon,
It may be demanded then of what Wisdom this woman speaks, which she calls the Wisdom of Solomon,
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and counteth them blessed that heareth it. It is true that Salomon excelled in the knowledge of naturall things, of liberall sciences,
and counteth them blessed that hears it. It is true that Solomon excelled in the knowledge of natural things, of liberal sciences,
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and of publicke & priuate gouernment.
and of public & private government.
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It is said before in this booke, that God gaue Salomon wisedome and vnderstanding exceeding much,
It is said before in this book, that God gave Solomon Wisdom and understanding exceeding much,
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and a large heart, euen as the sand that is on the sea shore:
and a large heart, even as the sand that is on the sea shore:
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& Salomons wisedome excelled the wisedome of all the childrē of the East, & al the wisedome of Egypt,
& Solomon's Wisdom excelled the Wisdom of all the children of the East, & all the Wisdom of Egypt,
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for he was wiser thē any man, & he was famous throughout all nations round about.
for he was Wiser them any man, & he was famous throughout all Nations round about.
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But this woman came to be instructed and satisfied, in things concerning the name of the Lord:
But this woman Come to be instructed and satisfied, in things Concerning the name of the Lord:
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she came to Ierusalem where was the Law, the Temple, & Salomon:
she Come to Ierusalem where was the Law, the Temple, & Solomon:
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she had no doubt at home many Philosophers, many wise & learned mē, which could sufficiētly instruct her in the knowledge of naturall & worldly matt•• but they could not satisfie her, in her doubts cōcerning religion.
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.
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Againe, the effect & power wrought in her heart by this wisedome, driueth her to great admiration, she reposeth felicitie in it, it wrought in her grace & religion, confessing & worshipping the true God,
Again, the Effect & power wrought in her heart by this Wisdom, Driveth her to great admiration, she reposes felicity in it, it wrought in her grace & Religion, confessing & worshipping the true God,
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and acknowledging Israel to be Gods people.
and acknowledging Israel to be God's people.
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No wit of man, no ciuil or humane wisedome, hath any such power to worke such a worke.
No wit of man, no civil or humane Wisdom, hath any such power to work such a work.
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Now that Salomon was a Prophet, & full of diuine wisedome, his works extant amongst vs doe proue it:
Now that Solomon was a Prophet, & full of divine Wisdom, his works extant among us do prove it:
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I meane his three worthie bookes of the Prouerbes, Canticles, & Ecclesiastes, which are Canonicall, and his true bookes in the Hebrew Canon.
I mean his three worthy books of the Proverbs, Canticles, & Ecclesiastes, which Are Canonical, and his true books in the Hebrew Canon.
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I pray you consider with me the summe of the diuine matter contained in those bookes:
I pray you Consider with me the sum of the divine matter contained in those books:
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The Prouerbes are most excellent, not humane, but diuine:
The Proverbs Are most excellent, not humane, but divine:
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all nations and tongues haue their peculiar prouerbs, sentences, and wittie counsels, in fewe words, setting out great matter.
all Nations and tongues have their peculiar proverbs, sentences, and witty Counsels, in few words, setting out great matter.
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There be sentences of Plato, Aristotle, Plutarch, Seneca, but there is great difference betwixt the Prouerbes and sentences of the wisest Gentiles,
There be sentences of Plato, Aristotle, Plutarch, Senecca, but there is great difference betwixt the Proverbs and sentences of the Wisest Gentiles,
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and Prouerbs of Salomon, for the other they are knowne in nature: and many of them are prophane, and filthie, contrarie to faith and charitie;
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;
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but these are Propheticall, sacred Scripture, inspired by the Holy Ghost: they containe many things, which humane reason is not able to see nor comprehend:
but these Are Prophetical, sacred Scripture, inspired by the Holy Ghost: they contain many things, which humane reason is not able to see nor comprehend:
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they commend the word of God, and teach true wisedome, how we may attaine to it,
they commend the word of God, and teach true Wisdom, how we may attain to it,
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and stirre vp all to seeke and follow it;
and stir up all to seek and follow it;
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they teach vs faith and pietie, the true worship and feare of God, the true loue of God and our neighbour:
they teach us faith and piety, the true worship and Fear of God, the true love of God and our neighbour:
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they are full of precepts and exhortations, full of graue counsell, and sweete consolations; they informe all men in the seuerall duties of their callings;
they Are full of Precepts and exhortations, full of graven counsel, and sweet consolations; they inform all men in the several duties of their callings;
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they commend vertue, and forbid vice; they set downe rewards for the godly, and punishments for the wicked; they commend virtue, and forbid vice; they Set down rewards for the godly, and punishments for the wicked;
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they speake of Christ, the wisedome of wisedome, the wisedome of the Father.
they speak of christ, the Wisdom of Wisdom, the Wisdom of the Father.
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The Canticles, intituled, The Song of Songs, the most excellent and holie Song, is no vaine nor idle booke, of wanton loue,
The Canticles, entitled, The Song of Songs, the most excellent and holy Song, is no vain nor idle book, of wanton love,
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as carnall men may falsely conceiue and imagine, but it is altogether mysticall, speaking of the spirituall loue of Christ and his Church.
as carnal men may falsely conceive and imagine, but it is altogether mystical, speaking of the spiritual love of christ and his Church.
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And thus writeth one of this booke:
And thus Writeth one of this book:
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The Canticles (sayeth he) is a certaine, spirituall, and holie delight, in the Mariage of the King and the Queene of this heauenlie Citie; The Canticles (Saith he) is a certain, spiritual, and holy delight, in the Marriage of the King and the Queen of this heavenly city;
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that is, Christ and the Church:
that is, christ and the Church:
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but this is all in mysticall figures, to inflame vs the more to search the truth,
but this is all in mystical figures, to inflame us the more to search the truth,
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& to delight the more in finding the appearance of that Bridegroome, to whom it is said there, Trueth hath loued thee:
& to delight the more in finding the appearance of that Bridegroom, to whom it is said there, Truth hath loved thee:
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and of that Bride that receiueth this word, Loue is in thy delightes.
and of that Bride that receiveth this word, Love is in thy delights.
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As for the booke of the Ecclesiastes, it doth intreate of the same argument we haue now in hand, of the chiefe felicitie of man in this life, that it is not in humane wisedome,
As for the book of the Ecclesiastes, it does entreat of the same argument we have now in hand, of the chief felicity of man in this life, that it is not in humane Wisdom,
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nor in pleasure, nor in vertue, if it be considered as it is in it selfe,
nor in pleasure, nor in virtue, if it be considered as it is in it self,
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nor in any publique or priuate state of life.
nor in any public or private state of life.
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Againe, he sheweth what is true felicitie, namely, to feare God, and to worship him with a true and vnfaigned heart.
Again, he shows what is true felicity, namely, to Fear God, and to worship him with a true and unfeigned heart.
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This booke maketh nothing for Epicures and Atheists, though hee seeme to stirre them vp to eating and drinking,
This book makes nothing for Epicureans and Atheists, though he seem to stir them up to eating and drinking,
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and to reioyce, as though this was the chiefe felicitie of man in this life.
and to rejoice, as though this was the chief felicity of man in this life.
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S. Augustine applieth that in the place before alledged, to spirituall eating and drinking, & to the participation of Christs table.
S. Augustine Applieth that in the place before alleged, to spiritual eating and drinking, & to the participation of Christ table.
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For he sayeth, The Preacher cannot meane of carnal eating, because in an other place of that booke he saith, It is better to goe to the house of mourning,
For he Saith, The Preacher cannot mean of carnal eating, Because in an other place of that book he Says, It is better to go to the house of mourning,
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then to goe to the house of feasting:
then to go to the house of feasting:
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because this is the end of all men, and the liuing shall lay it to his heart.
Because this is the end of all men, and the living shall lay it to his heart.
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Againe, the heart of the wise is in the house of mourning, but the hearts of fooles are in the house of mirth:
Again, the heart of the wise is in the house of mourning, but the hearts of Fools Are in the house of mirth:
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yet sometimes it may be, and it is most likely, that he speaketh not in his owne person,
yet sometime it may be, and it is most likely, that he speaks not in his own person,
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but in the person of Epicures, not allowing their speech nor practise.
but in the person of Epicureans, not allowing their speech nor practice.
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For doth he not say of laughter and pleasure, Thou art mad? And doth he not in an other place scoffe and threaten yong men for their vaine delights and pleasures, saying; For does he not say of laughter and pleasure, Thou art mad? And does he not in an other place scoff and threaten young men for their vain delights and pleasures, saying;
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Reioyce ô yong man in thy youth, and let thy heart cheare thee in the dayes of thy youth,
Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth,
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and walke in the wayes of thy heart in the sight of thine eyes, but know, that for all these things God will bring thee to iudgement.
and walk in the ways of thy heart in the sighed of thine eyes, but know, that for all these things God will bring thee to judgement.
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And presently after he giueth him this counsell, Remember now thy Creator in the dayes of thy youth.
And presently After he gives him this counsel, remember now thy Creator in the days of thy youth.
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And ô ye Atheists, Epicures, and Libertines, marke and remember the conclusion of that booke,
And o you Atheists, Epicureans, and Libertines, mark and Remember the conclusion of that book,
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as he began, so he endeth, crying and repeating, Vanitie of vanities (sayeth the Preacher) all is vanitie:
as he began, so he Endeth, crying and repeating, Vanity of vanities (Saith the Preacher) all is vanity:
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and the last word of his booke are these, Let vs heare the end of all, Feare God, and keepe his commandements:
and the last word of his book Are these, Let us hear the end of all, fear God, and keep his Commandments:
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for this is the whole dutie of man, for God will bring euery worke to iudgement, with euery secret thing,
for this is the Whole duty of man, for God will bring every work to judgement, with every secret thing,
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whether it be good or euill.
whither it be good or evil.
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This is the chiefe wisedome of Salomon, which is extant, written and recorded for the instruction of all posterities:
This is the chief Wisdom of Solomon, which is extant, written and recorded for the instruction of all Posterities:
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this is true and diuine wisedome:
this is true and divine Wisdom:
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and though it was not then written when these words were spoken, yet the same or the like he taught this woman, she receiued & beleeued it,
and 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,
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and with great ioy doth heere, commend, and magnifie it. Therefore true felicitie consisteth in true and diuine wisedome, which was vnknowne to the Philosophers,
and with great joy does Here, commend, and magnify it. Therefore true felicity Consisteth in true and divine Wisdom, which was unknown to the Philosophers,
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for their wisedome was earthlie, false, and contrary to it selfe: and as there is one Creator and gouernor of the world, one God, one truth,
for their Wisdom was earthly, false, and contrary to it self: and as there is one Creator and governor of the world, one God, one truth,
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so there must needs be but one true wisedome, because whatsoeuer is true & good, it cannot be perfect, except it be singular.
so there must needs be but one true Wisdom, Because whatsoever is true & good, it cannot be perfect, except it be singular.
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And therefore it is worthilie said, All the wisedome of man consisteth in this one thing, that he know and worship God:
And Therefore it is worthily said, All the Wisdom of man Consisteth in this one thing, that he know and worship God:
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this is our doctrine, this is our sentence, and therefore with as high a voice as I can, this I testifie, this I proclaime,
this is our Doctrine, this is our sentence, and Therefore with as high a voice as I can, this I testify, this I proclaim,
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and this I denounce, this is that which all the Philosophers in their whole life sought for,
and this I denounce, this is that which all the Philosophers in their Whole life sought for,
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but could neuer finde nor comprehend it, because they held a false religion, or else vtterly ouerthrew religion:
but could never find nor comprehend it, Because they held a false Religion, or Else utterly overthrew Religion:
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let them therefore goe, which haue troubled the life of man, for what should they teach,
let them Therefore go, which have troubled the life of man, for what should they teach,
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or whom should they instruct, who haue not instructed themselues? whom can the sicke man cure,
or whom should they instruct, who have not instructed themselves? whom can the sick man cure,
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or whom can the blind rule or guide? shall wee tarrie then till Socrates know any thing? till Anaxagoras finde light in darkenesse? or shall we stay till Democrates draw out the truth? or till Empedocles dilate the paths of his minde? or Arcesilus and Carneades perceiue and vnderstand? Behold a voyce from heauen teaching the truth,
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 Empedoc dilate the paths of his mind? or Arcesilus and Carneades perceive and understand? Behold a voice from heaven teaching the truth,
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and shewing to vs light more cleare then the sunne it selfe.
and showing to us Light more clear then the sun it self.
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Why are wee iniurious to our selues, and so slow to receiue wisedome? How manie worthie men haue spent themselues in seeking,
Why Are we injurious to our selves, and so slow to receive Wisdom? How many worthy men have spent themselves in seeking,
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and yet could neuer finde? He that will bee wise and blessed, let him heare the voyce of God, let him learne righteousnesse, let him contemne earthly things, receiue heauenly, that so he may attaine to the best and greatest good, to the which hee was borne, casting a side all other religions:
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 born, casting a side all other Religions:
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Let vs come to the true religion and wisedome, this true wisedome consisteth in the knowledge of our selues,
Let us come to the true Religion and Wisdom, this true Wisdom Consisteth in the knowledge of our selves,
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and in the knowledge of God, this is the height of wisedome, in comparison of which all knowledge is ignorance,
and in the knowledge of God, this is the height of Wisdom, in comparison of which all knowledge is ignorance,
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and if thou hadst the perfect knowledge of all Arts and Sciences, what would it profit thee if thou knowe not thy selfe:
and if thou Hadst the perfect knowledge of all Arts and Sciences, what would it profit thee if thou know not thy self:
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thou wandrest abroad, and thinkest thou knowest many things, and yet are blinde at home:
thou wanderest abroad, and Thinkest thou Knowest many things, and yet Are blind At home:
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But ô blessed soule which is filled with wisedome of God, and happie is he who desireth to be wise in Gods sight,
But o blessed soul which is filled with Wisdom of God, and happy is he who Desires to be wise in God's sighed,
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for one little drop of this true wisedome, is more worth, then a riuer and sea of worldly wisdome:
for one little drop of this true Wisdom, is more worth, then a river and sea of worldly Wisdom:
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In all the creatures the Lord doth shew his wisedome and power, but most of all in man, creating him after his owne Image and likenes:
In all the creatures the Lord does show his Wisdom and power, but most of all in man, creating him After his own Image and likeness:
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many knowe many things, and yet knowe not themselues: they see others and passe by themselues:
many know many things, and yet know not themselves: they see Others and pass by themselves:
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the better thou doest knowe thy selfe, the better thou shalt knowe God.
the better thou dost know thy self, the better thou shalt know God.
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Set before thine eyes the miserie of thy body, and the shortnes of this miserable life,
Set before thine eyes the misery of thy body, and the shortness of this miserable life,
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and so thou shalt come to GOD; thou must beginn• with the knowledge of thy selfe:
and so thou shalt come to GOD; thou must beginn• with the knowledge of thy self:
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this will humble thee, and make thee feare God. If thou wilt knowe what thou art, looke thy selfe in a glasse:
this will humble thee, and make thee Fear God. If thou wilt know what thou art, look thy self in a glass:
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The glasse of a man, is an other man;
The glass of a man, is an other man;
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If an other be earth, dust, and wormes, such a one art thou, bee thou neuer so Riche, or Honourable.
If an other be earth, dust, and worms, such a one art thou, be thou never so Rich, or Honourable.
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If thou wilt see what thou art, looke vpon a man, (not aliue, but deade) what hee is, such were his predecessors,
If thou wilt see what thou art, look upon a man, (not alive, but dead) what he is, such were his predecessors,
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and what they are, thou shalt be the same hereafter.
and what they Are, thou shalt be the same hereafter.
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If thou looke well vpon thy selfe, thou shalt finde in thee sufficient matter to contemne thy selfe.
If thou look well upon thy self, thou shalt find in thee sufficient matter to contemn thy self.
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What art thou in respect of thy bodie, but a vessell of corruption? That bodie, which thou so tenderly louest, it shall rotte, and come to nothing.
What art thou in respect of thy body, but a vessel of corruption? That body, which thou so tenderly love, it shall rotten, and come to nothing.
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What is more noysome then a deade bodie? What is more miserable then mans life? and most of all miserable, in respect of his soule, being without grace,
What is more noisome then a dead body? What is more miserable then men life? and most of all miserable, in respect of his soul, being without grace,
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an heire and childe of perdition.
an heir and child of perdition.
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This knowledge of our selues, the first part of true wisedome, will cut downe all Pride, Ambition, and Impatience;
This knowledge of our selves, the First part of true Wisdom, will Cut down all Pride, Ambition, and Impatience;
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and from this proceedeth the knowledge of God; and from the knowledge of our selues: knowe GOD to be most iust, most mercifull, most wise, most good, and most powerfull.
and from this Proceedeth the knowledge of God; and from the knowledge of our selves: know GOD to be most just, most merciful, most wise, most good, and most powerful.
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And if thou wouldst knowe what GOD is, see what thou art to him, and what hee is to thee.
And if thou Wouldst know what GOD is, see what thou art to him, and what he is to thee.
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And if thou wilt rightly knowe GOD, cast off the loue and wisedome of the world.
And if thou wilt rightly know GOD, cast off the love and Wisdom of the world.
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This double knowledge of GOD and thy selfe, is necessarie to saluation;
This double knowledge of GOD and thy self, is necessary to salvation;
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because, as from the knowledge of thy selfe, there commeth into thee the feare of God;
Because, as from the knowledge of thy self, there comes into thee the Fear of God;
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and also from the knowledge of God, there proceedeth the loue of God.
and also from the knowledge of God, there Proceedeth the love of God.
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So on the contrary, from the ignorance of thy selfe, proceedeth Pride, and from the ignorance of GOD, commeth Desperation.
So on the contrary, from the ignorance of thy self, Proceedeth Pride, and from the ignorance of GOD, comes Desperation.
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Thou hast found true wisedome, if thou wilt amend the sinnes of thy former life; If thou desire with all thy heart Eternall blessednes, thou hast found wisedome;
Thou hast found true Wisdom, if thou wilt amend the Sins of thy former life; If thou desire with all thy heart Eternal blessedness, thou hast found Wisdom;
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If thou taste and sauour all these things, as they are, that thy sinne bee bitter to thee, and abhorred;
If thou taste and savour all these things, as they Are, that thy sin be bitter to thee, and abhorred;
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that the thinges of the worlde bee as Transitorie, and contemptible; that the perfect good things, bee with thy whole desires affected;
that the things of the world be as Transitory, and contemptible; that the perfect good things, be with thy Whole Desires affected;
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In these three things, thy mouth doth slowe with Wisedome:
In these three things, thy Mouth does slow with Wisdom:
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If in thy mouth there bee confession of thy sinnes, the voyce of praise, and of Thankes-giung, and the word of edification.
If in thy Mouth there be Confessi of thy Sins, the voice of praise, and of Thankes-giung, and the word of edification.
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The wise man accuseth himselfe, glorifieth God, edifieth his neighbour:
The wise man Accuseth himself, Glorifieth God, Edifieth his neighbour:
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therefore in the Philosophers there could be found no true wisedome, because some thought that all things might be knowne: these were not wise:
Therefore in the Philosophers there could be found no true Wisdom, Because Some Thought that all things might be known: these were not wise:
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others thought nothing could be knowne, these also were not wise:
Others Thought nothing could be known, these also were not wise:
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the one because they giue too much to man, the other because they gaue too little:
the one Because they give too much to man, the other Because they gave too little:
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this then is wisedome, not to thinke thou knowest all things which is proper to God,
this then is Wisdom, not to think thou Knowest all things which is proper to God,
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nor yet to knowe nothing which is proper to beasts: knowledge in man is ioyned with ignorance:
nor yet to know nothing which is proper to beasts: knowledge in man is joined with ignorance:
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knowledge in vs, is from the soule, which is from heauen:
knowledge in us, is from the soul, which is from heaven:
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ignorance is from the body, which is from the earth, so that we haue some communitie both with God and with beastes;
ignorance is from the body, which is from the earth, so that we have Some community both with God and with beasts;
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with God in respect of knowledge, with beastes in respect of ignorance:
with God in respect of knowledge, with beasts in respect of ignorance:
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The more wee excell in diuine knowledge, the nearer and the more liker we are to God himselfe, who is not onely the fountaine and giuer of wisedome, but very wisedome it selfe.
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 it self.
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But here may an obiection be propounded, How is there any true happines, seeing both in the getting, holding,
But Here may an objection be propounded, How is there any true happiness, seeing both in the getting, holding,
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and enioying of wisedome, there is much care labour, sorrowe, and vexation of minde.
and enjoying of Wisdom, there is much care labour, sorrow, and vexation of mind.
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This Salomon himselfe confesseth, when he saith, I gaue mine heart to knowe wisedome & knowledge, madnes and foolishnes:
This Solomon himself Confesses, when he Says, I gave mine heart to know Wisdom & knowledge, madness and foolishness:
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and I knowe also that this is a vexation of the spirit, for in the multitude of wisedome is much griefe,
and I know also that this is a vexation of the Spirit, for in the multitude of Wisdom is much grief,
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and he that encreaseth knowledge, encreaseth sorrow:
and he that increases knowledge, increases sorrow:
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this is true indeed, that in al trades, callings, sciences, there is great griefe and labour.
this is true indeed, that in all trades, callings, sciences, there is great grief and labour.
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The Philosophers no doubt tooke great paines in finding out naturall things, yet in many things, they were blinde, deceiued:
The Philosophers no doubt took great pains in finding out natural things, yet in many things, they were blind, deceived:
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in gouernment, either of common-wealth or families:
in government, either of commonwealth or families:
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there is much care and labour, in inuenting of counsell and griefe, when our counsells are hindred,
there is much care and labour, in inventing of counsel and grief, when our Counsels Are hindered,
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and haue not good effect, and sometimes we erre in gouerning, and the wisest men are not alwaies so wise as they should be,
and have not good Effect, and sometime we err in governing, and the Wisest men Are not always so wise as they should be,
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and the best wisedome of man cannot foresee all dangers which follow, nor preuent them with all their cunning.
and the best Wisdom of man cannot foresee all dangers which follow, nor prevent them with all their cunning.
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In Mechanicall trades and handicrafts, what care and labour to learne them, to exercise them,
In Mechanical trades and handicrafts, what care and labour to Learn them, to exercise them,
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and to encrease daily in skill and knowledge of them? and in diuine wisedome, there must be great care and labour to get it, to hold it, to increase in it, it will not be gotten by ease and carelesnes,
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 got by ease and carelessness,
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but with great studie and diligence, and much sorrow is ioyned with it. Good men are grieued, because they cannot so soone and so easily learn and vnderstand, as manie other can.
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.
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Wee reade & heare many things, which do cause much griefe vnto vs, as our owne sinnes, and the sinnes of others;
we read & hear many things, which do cause much grief unto us, as our own Sins, and the Sins of Others;
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and the fearful iudgments of God, which haue fallē vpon men for sin:
and the fearful Judgments of God, which have fallen upon men for since:
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and the more knowledge we haue, if we cōtinue in sin, without Repentance, the more wee heape and multiplie the wrath of God vpon vs, to our greater griefe and sorrow:
and the more knowledge we have, if we continue in since, without Repentance, the more we heap and multiply the wrath of God upon us, to our greater grief and sorrow:
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and the more learning and knowledge that men haue, the lesse ease and rest:
and the more learning and knowledge that men have, the less ease and rest:
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For many seeke vnto them, and they are ready and willing to instruct others as much as they can:
For many seek unto them, and they Are ready and willing to instruct Others as much as they can:
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which cannot be done without studie and labour.
which cannot be done without study and labour.
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The calling of the Magistrate, and of the Minister, though excellent & diuine callings, yet subiect to much vexation, sorrow, and danger, and exceeding paines.
The calling of the Magistrate, and of the Minister, though excellent & divine callings, yet Subject to much vexation, sorrow, and danger, and exceeding pains.
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The Apostle saith, Who is sufficient for these things? And indeed, they be heauie and intollerable burdens for anie mortall man to beare, without the speciall helpe and grace of God.
The Apostle Says, 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.
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Besides, the wiser that a man is, the more he searcheth, desireth, and seeketh for wisedome still:
Beside, the Wiser that a man is, the more he Searches, Desires, and seeks for Wisdom still:
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& the more he sees his own ignorance; and this is griefe and vexation of minde.
& the more he sees his own ignorance; and this is grief and vexation of mind.
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There is no perfection of wisdome in this life;
There is no perfection of Wisdom in this life;
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we see here but in part, the best, and holiest, and wisest, haue their wants, infirmities, & ignorances.
we see Here but in part, the best, and Holiest, and Wisest, have their Wants, infirmities, & ignorances.
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Therfore the wise man (hauing feeling and sense of this, though he did excell in vertue and knowledge;
Therefore the wise man (having feeling and sense of this, though he did excel in virtue and knowledge;
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Yet he saith thus of himselfe. Surely, I am more foolish then anie man, & haue not the vnderstāding of man:
Yet he Says thus of himself. Surely, I am more foolish then any man, & have not the understanding of man:
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I haue not learned wisdome, nor attained to the knowledge of holy things, who hath ascended vp to Heauen,
I have not learned Wisdom, nor attained to the knowledge of holy things, who hath ascended up to Heaven,
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and descended? who hath gathered the wind in his fist? who hath bound the waters in a garment? who hath established all the ends of the world? what is his Name? and what is his Sonnes Name if thou canst tell?
and descended? 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?
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The greatest wisedome in man, is like a smoking Toarch, if it bee compared to the beams of the Sunne, to the height of Gods wisedome, which is vnspeakable and admirable.
The greatest Wisdom in man, is like a smoking Toarch, if it be compared to the beams of the Sun, to the height of God's Wisdom, which is unspeakable and admirable.
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The best men are wost humble, and confesse their ignorance;
The best men Are wost humble, and confess their ignorance;
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when as the foolish proude people, thinke they knowe all things, when as they knowe nothing as they ought to knowe.
when as the foolish proud people, think they know all things, when as they know nothing as they ought to know.
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Our ignoronce is much in the things of this life, euen in common and vulgar matters, we doe not so much as knowe the names of many tooles and wares, which are to be had, seene and fold in many occupiers shops, in lawe, in physicke, in mathematick•s, &c. Many knowe little, some nothing, or very weakely, or vnperfectly:
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 mathematick•s, etc. Many know little, Some nothing, or very weakly, or unperfectly:
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In the matters of God, how ignorant and senseles are we? Nichodemus a great Docter in Israel, cannot vnderstand or conceiue the doctrine of regeneration, it is a thing incredible to him, that a man should be borne againe.
In the matters of God, how ignorant and senseless Are we? Nicodemus a great Doctor in Israel, cannot understand or conceive the Doctrine of regeneration, it is a thing incredible to him, that a man should be born again.
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The naturall man perceiueth not the things of God, for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned:
The natural man perceives not the things of God, for they Are foolishness unto him, neither can he know them, Because they Are spiritually discerned:
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yea, the spirituall man himself, though he discerneth all things that are reuealed to him by the spirit,
yea, the spiritual man himself, though he discerneth all things that Are revealed to him by the Spirit,
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yet he hath not full and perfect knowledge in this life, perfect felicitie is in the life to come:
yet he hath not full and perfect knowledge in this life, perfect felicity is in the life to come:
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and though wisedome be not that felicitie, yet it is the way to attaine vnto it,
and though Wisdom be not that felicity, yet it is the Way to attain unto it,
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and the studie of it is sweete, good and profitable:
and the study of it is sweet, good and profitable:
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it is as sault to season, and as honie to sweeten all cares, troubles and sorrowes whatsoeuer:
it is as salt to season, and as honey to sweeten all Cares, Troubles and sorrows whatsoever:
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it is as a precious medicine to cure all maladies, to comfort vs in the greatest distresse and dangers:
it is as a precious medicine to cure all maladies, to Comfort us in the greatest distress and dangers:
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and though those which be ignorant and knowe nothing, may seeme to be happie because of their ignorance,
and though those which be ignorant and know nothing, may seem to be happy Because of their ignorance,
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and because they are free from the care and sorrowes of wisedome:
and Because they Are free from the care and sorrows of Wisdom:
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yet their cares and griefes are worse and greater, they are in danger and know it not:
yet their Cares and griefs Are Worse and greater, they Are in danger and know it not:
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they cannot discerne good from euill:
they cannot discern good from evil:
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and therefore let them remember this counsell, let them lightē themselues with the light of knowledge, before they goe out of the darkenes of this world,
and Therefore let them Remember this counsel, let them lighten themselves with the Light of knowledge, before they go out of the darkness of this world,
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lest they passe frō darkenes to darkenes, yea to euerlasting darkenes. Some may yet obiect:
lest they pass from darkness to darkness, yea to everlasting darkness. some may yet Object:
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How is there happines in wisedome? whereas many which professe and preach it, and are of great knowledge,
How is there happiness in Wisdom? whereas many which profess and preach it, and Are of great knowledge,
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yet prophane, without religion, conscience or pietie, their life most vngodly and wicked, are these men happie? We answere, that they are farre from true happines and wisedome.
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.
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Salomon accounteth all men vnregenerated and wicked, to be very fooles, and so vnhappie wretches.
Solomon accounteth all men unregenerated and wicked, to be very Fools, and so unhappy wretches.
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Ambrose teposeth a happie life in honestie, that is, in the tranquilitie of conscience, and securitie of innocencie:
Ambrose teposeth a happy life in honesty, that is, in the tranquillity of conscience, and security of innocence:
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and therefore confuting the Philosophers of whom some placed a happie life, in not sorrowing as Ieronimus, some in the knowledge of things as Herillus: some in pleasure as Epicurus:
and Therefore confuting the Philosophers of whom Some placed a happy life, in not sorrowing as Jerome, Some in the knowledge of things as Herillus: Some in pleasure as Epicurus:
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some haue ioyned to this honestie, as Calipho and Diadorus, some in vertue, as Aristotle and his sect.
Some have joined to this honesty, as Calipho and Diodorus, Some in virtue, as Aristotle and his sect.
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But the Scripture sayth, he placeth a blessed life in the knowledge of Diuinitie, and the fruite of good working:
But the Scripture say, he places a blessed life in the knowledge of Divinity, and the fruit of good working:
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It is eternall life (sayth Christ) to know God, and Iesus Christ whom he hath sent.
It is Eternal life (say christ) to know God, and Iesus christ whom he hath sent.
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Dauid sayeth, Blessed is the man that feareth the Lord, and delighteth greatlie in his commandements:
David Saith, Blessed is the man that fears the Lord, and delights greatly in his Commandments:
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so that innocencie and knowledge maketh men happie. Againe, wisedome hath no fellowship with vices, it hath an inseparable coniunction with other vertues.
so that innocence and knowledge makes men happy. Again, Wisdom hath no fellowship with vices, it hath an inseparable conjunction with other Virtues.
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No man is wise which knoweth not God. The foole, (not the wise man) sayeth, There is no God.
No man is wise which Knoweth not God. The fool, (not the wise man) Saith, There is no God.
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How is hee a wise man which knoweth not his Creator? How is hee wise which feareth not God? seeing the feare of God is the beginning of wisedome.
How is he a wise man which Knoweth not his Creator? How is he wise which fears not God? seeing the Fear of God is the beginning of Wisdom.
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Onely that wisedome which is of God, is wholesome and sauing, which according to the definition of Saint Iames, is both pure, and peaceable:
Only that Wisdom which is of God, is wholesome and Saving, which according to the definition of Saint James, is both pure, and peaceable:
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for the wisedome of the flesh is voluptuous, not pure: the wisedome of the world is tumultuous and troublesome, not peaceable:
for the Wisdom of the Flesh is voluptuous, not pure: the Wisdom of the world is tumultuous and troublesome, not peaceable:
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the wisedome of God is first pure, not seeking her owne, but that which is Iesus Christs:
the Wisdom of God is First pure, not seeking her own, but that which is Iesus Christ:
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not doing her owne will, but considering what is the will of God.
not doing her own will, but considering what is the will of God.
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Secondly, it is peaceable, not abounding in her owne sense, but resting more vpon the counsell and iudgement of others.
Secondly, it is peaceable, not abounding in her own sense, but resting more upon the counsel and judgement of Others.
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Againe, the sunne doth not warme all whom it shineth vpon, so wisedome doth not alwayes giue power to those whom it teacheth, to doe that which it teacheth.
Again, the sun does not warm all whom it shines upon, so Wisdom does not always give power to those whom it Teaches, to do that which it Teaches.
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It is one thing to knowe riches, another thing to possesse them. It is not knowledge that maketh rich, but the possession of it.
It is one thing to know riches, Another thing to possess them. It is not knowledge that makes rich, but the possession of it.
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There be some which desire to knowe to that end onely, that they might know, and this is filthie curiositie:
There be Some which desire to know to that end only, that they might know, and this is filthy curiosity:
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and there be which desire to know, onely to sell their knowledge for money, for honor, and this is filthie lucre:
and there be which desire to know, only to fell their knowledge for money, for honour, and this is filthy lucre:
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and there be which desire to know, that they themselues may be knowne, and this is filthie vanitie:
and there be which desire to know, that they themselves may be known, and this is filthy vanity:
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and there bee that desire to know to edifie others, and this is charitie:
and there be that desire to know to edify Others, and this is charity:
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and there be that desire to know to be edified of others, and this is prudence.
and there be that desire to know to be edified of Others, and this is prudence.
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The first wisedome is a laudable life, and a pure minde before God, whereby the pure are ioyned to the pure,
The First Wisdom is a laudable life, and a pure mind before God, whereby the pure Are joined to the pure,
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and the holie are coupled to the holie. That is excellent wisedome, not which flyeth in words, but which consisteth in vertues;
and the holy Are coupled to the holy. That is excellent Wisdom, not which flies in words, but which Consisteth in Virtues;
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so that happines consisteth not onely in knowing, but also in working: if you know these things saith Christ, happie are you if you doe them.
so that happiness Consisteth not only in knowing, but also in working: if you know these things Says christ, happy Are you if you do them.
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Againe, blessed are they that heare the word of God and keepeth it: Again, blessed Are they that hear the word of God and Keepeth it:
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and the hearers of the lawe are not righteous before God, but the docrs of the lawe shall be iustified.
and the hearers of the law Are not righteous before God, but the docrs of the law shall be justified.
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And S. Iohn faith, Blessed is he that readeth, and they that heare the words of this prophecie, And S. John faith, Blessed is he that readeth, and they that hear the words of this prophecy,
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and keepe those things written therein.
and keep those things written therein.
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And S. Iames saith, Who so looketh in the perfect lawe of libertie, and continueth therein, he not being a forgetfull hearer, And S. James Says, Who so looks in the perfect law of liberty, and Continueth therein, he not being a forgetful hearer,
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but a doer of the worke, shall be blessed in his deed: Indeed God bestowed vpon prephane men and very reprobates, many great and excellent gifts:
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:
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they may haue the word of wisedome, the word of knowledge, a kind of faith, gifts of healing, operations of great workes,
they may have the word of Wisdom, the word of knowledge, a kind of faith, Gifts of healing, operations of great works,
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and prophecie, discerning of spirits, diuersities of tongues, the interpretation of tongues, and these are the workes of Gods spirit:
and prophecy, discerning of spirits, diversities of tongues, the Interpretation of tongues, and these Are the works of God's Spirit:
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and yet these may be vnhappie and cursed men, and neuer partakers of true felicitie. Saul prophecieth, so doth Balaam, so did Caiphas, Iudas was a preacher and an Apostle,
and yet these may be unhappy and cursed men, and never partakers of true felicity. Saul Prophesieth, so does balaam, so did Caiaphas, Iudas was a preacher and an Apostle,
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but not euery one that saith, Lord, Lord, shall enter into the kingdome of heauen, but he that doth my Fathers will which is heauē, saith our Sauiour;
but not every one that Says, Lord, Lord, shall enter into the Kingdom of heaven, but he that does my Father's will which is heaven, Says our Saviour;
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Many will say to me in that day, Lord, Lord, haue we not by thy name prophecied,
Many will say to me in that day, Lord, Lord, have we not by thy name prophesied,
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and by thy name cast out diuels, and by thy name done many great works? then will I professe to them I neuer knewe you, Depart from me you that worke iniquitie.
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.
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God doth bestow such great gifts vpon wicked men, that his power might be knowne, in vsing such instruments to his owne glory, to the good of others, and to their cōdemnation:
God does 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:
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& so the Lord also maketh a differēce betwixt those gifts which he bestoweth vpon the wicked,
& so the Lord also makes a difference betwixt those Gifts which he bestoweth upon the wicked,
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and such speciall graces as he doth giue to his owne children:
and such special graces as he does give to his own children:
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to these he giues the knowledge of saluation by remission of their sinnes, through his tender mercy, wherby the day springeth frō on hie, visiting thē, he giueth them light, euē the Sun of righteousnes shining frō heauen, to guide their feete in the way of peace, that is, to all true happines and felicitie.
to these he gives the knowledge of salvation by remission of their Sins, through his tender mercy, whereby the day springs from on high, visiting them, he gives them Light, 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.
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These are his beloued which he hath chosen to saluation from the beginning, sanctifying them by his spirit, and giuing them the faith of truth,
These Are his Beloved which he hath chosen to salvation from the beginning, sanctifying them by his Spirit, and giving them the faith of truth,
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euen the faith of his elect, calling them by the Gospell, to obtaine the glory of our Lord Iesus Christ:
even the faith of his elect, calling them by the Gospel, to obtain the glory of our Lord Iesus christ:
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these be the sure notes and marke• of those which are truely wise, and truely happie:
these be the sure notes and marke• of those which Are truly wise, and truly happy:
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yea, happy here, and happy for euer. Therefore let vs pray with the Prophet, euery one of vs, saying;
yea, happy Here, and happy for ever. Therefore let us pray with the Prophet, every one of us, saying;
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Looke vpon vs 〈 ◊ 〉 Lord, & be mercifull vnto vs: as thou vsest to do;
Look upon us 〈 ◊ 〉 Lord, & be merciful unto us: as thou usest to do;
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to loue those that loue thy name.
to love those that love thy name.
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We must not thinke then, that this woman ascribeth happines to the bare hearing of Wisedome:
We must not think then, that this woman ascribeth happiness to the bore hearing of Wisdom:
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but this hearing, includeth knowledge, Faith, and practise. Therefore the Schoolemen make three kindes of hearing:
but this hearing, includeth knowledge, Faith, and practise. Therefore the Schoolmen make three Kinds of hearing:
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The one sensitu• with outward eare, an another Intellectuall, (that is) with vnderstanding; the third, they call Auditus obeditiuus; that is, hearing with obedience.
The one sensitu• with outward ear, an Another Intellectual, (that is) with understanding; the third, they call Auditus obeditiuus; that is, hearing with Obedience.
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The foolish Virgins they haue Lampes, but no oyle in them, they haue onely a bare profession,
The foolish Virgins they have Lamps, but no oil in them, they have only a bore profession,
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and knowledge, without inward grace, or practise: but the wise Virgins, haue their Lamps full of oyle, full of Faith, obedience, holinesse.
and knowledge, without inward grace, or practise: but the wise Virgins, have their Lamps full of oil, full of Faith, Obedience, holiness.
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Such as be only hearers, and not practitioners of wisedome, they be like vnto a man that beholdeth his naturall face in a glasse,
Such as be only hearers, and not practitioners of Wisdom, they be like unto a man that beholdeth his natural face in a glass,
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and when he hath considered himselfe, hee goeth his way, and forgetteth immediatly what manner of one he was:
and when he hath considered himself, he Goes his Way, and forgetteth immediately what manner of one he was:
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such are foolish and vnfruitfull hearers. With true wisdome, there is always ioyned true religion, & sanctification. Therefore saith one;
such Are foolish and unfruitful hearers. With true Wisdom, there is always joined true Religion, & sanctification. Therefore Says one;
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Wisedome is no other thing, but Truth it selfe, in the which the true Felicitie shall be found:
Wisdom is no other thing, but Truth it self, in the which the true Felicity shall be found:
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It is in no place, it is euery where, it admonisheth abroad, it teacheth at home;
It is in no place, it is every where, it Admonisheth abroad, it Teaches At home;
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it maketh all better, and none worse. Againe, he that loueth himselfe being a Foole, shall not profite in wisedome.
it makes all better, and none Worse. Again, he that loves himself being a Fool, shall not profit in Wisdom.
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Neither can it be possible to be such a one, as he desireth to be, except he hate himselfe, as hee is.
Neither can it be possible to be such a one, as he Desires to be, except he hate himself, as he is.
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Both these must be ioyned together, Religion and wisdome: but men are deceiued, that will seeke religion without wisedome:
Both these must be joined together, Religion and Wisdom: but men Are deceived, that will seek Religion without Wisdom:
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and therefore they fall into false Religions, because they haue left true Wisedome:
and Therefore they fallen into false Religions, Because they have left true Wisdom:
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And some giue themselues to wisedome without religion, but therefore their wisdome is false & vaine,
And Some give themselves to Wisdom without Religion, but Therefore their Wisdom is false & vain,
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because they haue no •are of the religiō of the true God, who would guide & instruct them in the way of the best and happiest wisedome.
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.
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Of this vniting of religion and wisdome together, Lactantius writeth excellently:
Of this uniting of Religion and Wisdom together, Lactantius Writeth excellently:
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Where Wisedome (saith hee) is coupled with Religion, there must of necessitie bee true religion, and true wisedome;
Where Wisdom (Says he) is coupled with Religion, there must of necessity be true Religion, and true Wisdom;
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because in worshipping God, wee haue wisdome:
Because in worshipping God, we have Wisdom:
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that is, wee must knowe what is to bee worshipped, and how, and in being wise, we must worship God:
that is, we must know what is to be worshipped, and how, and in being wise, we must worship God:
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that is, we must performe in truth and deed, that which we know:
that is, we must perform in truth and deed, that which we know:
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where then is wisedome with religion to be found? euen there where the one true God is worshipped:
where then is Wisdom with Religion to be found? even there where the one true God is worshipped:
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where the life and all our actions are referred to one head:
where the life and all our actions Are referred to one head:
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and he concludeth thus, in wisedome is religion, in religion is wisedome, they cannot be separated nor put asunder:
and he Concludeth thus, in Wisdom is Religion, in Religion is Wisdom, they cannot be separated nor put asunder:
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because to be wise, is nothing else but to honor the true God, with iust and holy worship.
Because to be wise, is nothing Else but to honour the true God, with just and holy worship.
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And most worthily after he saith thus; Wisedome pertaineth to sonnes which requireth loue: religion to seruants which requireth feare:
And most worthily After he Says thus; Wisdom pertaineth to Sons which requires love: Religion to Servants which requires Fear:
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as they are to loue, and honor their father, so these are to feare and reuerence their maister:
as they Are to love, and honour their father, so these Are to Fear and Reverence their master:
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God being one, because he taketh vpon him both these persons of a father and a maister:
God being one, Because he Takes upon him both these Persons of a father and a master:
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we ought to loue him, because we are his children: and to feare him, because we are his seruants:
we ought to love him, Because we Are his children: and to Fear him, Because we Are his Servants:
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And therefore it cannot be that religion should be separated from wisedom, nor wisedome from religion,
And Therefore it cannot be that Religion should be separated from Wisdom, nor Wisdom from Religion,
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because the same God is he who must be knowne, which is a part of wisedome,
Because the same God is he who must be known, which is a part of Wisdom,
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and must also be honoured, which is a part of religion: but let religion goe before, and let wisedome follow, because we must first know God,
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,
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and then we must worship him; the fountaine of wisedome and religion, is God hims•lfe. Therefore prophane and wicked men are not truely wise, and so not truly happie:
and then we must worship him; the fountain of Wisdom and Religion, is God hims•lfe. Therefore profane and wicked men Are not truly wise, and so not truly happy:
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the Lord complaineth of such people, they are a nation voyd of counsell, neither is there any vnderstāding in them:
the Lord Complaineth of such people, they Are a Nation void of counsel, neither is there any understanding in them:
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Oh that they were wise, then they would vnderstand this, they would consider their latter end.
O that they were wise, then they would understand this, they would Consider their latter end.
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Bernard alledging this place, They would vnderstād saith he, the things which are of God, the things which are of the world,
Bernard alleging this place, They would understand Says he, the things which Are of God, the things which Are of the world,
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and they would foresee the torments of hell, then they would abhorre hell, desire heauen, and contemne the earth.
and they would foresee the torments of hell, then they would abhor hell, desire heaven, and contemn the earth.
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And this is true knowledge saith he, to know that the Lord will come to iudgement,
And this is true knowledge Says he, to know that the Lord will come to judgement,
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though we cannot knowe when he will come. And where as some wil say, that all men know this, euen the wicked themselues;
though we cannot know when he will come. And where as Some will say, that all men know this, even the wicked themselves;
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but saith he, this knowledge worketh repentance, amendment of life, and a care & desire to liue honestly.
but Says he, this knowledge works Repentance, amendment of life, and a care & desire to live honestly.
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And S. Iohn saith, That euery man that hath this hope in him, purgeth himselfe as he is pure;
And S. John Says, That every man that hath this hope in him, Purgeth himself as he is pure;
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so that true knowledge, and true sanctin̄cation, goeth together.
so that true knowledge, and true sanctincation, Goes together.
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Therefore S. Iohn saith in an other place, Hereby we are sure that we knowe him, if we keepe his commandements;
Therefore S. John Says in an other place, Hereby we Are sure that we know him, if we keep his Commandments;
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he that saith I knowe him, and keepeth not his commandements, is a liar, and the truth is not in him.
he that Says I know him, and Keepeth not his Commandments, is a liar, and the truth is not in him.
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So that this standeth as an infallible true principle, that those which are truly wise, are truly happie in this life;
So that this Stands as an infallible true principle, that those which Are truly wise, Are truly happy in this life;
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and in the way to that full and perfect happines in the life to come.
and in the Way to that full and perfect happiness in the life to come.
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But now at last, to obserue and prosecute the chiefe & maine point, and doctrine of this place, which is this, that the way and meanes to make a people happie, is rightly to heare and obey wisedome:
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:
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this is the principall ioy and happines of Gods Children in this life.
this is the principal joy and happiness of God's Children in this life.
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And therefore saith Salomon, Blessed is the man that findeth wisedome, and the man that getteth vnderstanding,
And Therefore Says Solomon, Blessed is the man that finds Wisdom, and the man that gets understanding,
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for the merchandises therof, is better then the merchandise of siluer; and the gaine thereof, is better then gold;
for the merchandises thereof, is better then the merchandise of silver; and the gain thereof, is better then gold;
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it is more precious then pearles; and all things that thou canst desire, are not to be compared to her:
it is more precious then Pearls; and all things that thou Canst desire, Are not to be compared to her:
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length of daies is in her right hand, and in her left hand, riches and glory:
length of days is in her right hand, and in her left hand, riches and glory:
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her waies are the waies of pleasure, and all her pathes prosperitie;
her ways Are the ways of pleasure, and all her paths Prosperity;
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she is a true life to them that lay hold on her, and blessed is he that retaineth her:
she is a true life to them that lay hold on her, and blessed is he that retaineth her:
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see the fruits of wisedome, immortalitie, durable riches, eternall glory, true Ioy and peace;
see the fruits of Wisdom, immortality, durable riches, Eternal glory, true Joy and peace;
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she is a tree of life to the soule, like that tree in paradise, a signe of Gods fauour;
she is a tree of life to the soul, like that tree in paradise, a Signen of God's favour;
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•or like to the tree of life shewed to Moses in Marah, which sweetned bitter & deadly waters:
•or like to the tree of life showed to Moses in Marah, which sweetened bitter & deadly waters:
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or like the tree of life in the Reuelation 22. vers: 2. which brought forth twelue fruits,
or like the tree of life in the Revelation 22. vers: 2. which brought forth twelue fruits,
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and the leaues thereof were for the curing of the gentiles:
and the leaves thereof were for the curing of the Gentiles:
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or like any liuing good tree, which bringeth forth good fruit, to the preseruation of life:
or like any living good tree, which brings forth good fruit, to the preservation of life:
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Therefore the wise man saith, Take hold of instruction, and leaue not, keepe her, for she is thy life.
Therefore the wise man Says, Take hold of instruction, and leave not, keep her, for she is thy life.
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And againe, Hee that regardeth instruction, is in the way of life. Such a tree is wisedome. And again, He that Regardeth instruction, is in the Way of life. Such a tree is Wisdom.
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It is compared also to a precious fountaine, and well of l•fe: Therefore saith Salomon, The mouth of the righteous, is a well spring of life;
It is compared also to a precious fountain, and well of l•fe: Therefore Says Solomon, The Mouth of the righteous, is a well spring of life;
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and the instruction of a wise man, is as such a well, to turne away from the snares of death:
and the instruction of a wise man, is as such a well, to turn away from the snares of death:
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And againe, vnderstanding is a wel-spring of life to them that haue it. And again, understanding is a wellspring of life to them that have it.
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The necessitie and commoditie of wisedome, all trees, plants, hearbes, all fruits and creatures, haue neede of water,
The necessity and commodity of Wisdom, all trees, plants, herbs, all fruits and creatures, have need of water,
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for comforting, nourshing, and sustaining them;
for comforting, nourishing, and sustaining them;
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but this water is farre more excellent then all fountaines, wells, or water in the world;
but this water is Far more excellent then all fountains, wells, or water in the world;
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this is true Aqua vitae, the water of life; that other water commeth out of the earth, this from heauen;
this is true Aqua vitae, the water of life; that other water comes out of the earth, this from heaven;
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that common to the most vile & wicked, and to all creatures and beasts: this peculiar and proper to the sonnes and daughters of God:
that Common to the most vile & wicked, and to all creatures and beasts: this peculiar and proper to the Sons and daughters of God:
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that water not to be found euery where, sometimes it quite fadeth and faileth in time of drought:
that water not to be found every where, sometime it quite fades and Faileth in time of drought:
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but this is offred to all, and doth neuer vtterly decay: that water cannot preserue life against violence, diseases and age;
but this is offered to all, and does never utterly decay: that water cannot preserve life against violence, diseases and age;
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This doth defend vs against Sathan and sinne, and maketh vs alwaies strong and liuely:
This does defend us against Sathan and sin, and makes us always strong and lively:
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those waters may be stayed and stopped by the policie & malice of man, as the Philistimes stopped the wells which Abrahams seruants digged in his time,
those waters may be stayed and stopped by the policy & malice of man, as the Philistines stopped the wells which Abrahams Servants dug in his time,
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but this well can no mortall man stop.
but this well can no Mortal man stop.
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This wisedome is also compared, to foode, to bread, to a feast and banquet of most dilicate costly dainties:
This Wisdom is also compared, to food, to bred, to a feast and banquet of most delicate costly dainties:
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wisedome hath built her a house, and hewne out her seuen pillars, she hath killed her victuals, drawne her wine, prepared her table, she inuiteth and calleth her guestes to eate and drinke with her:
Wisdom hath built her a house, and hewed out her seuen pillars, she hath killed her victuals, drawn her wine, prepared her table, she Inviteth and calls her guests to eat and drink with her:
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corporall foode is pleasant to the tast: the foode of wisedome is pleasant to the soule: corporal food is pleasant to the taste: the food of Wisdom is pleasant to the soul:
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bodily foode, nourisheth poore weakely bodies; wisedome reuiueth and raiseth vp wounded soules, and afflicted consciences:
bodily food, Nourishes poor weakly bodies; Wisdom reviveth and Raiseth up wounded Souls, and afflicted Consciences:
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by earthly foode we growe stronger and higher:
by earthly food we grow Stronger and higher:
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by this spiritual foode we growe in grace and the knowledge of our Lord Iesus Christ:
by this spiritual food we grow in grace and the knowledge of our Lord Iesus christ:
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other foode onely for the bellie, but for a time: this foode for the inward man, and endureth both in life and death;
other food only for the belly, but for a time: this food for the inward man, and Endureth both in life and death;
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it is durable foode, and nourishment that abideth and sticketh by vs; it is the bread and foode of life:
it is durable food, and nourishment that Abideth and sticketh by us; it is the bred and food of life:
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and finally, it maketh vs truly happie and blessed; and therefore to be chiefely esteemed and desired.
and finally, it makes us truly happy and blessed; and Therefore to be chiefly esteemed and desired.
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Wisedome is the beginning saith Salomon, get wisedome therefore, and aboue all thy possessions get vnderstanding;
Wisdom is the beginning Says Solomon, get Wisdom Therefore, and above all thy possessions get understanding;
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exalt her, and she will exalt thee;
exalt her, and she will exalt thee;
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she shall bring thee honor if thou imbrace her, shee shall giue a comely ornament to thine head,
she shall bring thee honour if thou embrace her, she shall give a comely ornament to thine head,
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yea she shall giue thee a crowne of glory. And again, thus speaketh wisedom; Oh yee foolish men, vnderstand wisedom:
yea she shall give thee a crown of glory. And again, thus speaks Wisdom; O ye foolish men, understand Wisdom:
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and ye ô fooles, be wise in hart;
and you o Fools, be wise in heart;
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giue eare, and I will speake of excellent things, and the opening of my lippes shall teach things that be right:
give ear, and I will speak of excellent things, and the opening of my lips shall teach things that be right:
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receiue mine instruction, and not siluer, & knowledge rather then gold:
receive mine instruction, and not silver, & knowledge rather then gold:
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for wisedom is better thē precious stones, and all pleasures are not to be compared to her:
for Wisdom is better them precious stones, and all pleasures Are not to be compared to her:
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shee is then excellent, vpright, perfect, true, iust, plaine, easie, and sweet: she promiseth grace, fauour, friendship, riches of the minde; As knowledge, temperance, patience, righteousnes;
she is then excellent, upright, perfect, true, just, plain, easy, and sweet: she promises grace, favour, friendship, riches of the mind; As knowledge, temperance, patience, righteousness;
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she promiseth honor and glory to all her friends and followers; as a Princesse, shee shall either make thee honourable, in the eyes of prophane people,
she promises honour and glory to all her Friends and followers; as a Princess, she shall either make thee honourable, in the eyes of profane people,
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as shee did Ioseph in Pharaohs sight, or she shall make thee gratious and glorious in the eyes of good men, of Angels, and of God himselfe:
as she did Ioseph in Pharaohs sighed, or she shall make thee gracious and glorious in the eyes of good men, of Angels, and of God himself:
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she will make vs Kings, Priests, Prophets.
she will make us Kings, Priests, prophets.
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Oh most blessed, bountifull and gratious wisedome, happie, yea thrise happie, are all thy true disciples and followers:
O most blessed, bountiful and gracious Wisdom, happy, yea thrice happy, Are all thy true Disciples and followers:
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Let vs therefore harken to that counsell of wisedome; My sonne heare my words, and hide my commandements with thee;
Let us Therefore harken to that counsel of Wisdom; My son hear my words, and hide my Commandments with thee;
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keepe my commandements and thou shalt liue; and mine instruction as the apple of thine eyes;
keep my Commandments and thou shalt live; and mine instruction as the apple of thine eyes;
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binde them vpon thy fingers, and write them vpon the table of thine heart; say to wisedome, thou art my sister:
bind them upon thy fingers, and write them upon the table of thine heart; say to Wisdom, thou art my sister:
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Againe, Harken oh children to me, for blessed are they that keepe my waies, heare instruction,
Again, Harken o children to me, for blessed Are they that keep my ways, hear instruction,
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and be yee wise, refuse it not:
and be ye wise, refuse it not:
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Blessed is the man that heareth me, watching dayly at my gates, and giuing attendance at the postes of my doores:
Blessed is the man that hears me, watching daily At my gates, and giving attendance At the posts of my doors:
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for hee that findeth me, findeth life, and shall obtaine fauour of the Lord;
for he that finds me, finds life, and shall obtain favour of the Lord;
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but he that sinneth against me, hurteth his owne soule, and all that hate me, loue death ▪ The way therefore to make a people happie, is to heare and obey this wisedome:
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:
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this is that which the seruants of God haue chiefely desired & wished for in this life.
this is that which the Servants of God have chiefly desired & wished for in this life.
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Salomon himselfe, when he was put to his choise to aske what he would, passed by all other things; Solomon himself, when he was put to his choice to ask what he would, passed by all other things;
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this is his onely desire & prayer to God, to giue him an vnderstanding heart:
this is his only desire & prayer to God, to give him an understanding heart:
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This was Iobes felicitie, I haue not departed sayth he, from the commandement of his lips,
This was Job's felicity, I have not departed say he, from the Commandment of his lips,
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and I haue esteemed the words of his mouth, more then mine appointed food: This was Ieremies felicity, Thy words were found by me, and I did eat them,
and I have esteemed the words of his Mouth, more then mine appointed food: This was Jeremiahs felicity, Thy words were found by me, and I did eat them,
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and thy word was vnto me, the ioy & reioicing of my heart.
and thy word was unto me, the joy & rejoicing of my heart.
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And this was Dauids chiefe happines, One thing saith he, haue I desired of the Lord, that I will require,
And this was David chief happiness, One thing Says he, have I desired of the Lord, that I will require,
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euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord, to visit his Temple.
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.
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But most liuely and fully hee sheweth, that this was his chiefe ioy and felicitie, in the 119. Psalme, thorow that whole Psalme:
But most lively and Fully he shows, that this was his chief joy and felicity, in the 119. Psalm, thorough that Whole Psalm:
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for this is the chiefe scope and drift of that large and sweete Psalme, that that man is onely truely happie, that frameth his religion and life according to the blessed rule of the word of God:
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:
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he commendeth the diginitie, profit and sweetnes of that word: he prayeth many times for the vnderstanding and practise of it;
he commends the diginitie, profit and sweetness of that word: he Prayeth many times for the understanding and practice of it;
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he setteth forth the great account and estimation he had of it, the speciall loue and delight he had in it;
he sets forth the great account and estimation he had of it, the special love and delight he had in it;
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I haue had sayth he, as great delight in the way of thy testimonies, as in all riches, thy testimonies are my delight and my counsellers, the lawe of thy mouth is better to mee then thousands of gold and siluer, thy word is a lanthorne to my feete, I have had say he, as great delight in the Way of thy testimonies, as in all riches, thy testimonies Are my delight and my Counsellers, the law of thy Mouth is better to me then thousands of gold and silver, thy word is a lanthorn to my feet,
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and a light to my paths, thy testimonies haue I taken as an heritage for euer,
and a Light to my paths, thy testimonies have I taken as an heritage for ever,
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for they are the ioy of mine heart; I reioyce at thy word, as one that findeth a great spoyle.
for they Are the joy of mine heart; I rejoice At thy word, as one that finds a great spoil.
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But to let all the rest passe, let vs consider and view a litle one whole part of that Psalme, wherein he proueth, that his chiefe happines was in this word of wisedome:
But to let all the rest pass, let us Consider and view a little one Whole part of that Psalm, wherein he Proves, that his chief happiness was in this word of Wisdom:
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Oh, how loue I thy law! Hee cannot vtter the great loue that hee bare to it:
O, how love I thy law! He cannot utter the great love that he bore to it:
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as who should say, I loue it aboue all things in the world, there is nothing so deere, and so precious to mee;
as who should say, I love it above all things in the world, there is nothing so deer, and so precious to me;
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and because many protest their loue to Gods word, and yet indeed loue it not, they shew forth no fruites of loue.
and Because many protest their love to God's word, and yet indeed love it not, they show forth no fruits of love.
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Dauid proues his loue by his often meditation of the word; It is saith he, my meditation continually: David Proves his love by his often meditation of the word; It is Says he, my meditation continually:
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As if he should say, my affections and thoughts are not seldome, but often in a day vpon thy word:
As if he should say, my affections and thoughts Are not seldom, but often in a day upon thy word:
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The blessed man, his delight is in the law of the Lord, and in his law doth meditate day & night.
The blessed man, his delight is in the law of the Lord, and in his law does meditate day & night.
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But Dauid proceedeth, and sheweth what profit and fruite he got, by the reading, hearing, meditation,
But David Proceedeth, and shows what profit and fruit he god, by the reading, hearing, meditation,
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& such other exercises of the word:
& such other exercises of the word:
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he was not a simple, senselesse, vnprofitable, and vnfruitefull hearer, as many are which heare much and are neuer the better:
he was not a simple, senseless, unprofitable, and unfruitful hearer, as many Are which hear much and Are never the better:
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but he protesteth, that by his exercise in the word, he had gotten and learned wisedome,
but he protesteth, that by his exercise in the word, he had got and learned Wisdom,
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yea more wisedome then his enemies, more then all his teachers;
yea more Wisdom then his enemies, more then all his Teachers;
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more then the ancient, and that by the power of the word, he refrained his feete from euery euill way,
more then the ancient, and that by the power of the word, he refrained his feet from every evil Way,
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and hated all the waies of falshood, and that his chiefe care and desire was to keepe and practise the word:
and hated all the ways of falsehood, and that his chief care and desire was to keep and practise the word:
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but yet he confesseth, that h• could not doe this of himselfe, but that it was God that did inwardly teach him by his spirit,
but yet he Confesses, that h• could not do this of himself, but that it was God that did inwardly teach him by his Spirit,
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and so tasting the sweetnes of Gods grace in him, he found the word and promise of God more sweet to his mouth then honie it selfe.
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 it self.
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You see what account and estimation Dauid had of true wisedome, esteeming it his chiefest and greatest felicitie;
You see what account and estimation David had of true Wisdom, esteeming it his chiefest and greatest felicity;
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happie then are the true schollers and followers of wisedome.
happy then Are the true Scholars and followers of Wisdom.
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And if this woman thus pronounce and account the hearers of Salomon to be so happie,
And if this woman thus pronounce and account the hearers of Solomon to be so happy,
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how happie are they which doe dayly heare the wisedome of Iesus Christ, in the preaching and ministrie of the Gospell? Blessed are your eyes,
how happy Are they which do daily hear the Wisdom of Iesus christ, in the preaching and Ministry of the Gospel? Blessed Are your eyes,
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for they see, and your eares for they heare, sayth our Sauiour Christ to his disciples and followers:
for they see, and your ears for they hear, say our Saviour christ to his Disciples and followers:
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For verily I say vnto you, that many Prophets and righteous men haue desired to see those things which you see, and haue not seene them; 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;
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and to heare those things which you heare, and haue not heard them. Now in the ministrie of the Gospel, wee heare and see Christ himselfe:
and to hear those things which you hear, and have not herd them. Now in the Ministry of the Gospel, we hear and see christ himself:
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He that heareth you, heareth me, and he that despiseth you, despiseth me, sayth Christ of his.
He that hears you, hears me, and he that despises you, despises me, say christ of his.
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Apostles, and of all his faithfull ministers;
Apostles, and of all his faithful Ministers;
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We beseech you as embassadors in Christs stead, that you may be reconciled to God, sayeth S. Paul.
We beseech you as Ambassadors in Christ stead, that you may be reconciled to God, Saith S. Paul.
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And in another place, he sayeth, That Christ was described and pictured before their eyes by the preaching of the word.
And in Another place, he Saith, That christ was described and pictured before their eyes by the preaching of the word.
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It was not the outward hearing of Christ himselfe, or the sight of his person that made mē blessed:
It was not the outward hearing of christ himself, or the sighed of his person that made men blessed:
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for the Iewes saw him, Iudas and other enemies to Christ heard him and saw him often;
for the Iewes saw him, Iudas and other enemies to christ herd him and saw him often;
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But blessed are they that haue not seene, and yet haue beleeued: Christ is heard and seene in the publike ministrie of the Gospell.
But blessed Are they that have not seen, and yet have believed: christ is herd and seen in the public Ministry of the Gospel.
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Wisedome hath sent forth her maidens and messengers to call and inuite vs to her feast and banquet, happie are her guests, happie are her disciples and followers:
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:
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to haue such messengers is a speciall and rare blessing of God.
to have such messengers is a special and rare blessing of God.
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In Iob it is accounted by Elihu, as a speciall comfort in the greatest distresse and danger, to haue a messenger,
In Job it is accounted by Elihu, as a special Comfort in the greatest distress and danger, to have a Messenger,
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an interpreter, one of a thousand, to declare vnto man his righteousnes:
an interpreter, one of a thousand, to declare unto man his righteousness:
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then will God haue mercie vpon him, and say, Deliuer him, that he goe not downe into the pit,
then will God have mercy upon him, and say, Deliver him, that he go not down into the pit,
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for I haue receiued a reconciliation.
for I have received a reconciliation.
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By the which words we are taught, that it is a sure token of Gods fauour and blessing towards sinners,
By the which words we Are taught, that it is a sure token of God's favour and blessing towards Sinners,
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when he causeth his word to be preached to them. This God promiseth to his people as a speciall mercie:
when he Causes his word to be preached to them. This God promises to his people as a special mercy:
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and he saith, I will giue you Pastors according to my heart, which shall feede you with knowledge and vnderstanding.
and he Says, I will give you Pastors according to my heart, which shall feed you with knowledge and understanding.
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It is •ESVS CHRIST the wisedome of all wisedoms, that hath ascended, and giuen giftes vnto men,
It is •ESVS CHRIST the Wisdom of all wisdoms, that hath ascended, and given Gifts unto men,
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and hath ordained Pastors and Teachers, for the gathering and building of his Church.
and hath ordained Pastors and Teachers, for the gathering and building of his Church.
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What is your Felicitie saith S. Paul to the Galathians? For I beare you record, that if it had ben possible, you would haue pluckt out your owne eyes, and haue giuen them mee. And before he saieth;
What is your Felicity Says S. Paul to the Galatians? For I bear you record, that if it had been possible, you would have plucked out your own eyes, and have given them me. And before he Saith;
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That they receiued him as an Angell of God;
That they received him as an Angel of God;
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he commendeth them faithfull in Galatia, because they esteemed it the greatest happines vnder Heauen, to enioy the ministrie of such an Apostle,
he commends them faithful in Galatia, Because they esteemed it the greatest happiness under Heaven, to enjoy the Ministry of such an Apostle,
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and Preacher, and faithfull messenger of wisdome.
and Preacher, and faithful Messenger of Wisdom.
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And is it not a happy thing to haue the eyes of our soules opened, to be turned from darknes to light,
And is it not a happy thing to have the eyes of our Souls opened, to be turned from darkness to Light,
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and from the power of Sathan to God? that so we may receiue forgiuenes of sinnes,
and from the power of Sathan to God? that so we may receive forgiveness of Sins,
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and inheritāce among them which are sanctified.
and inheritance among them which Are sanctified.
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And is it not true happines, to haue our soules borne & begotten by the immortall seede of Gods word;
And is it not true happiness, to have our Souls born & begotten by the immortal seed of God's word;
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and as Babes and children in CHRIST, to be fed and nourished with the sweete and pure milke of eternall life? and this is don• by the ministrie of wisedome. and as Babes and children in CHRIST, to be fed and nourished with the sweet and pure milk of Eternal life? and this is don• by the Ministry of Wisdom.
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And is not this Felicitie, to haue sinnes reproued? to be instructed in the right way? to haue errors corrected? to be comforted in all distresse and danger, outward or inward? and finallie, to bee made wise to saluation? and all this is done by the ministrie of wisedome.
And is not this Felicity, to have Sins reproved? to be instructed in the right Way? to have errors corrected? to be comforted in all distress and danger, outward or inward? and finally, to be made wise to salvation? and all this is done by the Ministry of Wisdom.
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And what happier thing can wee haue in this life, then to know the Lordes minde? then to haue his priuie counsell reuealed to vs,
And what Happier thing can we have in this life, then to know the lords mind? then to have his privy counsel revealed to us,
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and to bee made wise to Saluation, through Faith, (which is) in Christ Iesus? Nay, Is it not eternall life, to know GOD,
and to be made wise to Salvation, through Faith, (which is) in christ Iesus? Nay, Is it not Eternal life, to know GOD,
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and his Sonne IESVS CHRIST? and all this we receiue, if we be gratious hearers, frō the messengers of wisedome.
and his Son JESUS CHRIST? and all this we receive, if we be gracious hearers, from the messengers of Wisdom.
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And will not all confesse, that this is the greatest good:
And will not all confess, that this is the greatest good:
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and the happiest thing in the world, to haue the wrath of God pacified, to bee in his fauour;
and the Happiest thing in the world, to have the wrath of God pacified, to be in his favour;
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so that hee is become our Friend and Father; and we are taken and accounted as friends to him.
so that he is become our Friend and Father; and we Are taken and accounted as Friends to him.
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And there is a true reconciliation betwixt vs, so that we need neuer doubt of the saluation of our soules.
And there is a true reconciliation betwixt us, so that we need never doubt of the salvation of our Souls.
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Now this comfort and assurance we haue, by the ministrie of wisdome, being the very word of the Kingdome; the word of grace;
Now this Comfort and assurance we have, by the Ministry of Wisdom, being the very word of the Kingdom; the word of grace;
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the word of reconciliation, and saluation; the word of life: yea, of eternall life.
the word of reconciliation, and salvation; the word of life: yea, of Eternal life.
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And finally, Is it not true Felicity to haue that good part, which shall neuer be taken from vs? That one thing needfull,
And finally, Is it not true Felicity to have that good part, which shall never be taken from us? That one thing needful,
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yea, so needfull indeed, that wee had better want all other things in this life, then be without it.
yea, so needful indeed, that we had better want all other things in this life, then be without it.
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And is it not true happines, to haue that happines restored and encreased, which Adam had in Paradise,
And is it not true happiness, to have that happiness restored and increased, which Adam had in Paradise,
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and lost by his Fall? to haue that Image of GOD, wherein hee was first created, to bee restored vnto vs;
and lost by his Fallen? to have that Image of GOD, wherein he was First created, to be restored unto us;
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and in some some sorte, to be made like to GOD himselfe, in true holines and Righteousnes? And is not all this true happinesse,
and in Some Some sort, to be made like to GOD himself, in true holiness and Righteousness? And is not all this true happiness,
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and the way to that Eternall and perfect blessednes, which wee shall enioy in the Hea•ens? whereof wee haue spoken largely before.
and the Way to that Eternal and perfect blessedness, which we shall enjoy in the Hea•ens? whereof we have spoken largely before.
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And thus we conclude from the premises, as from infallible reasons, taken from the necessity, excellencie, power, and fruite of Wisedome;
And thus we conclude from the premises, as from infallible Reasons, taken from the necessity, excellency, power, and fruit of Wisdom;
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that this position and doctrine which heere is holden and collected, by the wordes of this Woman, is most true and sound:
that this position and Doctrine which Here is held and collected, by the words of this Woman, is most true and found:
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Namely, that the way to make a people happie, is to heare, receiue, and imbrace this true wisedome.
Namely, that the Way to make a people happy, is to hear, receive, and embrace this true Wisdom.
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This is the ioye and Felicitie of Gods children in this life. This doctrine serueth for many excellent vses;
This is the joy and Felicity of God's children in this life. This Doctrine serveth for many excellent uses;
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And first, it serueth to set out the miserable estate of such as are destitute of this gratious meanes:
And First, it serveth to Set out the miserable estate of such as Are destitute of this gracious means:
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For if they be happy that heare this wisdome, vnhappy are they, and cursed, which cannot heare it, which are cleane without it,
For if they be happy that hear this Wisdom, unhappy Are they, and cursed, which cannot hear it, which Are clean without it,
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& haue no taste or knowledge of it: Where Proph•cying faileth, or where there is no Vision of wisedome, there the people perish. And in an other place;
& have no taste or knowledge of it: Where Proph•cying Faileth, or where there is no Vision of Wisdom, there the people perish. And in an other place;
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Where no counsell is, the people fall; But where manie Counsellors are, there is health. Againe, The Lorde complaineth in these words, by the Prophet, saying; Where no counsel is, the people fallen; But where many Counsellors Are, there is health. Again, The Lord Complaineth in these words, by the Prophet, saying;
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My people are destroyed for lacke of knowledge: Because thou hast refused Knowledge, I will refuse thee;
My people Are destroyed for lack of knowledge: Because thou hast refused Knowledge, I will refuse thee;
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that thou shalt bee no Priest to mee:
that thou shalt be no Priest to me:
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And seeing thou hast forgotten the Lawe of thy God, I will also forget thy children.
And seeing thou hast forgotten the Law of thy God, I will also forget thy children.
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The Lorde threatneth it, as one of his greatest Iudgements, to send in his wrath to anie people; Blinde Guides; dumbe Dogges; Idoll Shepheards;
The Lord threatens it, as one of his greatest Judgments, to send in his wrath to any people; Blind Guides; dumb Dogs; Idol Shepherds;
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and scarcitie and famine of his word.
and scarcity and famine of his word.
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And as our SAVIOVR CHRIST saith, That if the blind leade the blind, both shal fall into the ditche, Ignorance & blindnes is a wretched & vnhappy thing, both in Minister & people: And as our SAVIOR CHRIST Says, That if the blind lead the blind, both shall fallen into the ditch, Ignorance & blindness is a wretched & unhappy thing, both in Minister & people:
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Knowledge, a part of Gods Image, Ignorance defaceth it. Knowledge, the Eye of the soule: Ignorance, the very blindnes and darknes of the soule.
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.
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It is the cause of all sinne and error:
It is the cause of all sin and error:
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And if it bee Eternall life to knowe God, it is eternall death, destruction, and damnation, not to know him.
And if it be Eternal life to know God, it is Eternal death, destruction, and damnation, not to know him.
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And heauy is that sentence of the Apostle against such, when he saieth;
And heavy is that sentence of the Apostle against such, when he Saith;
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That when the LORD IESVS shall shewe himselfe from heauen, with his mighty Angels, hee will (in flaming fire) render vengeance vnto them that do not know GOD;
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;
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& which obey not the Gospell of our Lorde Iesus Christ;
& which obey not the Gospel of our Lord Iesus christ;
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which shall be punished with euerlasting perdition, from the presence of the Lord, and from the glory of his power. which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power.
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Some are maliciously ignorant, misliking and hating the Truth: Some are sloathfull, idle, & carelesse: They will take no paines for Wisedome.
some Are maliciously ignorant, misliking and hating the Truth: some Are slothful, idle, & careless: They will take no pains for Wisdom.
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Some are proude, thinking scorne to learne: and that they neede not bee taught, but knowe enough alreadie:
some Are proud, thinking scorn to Learn: and that they need not be taught, but know enough already:
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These are none of the sonnes and daughters of Wisedome: but rather those Fooles, of whom Salomon often speaketh in the Prouerbes;
These Are none of the Sons and daughters of Wisdom: but rather those Fools, of whom Solomon often speaks in the Proverbs;
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And indeed the Diuell may begge them for fooles, these haue no part in this happines,
And indeed the devil may beg them for Fools, these have no part in this happiness,
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but are vnhappy here, and shall be most vnhappy hereafter.
but Are unhappy Here, and shall be most unhappy hereafter.
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995
This doctrine also serueth for the reproofe of such as seeke to hinder and stoppe the course of wisedome:
This Doctrine also serveth for the reproof of such as seek to hinder and stop the course of Wisdom:
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996
these are vnhappy themselues, and seeke to hinder the happines of others:
these Are unhappy themselves, and seek to hinder the happiness of Others:
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997
they are like to the malicious Philistimes, which stopped the welles of Isaack, as fast as he digged them,
they Are like to the malicious Philistines, which stopped the wells of Isaac, as fast as he dug them,
pns32 vbr av-j p-acp dt j n2, r-crq vvd dt n2 pp-f np1, c-acp av-j c-acp pns31 vvd pno32,
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998
and would haue kept his cattle from water: so these would hinder men from the sweet water of life:
and would have kept his cattle from water: so these would hinder men from the sweet water of life:
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999
He that withdraweth the corne saith the wise man, the people curse him, but blessing shall be vpon the head of him that selleth corne.
He that withdraweth the corn Says the wise man, the people curse him, but blessing shall be upon the head of him that Selleth corn.
pns31 cst vvz dt n1 vvz dt j n1, dt n1 vvb pno31, p-acp n1 vmb vbi p-acp dt n1 pp-f pno31 cst vvz n1.
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1000
Couetous and cruell men are most vile and wretched creatures, which keepe backe the corne from the poore, hoping for a greater dearth:
Covetous and cruel men Are most vile and wretched creatures, which keep back the corn from the poor, hoping for a greater dearth:
j cc j n2 vbr av-ds j cc j n2, r-crq vvb av dt n1 p-acp dt j, vvg p-acp dt jc n1:
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1001
much more vnhappy are they, which keepe from the people the bread of life;
much more unhappy Are they, which keep from the people the bred of life;
av-d dc j vbr pns32, r-crq vvb p-acp dt n1 dt n1 pp-f n1;
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1002
the decay of tillage, is a hindrance to the common-wealth, and the cause of want and dearth;
the decay of tillage, is a hindrance to the commonwealth, and the cause of want and dearth;
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1003
and they that doe it, doe offend against God and men:
and they that do it, do offend against God and men:
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1004
and they sinne much more, which pulleth downe Gods plough, and hinder the sowing of the blessed seede of his word, which is as needfull for the soule,
and they sin much more, which pulls down God's plough, and hinder the sowing of the blessed seed of his word, which is as needful for the soul,
cc pns32 n1 av-d av-dc, r-crq vvz a-acp ng1 n1, cc vvi dt vvg pp-f dt j-vvn n1 pp-f po31 n1, r-crq vbz a-acp j c-acp dt n1,
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1005
as husbandrie is for the body.
as Husbandry is for the body.
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1006
The righteous man regardeth the life of the beast, but the mercies of the wicked are cruell:
The righteous man Regardeth the life of the beast, but the Mercies of the wicked Are cruel:
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1007
pitty and compassion is to be shewed to the very dumbe creatures that doth vs seruice, we must see them fed,
pity and compassion is to be showed to the very dumb creatures that does us service, we must see them fed,
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1008
and it were cruelt•e to pine them: how much more are we to be mercifull to men, to the bodies of men,
and it were cruelt•e to pine them: how much more Are we to be merciful to men, to the bodies of men,
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1009
and most of all to their soules? And if it be crueltie to pine and famish the bodies of men,
and most of all to their Souls? And if it be cruelty to pine and famish the bodies of men,
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1010
yea of any creature, how much greater crueltie is it to pine, famish, and murther the precious soules of men, in keeping from them, the blessed and spirituall foode of their soules? Were it not an vnmercifull & cruell thing, to take from a poore souldier, his sword, his buckler, his whole armour,
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,
uh pp-f d n1, c-crq d jc n1 vbz pn31 pc-acp vvi, vvb, cc vvi dt j n2 pp-f n2, p-acp vvg p-acp pno32, dt j-vvn cc j n1 pp-f po32 n2? vbdr pn31 xx dt j cc j n1, pc-acp vvi p-acp dt j n1, po31 n1, po31 n1, po31 j-jn n1,
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1011
and to leaue him naked and open to the force and rage of most cruell enemies:
and to leave him naked and open to the force and rage of most cruel enemies:
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1012
As vnmercifull are they which take from the poore people, the sword of the spirit, the word of God, being the armour of proofe,
As unmerciful Are they which take from the poor people, the sword of the Spirit, the word of God, being the armour of proof,
c-acp j vbr pns32 r-crq vvb p-acp dt j n1, dt n1 pp-f dt n1, dt n1 pp-f np1, vbg dt n1 pp-f n1,
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1013
and so leaue them altogether weake and vnarmed, against their spirituall enemies:
and so leave them altogether weak and unarmed, against their spiritual enemies:
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1014
by the power of the word, and the right vse and handling of it, Sathan, Antichrist,
by the power of the word, and the right use and handling of it, Sathan, Antichrist,
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1015
sin, •rror, heresies & all corruptions, are weakned and ouerthrowne:
since, •rror, heresies & all corruptions, Are weakened and overthrown:
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1016
how shall we then doe, if we be depriued of such a weapon? and most cruell are they that depriue and robbe the poore people of it, such are the Papists, which keepe from the people, the blessed booke of true wisedome,
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,
c-crq vmb pns12 av vdi, cs pns12 vbb vvn pp-f d dt n1? cc av-ds j vbr pns32 cst vvb cc vvb dt j n1 pp-f pn31, d vbr dt njp2, r-crq vvb p-acp dt n1, dt j-vvn n1 pp-f j n1,
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1017
& wil not haue it read to ye people in their own tōgue but in a strange & an vnknowne language:
& will not have it read to you people in their own tongue but in a strange & an unknown language:
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1018
wheras the Apostle had rather in ye Church to speake fiue words with vnderstanding, then ten thousand in a strange tōgue:
whereas the Apostle had rather in you Church to speak fiue words with understanding, then ten thousand in a strange tongue:
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1019
& he would haue vs not to be children in vnderstanding, but of a perfect & •ip•age; & he would have us not to be children in understanding, but of a perfect & •ip•age;
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80
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1020
Christ cōmandeth to preach the Gospel, to al nations, & therfore he gaue thē the gift of all tongues, that they might preach to euery nation in their owne tongue.
christ commands to preach the Gospel, to all Nations, & Therefore he gave them the gift of all tongues, that they might preach to every Nation in their own tongue.
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1021
Others also •oyne with ye Papists, which by any meanes s•eke to hinder & st•ppe the free course of the Gospell:
Others also •oyne with you Papists, which by any means s•eke to hinder & st•ppe the free course of the Gospel:
ng2-jn av vvi p-acp pn22 njp2, r-crq p-acp d n2 vvb pc-acp vvi cc vvi dt j n1 pp-f dt n1:
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1022
such were the Pharises, whom Christ threatneth, saying, Woe be to you scribes & Pharises, hypocrites,
such were the Pharisees, whom christ threatens, saying, Woe be to you Scribes & Pharisees, Hypocrites,
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80
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1023
because you shut vp the kingdom of heauē b•fore men, for you your selues go not in,
Because you shut up the Kingdom of heaven b•fore men, for you your selves go not in,
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1024
neither suffer you thē that would enter to come in.
neither suffer you them that would enter to come in.
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1025
And in an other place it is said, that they had taken frō the people the key of knowledge:
And in an other place it is said, that they had taken from the people the key of knowledge:
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1026
such were the wicked & malicious Iewes, who killed the Lord Iesus, & their owne Prophets, and persecuted the Apostles,
such were the wicked & malicious Iewes, who killed the Lord Iesus, & their own prophets, and persecuted the Apostles,
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1027
and forbad them to preach to the gentiles, that they might be saued, to fulfill their sinnes alwaies,
and forbade them to preach to the Gentiles, that they might be saved, to fulfil their Sins always,
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1028
for the wrath of God is come on them to the vtmost.
for the wrath of God is come on them to the utmost.
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1029
Such a one was Alexander the copper Smith, of whō S. Paul saith, That he had done him much euill:
Such a one was Alexander the copper Smith, of whom S. Paul Says, That he had done him much evil:
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1030
the Lord reward him according to his workes: of whom be thou ware also, for he withstood our preaching sore. the Lord reward him according to his works: of whom be thou aware also, for he withstood our preaching soar.
dt n1 vvb pno31 vvg p-acp po31 n2: pp-f r-crq vbi pns21 j av, c-acp pns31 vvd po12 vvg av-j.
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80
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1031
Againe, this also serueth to reprooue all those which may heare and will not, such are all Recusants, Papisticall,
Again, this also serveth to reprove all those which may hear and will not, such Are all Recusants, Papistical,
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1032
or Anabaptisticall, which refuse to come to our assemblies, and will not be partakers with vs, either of the word or Sacraments:
or Anabaptistical, which refuse to come to our assemblies, and will not be partakers with us, either of the word or Sacraments:
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1033
they haue other meetings, & haue gathered to themselues other kinde of teachers, and haue made quite separation from vs,
they have other meetings, & have gathered to themselves other kind of Teachers, and have made quite separation from us,
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1034
and yet without any iust cause or reason:
and yet without any just cause or reason:
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1035
and the true messengers of wisedome, doe truly deliuer the doctrine of saluation, speaking in sinceritie as of God, in the sight of God, casting from them the cloakes of shame, neither handling the word of God deceitfully,
and the true messengers of Wisdom, do truly deliver the Doctrine of salvation, speaking in sincerity as of God, in the sighed of God, casting from them the cloaks of shame, neither handling the word of God deceitfully,
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1036
but in declaration of the truth, approuing themselues, to the consciences of all good men.
but in declaration of the truth, approving themselves, to the Consciences of all good men.
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1037
There be many worthie mē in our Church, of excellent gifts and graces, whose ministrie hath beene powerfull, to call many thousands, from sinne and error, to truth and holines:
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:
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1038
to the conuersion and sauing of soules:
to the conversion and Saving of Souls:
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1039
Our Church holdeth the true foundation, it setteth it selfe, by doctrine and sword, against all heretickes:
Our Church holds the true Foundation, it sets it self, by Doctrine and sword, against all Heretics:
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1040
it hath bredde many worthy Martyrs, it is a true witnes, keeper, interpreter, and translator of the holy scripture:
it hath bred many worthy Martyrs, it is a true witness, keeper, interpreter, and translator of the holy scripture:
pn31 vhz vvn d j n2, pn31 vbz dt j n1, n1, n1, cc n1 pp-f dt j n1:
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1041
it is an helper and harbourer of the Saints:
it is an helper and harborer of the Saints:
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1042
and it doth truely call vpon the name of the true God, and hath the true word and Sacrament, the essentiall markes of the true Church.
and it does truly call upon the name of the true God, and hath the true word and Sacrament, the essential marks of the true Church.
cc pn31 vdz av-j vvi p-acp dt n1 pp-f dt j np1, cc vhz dt j n1 cc n1, dt j n2 pp-f dt j n1.
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1043
What cause then is there of separation from vs? though there be great oddes, betwixt these two kindes of Recusants, the one in greater degree of error then the other.
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 then the other.
q-crq n1 av vbz a-acp pp-f n1 p-acp pno12? cs pc-acp vbi j n2, p-acp d crd n2 pp-f n2, dt pi p-acp jc n1 pp-f n1 cs dt n-jn.
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1044
Yet we dare bouldly say to them both, as Saint Paul saith to the Corinthians, who began to contemne their Apostle Paul, and to get other teachers;
Yet we Dare boldly say to them both, as Saint Paul Says to the Corinthians, who began to contemn their Apostle Paul, and to get other Teachers;
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1045
If he that commeth saith Paul, preacheth an other Iesus then him whom wee haue preached,
If he that comes Says Paul, Preacheth an other Iesus then him whom we have preached,
cs pns31 cst vvz vvz np1, vvz dt j-jn np1 av pno31 r-crq pns12 vhb vvn,
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1046
or if you receiue an other spirit then that which you haue receiued, either an other Gospell then that you haue receiued, ye might well haue suffred him.
or if you receive an other Spirit then that which you have received, either an other Gospel then that you have received, you might well have suffered him.
cc cs pn22 vvb dt j-jn n1 av d r-crq pn22 vhb vvn, d dt j-jn n1 av cst pn22 vhb vvn, pn22 vmd av vhi vvn pno31.
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1047
As if he should say, If any man can preach a better Iesus, a better Gospell, a better spirit, they might hearken to him,
As if he should say, If any man can preach a better Iesus, a better Gospel, a better Spirit, they might harken to him,
p-acp cs pns31 vmd vvi, cs d n1 vmb vvi dt jc np1, dt jc n1, dt jc n1, pns32 vmd vvi p-acp pno31,
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80
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1048
but indeed none could doe it.
but indeed none could do it.
cc-acp av pix vmd vdi pn31.
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1049
And therfore he saith in an other place, Though that wee, or an Angell from heauen, preach vnto you otherwise thē that which we haue preached vnto you, let him be accursed:
And Therefore he Says in an other place, Though that we, or an Angel from heaven, preach unto you otherwise them that which we have preached unto you, let him be accursed:
cc av pns31 vvz p-acp dt j-jn n1, cs cst pns12, cc dt n1 p-acp n1, vvb p-acp pn22 av pno32 cst r-crq pns12 vhb vvn p-acp pn22, vvb pno31 vbi vvn:
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1050
As we said before, so say I now againe:
As we said before, so say I now again:
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1051
If any man preach vnto you otherwise then that you haue receiued, let him bee accursed.
If any man preach unto you otherwise then that you have received, let him be accursed.
cs d n1 vvb p-acp pn22 av av cst pn22 vhb vvn, vvb pno31 vbi vvn.
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1052
We preach the true Iesus ▪ according to the scriptures, that there is no Name vnder heauen that wee can be saued by but by him:
We preach the true Iesus ▪ according to the Scriptures, that there is no Name under heaven that we can be saved by but by him:
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1053
that hee is both true God and man; that he is the King, the Priest, and Prophet of his Church:
that he is both true God and man; that he is the King, the Priest, and Prophet of his Church:
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1054
we preach the true Gospell, containing the doctrine of Faith and Repentance.
we preach the true Gospel, containing the Doctrine of Faith and Repentance.
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1055
To this doctrine is ioyned the true spirit, the spirit of Adoption, the spirit of boldnes, of comfort, and sanctif•cation:
To this Doctrine is joined the true Spirit, the Spirit of Adoption, the Spirit of boldness, of Comfort, and sanctif•cation:
p-acp d n1 vbz vvn dt j n1, dt n1 pp-f n1, dt n1 pp-f n1, pp-f n1, cc n1:
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1056
If any of them can teach a better Iesus, a better Gospel, a better spirit, we will harken to them:
If any of them can teach a better Iesus, a better Gospel, a better Spirit, we will harken to them:
cs d pp-f pno32 vmb vvi dt jc np1, dt jc n1, dt jc n1, pns12 vmb vvi p-acp pno32:
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80
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1057
The Papists they teach & hold many things corruptly of Christ Iesus the sonne of God, ouerthrowing the power,
The Papists they teach & hold many things corruptly of christ Iesus the son of God, overthrowing the power,
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1058
and ende of his comming, and derogating from him the glory of our owne, and full redemption;
and end of his coming, and derogating from him the glory of our own, and full redemption;
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80
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1059
by their Masse, and manie Mediators, they abolish the Priesthood of Christ, by the Popes supremacie, making him the vniuersall head of the Church:
by their Mass, and many Mediators, they Abolah the Priesthood of christ, by the Popes supremacy, making him the universal head of the Church:
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they diminish, dishonor, and quite ouerthrow the Kingly Office of Christ, by their owne Inuentions, and vaine Traditions:
they diminish, dishonour, and quite overthrow the Kingly Office of christ, by their own Inventions, and vain Traditions:
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1061
they take away his Propheticall office: their Gospell is full of superstition and Idolatrie, adding and diminishing at their pleasure:
they take away his Prophetical office: their Gospel is full of Superstition and Idolatry, adding and diminishing At their pleasure:
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1062
making newe Articles, and new Sacraments: their spirit is a spirit of Error, of Ignorance, of doubting, and torment.
making new Articles, and new Sacraments: their Spirit is a Spirit of Error, of Ignorance, of doubting, and torment.
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80
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1063
But to let these goe, and to come to the other;
But to let these go, and to come to the other;
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1064
It may be• (some will say) that they hold the same Iesus, and Gospell with vs;
It may be• (Some will say) that they hold the same Iesus, and Gospel with us;
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1065
Let it be graunted that they and wee agree in all matters concerning Faith and saluation,
Let it be granted that they and we agree in all matters Concerning Faith and salvation,
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1066
as it may appeare by their owne confession of Faith, wherin there is nothing, that is sound and Orthodoxall,
as it may appear by their own Confessi of Faith, wherein there is nothing, that is found and orthodoxal,
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1067
but they receiued it from vs:
but they received it from us:
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1068
Many of them, specially of their founders, and first beginners, were bredde and borne amongst vs;
Many of them, specially of their founders, and First beginners, were bred and born among us;
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81
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1069
they had their faith, if they haue any: their knowledge, the word and Sacramēts from vs;
they had their faith, if they have any: their knowledge, the word and Sacraments from us;
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81
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1070
they confesse, they holde the same things with vs, and other Churches, touching matters of Faith;
they confess, they hold the same things with us, and other Churches, touching matters of Faith;
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81
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1071
the more shame for them, to flie and run away from vs, as though they had some better Iesus, some better Gospell then wee haue:
the more shame for them, to fly and run away from us, as though they had Some better Iesus, Some better Gospel then we have:
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81
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1072
where as all may see, that they haue no other: And therefore their separation is most vnkinde and ridiculous.
where as all may see, that they have no other: And Therefore their separation is most unkind and ridiculous.
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81
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1073
Let the best reformed churches in the world, who haue giuen vs the right hands of fellowship.
Let the best reformed Churches in the world, who have given us the right hands of fellowship.
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81
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1074
Let them (I say) be Iudges between vs & them:
Let them (I say) be Judges between us & them:
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1075
or let the scriptures thēselues, truly opened & applied, be the true touch-stone & triall betweene vs. Let them shew & bring forth one scripture, commanding,
or let the Scriptures themselves, truly opened & applied, be the true touchstone & trial between us Let them show & bring forth one scripture, commanding,
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81
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1076
or one holy example approuing, such a separation, from such a church, from such ministers, holding, professing,
or one holy Exampl approving, such a separation, from such a Church, from such Ministers, holding, professing,
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1077
& teaching that which they do: from whēce, you your selues, haue receiued all the good things which you holde, maintaine,
& teaching that which they do: from whence, you your selves, have received all the good things which you hold, maintain,
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1078
or professe, in matters of Religion.
or profess, in matters of Religion.
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1079
So that you might say as Carneados a Philosopher was woont to say of his Maister and reader Chrisippus;
So that you might say as Carneados a Philosopher was wont to say of his Master and reader Chrysippus;
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1080
If it had not bene for Chrisippus, I neuer had bene any body. So might you say, If the pride of your heart will suffer you:
If it had not be for Chrysippus, I never had be any body. So might you say, If the pride of your heart will suffer you:
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81
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1081
If it had not beene for the church of Englād, many of you could neuer haue had, Bible, Faith,
If it had not been for the Church of Englād, many of you could never have had, bible, Faith,
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81
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1082
nor knowledge, in the matters of your saluation.
nor knowledge, in the matters of your salvation.
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1083
Now you doe very ill requite the fathers that begot you, the mother that bare you,
Now you do very ill requite the Father's that begotten you, the mother that bore you,
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82
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1084
thus to flie from them, to accuse, slaunder, reuile, and curse them. Herein you deale, as Aristotle dealt with his maistar Plato;
thus to fly from them, to accuse, slander, revile, and curse them. Herein you deal, as Aristotle dealt with his maistar Plato;
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82
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1085
who hauing gotten great Learning from his master, did after oppose himself against him, and by all meanes sought his disgrace and discredit:
who having got great Learning from his master, did After oppose himself against him, and by all means sought his disgrace and discredit:
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1086
Therfore Plato was wont to call Aristotle a Mule;
Therefore Plato was wont to call Aristotle a Mule;
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1087
because when shee hath filled her self with her mothers milke, she will beate her damme with her heeles.
Because when she hath filled her self with her mother's milk, she will beat her dam with her heals.
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1088
Plato signified by this, the ingratitude of Aristotle;
Plato signified by this, the ingratitude of Aristotle;
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1089
for when he had receiued from Plato the principles of Phylosophie, and encrease of knowledge therein, he became enemy to the schoole of Plato;
for when he had received from Plato the principles of Philosophy, and increase of knowledge therein, he became enemy to the school of Plato;
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1090
and with his Familiers and Schollers, did alwayes contend and striue against Plato.
and with his Familiars and Scholars, did always contend and strive against Plato.
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1091
If the dealing of these men bee not as harde and vnkinde against our Church, let any reasonable & indifferent men iudge:
If the dealing of these men be not as harden and unkind against our Church, let any reasonable & indifferent men judge:
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1092
And are they not too neere like the Viper, who gnaweth out the dammes bellie,
And Are they not too near like the Viper, who gnaweth out the dammes belly,
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1093
and so liueth by the death of her damme? But of the vnthankfulnes of these men, to God, their Prince,
and so lives by the death of her dam? But of the unthankfulness of these men, to God, their Prince,
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1094
and this Church, we shall speake of it in an other place;
and this Church, we shall speak of it in an other place;
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1095
For this time I referre them to the iudgment of two worthy men, writing iointly vpon the 13. chap:
For this time I refer them to the judgement of two worthy men, writing jointly upon the 13. chap:
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1096
of the Prouerbs, 13. verse, the words are these: He that despiseth the word shall be destroyed:
of the Proverbs, 13. verse, the words Are these: He that despises the word shall be destroyed:
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1097
but he that feareth the commandement, hee shall be rewarded.
but he that fears the Commandment, he shall be rewarded.
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1098
This sentence (say they) will presse so vpon the Brownists, who are become bitter despisers of the Ministrie of Iesus Christ, by separating themselues from the Churches of God,
This sentence (say they) will press so upon the Brownists, who Are become bitter despisers of the Ministry of Iesus christ, by separating themselves from the Churches of God,
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1099
and deprauing all the holy meanes of saluation; howsoeuer they pretēd to stand for sinceritie, yet they resist it:
and depraving all the holy means of salvation; howsoever they pretend to stand for sincerity, yet they resist it:
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1100
& taking vpon them to be chāpions for Christ his kingdom, they fight against it:
& taking upon them to be champions for christ his Kingdom, they fight against it:
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1101
& though their argumēts seeme to be grounded on the word, yet being well sifted, they proue meere falacies & haue no agreement with the meaning of the holy Ghost, in the word, they are strongly illuded by Sathan,
& 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 Sathan,
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1102
and made his Agents; (as much as may be) to 〈 ◊ 〉 the right wayes of the Lord.
and made his Agents; (as much as may be) to 〈 ◊ 〉 the right ways of the Lord.
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1103
Finally, this Doctrine, that happinesse consisteth in the right hearing of wisdome, it maketh directly against all contemners & mockers:
Finally, this Doctrine, that happiness Consisteth in the right hearing of Wisdom, it makes directly against all contemners & mockers:
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1104
ye•, against all vnprofitable and vnfruitfull hearers.
ye•, against all unprofitable and unfruitful hearers.
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1105
There hee some in the Church, which doe heare sometimes, & yet are no friends to wisdome:
There he Some in the Church, which do hear sometime, & yet Are no Friends to Wisdom:
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1106
but either open•y or closely despise it, & scoffe at it.
but either open•y or closely despise it, & scoff At it.
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1107
These men are in most fearfull and cursed state, for their contēpt is not against man, but against himselfe: These men Are in most fearful and cursed state, for their contempt is not against man, but against himself:
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1108
He that despi•eth these things, despiseth not man, but God, who hath giuē vs his holy spirit.
He that despi•eth these things, despises not man, but God, who hath given us his holy Spirit.
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1109
These men, they will not beleeue, they haue no part in the promises of grace and saluation:
These men, they will not believe, they have no part in the promises of grace and salvation:
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1110
they liue in Gods displeasure, they expose thēselues to his curse, both temporall and •ternall; and therefore our Lord saith:
they live in God's displeasure, they expose themselves to his curse, both temporal and •ternall; and Therefore our Lord Says:
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1111
That whereas hee had sent to his people Messengers, rising early, and sending, and they mocked the Messengers of God, despise his words,
That whereas he had sent to his people Messengers, rising early, and sending, and they mocked the Messengers of God, despise his words,
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1112
and misvsed his Prophets, that his wrath should rise against them, and there was no remedie, he could for •eare no longer, hee must needes punish them.
and 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.
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1113
And to such contemners, our Sauiour Christ threatens, That the kingdom of God sh•lbe taken away from them,
And to such contemners, our Saviour christ threatens, That the Kingdom of God sh•lbe taken away from them,
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1114
and giuen to a Nation which shall bring forth the frutes therof. And the Apostles, Paul, & Barnabas, spake boldly to such contemners; & said:
and given to a nation which shall bring forth the fruits thereof. And the Apostles, Paul, & Barnabas, spoke boldly to such contemners; & said:
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1115
It was necessary that the word of God should first haue bin spoken to you, that is, to the Iews) but seeing you put it frō you,
It was necessary that the word of God should First have been spoken to you, that is, to the Iews) but seeing you put it from you,
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1116
& iudge your selues vnworthy of euerlasting life, loe we turne to the Gentiles; and let vs heare the voyce of wisdome;
& judge your selves unworthy of everlasting life, lo we turn to the Gentiles; and let us hear the voice of Wisdom;
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1117
who crieth without, & vttereth her voyce in the streets, she calleth in the high streets, in the prease, in the entring of the gates & vttereth her wordes in the Citie, saying;
who cries without, & uttereth her voice in the streets, she calls in the high streets, in the press, in the entering of the gates & uttereth her words in the city, saying;
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1118
O ye foolish, how long will ye loue foolishnes? & the scornfull take their pleasure in scorning,
Oh you foolish, how long will you love foolishness? & the scornful take their pleasure in scorning,
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1119
& the fooles hate knowledge? (turne you at my correction, Loe I will powre out my minde vnto you, (and make you vnderstand my wordes,) because I haue called, and yee refused;
& the Fools hate knowledge? (turn you At my correction, Lo I will pour out my mind unto you, (and make you understand my words,) Because I have called, and ye refused;
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1120
I haue stretched forth mine hand, and none would regard: but ye haue despised all my counsell, and would none of my correction;
I have stretched forth mine hand, and none would regard: but you have despised all my counsel, and would none of my correction;
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1121
I will also laugh at your destruction, and mocke when your feare commeth, when your feare commeth like sudden desolation,
I will also laugh At your destruction, and mock when your Fear comes, when your Fear comes like sudden desolation,
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1122
and your destruction come like a whirlewinde:
and your destruction come like a whirlwind:
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1123
when affliction and anguish shall come vpon you, then shall they call vpon me, but I will not answere:
when affliction and anguish shall come upon you, then shall they call upon me, but I will not answer:
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1124
they shall seeke me early, but they shall not finde me: because they hated knowledge, and did not choose the feare of the Lord:
they shall seek me early, but they shall not find me: Because they hated knowledge, and did not choose the Fear of the Lord:
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they would none of my counsell, but despised all my correction:
they would none of my counsel, but despised all my correction:
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therefore shal they eate the fruite of their owne way, and be filled with their owne deuises.
Therefore shall they eat the fruit of their own Way, and be filled with their own devises.
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In the which place, we may plainely obserue a proofe and testimonie of the mercie and iustice of God:
In the which place, we may plainly observe a proof and testimony of the mercy and Justice of God:
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his mercie in calling and inuiting to wisedomes feast ▪ such as be vnworthie, •uch as be contemners, enemies and scoffers,
his mercy in calling and inviting to wisdoms feast ▪ such as be unworthy, •uch as be contemners, enemies and scoffers,
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yet he doth intreat them, and earnestly desire them to leaue their follie, and to be partakers of true wisedome:
yet he does entreat them, and earnestly desire them to leave their folly, and to be partakers of true Wisdom:
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but then followeth his seueritie and iustice against such as despise and contemne his louing and kinde offer.
but then follows his severity and Justice against such as despise and contemn his loving and kind offer.
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The wisedome of all wisedome, protesteth and voweth, that he will hau• no pittie of such,
The Wisdom of all Wisdom, protesteth and Voweth, that he will hau• no pity of such,
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but rather will take delight to destroy them: Nay, he protesteth, that though they cry and call vpon him in their greatest extremitie,
but rather will take delight to destroy them: Nay, he protesteth, that though they cry and call upon him in their greatest extremity,
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yet he will not heare them:
yet he will not hear them:
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1134
the reason is, because they haue so long contemned his great mercies, that their hearts are hardned they cannot repent:
the reason is, Because they have so long contemned his great Mercies, that their hearts Are hardened they cannot Repent:
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1135
therefore God cannot heare, for he heareth not the prayers of impenitent sinners.
Therefore God cannot hear, for he hears not the Prayers of impenitent Sinners.
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1136
Againe, these men haue no faith, and therefore cannot be heard, for faith is grounded vpon Gods word, which they despise, contemne, and mocke.
Again, these men have no faith, and Therefore cannot be herd, for faith is grounded upon God's word, which they despise, contemn, and mock.
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1137
A like heauie sentēce hath Salomon in another place, saying, He that turneth away his eare from hearing the law, euen his prayer shalbe abominable:
A like heavy sentence hath Solomon in Another place, saying, He that turns away his ear from hearing the law, even his prayer shall abominable:
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1138
not onely the sinnes and wicked deeds of cōtemners and wicked men, but those which seeme most good,
not only the Sins and wicked Deeds of contemners and wicked men, but those which seem most good,
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1139
and haue greatest shew of holinesse, are odious in Gods sight: the sacrifice of the wicked are abomination to the Lord:
and have greatest show of holiness, Are odious in God's sighed: the sacrifice of the wicked Are abomination to the Lord:
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1140
the prayers that they make, though neuer so earnestly in their most neede, though it be in the houre of death, the Lord will not heare them, but reiect and abhorre them.
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.
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1141
And is it not great reason and equitie, he doth but serue them as they serue him;
And is it not great reason and equity, he does but serve them as they serve him;
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1142
they wil not heare him, when he calleth and cryeth to them by the mouth of his Ministers:
they will not hear him, when he calls and Cries to them by the Mouth of his Ministers:
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1143
and why should he heare them, when they call and cry in their greatest necessities? and heauie are the threatnings of the Apostle:
and why should he hear them, when they call and cry in their greatest necessities? and heavy Are the threatenings of the Apostle:
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1144
If the words spoken by Angels were stedfast, and euery transgression and disobedience receiued a iust recōpence of reward,
If the words spoken by Angels were steadfast, and every Transgression and disobedience received a just recompense of reward,
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1145
how should wee escape, if wee neglect so great a saluation, which at the first began to be preached of the Lord,
how should we escape, if we neglect so great a salvation, which At the First began to be preached of the Lord,
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1146
and afterward was confirmed vnto vs by them that heard him, God bearing witnes therto, both with signes & wonders,
and afterwards was confirmed unto us by them that herd him, God bearing witness thereto, both with Signs & wonders,
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1147
& with diuers miracles & gifts of the holy Ghost, according to his own wil.
& with diverse Miracles & Gifts of the holy Ghost, according to his own will.
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1148
And in another place he saith, He that despiseth Moses lawe dyeth without mercy, vnder two or 3. witnesses: And in Another place he Says, He that despises Moses law Dies without mercy, under two or 3. Witnesses:
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1149
of how much sorer punishment suppose ye shall he be worthie, which treadeth vnder foot the Son of God? Againe, See that you despise not him that speaketh,
of how much Sorer punishment suppose you shall he be worthy, which treadeth under foot the Son of God? Again, See that you despise not him that speaks,
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1150
for if they escaped not which refuse him that spake on earth, meaning Moses, who spake rudely in cōparison of Christ, much more shall we not escape,
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,
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1151
if we turne away from him that speaketh frō heauen. But not only contemners are here reproued, but also idle & vnprofitable hearers:
if we turn away from him that speaks from heaven. But not only contemners Are Here reproved, but also idle & unprofitable hearers:
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1152
many are in the schoole of wisedome, no enemies, no contemners, but frier•ds & well-willers, they thinke well,
many Are in the school of Wisdom, no enemies, no contemners, but frier•ds & well-willers, they think well,
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& they speake well, & like well of the meanes of saluation, they commend it, they heare dayly,
& they speak well, & like well of the means of salvation, they commend it, they hear daily,
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& seeme greatly to ioy in it, yet they profit litle, either in knowledge or sanctification.
& seem greatly to joy in it, yet they profit little, either in knowledge or sanctification.
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1155
But it is not simplie a blessing to heare wisedome, except we be better by it:
But it is not simply a blessing to hear Wisdom, except we be better by it:
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1156
nay, it is rather a woe then a blisse, to be vnder the meanes, and to profit litle or nothing by it.
nay, it is rather a woe then a bliss, to be under the means, and to profit little or nothing by it.
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1157
There be, sayeth a Father, three degrees of woe, He that hath not that he loueth, cannot be sayd to be blessed; There be, Saith a Father, three Degrees of woe, He that hath not that he loves, cannot be said to be blessed;
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1158
neither he that hath that he loueth, if his loue be hurtfull to him:
neither he that hath that he loves, if his love be hurtful to him:
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1159
neither he that hath that which is good and profitable, if he loueth not that which he hath:
neither he that hath that which is good and profitable, if he loves not that which he hath:
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1160
so•e desire the Ministrie, and haue no meanes to come by it: this is a woe:
so•e desire the Ministry, and have no means to come by it: this is a woe:
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1161
some loue superstition, Idolatrie, ignorance, and they doe enioy it, they haue such blinde guides as they like of; this is a greater wo:
Some love Superstition, Idolatry, ignorance, and they do enjoy it, they have such blind guides as they like of; this is a greater woe:
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1162
some are vnder good Ministers, yet they profit little by it, these are not happie, but in a fearefull state.
Some Are under good Ministers, yet they profit little by it, these Are not happy, but in a fearful state.
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1163
It is a grieuous sinne not to profit according to the time and meanes:
It is a grievous sin not to profit according to the time and means:
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1164
it is an vnkindnes and iniurie offred to Christ, it bringeth outward iudgement ▪ at least spirituall:
it is an unkindness and injury offered to christ, it brings outward judgement ▪ At least spiritual:
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1165
it doth bring vpon vs the spirit of slumber, securitie, and benummednes of conscience: there is a curse and iudgement vpon the eares and soules of such:
it does 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:
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1166
they are like vnto the ground that is continually drest and tilled, in good order, and sowne with good seed, and yet bringeth foorth no good fruite.
they Are like unto the ground that is continually dressed and tilled, in good order, and sown with good seed, and yet brings forth no good fruit.
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1167
All will confesse, such a ground to be very bad and cursed.
All will confess, such a ground to be very bad and cursed.
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And the holie Ghost sayth the like ▪ That the earth which drinketh in the raine that commeth often vpon it,
And the holy Ghost say the like ▪ That the earth which Drinketh in the rain that comes often upon it,
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1169
and bringeth forth hearbs meet for them by whom it is dressed, receiue the blessing of God:
and brings forth herbs meet for them by whom it is dressed, receive the blessing of God:
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1170
but that which beareth thornes and briers is reproued, and is neere to cursing, whose end is to be burned.
but that which bears thorns and briers is reproved, and is near to cursing, whose end is to be burned.
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1171
And our Sauiour Christ teacheth in the Parable of the seed, That the good and blessed ground bringeth forth good fruite, some an hundreth fold, some sixtie fold, some thirtie fold: And our Saviour christ Teaches in the Parable of the seed, That the good and blessed ground brings forth good fruit, Some an Hundredth fold, Some sixtie fold, Some thirtie fold:
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1172
so they which heare with a good and honest heart, doe also keepe the word, and bring forth fruite with patience.
so they which hear with a good and honest heart, do also keep the word, and bring forth fruit with patience.
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1173
An vnprofitable hearer offendeth against God, who cryeth dayly to him, yet he will not heare him to any purpose;
an unprofitable hearer offends against God, who Cries daily to him, yet he will not hear him to any purpose;
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1174
who doth kindlie visit him, but he will not receiue and entertaine him with such comfort and fruite as he ought:
who does kindly visit him, but he will not receive and entertain him with such Comfort and fruit as he ought:
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1175
they offend against their teachers in discrediting and greeuing them, making all their labour and trauell as much as in them lyeth to be in vaine:
they offend against their Teachers in discrediting and grieving them, making all their labour and travel as much as in them lies to be in vain:
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1176
they doe an iniurie to themselues, being still ignorant, whereas they might haue had knowledge; being profane, whereas they might haue had some measure of holines:
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:
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1177
the grace which they haue, if they haue any, it decayeth and dyeth, and is taken away from them;
the grace which they have, if they have any, it decayeth and Dies, and is taken away from them;
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1178
for God doth take away his gifts from those, which vse them not aright, and haue no care to encrease them:
for God does take away his Gifts from those, which use them not aright, and have no care to increase them:
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1179
they drawe vpon themselues, diuers punishments from God, as we hard before. Nay these vnfruitfull hearers they offend the Church, they do no little wrong to it,
they draw upon themselves, diverse punishments from God, as we hard before. Nay these unfruitful hearers they offend the Church, they do no little wrong to it,
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1180
because they are vnprofitable members, and can doe no good to others:
Because they Are unprofitable members, and can do no good to Others:
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1181
whereas we are borne not for our selues, but for others, we should so profit, that we should be able to teach our families, to comfort, admonish, and edifie one an other:
whereas we Are born not for our selves, but for Others, we should so profit, that we should be able to teach our families, to Comfort, admonish, and edify one an other:
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1182
yea w• should be examples of vertue and pietie to others, and growe daily in grace,
yea w• should be Examples of virtue and piety to Others, and grow daily in grace,
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1183
and in the knowledge of our Lord Iesus Christ: the causes why men profit not, are these;
and in the knowledge of our Lord Iesus christ: the Causes why men profit not, Are these;
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1184
they haue not repented of sinnes past, but they are withholden by some speciall sin, or else they are not perswaded of the truth of Gods holy word;
they have not repented of Sins past, but they Are withholden by Some special since, or Else they Are not persuaded of the truth of God's holy word;
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1185
or else they are carelesse what become of thē after this life; or else they are dulled with the cares & pleasures of this world;
or Else they Are careless what become of them After this life; or Else they Are dulled with the Cares & pleasures of this world;
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1186
or else they neglect prayer, hearing, reading, conference, and other holy priuate exercises;
or Else they neglect prayer, hearing, reading, conference, and other holy private exercises;
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1187
or else they haue some proud conceit of themselues, that they know enough, and are holy enough alreadie, and need no more;
or Else they have Some proud conceit of themselves, that they know enough, and Are holy enough already, and need no more;
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or else they haue th• curse of a stonic and hard heart; or else they are drawne away and hindred by bad counsell or company:
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:
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these be the pull-backes and hindrances which keepe men backe from profiting in the schoole of wisedome.
these be the pull-backs and hindrances which keep men back from profiting in the school of Wisdom.
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THE THIRD SERMON.
THE THIRD SERMON.
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FRom this worthy sentence of a most worthy and gratious woman, we haue alreadie, deliuered and handled, this worthy doctrine,
FRom this worthy sentence of a most worthy and gracious woman, we have already, Delivered and handled, this worthy Doctrine,
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namely, that the chiefe felicitie of this life, consisteth in hearing and obeying true wisedome: this we haue largely confirmed and proued, and haue made some vse of it:
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:
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gathering from hence as a necessarie consequence, the miserable & wretched estate of such as are destitute of this wisdome, of such as seeke to hinder and stoppe it, of such as refuse to heare it, of such as are contemners and mockers,
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,
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and of such also, as are idle and vnprofitable hearers:
and of such also, as Are idle and unprofitable hearers:
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and yet still we are to make some further vse of this doctrine, it serueth directly, to reproue & confute the vanity and follie of such as repose their chiefe felicitie, either in carnal wisdome,
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,
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or in the glory of the world, or in riches, or in pleasures:
or in the glory of the world, or in riches, or in pleasures:
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Of al these we haue spokē something already, yet let vs say something more of the two latter, namely riches and pleasures:
Of all these we have spoken something already, yet let us say something more of the two latter, namely riches and pleasures:
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because most men doe repose true happines in them:
Because most men do repose true happiness in them:
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this is taken as a principle, that those are the happiest men in the world, which abound in wordly wealth,
this is taken as a principle, that those Are the Happiest men in the world, which abound in wordly wealth,
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& spend their whole life, in mirth and Iollitie, in earthly delights, and carnall Ioyes, but the vanitie of these men shall easily appeare, if true wisedome may be iudge;
& 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;
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Trauell not too much to be rich, saith the wise man, but cease from thy wisedome:
Travel not too much to be rich, Says the wise man, but cease from thy Wisdom:
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Wilt thou cast thine eyes vpon that which is nothing? for riches taketh her to her wings, Wilt thou cast thine eyes upon that which is nothing? for riches Takes her to her wings,
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as an Eagle, and flyeth into the heauen.
as an Eagl, and flies into the heaven.
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His meaning is, that riches are of small reckoning and account, and that they are vncertaine, flitting and fading,
His meaning is, that riches Are of small reckoning and account, and that they Are uncertain, flitting and fading,
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therefore there can be no true happines in them.
Therefore there can be no true happiness in them.
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In an other place, he doth handle this more largely, He that loueth siluer saith he, shall not be satisfied with siluer;
In an other place, he does handle this more largely, He that loves silver Says he, shall not be satisfied with silver;
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and he that loueth riches, shall be without the fruit thereof.
and he that loves riches, shall be without the fruit thereof.
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His meaning is, that such as repose their happines in riches, are not happy but miserable:
His meaning is, that such as repose their happiness in riches, Are not happy but miserable:
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because they are like vnto such as are alwaies thirstie and hungrie, and neuer satisfied:
Because they Are like unto such as Are always thirsty and hungry, and never satisfied:
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he setteth downe many other miseries of such men, that they haue not so much as the fruit of their riches,
he sets down many other misery's of such men, that they have not so much as the fruit of their riches,
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because they dare not vse, that which they haue, they are tormēted with the desire of more:
Because they Dare not use, that which they have, they Are tormented with the desire of more:
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In the middest of all their wealth, they want as well that which they haue, as that which they haue not;
In the midst of all their wealth, they want as well that which they have, as that which they have not;
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and the more they haue, the more they are to maintaine; as seruants, friends, and many parasites and flatterers:
and the more they have, the more they Are to maintain; as Servants, Friends, and many Parasites and Flatterers:
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and this miserie also is incident to such, that they do so much thinke of gathering and keeping their riches, that they cannot haue so sweete rest and sleepe as many a poore man hath, their thoughts are troubled, thinking sometimes how to deceiue others,
and 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 sometime how to deceive Others,
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and how others may deceiue thē:
and how Others may deceive them:
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they are in continuall feare of theeues, robbers, of fire and water, and of other danger and losses;
they Are in continual Fear of thieves, robbers, of fire and water, and of other danger and losses;
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they are troubled in their minds, thinking how badly they haue gotten their riches, and how badly they hold and vse them:
they Are troubled in their minds, thinking how badly they have got their riches, and how badly they hold and use them:
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their riches turne to their owne hurt and destruction, being occasions to them, of pride, couetousnes, prodigalitie,
their riches turn to their own hurt and destruction, being occasions to them, of pride, covetousness, prodigality,
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and licentiousnes, and sometimes very ruine of body & soule.
and licentiousness, and sometime very ruin of body & soul.
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These riches are spent & consumed, by many waies, by dilicate & daintie fare, by costly apparell, by smptuous buildings, by gaming, by whoredome, by buying, by selling, by lawing;
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;
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how many waies are riches spent and consumed, by fire, by water, by warres, by theeues, by vnskilfull and vnfaithfull Physitions, by prodigall wiues,
how many ways Are riches spent and consumed, by fire, by water, by wars, by thieves, by unskilful and unfaithful Physicians, by prodigal wives,
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and prodigall children, by negligēt & vntrustie seruants; and thus riches perish by euill trauell.
and prodigal children, by negligent & untrusty Servants; and thus riches perish by evil travel.
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This is also an other miserie, that they leaue the owner, he can take nothing with him;
This is also an other misery, that they leave the owner, he can take nothing with him;
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he knoweth not how soone he must leaue thē, he hath heapt vp riches, and cannot tell who shall gather them:
he Knoweth not how soon he must leave them, he hath heaped up riches, and cannot tell who shall gather them:
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it may be, neither child nor friend, but his enemie;
it may be, neither child nor friend, but his enemy;
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he that hath not contented himselfe, with many Lordships and countries, he that hath ioyned house to house, land to land,
he that hath not contented himself, with many Lordship's and countries, he that hath joined house to house, land to land,
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then a little peece of ground will serue his turne. By such reasons doth Salomon proue the miserie of riches:
then a little piece of ground will serve his turn. By such Reasons does Solomon prove the misery of riches:
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and he concludeth, that the whole life of the rich man is miserable, saying; All his dayes he eateth in darkenes, with much griefe, & sorrow & anger. 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.
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Finally, riches are deceitfull and dangerous, they hinder vs from Gods kingdome, they drawe our heart to them,
Finally, riches Are deceitful and dangerous, they hinder us from God's Kingdom, they draw our heart to them,
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and make it as a captiue and slaue;
and make it as a captive and slave;
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they ouerloade & presse vs with cares, they make vs faint-harted, and fearefull cowards, to endure any thing for the Gospell of Christ:
they overload & press us with Cares, they make us fainthearted, and fearful cowards, to endure any thing for the Gospel of christ:
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they often hinder vs, and keepe vs backe frō wisedomes Schoole:
they often hinder us, and keep us back from wisdoms School:
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and though wee come thither, yet they doe choake the seede of the Word in vs. Therefore there is no true Happinesse in them.
and though we come thither, yet they do choke the seed of the Word in us Therefore there is no true Happiness in them.
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Those bee true Riches, which when wee haue them, wee cannot loose them: Earthly substance compared to Eternall felicity, is no helpe, but a burden:
Those be true Riches, which when we have them, we cannot lose them: Earthly substance compared to Eternal felicity, is no help, but a burden:
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This life compared with Eternall life, is rather to be called death then life. The sonnes of Adam (saith Bernard) are a couetous generation;
This life compared with Eternal life, is rather to be called death then life. The Sons of Adam (Says Bernard) Are a covetous generation;
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What haue you to doe with earthly Riches, which are neither true riches, nor yet yours? Gold and Siluer, is red and white Earth, which the error of man doth make and account more precious;
What have you to do with earthly Riches, which Are neither true riches, nor yet yours? Gold and Silver, is read and white Earth, which the error of man does make and account more precious;
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And if they be yours, take them with you when you die. It is a true saying of these Earthly riches, Hic gig•untur, Hic amittuntur, Hic dimi•tuntur. Heere they are gotten:
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 got:
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here they are lost, and heere they are left.
Here they Are lost, and Here they Are left.
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Those then, which repose Felicitie in Riches, haue neither true Wisedome, nor true Happinesse, nor true Riches:
Those then, which repose Felicity in Riches, have neither true Wisdom, nor true Happiness, nor true Riches:
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They are as much deceiued, which put anie happinesse in Earthly pleasures. Some of these are Carnall, and wicked, and haue their beginning from Hell.
They Are as much deceived, which put any happiness in Earthly pleasures. some of these Are Carnal, and wicked, and have their beginning from Hell.
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Of this speaketh Salomon, when he saith: It is a pastime for a Foole to doe wickedly.
Of this speaks Solomon, when he Says: It is a pastime for a Fool to do wickedly.
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And of this speaketh Esaiah, when hee saith: The Lorde calleth to weeping and mourning, and beholde ioy and gladnes; slaying Oxen, and killing sheepe: eating flesh, drinking wine;
And of this speaks Isaiah, when he Says: The Lord calls to weeping and mourning, and behold joy and gladness; slaying Oxen, and killing sheep: eating Flesh, drinking wine;
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Eating and drinking, for tomorrow we shall die. Of this speaketh our Sauiour CHRIST, when hee saith;
Eating and drinking, for tomorrow we shall die. Of this speaks our Saviour CHRIST, when he Says;
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Woe bee to you that now laugh, for you shall waile and weepe. In such pleasures the rich man liued in the gospell:
Woe be to you that now laugh, for you shall wail and weep. In such pleasures the rich man lived in the gospel:
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all his life time vpon earth, but after death, his soule was tormented in Hell.
all his life time upon earth, but After death, his soul was tormented in Hell.
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The Apostle saith of the wanton widdowe, that shee liuing in pleasure, was dead while shee liued:
The Apostle Says of the wanton widow, that she living in pleasure, was dead while she lived:
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and indeed, those which were most liuely and lusty in these pleasures, are but dead men in grace and goodnes.
and indeed, those which were most lively and lusty in these pleasures, Are but dead men in grace and Goodness.
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But to let these sinfull pleasures passe, wherein yet manie, too wholie spend their time, and count it their chiefe Felicitie:
But to let these sinful pleasures pass, wherein yet many, too wholly spend their time, and count it their chief Felicity:
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And to come to honest, lawfull, and ciuill pleasures, yet there is no true Felicitie in them:
And to come to honest, lawful, and civil pleasures, yet there is no true Felicity in them:
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Let the best, the greatest, ioye and delight bee named, yet it is but transiorie; It is not true and perfect ioy;
Let the best, the greatest, joy and delight be nam, yet it is but transiorie; It is not true and perfect joy;
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It doth not satisfie and content vs. After wee haue it, we loath it; It is common both to good & euill;
It does not satisfy and content us After we have it, we loath it; It is Common both to good & evil;
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It doth leade to corruption, & it doth oftētimes cause grief and sorrow: The other pleasures, indeed they come from hel, and these are but from the earth:
It does lead to corruption, & it does oftentimes cause grief and sorrow: The other pleasures, indeed they come from hell, and these Are but from the earth:
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They are but pettie ioyes, bitter sweetings, seeming Ioyes, earthly and bastardly ioyes, in comparison of true and perfect ioy:
They Are but Petty Joys, bitter sweetings, seeming Joys, earthly and bastardly Joys, in comparison of true and perfect joy:
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we are not borne to spend our time in mirth & ioy, but rather to mourne and lament, in respect of our sinnes and miseries:
we Are not born to spend our time in mirth & joy, but rather to mourn and lament, in respect of our Sins and misery's:
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Blessed are they which mourne saith Christ, for they shall be comforted: and they that sowe in teares, for they shall reape in ioy:
Blessed Are they which mourn Says christ, for they shall be comforted: and they that sow in tears, for they shall reap in joy:
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and there is a godly sorrow that leadeth vs to repentance, and so to saluation: the true way to godly ioy, is to feele godly sorrow.
and there is a godly sorrow that leads us to Repentance, and so to salvation: the true Way to godly joy, is to feel godly sorrow.
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Oh that we would remember the greatnes and the multitude of our sinnes, the certaintie of death, the vncertaintie of the houre of it, the account that we are to make in that great day, the manifold duties that we owe,
O 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,
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and are to performe to God, to the Church, to the common-wealth, to our countrie, to our families and others:
and Are to perform to God, to the Church, to the commonwealth, to our country, to our families and Others:
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and the remembrance of these things no doubt, would abate, restraine and moderate our lawfull pleasures:
and the remembrance of these things no doubt, would abate, restrain and moderate our lawful pleasures:
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Let them that reioyce, be as though they reioyced not: and they that vse this world, as though they vsed it not: Let them that rejoice, be as though they rejoiced not: and they that use this world, as though they used it not:
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for the fashion of this world passeth away. Loue not this world saith S. Iohn, neither the things that are in the worlde;
for the fashion of this world passes away. Love not this world Says S. John, neither the things that Are in the world;
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If any man loue the world, the loue of the Father is not in him:
If any man love the world, the love of the Father is not in him:
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For all that is in the worlde (as the lust of the Flesh, the lust of the Eyes,
For all that is in the world (as the lust of the Flesh, the lust of the Eyes,
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and the Pride of life) is not of the Father, but is of the worlde,
and the Pride of life) is not of the Father, but is of the world,
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and the world passeth away, and the lusts thereof: but he that fulfilleth the will of God, abideth for euer.
and the world passes away, and the Lustiest thereof: but he that fulfilleth the will of God, Abideth for ever.
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The glorie of this worlde (saieth one) is deceitfull, and is worthily refused: It is but like the flower of Grasse, and a vapour appearing for a time;
The glory of this world (Saith one) is deceitful, and is worthily refused: It is but like the flower of Grass, and a vapour appearing for a time;
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In what state so euer of this life, there is more griefe then pleasure; whilest thou doest reuenge, defend, enuie, suspect:
In what state so ever of this life, there is more grief then pleasure; whilst thou dost revenge, defend, envy, suspect:
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whilest thou doest alwayes loue that which thou hast not: and hauing gotten something, thy desire is not diminished;
whilst thou dost always love that which thou hast not: and having got something, thy desire is not diminished;
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What rest is there in thy glorie? If there bee anie, the ioye passeth away, not returning againe,
What rest is there in thy glory? If there be any, the joy passes away, not returning again,
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and thy griefe remaineth, which will neuer leaue thee. Oh wicked worlde:
and thy grief remains, which will never leave thee. O wicked world:
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who doest wont so to blesse thy onely Friendes, that thou doest make them the enemies of God.
who dost wont so to bless thy only Friends, that thou dost make them the enemies of God.
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There is small ioy to a man, when hee seeth his Neighbours house on Fier. Hee is vaine which spendeth the dayes of his Repentance in pleasure:
There is small joy to a man, when he sees his Neighbours house on Fire. He is vain which spendeth the days of his Repentance in pleasure:
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when he seeth daylie before his eyes, both his Friendes and others to die, and so seeth that Death is certaine:
when he sees daily before his eyes, both his Friends and Others to die, and so sees that Death is certain:
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Is hee not vaine then, that (forgetting the feare of God) doeth giue himselfe to vaine delights?
Is he not vain then, that (forgetting the Fear of God) doth give himself to vain delights?
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Parents do more grieue then ioye, when they see their Childe borne, and die in one day:
Parents do more grieve then joy, when they see their Child born, and die in one day:
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The ioy of this worlde is short, It is a foolish thing to delight in our owne Foolishnes.
The joy of this world is short, It is a foolish thing to delight in our own Foolishness.
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It is a vaine thing to fill our hearts with delights, which are ended, before they beginne.
It is a vain thing to fill our hearts with delights, which Are ended, before they begin.
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It is a vaine ioye of the Byrdes, in the middest of Nettes, Trappes, and Snares, set for them:
It is a vain joy of the Birds, in the midst of Nets, Traps, and Snares, Set for them:
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And it is a foolish thing in the Fishes, to delight in the bayte of the hooke, which bringeth present sorrow and death.
And it is a foolish thing in the Fish, to delight in the bait of the hook, which brings present sorrow and death.
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And they are as vaine as those vnreasonable creatures, which glorie in the vaine delights of this world;
And they Are as vain as those unreasonable creatures, which glory in the vain delights of this world;
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Seeing that Death is so neere them. The very Heathen haue proued, and mocked this follie of men; Some saying:
Seeing that Death is so near them. The very Heathen have proved, and mocked this folly of men; some saying:
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That we come into the world weeping; we goe out of the worlde wailing: And yet we liue heere laughing:
That we come into the world weeping; we go out of the world wailing: And yet we live Here laughing:
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others, saying, that the desire of pleasures are griefe, that the fulnes of pleasure is full of repentings;
Others, saying, that the desire of pleasures Are grief, that the fullness of pleasure is full of repentings;
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that the end of pleasures is heauy and grieuous:
that the end of pleasures is heavy and grievous:
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that if any may be counted blessed for them, then the beasts also may bee counted blessed. that if any may be counted blessed for them, then the beasts also may be counted blessed.
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What enemie is so iniurious or contumelious, as the pleasures of some are to them? Many are so drowned in pleasures, that they are brought to a custome,
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,
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and cannot want them, which for this cause are most miserable, because they haue made those things most necessary, which are superfluous:
and cannot want them, which for this cause Are most miserable, Because they have made those things most necessary, which Are superfluous:
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therefore they serue their pleasures, and doe not enioy them; they loue their euils, which is the chiefe of all euill.
Therefore they serve their pleasures, and do not enjoy them; they love their evils, which is the chief of all evil.
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Another sayeth, that true ioy is not possessed, vnlesse peace and righteousnes be kept and holden:
another Saith, that true joy is not possessed, unless peace and righteousness be kept and held:
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The first is as it were the roote, that is righteousnes: the second is peace, the third is ioy: The First is as it were the root, that is righteousness: the second is peace, the third is joy:
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from righteousnes proceedeth peace, from peace proceedeth ioy, they reioyce in temporall things, which haue not learned to desire eternall things, If we list to giue our selues to pleasures, a hundreth yeeres,
from righteousness Proceedeth peace, from peace Proceedeth joy, they rejoice in temporal things, which have not learned to desire Eternal things, If we list to give our selves to pleasures, a Hundredth Years,
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yea adde another hundreth, and if thou list ten hundreth more, what is this to the reward of eternity? is not all the time of this life, wherin we seeme to enioy pleasures,
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,
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& serue our lusts, but the sleepe of one night, in comparison of eternitie? There is a ioy which is not giuen to the wicked,
& serve our Lustiest, but the sleep of one night, in comparison of eternity? There is a joy which is not given to the wicked,
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but to them ô Lord which doe willingly worship thee: whose ioy thou thy selfe art;
but to them o Lord which do willingly worship thee: whose joy thou thy self art;
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and this is the true blessed life, to reioyce of thee, and for thee:
and this is the true blessed life, to rejoice of thee, and for thee:
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this and no other is true blessednesse, but of the vanitie of these men, which repose felicity, either in humane wisedome,
this and no other is true blessedness, but of the vanity of these men, which repose felicity, either in humane Wisdom,
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or in the glory of the world, in riches, or pleasures, we haue partly spoken before.
or in the glory of the world, in riches, or pleasures, we have partly spoken before.
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And let Salomon deside and determine this matter, both by his sentence and example; he pronounceth of all these things, Vanitie of vanities, vanities, of vanities, all is vanitie:
And let Solomon deside and determine this matter, both by his sentence and Exampl; he pronounceth of all these things, Vanity of vanities, vanities, of vanities, all is vanity:
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If he had but thus spoken, in his wisedome, being diuine and inspired, we should beleeue him,
If he had but thus spoken, in his Wisdom, being divine and inspired, we should believe him,
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and rest vpon his iudgement, but he speaketh also vpon experience and proofe.
and rest upon his judgement, but he speaks also upon experience and proof.
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If a poore man had spoken it, we might haue reiected his iudgement, as one that neuer tasted the excellencie of riches and pleasures:
If a poor man had spoken it, we might have rejected his judgement, as one that never tasted the excellency of riches and pleasures:
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but it is spoken by Salomon, a famous and worthy king, who excelled and abounded in all wisedome, glory, wealth, and pleasures:
but it is spoken by Solomon, a famous and worthy King, who excelled and abounded in all Wisdom, glory, wealth, and pleasures:
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hauing tasted of all, he protesteth and crieth out, that all is vanity. And marke what one sayth of that sentence:
having tasted of all, he protesteth and cries out, that all is vanity. And mark what one say of that sentence:
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If those sayeth he, which are occupied in power and riches, they would write this verse vpon all their walles, vpon their houses, vpon their dores and gates,
If those Saith he, which Are occupied in power and riches, they would write this verse upon all their walls, upon their houses, upon their doors and gates,
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and specially if they would write it in their consciences, that they might alwayes haue it before their eyes,
and specially if they would write it in their Consciences, that they might always have it before their eyes,
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and feele it in their heart, that all is vanitie.
and feel it in their heart, that all is vanity.
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And thus wee see sundrie enemies opposites to wisedome, we see the miserable estate of such as want her, of such as despise her,
And thus we see sundry enemies opposites to Wisdom, we see the miserable estate of such as want her, of such as despise her,
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and repose their happines in other things:
and repose their happiness in other things:
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And howsoeuer many be against her, and she hath but few faithfull friends, and few doe respect or regard her as they ought,
And howsoever many be against her, and she hath but few faithful Friends, and few do respect or regard her as they ought,
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but prefer most base and vile things before her, yet is this wisdome iustified of all her childrē.
but prefer most base and vile things before her, yet is this Wisdom justified of all her children.
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Now let vs come to some further vses of this doctrine, for the instruction and comfort of her friends and followers.
Now let us come to Some further uses of this Doctrine, for the instruction and Comfort of her Friends and followers.
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First then this serueth for the instruction of the sonnes & daughters of wisedome, that with all diligence, care,
First then this serveth for the instruction of the Sons & daughters of Wisdom, that with all diligence, care,
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& reuerence, they continually hearken to true wisedome.
& Reverence, they continually harken to true Wisdom.
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Though outward hearing be not sufficiēt, yet it is commended as profitable and necessary, and as meanes to conuey grace, knowledge, and faith to the heart:
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:
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and it is the chiefe end why God hath giuen vs eares, euen thereby to hearken to his voice.
and it is the chief end why God hath given us ears, even thereby to harken to his voice.
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Without this hearing, how should we know God? how should we loue him? how should we feare and beleeue in him? Who so is among you that feareth the Lord, saith Esaiah, let him heare the voice of his seruant.
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 fears the Lord, Says Isaiah, let him hear the voice of his servant.
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Again, hearken vnto me my people, & giue eare vnto me ô my people, hearken vnto me you that know righteousnes, the people in whose heart is my law:
Again, harken unto me my people, & give ear unto me o my people, harken unto me you that know righteousness, the people in whose heart is my law:
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we are readie to hearken to fables, to heare histories, to heare the letters of our friends, & the Proclamation of Princes;
we Are ready to harken to fables, to hear histories, to hear the letters of our Friends, & the Proclamation of Princes;
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and some are very ready and willing to heare the Idolatrous Masse, & shall not we be more ready and willing to heare the voyce of our God? The publike assemblies are the schooles of wisedome, wee must like good schollers, with diligence resort thither,
and 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,
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and be content both to heare and learne:
and be content both to hear and Learn:
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wee must like Cornelius, heare with reuerence, whatsoeuer shal be spoken from the mouth of God:
we must like Cornelius, hear with Reverence, whatsoever shall be spoken from the Mouth of God:
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wee must with Lidea, giue attendance to Pauls preaching:
we must with Lidea, give attendance to Paul's preaching:
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and wee must daily watch at the gates of wisedome, and giue attendance at the postes of our doores:
and we must daily watch At the gates of Wisdom, and give attendance At the posts of our doors:
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we must willinglie neglect no time nor occasion that may serue for our instruction in this schoole.
we must willingly neglect no time nor occasion that may serve for our instruction in this school.
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But of this poynt, I will stand no more, because heeretofore in the commending of wisedome, we alledging manie testimonies of holie Scripture;
But of this point, I will stand no more, Because heretofore in the commending of Wisdom, we alleging many testimonies of holy Scripture;
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from whence we may drawe sufficient reasons and motiues, to stirre vs vp to carefull hearing.
from whence we may draw sufficient Reasons and motives, to stir us up to careful hearing.
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Now I adde another vse, that seeing our felicity lyeth in wisedome, we must not only carefully heare it,
Now I add Another use, that seeing our felicity lies in Wisdom, we must not only carefully hear it,
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but also loue it most deerely, and esteeme it, aboue all things else whatsoeuer.
but also love it most dearly, and esteem it, above all things Else whatsoever.
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Some there be diligent hearers, but yet they doe not so highly esteeme of this wisedome as they should,
some there be diligent hearers, but yet they do not so highly esteem of this Wisdom as they should,
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neither doe they shew the fruits of that loue which this deserueth: they thinke it good, but not the chiefest good:
neither do they show the fruits of that love which this deserves: they think it good, but not the chiefest good:
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but we are to loue and esteeme this wisedome, not as an ordinary or common thing,
but we Are to love and esteem this Wisdom, not as an ordinary or Common thing,
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but as it is indeed, the best and the chiefest of all things:
but as it is indeed, the best and the chiefest of all things:
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preferring it aboue all riches, pleasures, or any thing else in the world, be they neuer so pleasant, profitable, or excellent:
preferring it above all riches, pleasures, or any thing Else in the world, be they never so pleasant, profitable, or excellent:
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esteeming this as most good, most necessary ▪ and that we had better want all the best things in the world, then this;
esteeming this as most good, most necessary ▪ and that we had better want all the best things in the world, then this;
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and who indeed will not thus esteeme of this felicity ▪ being the greatest felicity of this life,
and who indeed will not thus esteem of this felicity ▪ being the greatest felicity of this life,
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and that which will leade vs to eternall happines? Such an account and estimation had the wise man of it,
and that which will lead us to Eternal happiness? Such an account and estimation had the wise man of it,
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when hee putteth it in the first place, & preferreth it before all things.
when he putteth it in the First place, & preferreth it before all things.
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Our Sauiour Christ counteth it the one thing needfull, and the good part that shall be neuer taken from vs:
Our Saviour christ counteth it the one thing needful, and the good part that shall be never taken from us:
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he compareth it to a treasure hid in the field, and to a pearle of great price, which when a man hath found, he compareth it to a treasure hid in the field, and to a pearl of great price, which when a man hath found,
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for ioy thereof, he selleth all that he hath and buyeth it.
for joy thereof, he Selleth all that he hath and buyeth it.
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The blessed Apostle, he esteemeth all things else drosse and dung, in cōparison of this excellent knowledge:
The blessed Apostle, he esteems all things Else dross and dung, in comparison of this excellent knowledge:
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so that our loue to this, it must be rare, sincere, and perfect, like our loue to God himselfe:
so that our love to this, it must be rare, sincere, and perfect, like our love to God himself:
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and indeed so much as we loue God, so much we loue his word; and as little as we loue the one, so little we loue the other.
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.
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The speciall note to proue our loue to God is, our true loue to his word:
The special note to prove our love to God is, our true love to his word:
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now where true loue is, there is hungring and thirsting, and eager desiring of that which we loue;
now where true love is, there is hungering and thirsting, and eager desiring of that which we love;
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there is a delight and a ioy vnspeakable when we haue it.
there is a delight and a joy unspeakable when we have it.
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Wisdome calleth those onely to be her guestes, to be partakers of her dainties, which do hunger and thirst after spirituall graces.
Wisdom calls those only to be her guests, to be partakers of her dainties, which do hunger and thirst After spiritual graces.
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The Prophet Dauid saith of himselfe, My hart breaketh for the desire to thy iudgmēts alway. The Prophet David Says of himself, My heart breaks for the desire to thy Judgments always.
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Such a desire as worldlings haue to their riches, as voluptuous men haue to their pleasures, who are neuer satisfied;
Such a desire as worldlings have to their riches, as voluptuous men have to their pleasures, who Are never satisfied;
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such a desire I say haue the Saints of God to this wisedome.
such a desire I say have the Saints of God to this Wisdom.
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The kingdome of heauen saith our Sauiour, frō the time of Iohn the Baptist hitherto, suffreth violence,
The Kingdom of heaven Says our Saviour, from the time of John the Baptist hitherto, suffers violence,
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& the violēt take it by force;
& the violent take it by force;
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his meaning is, that the hearts of men were then inflamed with an earnest zeale ▪ and greedie desire to heare the word:
his meaning is, that the hearts of men were then inflamed with an earnest zeal ▪ and greedy desire to hear the word:
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they did not coldly & for fashion, but with an earnest & violent affection, follow & seeke after this wisdome:
they did not coldly & for fashion, but with an earnest & violent affection, follow & seek After this Wisdom:
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not the idle & carelesse sort, but such as be spiritually violent, take & receiue the kingdome of heauen:
not the idle & careless sort, but such as be spiritually violent, take & receive the Kingdom of heaven:
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he that taketh any thing by violence, he doth vehemently desire it, & will not want it,
he that Takes any thing by violence, he does vehemently desire it, & will not want it,
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& vseth all power & indeuour to obtaine it;
& uses all power & endeavour to obtain it;
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neither doth he feare to expose himselfe & all that he hath to danger, so that he may enioy it:
neither does he Fear to expose himself & all that he hath to danger, so that he may enjoy it:
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the matter then being so waightie, it must not be lightly desired & sought for, but with great vehemencie & zeale.
the matter then being so weighty, it must not be lightly desired & sought for, but with great vehemency & zeal.
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And therefore the Apostle exhorteth, that as new borne babes, we should desire the sincere milk of the word, that we may growe thereby.
And Therefore the Apostle exhorteth, that as new born babes, we should desire the sincere milk of the word, that we may grow thereby.
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Infants they desire milke, & that egerly, they cry & yell for it, nothing will stay them till they haue it:
Infants they desire milk, & that eagerly, they cry & yell for it, nothing will stay them till they have it:
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& their desire is daily & continuall. Such desires & affections we must beare to true wisedome:
& their desire is daily & continual. Such Desires & affections we must bear to true Wisdom:
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& as good foode is sweet to the hungry, when it is eaten, so is wisedome to the soule if it be inwardly receiued and digested:
& 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:
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there wil follow exceeding delight and ioy, but because most hearers professe their loue to the word,
there will follow exceeding delight and joy, but Because most hearers profess their love to the word,
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& shew their loue by desiring it, & delighting in it, as it may seeme to the eyes of the world, let vs see some further signes to approue our true loue to wisedome,
& 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,
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& the account that we make of it:
& the account that we make of it:
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first then, they that truly loue & truly esteeme this wisedome, they must needes loue the publike assemblies,
First then, they that truly love & truly esteem this Wisdom, they must needs love the public assemblies,
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and specially the publike ministrie and preaching of wisedome:
and specially the public Ministry and preaching of Wisdom:
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some thinke it enough to pray and read at home, but Gods ordinance must bee acknowledged, priuate duties must giue place to the publike:
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:
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this is the gate of heauen, the house of God, the court of the Saints: here shineth most clearely the louing countenance and face of God in his temple.
this is the gate of heaven, the house of God, the court of the Saints: Here shines most clearly the loving countenance and face of God in his temple.
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Doth euery man speake of his glory? O Lord saith Dauid, I haue loued the habitation of thine house,
Does every man speak of his glory? O Lord Says David, I have loved the habitation of thine house,
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and the place where thine honour dwelleth.
and the place where thine honour dwells.
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And againe, I reioyced when they said vnto me, we will goe into the house of the Lord:
And again, I rejoiced when they said unto me, we will go into the house of the Lord:
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he loued & ioyed in such meetings, because of Gods presence, because of the sacrifices and Sacraments, they are ministred ▪ & for that he had there the cōpany of Gods people, publike & ioynt prayers,
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,
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& the word of wisedome, there read & expounded:
& the word of Wisdom, there read & expounded:
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and as this was Dauids ioy & practise being a worthy Prophet and King, so it is said in an other place, that the Prince shall be in the midst of the assemblies, he shall goe in with the people,
and as this was David joy & practice being a worthy Prophet and King, so it is said in an other place, that the Prince shall be in the midst of the assemblies, he shall go in with the people,
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& when they goe forth, they shall goe forth together.
& when they go forth, they shall go forth together.
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And as Salomon built an house for God, & confec•ated it to holy vses, so he himselfe resorted thither, with the Priests & people, to offer publike seruice to God.
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.
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Christ himselfe, the Apostles & Saints, did commonly frequent publike assemblies: & such as contemne these, they doe not reade nor vnderstand aright:
christ himself, the Apostles & Saints, did commonly frequent public assemblies: & such as contemn these, they do not read nor understand aright:
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1380
hauing so many precepts & presidēts against them.
having so many Precepts & Presidents against them.
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Others there be, which are content to come to publike meetings, to prayer, & to the reading of the scriptures,
Others there be, which Are content to come to public meetings, to prayer, & to the reading of the Scriptures,
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but they thinke this sufficient, & that they need no more at all: as for preaching, they care little for it;
but they think this sufficient, & that they need no more At all: as for preaching, they care little for it;
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nay many do scorne and hate it: these doe not rightly esteeme or loue the word;
nay many do scorn and hate it: these do not rightly esteem or love the word;
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if they loued it read, they wold loue it preached: & the rather, seeing it is more to edification:
if they loved it read, they would love it preached: & the rather, seeing it is more to edification:
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1385
by preaching we are assured of the authoritie of the scriptures;
by preaching we Are assured of the Authority of the Scriptures;
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we better vnderstand them, many darke sentēces of scripture are explained, places which seeme contrarie are recōciled;
we better understand them, many dark sentences of scripture Are explained, places which seem contrary Are reconciled;
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the hid treasures of wisedome are layed open to our further comfort: scriptures are applied to time, place, persons:
the hid treasures of Wisdom Are laid open to our further Comfort: Scriptures Are applied to time, place, Persons:
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1388
affections are more moued, many are called & conuerted, such as are called, are further confirmed and increased, by the power of preaching;
affections Are more moved, many Are called & converted, such as Are called, Are further confirmed and increased, by the power of preaching;
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1389
for it is ordained of God, not onely for conuersion of soules, but for confirmation, augmentation,
for it is ordained of God, not only for conversion of Souls, but for confirmation, augmentation,
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1390
and continuance in grace, and therefore most needfull for all persons, be they neuer so wise, strong or holie:
and Continuance in grace, and Therefore most needful for all Persons, be they never so wise, strong or holy:
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1391
these be the speciall prerogatiues & priuiledges of preaching.
these be the special prerogatives & privileges of preaching.
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And therefore the Apostle accounteth & esteemeth of it, as the most necessarie and profitable gift in the Church:
And Therefore the Apostle accounteth & esteems of it, as the most necessary and profitable gift in the Church:
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the cause why men doe contemne & hate preaching is, because they are in loue with their sinnes, which are discouered by it.
the cause why men do contemn & hate preaching is, Because they Are in love with their Sins, which Are discovered by it.
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1394
Therefore Aha• hated Michaiah the Prophet, as he confesseth, because he prophecied not good vnto him, but euill.
Therefore Aha• hated Michaiah the Prophet, as he Confesses, Because he prophesied not good unto him, but evil.
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1395
Light is come into the world, & men loue darknes more then light, because their deeds are euill:
Light is come into the world, & men love darkness more then Light, Because their Deeds Are evil:
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for euery man that euill doth, hateth the light: neither commeth to light, least his deeds should be reproued:
for every man that evil does, hates the Light: neither comes to Light, lest his Deeds should be reproved:
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but he that doth truth commeth to the light, that his deeds might be made manifest:
but he that does truth comes to the Light, that his Deeds might be made manifest:
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that they are wrought according to God.
that they Are wrought according to God.
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Againe, they hate this light of preaching, and contemne it, because it is an enemie to their carnalliberties sincere & sound preaching reproueth many delights, vanities,
Again, they hate this Light of preaching, and contemn it, Because it is an enemy to their carnalliberties sincere & found preaching Reproveth many delights, vanities,
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& corruptions, which flesh and blood would faine retaine & nourish:
& corruptions, which Flesh and blood would feign retain & nourish:
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1401
and therefore carnall men say, Let vs breake this bond, and cast this cord from vs:
and Therefore carnal men say, Let us break this bound, and cast this cord from us:
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1402
Let vs shake off this yoake of Christ: but the godly do therfore the more loue it, because it doth reproue their sins,
Let us shake off this yoke of christ: but the godly do Therefore the more love it, Because it does reprove their Sins,
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1403
& is an effectuall meanes to bring them to true repentance & mortification: they loue the word read, & they loue it preached:
& is an effectual means to bring them to true Repentance & mortification: they love the word read, & they love it preached:
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1404
reading is not to be neglected, & contemned, it is cōmended both in the law & the Gospell:
reading is not to be neglected, & contemned, it is commended both in the law & the Gospel:
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1405
thereby we are the better acquainted with the scriptures, we are made thereby more profitable hearers;
thereby we Are the better acquainted with the Scriptures, we Are made thereby more profitable hearers;
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reading helpeth our iudgements, affections & memories; preaching helpeth reading, and reading helpeth preaching:
reading Helpeth our Judgments, affections & memories; preaching Helpeth reading, and reading Helpeth preaching:
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1407
they that best loue preaching, and seeke most for Sermons, if they doe it with right affections, they read most,
they that best love preaching, and seek most for Sermons, if they do it with right affections, they read most,
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1408
and with more comfort and profit:
and with more Comfort and profit:
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1409
All the parts of Gods seruice are to be practised by a Christian, no part of his seruice is to be neglected or contemned:
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:
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1410
this is an other sure signe of our true loue to wisedome, often in secret to meditate of it, to conferre of it with others, to reade the word,
this is an other sure Signen of our true love to Wisdom, often in secret to meditate of it, to confer of it with Others, to read the word,
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1411
or to cause it to be read vnto vs:
or to cause it to be read unto us:
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1412
by these priuate exercises, Dauid proueth his loue to the word, as we haue hard before:
by these private exercises, David Proves his love to the word, as we have hard before:
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1413
loue will drawe our affection to speake and thinke often of that which we loue:
love will draw our affection to speak and think often of that which we love:
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1414
this is a more sure signe then the other, it may be some are drawne to publike meetings by feare, by examples, by lawe, by custome,
this is a more sure Signen then the other, it may be Some Are drawn to public meetings by Fear, by Examples, by law, by custom,
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1415
but when we are alone in priuate, or fewe with vs, then to speake of the word,
but when we Are alone in private, or few with us, then to speak of the word,
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1416
then oftentimes to thinke and muse of it, euen in our priuie chamber, this is a sure signe of sincere loue.
then oftentimes to think and muse of it, even in our privy chamber, this is a sure Signen of sincere love.
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1417
Againe, if we doe sincerely loue, and worthily praise this wisedome, our care and endeuour will be, to mainetaine the dignitie and credit of wisedome, by our godly life and conuersation:
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:
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1418
we must be not onely professors, but practitioners;
we must be not only professors, but practitioners;
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1419
and how can they be said to be the sonnes and daughters of wisedome, which do follow the examples and customes of follie? these do staine & pollute their profession,
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,
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1420
& are but like foolish builders, & foolish Virgines, not adorning the doctrine of wisedome, but dishonouring it;
& Are but like foolish Builders, & foolish Virgins, not adorning the Doctrine of Wisdom, but Dishonoring it;
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1421
Let your conuersation be such saith the Apostle, as it becommeth the Gospell of Christ, that which we loue, we seeke to credit, to beautifie,
Let your Conversation be such Says the Apostle, as it becomes the Gospel of christ, that which we love, we seek to credit, to beautify,
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1422
and to honor it by all meanes we can: we will not suffer it to be disgraced or defiled by our default.
and to honour it by all means we can: we will not suffer it to be disgraced or defiled by our default.
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1423
The very heathen will not suffer their false Gods to be dishonored or defaced, by any:
The very heathen will not suffer their false God's to be dishonoured or defaced, by any:
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1424
and shall we wilfully dishonor and discredit the excellencie & maiestie of wisdome, by our wicked liues & conuersations? If any man loue me saith Christ, he will keep my words.
and shall we wilfully dishonour and discredit the excellency & majesty of Wisdom, by our wicked lives & conversations? If any man love me Says christ, he will keep my words.
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1425
Again ▪ ye are my friends, if you doe whatsoeuer I command you ▪ An other signe of our loue and estimation to wisedome, is to hate, detest,
Again ▪ you Are my Friends, if you do whatsoever I command you ▪ an other Signen of our love and estimation to Wisdom, is to hate, detest,
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1426
and abhorre all falsehood & follie, as sworne enemies to true wisedome. I hate vaine inuentions saith Dauid, but thy law I do loue:
and abhor all falsehood & folly, as sworn enemies to true Wisdom. I hate vain Inventions Says David, but thy law I do love:
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1427
light and darknes, truth and lies, wisedome and follie, are opposite, they cannot be reconciled. Light and darkness, truth and lies, Wisdom and folly, Are opposite, they cannot be reconciled.
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1428
Elias and Baalls Priests, Michiah and false Prophets, Amos and Amasias, the Arke of God and Dagon, God and Baall, Iewes and Samaritans, Beleeuers and Infidells, Papists and Protestants, cannot agree together.
Elias and Baalls Priests, Michiah and false prophets, Amos and Amasias, the Ark of God and Dagon, God and Baal, Iewes and Samaritans, Believers and Infidels, Papists and Protestants, cannot agree together.
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1429
In all the booke of the Prouerbes, the wise man and the foole, wisedome and follie, are opposed one against another:
In all the book of the Proverbs, the wise man and the fool, Wisdom and folly, Are opposed one against Another:
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1430
the sonnes of wisedome, are the sonnes of light:
the Sons of Wisdom, Are the Sons of Light:
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1431
now the nature of light is, to expell mysts and cloudes, to discouer and reproue many vncleane things,
now the nature of Light is, to expel mysts and Clouds, to discover and reprove many unclean things,
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1432
but it cannot be defiled with any, and it hath no fellowship with vnfruitfull workes of darkenes: Wisedome is a chaste matron;
but it cannot be defiled with any, and it hath no fellowship with unfruitful works of darkness: Wisdom is a chaste matron;
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1433
folly and error is a harlot: and therefore their must needs be discention betwixt them: the friends of wisdome must needs flie and abhorre al seducers and deceiuers.
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.
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1434
Therefore sayth Salomon, Depart from the foolish man, when thou perceiuest not in him the lips of knowledge. Therefore say Solomon, Depart from the foolish man, when thou perceivest not in him the lips of knowledge.
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1435
And againe, My sonne heare no more the instruction, that causeth to erre from the words of knowledge.
And again, My son hear no more the instruction, that Causes to err from the words of knowledge.
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1436
Though seducers be subtill, and we are apt to erre, yet this is the power and vse of wisedome, to keepe vs sound and safe from error:
Though seducers be subtle, and we Are apt to err, yet this is the power and use of Wisdom, to keep us found and safe from error:
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this wisdome doth build vs vp, in sound faith and knowledge, and doth make vs stable and constant,
this Wisdom does built us up, in found faith and knowledge, and does make us stable and constant,
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1438
and is a speciall preseruatiue against the deceit and craftines of foolish and false Prophets:
and is a special preservative against the deceit and craftiness of foolish and false prophets:
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Finally, another more sure argument of our tru• loue to this wisedome, euen then to loue it,
Finally, Another more sure argument of our tru• love to this Wisdom, even then to love it,
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and most highly to esteeme of it, when it is generally disgraced, contemned and persecuted of the world:
and most highly to esteem of it, when it is generally disgraced, contemned and persecuted of the world:
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1441
it is an easie matter to heare and professe it in the time of peace and prospeitie,
it is an easy matter to hear and profess it in the time of peace and prospeitie,
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1442
when the profession of it is commanded and approued by the power of Princes: wisedome then hath many friends, but the tryall of true loue and friendship is then,
when 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,
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when most men doe appose and set themselues against the profession of wisedome:
when most men do appose and Set themselves against the profession of Wisdom:
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euen then to esteeme it our felicitie, euen then to loue it dearely, and defend it:
even then to esteem it our felicity, even then to love it dearly, and defend it:
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this I say is a true signe of loue indeed.
this I say is a true Signen of love indeed.
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1446
Such a loue had Dauid, when many were enemies and persecutors of the truth, Princes sayth he, did sit and speake against me,
Such a love had David, when many were enemies and persecutors of the truth, Princes say he, did fit and speak against me,
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but thy seruant did meditate in thy statutes, also thy testimonies are my delight and my counsellers;
but thy servant did meditate in thy statutes, also thy testimonies Are my delight and my Counsellers;
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1448
the proud haue had me exceedingly in derision, yet haue I not declined from thy law.
the proud have had me exceedingly in derision, yet have I not declined from thy law.
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1449
Againe, the bands of the wicked haue robbed me, but I haue not forgotten the law:
Again, the bans of the wicked have robbed me, but I have not forgotten the law:
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1450
the proud haue imagined a lye against me, but I will keepe thy precepts with my whole heart.
the proud have imagined a lie against me, but I will keep thy Precepts with my Whole heart.
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1451
The profession of wisedome is not alwayes peaceable, but oftentimes bringeth with it hatred and contempt:
The profession of Wisdom is not always peaceable, but oftentimes brings with it hatred and contempt:
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1452
our flesh is enemie to it, and Sathan doth trouble vs by seducers and persecutors:
our Flesh is enemy to it, and Sathan does trouble us by seducers and persecutors:
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1453
but wee must stand firmely for the maintenance of the truth, and defend this our felicitie,
but we must stand firmly for the maintenance of the truth, and defend this our felicity,
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1454
though it be to the losse of life and liuing:
though it be to the loss of life and living:
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1455
men do striue & contend for maintenance of their riches, their freeholds, and liues, and shall not we stand for defence of that, which is better & more worth then all these things? If any man come to me sayth Christ,
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 then all these things? If any man come to me say christ,
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and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his owne life also, he cannot be my disciple.
and hate not his father and mother, and wife and children, and brothers and Sisters, yea, and his own life also, he cannot be my disciple.
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1457
His meaning is, that we must cast off all affections to our dearest friends, which draw vs from Christ.
His meaning is, that we must cast off all affections to our dearest Friends, which draw us from christ.
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1458
And in the same place he doth teach vs, that when we begin our profession, we must make full account to hazard our credit, goods and life for it,
And in the same place he does teach us, that when we begin our profession, we must make full account to hazard our credit, goods and life for it,
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1459
or else our beginning is rash and vnaduised, and men will scorne vs fooles, because we began and could not make an end.
or Else our beginning is rash and unadvised, and men will scorn us Fools, Because we began and could not make an end.
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1460
The Apostle commendeth the Thessalonians, because they became followers of him and of the Lord, and receiued the word in much affliction, with ioy of the holy Ghost.
The Apostle commends the Thessalonians, Because they became followers of him and of the Lord, and received the word in much affliction, with joy of the holy Ghost.
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1461
And in another place he sayeth, that it was giuen to the Philippians for Christs cause, not onely to beleeue in him,
And in Another place he Saith, that it was given to the Philippians for Christ cause, not only to believe in him,
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1462
but to suffer for his sake.
but to suffer for his sake.
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1463
And the Hebrewes are commended, because after they had receiued the light, they endured a great •ight in afflictions: And the Hebrews Are commended, Because After they had received the Light, they endured a great •ight in afflictions:
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1464
partly while they were made a gazing-stocke, both by reproches, and afflictions: and partly while they became companions of them:
partly while they were made a gazingstock, both by Reproaches, and afflictions: and partly while they became Sodales of them:
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1465
for both you sorrowed sayth he, for my bonds, and suffred with ioy the spoiling of your goods, knowing of your selues,
for both you sorrowed say he, for my bonds, and suffered with joy the spoiling of your goods, knowing of your selves,
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1466
how that you haue in heauen a better, & an enduring substance.
how that you have in heaven a better, & an enduring substance.
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The last vse that I make of the former doctrine, is a comfort to the true sonnes and daughters of wisedome.
The last use that I make of the former Doctrine, is a Comfort to the true Sons and daughters of Wisdom.
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1468
Their state is most happie and blessed, and they are in the right way to eternall happines, they haue many discomforts and discouragements in the world,
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,
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1469
and are accounted of all other most wretched and vnhappie.
and Are accounted of all other most wretched and unhappy.
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1470
But what need they care for the blind, rash, and false iudgement of men, seeing for this cause the world knoweth vs not, because it knoweth not God:
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:
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1471
and the voice of wisdome, the voice of God and good men, doth pronounce vs happie:
and the voice of Wisdom, the voice of God and good men, does pronounce us happy:
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1472
and our owne conscience doth testifie to vs, that we walke in the right path to euerlasting blessednes.
and our own conscience does testify to us, that we walk in the right path to everlasting blessedness.
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1473
Indeed the wicked they say, It is in vaine to serue God:
Indeed the wicked they say, It is in vain to serve God:
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1474
and what profit is it that we haue kept his commandements, and that wee walke humbly before the Lord of hostes? therefore we count the proud blessed, euen they that worke wickednes are set vp, and they that tempt God: yea, they are deceiued.
and what profit is it that we have kept his Commandments, 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.
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1475
Then spake they that feared the Lorde, euery one vnto his Neighbour, and the Lorde hearkened,
Then spoke they that feared the Lord, every one unto his Neighbour, and the Lord harkened,
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1476
and heard it, and a Booke of remembrance was written before him, for them that feared the Lorde, and thought vpon his Name:
and herd it, and a Book of remembrance was written before him, for them that feared the Lord, and Thought upon his Name:
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1477
And they shall be to mee (saith the Lord of Hostes) in that day, that I shall doe this, for a Flocke:
And they shall be to me (Says the Lord of Hosts) in that day, that I shall do this, for a Flock:
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1478
and I will spare them, as a man spareth his owne sonne, that serueth him: Then shall you returne, and discerne betweene the righteous, and the wicked:
and I will spare them, as a man spares his own son, that serveth him: Then shall you return, and discern between the righteous, and the wicked:
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1479
betweene him that serueth God, and him that serueth him not.
between him that serveth God, and him that serveth him not.
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1480
Against all blasphemous, false, and wicked speeches of the worlde, let the friends of wisedome oppose for their comfort, these sweete words,
Against all blasphemous, false, and wicked Speeches of the world, let the Friends of Wisdom oppose for their Comfort, these sweet words,
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1481
and comfortable promises of God, the Father and Founder of wisedome, and the defender, & liberall rewarder of all such as truely loue it.
and comfortable promises of God, the Father and Founder of Wisdom, and the defender, & liberal rewarder of all such as truly love it.
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1482
And nowe before I passe to other matter, (by your Patience,) in respect of the premises:
And now before I pass to other matter, (by your Patience,) in respect of the premises:
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Let mee make some Application to this Citie;
Let me make Some Application to this city;
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God hath blest you with many speciall fauours and mercies a long time, farre aboue and beyond many other places:
God hath blessed you with many special favours and Mercies a long time, Far above and beyond many other places:
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I will not speake of your outward Priuiledges, Freedomes, Donations, order of gouernment, wherein, it may be, you excell some others.
I will not speak of your outward Privileges, Freedoms, Donations, order of government, wherein, it may be, you excel Some Others.
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1486
But I will speak of your chiefest Priuiledge, the beautie and Ornament of your Citie, and the best flower of your Garden:
But I will speak of your chiefest Privilege, the beauty and Ornament of your city, and the best flower of your Garden:
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and that is indeed, the plentifull and sincere preaching of the Gospell:
and that is indeed, the plentiful and sincere preaching of the Gospel:
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In respect whereof, some doe truly thinke, and say (with this woman) Happy are you, which may daily heare such wisedome;
In respect whereof, Some do truly think, and say (with this woman) Happy Are you, which may daily hear such Wisdom;
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And they may truely say in respect of so many heauenly visions, This is the house of God, this is the gate of heauen:
And they may truly say in respect of so many heavenly visions, This is the house of God, this is the gate of heaven:
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1490
and though many other places, are in some sort, partakers of this happines, yet but fewe are equall with you in this gracious blessing.
and though many other places, Are in Some sort, partakers of this happiness, yet but few Are equal with you in this gracious blessing.
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First then, consider how long a time you haue had a certaine, setled, and resident ministrie,
First then, Consider how long a time you have had a certain, settled, and resident Ministry,
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1492
for the space of no lesse then fiftie yeares; many in the meane time haue beene destitute, as poore sheepe without a shepheard.
for the Molle of no less then fiftie Years; many in the mean time have been destitute, as poor sheep without a shepherd.
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Some haue had this meanes of saluation very seeldome: and sometimes interrupted, and eclipsed. O happy are you, that haue had so great a blessing, so many yeares continued;
some have had this means of salvation very seldom: and sometime interrupted, and eclipsed. Oh happy Are you, that have had so great a blessing, so many Years continued;
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and the greater blessing it is, not onely that you haue had this word of Wisedome preached amongst you,
and the greater blessing it is, not only that you have had this word of Wisdom preached among you,
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but also soundly and sincerely by faithfull Pastors and teachers: diuiding the word of Truth aright.
but also soundly and sincerely by faithful Pastors and Teachers: dividing the word of Truth aright.
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Others it may be, haue had the Word preached: but corruptly, and erroniously, mixing Chaffe and Wheate together:
Others it may be, have had the Word preached: but corruptly, and erroneously, mixing Chaff and Wheat together:
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and flattering the people in their sinnes.
and flattering the people in their Sins.
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This is also a further blessing, that you haue the Word preached, not onely so long,
This is also a further blessing, that you have the Word preached, not only so long,
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and so sincerely, but also in such variety of gifts & teachers, of strangers, of yout owne Countrey-men: of young and olde:
and so sincerely, but also in such variety of Gifts & Teachers, of Strangers, of yout own Countrymen: of young and old:
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variety of teachers amongst your selues, this is a speciall blessing. Thus you haue experience of the diuers graces and gifts of God, in diuers men:
variety of Teachers among your selves, this is a special blessing. Thus you have experience of the diverse graces and Gifts of God, in diverse men:
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and heerein God is good vnto you, if one can doe you no good, another may.
and herein God is good unto you, if one can do you no good, Another may.
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A worthy Father holdeth it profitable, that of the same questions, many Bookes should bee made by sundry men, in a differing stile,
A worthy Father holds it profitable, that of the same questions, many Books should be made by sundry men, in a differing style,
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1503
though not in a differing faith, all stomaches (wee see) are not alike. One kinde of dressing pleaseth one, which hath no relish with an other:
though not in a differing faith, all stomachs (we see) Are not alike. One kind of dressing Pleases one, which hath no relish with an other:
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and yet the same meate, ordered after another fashion, may fitte his appetite. As differences of meates, so of humors and dispositions of men:
and yet the same meat, ordered After Another fashion, may fit his appetite. As differences of Meats, so of humours and dispositions of men:
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the same matter diuersly handled, may find entertainment with diuers men, which yet disgested after one only fashion, would haue acceptance with feare;
the same matter diversely handled, may find entertainment with diverse men, which yet digested After one only fashion, would have acceptance with Fear;
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All fishes are not taken with the same baite, all birds are not caught by the same kind of voyce and singing:
All Fish Are not taken with the same bait, all Birds Are not caught by the same kind of voice and singing:
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I speake not this to please ▪ vaine and curious humors, who without iust cause distaste and dislike their faithfull teachers;
I speak not this to please ▪ vain and curious humours, who without just cause distaste and dislike their faithful Teachers;
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Loue your Pastors, reuerence the gifts of God in any, be they more or lesse:
Love your Pastors, Reverence the Gifts of God in any, be they more or less:
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yet know that it is a blessing which many want, to be in such sort as you are partakers of the labours of sundrie teachers.
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.
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And herein also your blessing is the greater, because you haue such preaching, so often and so plentifully, both vpon the Saboth day, and at other times:
And herein also your blessing is the greater, Because you have such preaching, so often and so plentifully, both upon the Sabbath day, and At other times:
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howsoeuer some may thinke this too much, and some murmer at it, and some loathe it,
howsoever Some may think this too much, and Some murmer At it, and Some loathe it,
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so that much preaching is loathsome & odious to some, yet is this a rare blessing, which God hath not imparted to many.
so that much preaching is loathsome & odious to Some, yet is this a rare blessing, which God hath not imparted to many.
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In other things we count plentie a blessing, and we neuer care how much we haue, the more the better:
In other things we count plenty a blessing, and we never care how much we have, the more the better:
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we neuer thinke we haue too much or enough:
we never think we have too much or enough:
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God himselfe doth promise it as a blessing to his children, to haue store and abūdance of victualls, of Cattell, of Corne,
God himself does promise it as a blessing to his children, to have store and abundance of victuals, of Cattle, of Corn,
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and the men of this world doe confesse it a great blessing, to enioy these and such like things plentifully.
and the men of this world do confess it a great blessing, to enjoy these and such like things plentifully.
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Is it not a farre greater blessing, to haue in such abundance the blessed foode of our soules? the want, penurie,
Is it not a Far greater blessing, to have in such abundance the blessed food of our Souls? the want, penury,
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and scarcitie of this foode is a curse and iudgement: therefore to haue it plentifully is a speciall and a rare blessing.
and scarcity of this food is a curse and judgement: Therefore to have it plentifully is a special and a rare blessing.
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God doth promise it as a rare mercy to his people, and a speciall token of his loue, to giue them such Pastors as shall feede them with knowledge and vnderstanding. God does 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.
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Againe he sayth, I haue set watchmen vpon thy walls, oh Ierusalem, which all the day and all the night continually shall not cease;
Again he say, I have Set watchmen upon thy walls, o Ierusalem, which all the day and all the night continually shall not cease;
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you that are mindfull of the Lord, keepe not silence, and giue him no rest, till he repaire,
you that Are mindful of the Lord, keep not silence, and give him no rest, till he repair,
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and vntill he set vp Ierusalem the praise of the world.
and until he Set up Ierusalem the praise of the world.
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The Ministers must be watchfull in praying continually for the people, and they must be as carefull to put the people in minde of their dutie,
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,
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and the people must take it as a blessing, to haue such remembrancers:
and the people must take it as a blessing, to have such remembrancers:
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wee are dull & slothfull in attention, in vnderstanding, in memorie, and practise, the best remedie is often preaching, & importunate calling vpon.
we Are dull & slothful in attention, in understanding, in memory, and practise, the best remedy is often preaching, & importunate calling upon.
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The words of the wise, sayth Salomon, are like goades, & like nayles fastned by the masters of the assemblies, which are giuen by one Pastor. The words of the wise, say Solomon, Are like goads, & like nails fastened by the Masters of the assemblies, which Are given by one Pastor.
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His meaning is, that whereas we are dullards and slobacks in all goodnes:
His meaning is, that whereas we Are dullards and slobacks in all Goodness:
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by the goade of preaching we are set on, prickt forward, and quickned in all good wayes;
by the goad of preaching we Are Set on, pricked forward, and quickened in all good ways;
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and whereas we are wauering and fickle, we are by the naile of preaching, if it be wel and often driuen, we are I say by this setled and stayed in the truth.
and 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.
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And though this goade and naile be commonly vsed amongst vs, yet in respect of our weakenes we haue great neede of it,
And though this goad and nail be commonly used among us, yet in respect of our weakness we have great need of it,
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neither are we to contemne it, because it is so common and plentifull. Good and necessary things are not to be loathed, though they be cōmon.
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.
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The sunne, moone, & stars, water & fier, bread & drinke, are common, yet can we not liue without thē,
The sun, moon, & Stars, water & fire, bred & drink, Are Common, yet can we not live without them,
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neither do we contemne them, and though the word be compared to corporall foode, & in many things they agree together, as we haue heard before:
neither do we contemn them, and though the word be compared to corporal food, & in many things they agree together, as we have herd before:
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yet herein they differ, that of the foode of the body, wee may haue too much,
yet herein they differ, that of the food of the body, we may have too much,
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& surfet of it to our hurt;
& surfeit of it to our hurt;
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yet it is not so in this spirituall foode, wee may be too wise in the world, too wise in our owne conceit,
yet it is not so in this spiritual food, we may be too wise in the world, too wise in our own conceit,
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but we can neuer haue too much of this spirituall wisedome, so long as we liue in this world;
but we can never have too much of this spiritual Wisdom, so long as we live in this world;
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and he that is most wise or holie, hath his wants, and doth dayly desire increase of grace.
and he that is most wise or holy, hath his Wants, and does daily desire increase of grace.
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Corporall food saith one, when wee haue it not, doth breed in vs a great desire to haue it;
Corporal food Says one, when we have it not, does breed in us a great desire to have it;
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when we haue it, and eate it, and fill our selues with it, we oftentimes loath it:
when we have it, and eat it, and fill our selves with it, we oftentimes loath it:
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but on the contrary, spirituall dainties and foode, when wee haue them not, we loath them;
but on the contrary, spiritual dainties and food, when we have them not, we loath them;
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when we haue them in truth, we the more desire them. In bodilie foode, appetite breedeth fulnesse, and fulnesse breedeth loathing:
when we have them in truth, we the more desire them. In bodily food, appetite breeds fullness, and fullness breeds loathing:
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in spirituall foode, appetite breedeth fulnesse, and fulnesse breedeth appetite and desire:
in spiritual food, appetite breeds fullness, and fullness breeds appetite and desire:
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for, spirituall daynties, when they feede and fill, they doe increase in the minde an earnest and ardent desire.
for, spiritual dainties, when they feed and fill, they do increase in the mind an earnest and Ardent desire.
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Therefore oh worthie Citizens, confesse and acknowledge this great blessing of God vpon you, & be thankful to God for it:
Therefore o worthy Citizens, confess and acknowledge this great blessing of God upon you, & be thankful to God for it:
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others confesse this blessing vpon you, they are glad & reioyce for it, and would be more glad to haue the like blessing in some sort amongst themselues:
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 among themselves:
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they take paines to come, to take some part with you in this grace, and many neighbours and strangers haue receiued much comfort and profit by these blessed & gracious meanes which you enioy in such abundance.
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.
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It may be some amongst you do scarcely confesse this blessing, they thinke it needlesse, or that they may well spare it:
It may be Some among you do scarcely confess this blessing, they think it needless, or that they may well spare it:
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but most vnkind & vnthankfull are these, without grace or vnderstanding. Others say, happie are you, but they can neither feele nor see any such happines.
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.
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It may be some of Salomons Courtiers and seruants, thought it no great happines to haue such a maister, such a diuine teacher, to be partakers of such heauenly wisedome:
It may be Some of Solomon'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:
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but yet this woman, a stranger, a Gentill, pronounceth them happie; and happie were they indeed, if they knew their owne happinesse.
but yet this woman, a stranger, a Gentle, pronounceth them happy; and happy were they indeed, if they knew their own happiness.
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And I doubt not, but many of you doe acknowledge with ioy this to be the chiefe happinesse of your citie, to haue so long time,
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,
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so sincerely, in such varietie of gifts, so plentifullie the true wisedome of Christ preached and published amongst you.
so sincerely, in such variety of Gifts, so plentifully the true Wisdom of christ preached and published among you.
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Indeed the Lord hath not dealt so with euery nation, with euery towne or citie:
Indeed the Lord hath not dealt so with every Nation, with every town or City:
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Nay, the Lord hath stricken many countreys and townes with palpable darknes, but there is light, cleare light, the day light,
Nay, the Lord hath stricken many Countries' and Towns with palpable darkness, but there is Light, clear Light, the day Light,
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yea the cleare light of the sunne, in this worthie place where you dw•ll.
yea the clear Light of the sun, in this worthy place where you dw•ll.
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Many places haue long endured, the most bitter famine of the soule, they haue bin depriued & destitute, many yeres of the sweet bread of life:
Many places have long endured, the most bitter famine of the soul, they have been deprived & destitute, many Years of the sweet bred of life:
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but here hath bin many yeares plentie: and others come hither to get food and sustenance for their soules.
but Here hath been many Years plenty: and Others come hither to get food and sustenance for their Souls.
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We therefore brethren, as helpers, exhort you, that you receiue not this grace of God in vaine,
We Therefore brothers, as helpers, exhort you, that you receive not this grace of God in vain,
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but receiue with meekenes the word that is grafted in you, which is able to saue your •oules.
but receive with meekness the word that is grafted in you, which is able to save your •oules.
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And here by your patiēce, let me stir you vp to more care and diligence in resorting to Sermons on the weeke day.
And Here by your patience, let me stir you up to more care and diligence in resorting to Sermons on the Week day.
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There is great negligence and slacknes in some, not onely of the common & prophane sort,
There is great negligence and slackness in Some, not only of the Common & profane sort,
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but also of some professors of the Gospel:
but also of Some professors of the Gospel:
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a fault I say, in neglecting so many Sermons which they might heare, if slothfulnesse, worldlinesse,
a fault I say, in neglecting so many Sermons which they might hear, if slothfulness, worldliness,
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or some idle conceit did not hinder them.
or Some idle conceit did not hinder them.
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If wee did sincerely loue this wisedome, and esteeme it, as our chiefe felicitie, wee would neglect no time nor meanes, which is offered to vs:
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:
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hee that truely loueth the word, doth loue it at all times. A Sermon in the weeke day tryeth our true loue to the word.
he that truly loves the word, does love it At all times. A Sermon in the Week day trieth our true love to the word.
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On the Saboth day, men are compelled to come by force of lawe: all sorts of men come then, Publicans and Pharises, Atheists, and time-seruers:
On the Sabbath day, men Are compelled to come by force of law: all sorts of men come then, Publicans and Pharisees, Atheists, and timeservers:
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but to come on the weekeday, when law doth not bind vs, when we haue other occasions to hold vs back, it is a more sure signe of our sincere loue & zeale to the word.
but to come on the weekeday, when law does not bind us, when we have other occasions to hold us back, it is a more sure Signen of our sincere love & zeal to the word.
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And though the Saboth day be chiefly ordeined for diuine seruice and Sermons, & that day we are wholie to giu• ourselues to such exercises without distraction:
And though the Sabbath day be chiefly ordained for divine service and Sermons, & that day we Are wholly to giu• ourselves to such exercises without distraction:
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and though the Lord giue vs liberty to worke the sixe daies, yet we owe him all the dayes of our life:
and though the Lord give us liberty to work the sixe days, yet we owe him all the days of our life:
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and euery day we are to prefer heauenly things before earthly: and the soule before the body, when occasion is offered, whensoeuer the Lord calleth;
and every day we Are to prefer heavenly things before earthly: and the soul before the body, when occasion is offered, whensoever the Lord calls;
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1573
though it bee to the losie of the best things we haue: Euery one is to answere with Abraham, Heere I am:
though it be to the losie of the best things we have: Every one is to answer with Abraham, Here I am:
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and with Samuell, (after hee knew it to be the Lordes voyce) speak Lord, for thy seruant heareth.
and with Samuel, (After he knew it to be the lords voice) speak Lord, for thy servant hears.
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And with the Aposties, to be ready to forsake all, when CHRIST calleth. Euery day we are to preferre Heauen before earth:
And with the Apostles, to be ready to forsake all, when CHRIST calls. Every day we Are to prefer Heaven before earth:
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things most necessarie, before things lesse necessary: things publike, before things priuate. This care and pollicie we haue in the matters of the world.
things most necessary, before things less necessary: things public, before things private. This care and policy we have in the matters of the world.
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Euery day wee must remember and practise these holy scriptures; Thou shalt loue the Lord thy GOD, with all thy minde, with all thy soule:
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:
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That wisedome is the beginning, that wee must first seeke Gods kingdome, and labour for the meate that neuer perisheth;
That Wisdom is the beginning, that we must First seek God's Kingdom, and labour for the meat that never Perishes;
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1579
and that there is one thing needfull.
and that there is one thing needful.
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1580
Oh that wee would often thinke with our selues, how much we are boūd to God,
O that we would often think with our selves, how much we Are bound to God,
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1581
how many duties he requireth of vs, how many graces we want, how weake we are in faith and knowledge;
how many duties he requires of us, how many graces we want, how weak we Are in faith and knowledge;
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1582
Oh that wee would seriously remember the vanity of riches and pleasures, the shortnes of this life, the comforts of the Worde, the great necessity and vse of it, in all the occasions of our life:
O 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:
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And that we would consider how dull and forgetful we are, what measure of knowledge, zeale, loue,
And that we would Consider how dull and forgetful we Are, what measure of knowledge, zeal, love,
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1584
and sanctification is required of vs:
and sanctification is required of us:
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1585
what account wee are to make, for not hearing, for losse of many Sermons, which we might haue heard,
what account we Are to make, for not hearing, for loss of many Sermons, which we might have herd,
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1586
and what a blessing the plentifull preaching of the word is, then would wee thinke no time too much,
and what a blessing the plentiful preaching of the word is, then would we think no time too much,
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1587
nor too long, that is spent about it: but would say with this woman; Happy are they that may alwayes heare such wisedome.
nor too long, that is spent about it: but would say with this woman; Happy Are they that may always hear such Wisdom.
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1588
And if it be a happy thing to heare, then are they vnhappy which heare not.
And if it be a happy thing to hear, then Are they unhappy which hear not.
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1589
Those that keep themselues from hearing, they hinder their owne happines. Some say, they goe to a Sermon, when they haue nothing to doe:
Those that keep themselves from hearing, they hinder their own happiness. some say, they go to a Sermon, when they have nothing to do:
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1590
As who should say, they would not goe, if they had anie thing to doe at all:
As who should say, they would not go, if they had any thing to do At all:
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1591
but these doe not rightly esteeme of wisdome, preferring it before all things; Nay, as it seemeth, they preferre all things before it.
but these do not rightly esteem of Wisdom, preferring it before all things; Nay, as it seems, they prefer all things before it.
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1592
There is a promise of blessednes made to such as come, though they be neuer so small a number:
There is a promise of blessedness made to such as come, though they be never so small a number:
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1593
But there is no such promise made to them, which vppon light occasions, absent themselues from holy meetings.
But there is no such promise made to them, which upon Light occasions, absent themselves from holy meetings.
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1594
Nay, our Sauiour Christ threatneth such, that they shall neuer taste of his heauenly Supper.
Nay, our Saviour christ threatens such, that they shall never taste of his heavenly Supper.
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1595
There is nothing lost, by seruing of God at any time, to such onely, he promiseth all blessings;
There is nothing lost, by serving of God At any time, to such only, he promises all blessings;
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1596
godlines is great gaine, and hath a promise of this life, and the life to come.
godliness is great gain, and hath a promise of this life, and the life to come.
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1597
We must not leaue any dutie vndone which God commands, for feare of losse.
We must not leave any duty undone which God commands, for Fear of loss.
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1598
When the man of God, forbad Amasiah the king, to take the Armie of Israell with him to battell, which he had hired, the king said;
When the man of God, forbade Amasiah the King, to take the Army of Israel with him to battle, which he had hired, the King said;
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1599
What shall wee doe then, for the hundreth Tallents which I haue giuen to the hostes of Israell? Then the man of God answered, The Lord is able to giue thee more then this.
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 then this.
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1600
So that if we obey God, we need not feare losses:
So that if we obey God, we need not Fear losses:
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1601
the Lord will will giue vs all things necessary, so that wee shall not neede to feare want.
the Lord will will give us all things necessary, so that we shall not need to Fear want.
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1602
It is the Lorde that doeth blesse our Trades and calling•: and hee will requite any losse, that we endure for his sake:
It is the Lord that doth bless our Trades and calling•: and he will requite any loss, that we endure for his sake:
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1603
And indeed nothing is gotten by negl••cting his seruice: you may put all such gaines in your eies, and see neuer the worse:
And indeed nothing is got by negl••cting his service: you may put all such gains in your eyes, and see never the Worse:
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1604
the cause of •osse, is the contempt and neglect of Gods •eruice ▪ Others deceiue you, because you deceiue God:
the cause of •osse, is the contempt and neglect of God's •eruice ▪ Others deceive you, Because you deceive God:
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1605
your seruants are deceitfull, •loathfull and vnfaithfull, because you are so to God.
your Servants Are deceitful, •loathfull and unfaithful, Because you Are so to God.
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1606
The Lord threatens to plague his people with drought and scarcitie, because they preferred their owne worldly pollicies before religion;
The Lord threatens to plague his people with drought and scarcity, Because they preferred their own worldly policies before Religion;
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1607
they sought not him first of all: but built there owne houses, and let his lie waste.
they sought not him First of all: but built there own houses, and let his lie waste.
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1608
Gaines that are gotten besides Gods will, they will not prosper:
Gaines that Are got beside God's will, they will not prosper:
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but are like that Manna, which was kept and reserued till the morning, contrary to Gods commandement,
but Are like that Manna, which was kept and reserved till the morning, contrary to God's Commandment,
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1610
and it was full of wormes and stancke.
and it was full of worms and stank.
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1611
Some like the vnthankefull Israelites, which loath heauenly Manna, and preferre garlicke and onions before it. some like the unthankful Israelites, which loath heavenly Manna, and prefer garlic and onions before it.
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1612
Some like Gergesites, which make more account of their hogges then of Christ: some like Gergesites, which make more account of their hogs then of christ:
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1613
they will rather intreat him to goe out of the country, then endure any losse by him.
they will rather entreat him to go out of the country, then endure any loss by him.
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1614
Some like Esau, preferring a messe of pottage before the blessing. And with Demas they forsake Christ, and embrace this present world.
some like Esau, preferring a mess of pottage before the blessing. And with Demas they forsake christ, and embrace this present world.
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1615
What is an houre, or two or three houres in the weeke, amongst such a multitude of houres? the poorest tradesman early or late, may win & recouer so much time. One friend may entreat an other a longer then that,
What is an hour, or two or three hours in the Week, among 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 then that,
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though to his paine, cost or hinderance.
though to his pain, cost or hindrance.
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Prince, maister, father, may command many houres and dayes from our owne busines, and may not God command a fewe houres for our good;
Prince, master, father, may command many hours and days from our own business, and may not God command a few hours for our good;
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1618
How many houres doe we spend in the weeke idlely and vainely, we are content to eate and drinke, some twice, some thrise in the day, it may be oftner,
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,
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1619
and we thinke much to receiue the foode of our soules, some fewe houres in the weeke.
and we think much to receive the food of our Souls, Some few hours in the Week.
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1620
Some are content to worke, some to play from morning till night, and it may be from night till morning:
some Are content to work, Some to play from morning till night, and it may be from night till morning:
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1621
but they are soone wearie, in hearing the word, they thinke all that time long and lost, they would haue long health, long leases, long liues, long dinners,
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,
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1622
and suppers, long feasts, & sleepes but short prayers, short Sermons, and a seldom as may be, some to their shame, ar• oftner in the Ale-house then in God house:
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:
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1623
some are glad of the company o• vaine companions, they care not how long nor how often they be with them:
Some Are glad of the company o• vain Sodales, they care not how long nor how often they be with them:
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1624
but the make small account of the fellowship 〈 ◊ 〉 the Saints, in the great congregation.
but the make small account of the fellowship 〈 ◊ 〉 the Saints, in the great congregation.
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1625
Chapmen, goe to markets, to faires, many amile for the bellie and for gaine, they will hardly lose any that is commodious for them:
Chapmen, go to Markets, to fairs, many amile for the belly and for gain, they will hardly loose any that is commodious for them:
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1626
but many will scearce come out of their doores to heare a sermon;
but many will scearce come out of their doors to hear a sermon;
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we are to labour for the word if we want it, though it be to our cost and paines;
we Are to labour for the word if we want it, though it be to our cost and pains;
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1628
and will we not receiue it, when it is offered, to vs so neare at hand? they that will not heare it when they may haue it so easily, would hardly take any great iourney for it:
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:
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1629
we see by experience, that all goe of necessitie to common duties, and to common workes, in towne or Citie,
we see by experience, that all go of necessity to Common duties, and to Common works, in town or city,
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and is not this a common dutie to all Christians, to heare and receiue the word of life,
and is not this a Common duty to all Christians, to hear and receive the word of life,
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when they may haue it? The minister is to preach in season and out of season;
when they may have it? The minister is to preach in season and out of season;
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1632
and as he is bound to preach, so you are bound to heare. Woe be to him, if he preach not the Gospell:
and as he is bound to preach, so you Are bound to hear. Woe be to him, if he preach not the Gospel:
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and woe be to you, if you heare not the Gospell; by the preaching of the Gospell, the minister doth performe a speciall seruice to God.
and woe be to you, if you hear not the Gospel; by the preaching of the Gospel, the minister does perform a special service to God.
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And it is a speciall part of Gods diuine seruice, required of all true Christians, diligently,
And it is a special part of God's divine service, required of all true Christians, diligently,
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1635
and carefully to heare his word preached;
and carefully to hear his word preached;
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Finally, remember, that the slacknes and the negligence of the people in hearing, is a wound and Corosiue to the heart of the minister, their forwardnes, their zeale & diligence, is no small i•oy and comfort to him:
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:
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1637
but when he seeth them negligent, slacke and vntoward, it doth discourage and discomfort him, it troubleth his studie, it disquieteth his heart,
but when he sees them negligent, slack and untoward, it does discourage and discomfort him, it Troubles his study, it disquieteth his heart,
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1638
and maketh him thinke, that such people haue small loue, to him or his ministrie;
and makes him think, that such people have small love, to him or his Ministry;
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1639
seeing they will not vouchsafe to heare and reuerence, those fruitfull doctrines and exhortations, which he hath gathered from the holy scriptures;
seeing they will not vouchsafe to hear and Reverence, those fruitful doctrines and exhortations, which he hath gathered from the holy Scriptures;
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1640
and that with great paines, care and labour.
and that with great pains, care and labour.
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1641
Therefore obey them that haue the ouer•ight of you, and submit your selues, for they watch for your soules,
Therefore obey them that have the ouer•ight of you, and submit your selves, for they watch for your Souls,
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1642
as they that must giue accounts; that they may doe it with ioy and not with griefe;
as they that must give accounts; that they may do it with joy and not with grief;
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1643
for that it is vnprofitable for you;
for that it is unprofitable for you;
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1644
and neuer cease to desire the sincere milke of your soule, that you may growe thereby.
and never cease to desire the sincere milk of your soul, that you may grow thereby.
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But yet further, to rouse vs all, and to waken carelesse and vnthankfull hearers, let vs see how our Sauior alledgeth and applyeth the example of this woman,
But yet further, to rouse us all, and to waken careless and unthankful hearers, let us see how our Saviour allegeth and Applieth the Exampl of this woman,
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1646
and likewise the example of the Niniuites, against the vnthankfull, rebell•ous; and vnbeleeuing Iewes.
and likewise the Exampl of the Niniuites, against the unthankful, rebell•ous; and unbelieving Iewes.
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The Queene of the South saith he, shall rise in iudgement with the men of this generation, and shall condemne them, for she came from the vtmost parts of the earth, to heare the wisedome of Salomon,
The Queen of the South Says he, shall rise in judgement with the men of this generation, and shall condemn them, for she Come from the utmost parts of the earth, to hear the Wisdom of Solomon,
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1648
and behold a greater then Salomon is here. The men of Niniuie shall rise in iudgement with this generation, and shall condemne it,
and behold a greater then Solomon is Here. The men of Nineveh shall rise in judgement with this generation, and shall condemn it,
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1649
for they repented at the preaching of Ionas, and behold a greater then Ionas is here.
for they repented At the preaching of Ionas, and behold a greater then Ionas is Here.
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1650
Both these examples are fitly applied, by our Sauiour against the Iewes, and so against vs, they contemned his holy doctrine and miracles,
Both these Examples Are fitly applied, by our Saviour against the Iewes, and so against us, they contemned his holy Doctrine and Miracles,
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1651
and therefore he chargeth them with great vnkindnes, threatning them with most seuere and iust punishment:
and Therefore he charges them with great unkindness, threatening them with most severe and just punishment:
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1652
and to amplifie their sinne, he compareth this Queene and them together, she a woman, the weaker sexs, vnfit to take vpon her great Iournies;
and to amplify their sin, he compareth this Queen and them together, she a woman, the Weaker sexs, unfit to take upon her great Journeys;
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1653
they, many of them, were men more able & stronger, and yet would take no paines to come to him:
they, many of them, were men more able & Stronger, and yet would take no pains to come to him:
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1654
she a Queene, brought vp tenderly and daintily, and therefore more vnfit to endure trauell: they, most of them priuate persons, acquainted with labour, and yet they will not labour,
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,
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1655
for that heauenly Manna, and bread of life: She a gentile, a heathen, vncircumcised:
for that heavenly Manna, and bred of life: She a gentile, a heathen, uncircumcised:
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1656
they, Gods people, Abrahams seede, and yet they will not accept of the true Messiah, being the blessed and promised seed:
they, God's people, Abrahams seed, and yet they will not accept of the true Messiah, being the blessed and promised seed:
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1657
She vndertooke a great •ourney, dangerous in respect of wilde beastes, theeues, enemies:
She undertook a great •ourney, dangerous in respect of wild beasts, thieves, enemies:
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1658
Christ was borne amōgst them, he was brought vp, and dwelt with them, he came to them, preaching in euery Citie, Towne & Synagogues, his wisedom cryed in their streetes, and at their doores.
christ was born amongst them, he was brought up, and dwelled with them, he Come to them, preaching in every city, Town & Synagogues, his Wisdom cried in their streets, and At their doors.
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1659
This gracious woman, spent much, & was at great charges, in comming and returning, and giuing costly presents to Salomon.
This gracious woman, spent much, & was At great charges, in coming and returning, and giving costly presents to Solomon.
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1660
Christ freely offreth to them temporall and spiritual graces, foode to soule and body, and yet they regard him not.
christ freely Offereth to them temporal and spiritual graces, food to soul and body, and yet they regard him not.
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1661
She was moued with fame and report, which is often fal•e and vntrue: they saw before their eyes his wonders & wisedome.
She was moved with fame and report, which is often fal•e and untrue: they saw before their eyes his wonders & Wisdom.
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1662
There came to Salomon a man, being onely a tipe of Christ:
There Come to Solomon a man, being only a tipe of christ:
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1663
but the Sonne of God, the true Messias, the wisedome of the father, came of his owne accord to them;
but the Son of God, the true Messias, the Wisdom of the father, Come of his own accord to them;
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1664
yea, he came amongst his owne, but his owne receiued him not. She came to learne, to be resolued and satisfied of her doubts:
yea, he Come among his own, but his own received him not. She Come to Learn, to be resolved and satisfied of her doubts:
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1665
Christ offreth them diuine wisedome, such as is able to satisfie and resolue any that are willing to learne, in all the matters of their saluation;
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;
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1666
but they being carried away, by a conceit of their owne wisedome and righteousnes, thinke scorn• to be resolued by him:
but they being carried away, by a conceit of their own Wisdom and righteousness, think scorn• to be resolved by him:
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1667
this Queen, aboue all things preferreth this heauenly wisedome, as the chiefe treasure & felicitie:
this Queen, above all things preferreth this heavenly Wisdom, as the chief treasure & felicity:
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1668
but they make the commandements of God to be of no force by their owne traditions.
but they make the Commandments of God to be of no force by their own traditions.
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1669
She moueth many doubts to Salomon, with a good minde to be resolued:
She moves many doubts to Solomon, with a good mind to be resolved:
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1670
they indeed aske many questions, & propound many doubts to our Sauiour, but with most wicked malicious mindes, to catch, entangle,
they indeed ask many questions, & propound many doubts to our Saviour, but with most wicked malicious minds, to catch, entangle,
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1671
and intrappe him in his speech.
and entrap him in his speech.
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1672
This Queene, commendeth, magnifieth & reuerenceth Salomō her teacher, but they r•uile and blaspheme our Sauiour Christ.
This Queen, commends, magnifieth & reverenceth Salomō her teacher, but they r•uile and Blaspheme our Saviour christ.
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1673
She stirreth vp others to loue and honour Salomon: they withdrawe others, so many as they can from honouring of Christ.
She stirs up Others to love and honour Solomon: they withdraw Others, so many as they can from honouring of christ.
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1674
She accounteth it true happines to heare Salomons wisedome: they feele and finde no such thing, though they heare the wisedome of Christ. She a stranger admireth Salomon:
She accounteth it true happiness to hear Solomon's Wisdom: they feel and find no such thing, though they hear the Wisdom of christ. She a stranger admireth Solomon:
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1675
they of the same countrey, stocke and kindred with Christ Iesus, and yet reiect and despise him.
they of the same country, stock and kindred with christ Iesus, and yet reject and despise him.
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1676
She most thankfull to God and to Salomon, for the comfort & good which she had receiued:
She most thankful to God and to Solomon, for the Comfort & good which she had received:
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1677
but they most creul, & vnthankfull, against Iesus Christ; thogh he bestowed many great blessings & benefits vpon them:
but they most creul, & unthankful, against Iesus christ; though he bestowed many great blessings & benefits upon them:
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1678
they were those bad husbandmen to whō the Lord set his vineyard, and sending his seruants to receiue fruit, some of them they beate,
they were those bad husbandmen to whom the Lord Set his vineyard, and sending his Servants to receive fruit, Some of them they beat,
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1679
and some of them they killed:
and Some of them they killed:
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1680
and at last sending his sonne, they said among themselues, This is the heire, come let vs kill him, and let vs take his inheritance.
and At last sending his son, they said among themselves, This is the heir, come let us kill him, and let us take his inheritance.
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1681
Therefore saith our Sauiour to these, That the kingdome of God should be taken from them,
Therefore Says our Saviour to these, That the Kingdom of God should be taken from them,
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1682
and shall be giuen to a nation which shall bring forth the fruits thereof. Finally, this woman obserued all things that Salomon spake, or did, and wondreth:
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:
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1683
but they are so blinde, that neither the power of his doctrine, nor the greatnes of his miracles, could moue them to admiration.
but they Are so blind, that neither the power of his Doctrine, nor the greatness of his Miracles, could move them to admiration.
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1684
She was not brought vp in the schoole of God, and yet seeketh for instruction:
She was not brought up in the school of God, and yet seeks for instruction:
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1685
they were learned in the lawe and the Prophets, and yet despise the true teacher and Prince of Prophets.
they were learned in the law and the prophets, and yet despise the true teacher and Prince of prophets.
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1686
Therefore shall this Queene rise it iudgement against these blind and obstinate Iewes, which is not so to be taken a• if she had any power of iudging or condemning,
Therefore shall this Queen rise it judgement against these blind and obstinate Iewes, which is not so to be taken a• if she had any power of judging or condemning,
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1687
for that properly belongeth to Christ:
for that properly belongeth to christ:
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1688
but that by this example, and fact o•hers, they shall be conuicted, and left without excuse.
but that by this Exampl, and fact o•hers, they shall be convicted, and left without excuse.
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1689
It shall clearely testifie to all the world, that their damnation is most iust.
It shall clearly testify to all the world, that their damnation is most just.
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1690
THE FOVRTH SERMON.
THE FOURTH SERMON.
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MAny worthy and excellent things we haue heard alreadie, of this gracious woman, her great care, desire,
MAny worthy and excellent things we have herd already, of this gracious woman, her great care, desire,
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1692
and loue, to knowe the truth, in comming so great a iourney to her great paines and charge, her reuerencing and magnifying of Salomon,
and love, to know the truth, in coming so great a journey to her great pains and charge, her reverencing and magnifying of Solomon,
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1693
and accounting, the hearing and obeying true wisedome, as the greatest felicitie in this life.
and accounting, the hearing and obeying true Wisdom, as the greatest felicity in this life.
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1694
We haue heard her example commended by our Sauiour Christ, and alledged by him, to the shame and condemnation of the Scribes and Pharises,
We have herd her Exampl commended by our Saviour christ, and alleged by him, to the shame and condemnation of the Scribes and Pharisees,
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1695
and all the obstinate and vnbeleeuing Iewes, who did not receiue, but reiect him, that was far greater then Salomon.
and all the obstinate and unbelieving Iewes, who did not receive, but reject him, that was Far greater then Solomon.
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1696
Now let vs adde the other example of the Niniuites, applied also by our Sauiour to the same purpose, against the Iewes,
Now let us add the other Exampl of the Niniuites, applied also by our Saviour to the same purpose, against the Iewes,
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and so let vs make some vse of them both to our selues.
and so let us make Some use of them both to our selves.
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The men of Niniuie saith Christ, shall rise in iudgement with this generation, and shall conemne it,
The men of Nineveh Says christ, shall rise in judgement with this generation, and shall conemne it,
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for they repented at the preaching of Ionas, and behold, a greater then Ionas is here.
for they repented At the preaching of Ionas, and behold, a greater then Ionas is Here.
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Heere is a like comparison as before, to the same vse and ende; the Niniuites being Gentiles, strangers from the cōmon-wealth of Israel:
Here is a like comparison as before, to the same use and end; the Niniuites being Gentiles, Strangers from the commonwealth of Israel:
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yet at the preaching of Ionas, suffer themselues to be reproued & reformed:
yet At the preaching of Ionas, suffer themselves to be reproved & reformed:
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these were Israelites, the seede of Abrahā, to whom pertained the Adoption, the couenant, the promises, the law, the oracles of God,
these were Israelites, the seed of Abrahā, to whom pertained the Adoption, the Covenant, the promises, the law, the oracles of God,
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1703
& yet they wil not harkē to the voyce of the sōne of God, the sauiour of the world.
& yet they will not harken to the voice of the son of God, the Saviour of the world.
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They had but one Preacher of the word, the prophet Ionas:
They had but one Preacher of the word, the Prophet Ionas:
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these had manie prophets, yea Iohn the Baptist, & Christ him selfe, & yet they did not belieue them.
these had many Prophets, yea John the Baptist, & christ him self, & yet they did not believe them.
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The Niniuites in one day, at one Sermon, were touched & conuerted;
The Niniuites in one day, At one Sermon, were touched & converted;
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1707
To them the word had bin preached a lōg time, many yeres, & yet they were not the better.
To them the word had been preached a long time, many Years, & yet they were not the better.
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1708
They repēted at the preaching of Ionas, being confirmed by no signe nor miracle:
They repented At the preaching of Ionas, being confirmed by no Signen nor miracle:
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they saw daily new signes and wonders wrought among them, such as neuer any did before,
they saw daily new Signs and wonders wrought among them, such as never any did before,
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& yet they cōtemned both his Doctrine and miracles.
& yet they contemned both his Doctrine and Miracles.
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1711
Theywere moued at the preaching of Ionas a stranger, being a Iewe, cōming frō the Iewes, a nation odious to thē:
Theywere moved At the preaching of Ionas a stranger, being a Iewe, coming from the Iewes, a Nation odious to them:
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but these loathed CHRIST, being their owne Countryman, borne among them. The Niniuites endured Ionas his sermon, threatning most fearfull and general destruction vpon them;
but these loathed CHRIST, being their own Countryman, born among them. The Niniuites endured Ionas his sermon, threatening most fearful and general destruction upon them;
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but they hated Christ, and could not abide him, but thought him worthie of death, though he preached, & offered to them, the treasures & grace of mercie.
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.
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1714
Finally, they belieued Ionas, a mortall and sinfull man:
Finally, they believed Ionas, a Mortal and sinful man:
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1715
these would not belieue Christ, being not onely man, but God, whom they could not reproue of any sinne, hauing so many witnesses from the Law, frō the prophets, from God the Father, from Iohn the Baptist,
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,
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1716
and from his owne glorious works. And very notably doth one knit vp this comparison together in these words.
and from his own glorious works. And very notably does one knit up this comparison together in these words.
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1717
The Niniuites saith he, a nation strange frō God, Ionas, a wan vnknowne, & of a base condition, came to them:
The Niniuites Says he, a Nation strange from God, Ionas, a wan unknown, & of a base condition, Come to them:
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1718
No man commended him vnto them before hee came, none foretold his comming, he wrought no miracles at all, hee got no mans fauour by any benefites, hee promised no great matter, he onely threatneth destruction,
No man commended him unto them before he Come, none foretold his coming, he wrought no Miracles At all, he god no men favour by any benefits, he promised no great matter, he only threatens destruction,
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and he preached no longer then three dayes:
and he preached no longer then three days:
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but CHRIST was promised long before, by the Oracles of the Prophets, often commended by the testimonie of Iohn,
but CHRIST was promised long before, by the Oracles of the prophets, often commended by the testimony of John,
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1721
and his Father, proceeding from the same progenitors, of whom they gloried:
and his Father, proceeding from the same progenitors, of whom they gloried:
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1722
he had taught them a good while, and wrought many miracles among them, he bestowed many benefites vpon many, both vpon their soules and bodies, he did not thunder or threaten h•a•ie iudgements,
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 Judgments,
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1723
but freely promise remission of sinnes, and freely offereth the inheritance of eternall life:
but freely promise remission of Sins, and freely Offereth the inheritance of Eternal life:
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1724
and yet they say, he hath a diuell, and they pursue and hate him to death:
and yet they say, he hath a Devil, and they pursue and hate him to death:
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1725
so farre are they from being drawne to repentance by his heauenly doctrine.
so Far Are they from being drawn to Repentance by his heavenly Doctrine.
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1726
Therefore most iustly doth our Sauiour, both alledge the example of this woman, and the example of the Niniuites, to their shame and condemnation.
Therefore most justly does our Saviour, both allege the Exampl of this woman, and the Exampl of the Niniuites, to their shame and condemnation.
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1727
This may seeme very hard and heauie to some, but it is most true, and confirmed by common sense and reason, that those shall be most seuerely punished, which are not moued, by such meanes, as haue moued many other;
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;
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1728
those I say are in most heauie case, which haue moe and greater meanes of repentance, and yet haue not repented;
those I say Are in most heavy case, which have more and greater means of Repentance, and yet have not repented;
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1729
this will lye heauie vpon all contemners of the word, vpon all false Christians, vpon all vnprofitable and vnthankefull hearers,
this will lie heavy upon all contemners of the word, upon all false Christians, upon all unprofitable and unthankful hearers,
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1730
though they come of Christian parents, though they professe, heare, and be partakers of the Sacraments:
though they come of Christian Parents, though they profess, hear, and be partakers of the Sacraments:
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yet this will not serue the turne, if they be inferiour to them in grace and goodnes,
yet this will not serve the turn, if they be inferior to them in grace and Goodness,
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and so condemned by their example, that had either no knowledge of religion, or lesse meanes then they:
and so condemned by their Exampl, that had either no knowledge of Religion, or less means then they:
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1733
such men sometimes, to their shame, the Lord sendeth them, not onely to the heathen, but also to the very bruite beasts, to learne of them;
such men sometime, to their shame, the Lord sends them, not only to the heathen, but also to the very bruit beasts, to Learn of them;
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1734
Heare ô heauens, and hearken ô earth, for the Lord hath sayd; I haue nourished and brought vp children, but they haue rebelled against me. Hear o heavens, and harken o earth, for the Lord hath said; I have nourished and brought up children, but they have rebelled against me.
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1735
The Oxe knoweth his owner, and the Asse his masters cribbe: but Israel hath not knowne my people, hath not vnderstood.
The Ox Knoweth his owner, and the Ass his Masters crib: but Israel hath not known my people, hath not understood.
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1736
His meaning is, that the very bruite and and dull beasts, are more kind, and more dutifull, to their Maisters and feeders,
His meaning is, that the very bruit and and dull beasts, Are more kind, and more dutiful, to their Masters and feeders,
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1737
then many people are, to God their Creator, preseruer, and redeemer. And in an other place, he complaineth, saying;
then many people Are, to God their Creator, preserver, and redeemer. And in an other place, he Complaineth, saying;
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1738
I hearkned & heard, but none spake right, no man repented him of his wickednes, saying;
I hearkened & herd, but none spoke right, no man repented him of his wickedness, saying;
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1739
What haue I done? euery one turneth to the rase, as the horse rusheth into the battel:
What have I done? every one turns to the raze, as the horse Rushes into the battle:
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1740
euen the storke in the aire knoweth her appointed times, and the Crane, the Turtle, and the Swallow, obserue the time of the comming:
even the stork in the air Knoweth her appointed times, and the Crane, the Turtle, and the Swallow, observe the time of the coming:
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1741
but my people knoweth not the iudgement of the Lord.
but my people Knoweth not the judgement of the Lord.
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1742
The meaning is, that these birds doe better knowe and obserue, the seasons of Summer, Winter, cold,
The meaning is, that these Birds do better know and observe, the seasons of Summer, Winter, cold,
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1743
and heate, then his people did the times of mercy and iudgements. The greater means, the longer time, and the more plentifull we haue it;
and heat, then his people did the times of mercy and Judgments. The greater means, the longer time, and the more plentiful we have it;
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1744
the heauier shalbe our iudgement if we profit not by it.
the Heavier shall our judgement if we profit not by it.
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1745
And therefore our Sauiour Christ, did most of all vpbraide and threaten those cities where he preached most,
And Therefore our Saviour christ, did most of all upbraid and threaten those cities where he preached most,
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1746
and wrought most miracles, because they repented not.
and wrought most Miracles, Because they repented not.
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1747
Woe be to thee Chorazin, sayth he, woe be to thee Bethsaida, for if the great workes which were done in you, had beene done in Tyrus and Sydon, they had repented long agoe in sack cloth and ashes:
Woe be to thee Chorazin, say he, woe be to thee Bethsaida, for if the great works which were done in you, had been done in Tyre and Sidon, they had repented long ago in sack cloth and Ashes:
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1748
but I say to you, it shall be easier, for Tyrus and Sydon at the day of iudgment then for you.
but I say to you, it shall be Easier, for Tyre and Sidon At the day of judgement then for you.
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1749
And thou Capernaum, which art lifted vp to heauen, shalt be brought downe to hell;
And thou Capernaum, which art lifted up to heaven, shalt be brought down to hell;
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1750
for if the great workes which haue beene done in thee, had beene done among them of Sodom, they had remained to this day:
for if the great works which have been done in thee, had been done among them of Sodom, they had remained to this day:
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1751
but I say to you, It shall be easier for them of the land of Sodom in the day of iudgement then for thee.
but I say to you, It shall be Easier for them of the land of Sodom in the day of judgement then for thee.
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1752
In these places he did many of his greatest workes, and that a long time,
In these places he did many of his greatest works, and that a long time,
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1753
yea so many & so great workes, as might haue moued the very Infidels to repentance, his works doe comprehend his doctrine:
yea so many & so great works, as might have moved the very Infidels to Repentance, his works do comprehend his Doctrine:
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1754
for the more confirmation of his doctrine, these people they heard Christ teaching, they receiued and entertained him, they saw his miracles, they accepted his benefits, both corporall and spirituall, the benefits and priuiledges were very great, which he vouchsafed them, he did not deale so with euery Nation, Citie, or Towne.
for the more confirmation of his Doctrine, these people they herd 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.
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1755
It is a great mercie to haue a Prophet, though it be to our cost & paines,
It is a great mercy to have a Prophet, though it be to our cost & pains,
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1756
but Christ came to them freely, vndesired, vnsought for.
but christ Come to them freely, undesired, unsought for.
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1757
It is a mercie to haue the word without miracles, but they had both his word and miracles.
It is a mercy to have the word without Miracles, but they had both his word and Miracles.
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1758
It is a fauour to see Christ, and to heare him, though it were but once,
It is a favour to see christ, and to hear him, though it were but once,
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1759
but they heard and saw him many times, and yet they are vnthankefull and disobedient.
but they herd and saw him many times, and yet they Are unthankful and disobedient.
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1760
But let vs more neerely consider, what Christ speaketh of the citie of Capernaum, it was a famous citie of Galilie,
But let us more nearly Consider, what christ speaks of the City of Capernaum, it was a famous City of Galilee,
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1761
and had some speciall prerogatiue aboue the rest:
and had Some special prerogative above the rest:
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1762
for the Sonne of God, beginning his kingdome and priesthood, he did choose that citie as his Pallace and Sanctuarie;
for the Son of God, beginning his Kingdom and priesthood, he did choose that City as his Palace and Sanctuary;
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1763
there he liued and dwelt amongst them. This is the chiefe glorie of Cities, to entertaine Christ and his Gospel.
there he lived and dwelled among them. This is the chief glory of Cities, to entertain christ and his Gospel.
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1764
This doth as it were lift them vp to heauen, but if they repent not,
This does as it were lift them up to heaven, but if they Repent not,
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1765
but still continue their sinnes, and abuse the mercies of God, their iudgement shall be the heauier.
but still continue their Sins, and abuse the Mercies of God, their judgement shall be the Heavier.
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1766
The grace of God is tyed to no place nor person, he will spare none if they abuse his mercies:
The grace of God is tied to no place nor person, he will spare none if they abuse his Mercies:
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1767
and this maketh much to the shame and condemnation of the Pope of Rome, who glorieth that he is Christs Vicar, Peters successor,
and this makes much to the shame and condemnation of the Pope of Rome, who Glorieth that he is Christ Vicar, Peter's successor,
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1768
and that Rome is the Metropolitane and Mother-Church of all the world.
and that Rome is the Metropolitan and Mother-Church of all the world.
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1769
Though this be most false, yet if it were true, he must know, that the more promises and priuiledges they haue, they must looke for the greater iudgements.
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 Judgments.
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1770
Idolatrie, pride, vncleanesse, vnthankfulnesse, incredulitie, and other like sinnes, haue bin the ruine and destruction of many famous Cities, which haue had greater promises,
Idolatry, pride, uncleanness, unthankfulness, incredulity, and other like Sins, have been the ruin and destruction of many famous Cities, which have had greater promises,
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1771
& greater priuiledges then euer Rome had.
& greater privileges then ever Rome had.
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1772
Memorable and fearefull is the example of Ierusalem, which was called the citie of God, the holie citie, a figure of the spirituall and heauenly Church, of the which the Psalmist speaketh excellent things.
Memorable and fearful is the Exampl of Ierusalem, which was called the City of God, the holy City, a figure of the spiritual and heavenly Church, of the which the Psalmist speaks excellent things.
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1773
God is knowne in Iuda, his name is great in Israel, that there are thrones for iudgement,
God is known in Iuda, his name is great in Israel, that there Are thrones for judgement,
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1774
euen the thrones of the house of Dauid: Pray for peace of Ierusalem; let them prosper that loue thee. The Prophet Esai saith;
even the thrones of the house of David: Pray for peace of Ierusalem; let them prosper that love thee. The Prophet Isaiah Says;
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1775
The law shall goe forth of Syon: the word of the Lord from Ierusalem.
The law shall go forth of Syon: the word of the Lord from Ierusalem.
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1776
What Citie had euer greater priuiledges? and yet according to Christ prophecying, it is long since come to miserable ruine and desolation:
What city had ever greater privileges? and yet according to christ prophesying, it is long since come to miserable ruin and desolation:
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1777
the Iewes that were once the people of God, haue beene long since reiected:
the Iewes that were once the people of God, have been long since rejected:
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1778
the naturall branches are cast off, and they are become a lamentable spectacle to all the world;
the natural branches Are cast off, and they Are become a lamentable spectacle to all the world;
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1779
for the contempt of Gods word, and abusing of his mercies.
for the contempt of God's word, and abusing of his Mercies.
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1780
The like fearefull examples we haue, in the seuen Churches of Asia, of the which S. Iohn speaketh in his Reuelation, they were planted by the Apostles themselues, they professed the Gospell of Christ, they had the word and Sacraments, they had all the prerogatiues, priuiledges,
The like fearful Examples we have, in the seuen Churches of Asia, of the which S. John speaks 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,
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1781
and markes of true Churches, yet are they long since quite ouerthrowne, for their vnthankfulnes and disobedience to the Gospell.
and marks of true Churches, yet Are they long since quite overthrown, for their unthankfulness and disobedience to the Gospel.
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1782
What then shall become of Papists, Athists, Recusants, despi•ers, mockers, Pagannes and Infidells, when as such as haue receiued the Gospell,
What then shall become of Papists, Atheists, Recusants, despi•ers, mockers, Pagannes and Infidels, when as such as have received the Gospel,
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1783
and entertained it, shall be in harder and heauier estate, in the day of iudgement,
and entertained it, shall be in harder and Heavier estate, in the day of judgement,
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1784
then Sodom and Gomorah? whose state no doubt is most grieuous and miserable, as their •innes was most hainous, and abominable.
then Sodom and Gomorrah? whose state no doubt is most grievous and miserable, as their •innes was most heinous, and abominable.
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1785
S. Peeter saith, that they are alreadie condemned, and therefore neuer likely to be saued.
S. Peter Says, that they Are already condemned, and Therefore never likely to be saved.
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1786
What then shall be the fearefull state of those, which shall be subiect to greater destruction & damnation? & such are all carelesse and vnprofitable hearers, which profit not,
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,
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1787
nor yet are brought to repentance, by the preaching of the Gospell:
nor yet Are brought to Repentance, by the preaching of the Gospel:
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1788
these are in harder case, then the Iewes, thē the Infidells, or the Sodomities, because they haue greater meanes, and a more cleare light, then euer they had:
these Are in harder case, then the Iewes, them the Infidels, or the Sodomites, Because they have greater means, and a more clear Light, then ever they had:
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1789
he that knoweth his maisters will and doth it not, shalbe beaten with many stripes.
he that Knoweth his masters will and does it not, shall beaten with many stripes.
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1790
If I had not come and spoken to them saith Christ, they should not haue had sinne,
If I had not come and spoken to them Says christ, they should not have had sin,
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1791
but now haue they no cloake for their sin. His meaning is, that their sinne had beene the lesse, if he had not come;
but now have they no cloak for their since. His meaning is, that their sin had been the less, if he had not come;
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1792
so that the comming of Christ, his death and passion, his glorious Gospell, offering grace and saluation to all, doth not ease, lessen,
so that the coming of christ, his death and passion, his glorious Gospel, offering grace and salvation to all, does not ease, lessen,
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1793
or excuse the sinne of any, but doth rather aggrauate their sin, & so maketh their punishmēt the sorer:
or excuse the sin of any, but does rather aggravate their since, & so makes their punishment the Sorer:
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1794
which expresse not the vertue of his death, & the power of the Gospel, in their liues & conuersation.
which express not the virtue of his death, & the power of the Gospel, in their lives & Conversation.
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1795
And therfore the Apostle doth terrifie the Corinthians, with the examples of the Iewes, who had great graces & priuiledges, who were vnder the Cloud,
And Therefore the Apostle does terrify the Corinthians, with the Examples of the Iewes, who had great graces & privileges, who were under the Cloud,
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1796
& al passed through the sea, & were al baptised vnto Moses in the Cloud & the sea,
& all passed through the sea, & were all baptised unto Moses in the Cloud & the sea,
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1797
& did all eate the same spiritual meate, & did all drinke the same spirituall drinke,
& did all eat the same spiritual meat, & did all drink the same spiritual drink,
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1798
for they drāke of the spiritual rocke which followed them, and the rocke was Christ.
for they drank of the spiritual rock which followed them, and the rock was christ.
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1799
The meaning is, they had speciall signes of Gods protection & fauour, many rare deliuerances, they had Moses, they had the law & the couenant, they had sacraments & sacrafices,
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 & sacrafices,
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1800
& yet with many of thē God was not pleased: for they were ouerthrowne in the wildernes.
& yet with many of them God was not pleased: for they were overthrown in the Wilderness.
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1801
And the Apostle setting downe diuers iudgements which fell vpon them for their sins, in the end he saith, All these things came vnto thē for ensamples,
And the Apostle setting down diverse Judgments which fell upon them for their Sins, in the end he Says, All these things Come unto them for ensamples,
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1802
& are written, to admonish vs vpon whom the ends of the world is come. Wherefore let him that stādeth, take heed least he fall.
& Are written, to admonish us upon whom the ends of the world is come. Wherefore let him that Stands, take heed lest he fallen.
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1803
Let vs therefore applie all the former examples to our selues, & make goog vse of them:
Let us Therefore apply all the former Examples to our selves, & make goog use of them:
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1804
we haue had the Gospel of Christ a long time preached amongst vs, and that soūdly & plētifully, as you haue heard.
we have had the Gospel of christ a long time preached among us, and that soundly & plentifully, as you have herd.
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1805
And yet many are in darkenes vnder the light, being very ignorant, not knowing the principles of holy religion, not being able to giue a reason of the true faith.
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.
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1806
Others, though they haue knowledge, yet they haue not truly repented, but liue still in their old sinnes:
Others, though they have knowledge, yet they have not truly repented, but live still in their old Sins:
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1807
other, and most of all, though they professe repentance, and that they haue forsaken their old course of life,
other, and most of all, though they profess Repentance, and that they have forsaken their old course of life,
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1808
yet they bring not forth fruites of amendment; they seeme to hate euill, and yet doe no good:
yet they bring not forth fruits of amendment; they seem to hate evil, and yet do not good:
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1809
at least they leaue many good things vndone, they faile much, to the discredit of the Gospell, in practise and obedience;
At lest they leave many good things undone, they fail much, to the discredit of the Gospel, in practice and Obedience;
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1810
they make small conscience of many duties of pietie, equitie, and charitie, they make a shew of godlines, but denie the power thereof.
they make small conscience of many duties of piety, equity, and charity, they make a show of godliness, but deny the power thereof.
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1811
So that we may complaine, as the heathen man complained of the carelesnes of many hearers in the Philosophers schooles, Some saith hee, come to heare,
So that we may complain, as the heathen man complained of the carelessness of many hearers in the Philosophers Schools, some Says he, come to hear,
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1812
but not to learne, as to a stage play, for recreation sake, to delight their eares, they are carried away with the speech, with voyce, with fables:
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:
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1813
a great part of such hearers thou shalt see in the Philosophers schoole, they goe thither,
a great part of such hearers thou shalt see in the Philosophers school, they go thither,
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1814
when they are Idle and haue nothing to doe, they goe not to this purpose, to receiue any law or rule of life, that so they might amend their manners:
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:
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1815
with the same mindes, and with the same purposes, many resort to heare sermons.
with the same minds, and with the same Purposes, many resort to hear Sermons.
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1816
The Prophet complaines of such hearers, or rather the Lord by the Prophet, saying, Thou sonne of man, the children of thy people, that talke of thee by the walles,
The Prophet complains of such hearers, or rather the Lord by the Prophet, saying, Thou son of man, the children of thy people, that talk of thee by the walls,
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1817
and in the doores of the houses, and speake one to an other, euery one to his brother, saying, Come I pray you,
and in the doors of the houses, and speak one to an other, every one to his brother, saying, Come I pray you,
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1818
and heare what is the word that commeth from the Lord, for they come vnto thee,
and hear what is the word that comes from the Lord, for they come unto thee,
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1819
as the people vse to come, and my people sit before thee, and heare thy words,
as the people use to come, and my people fit before thee, and hear thy words,
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1820
but they will not doe them; for with their mouthes they make iestes, and their heart goeth after couetousnes;
but they will not do them; for with their mouths they make jests, and their heart Goes After covetousness;
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1821
and loe thou art vnto them as a Iesting song ▪ of one that hath a pleasant voyce,
and lo thou art unto them as a Jesting song ▪ of one that hath a pleasant voice,
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1822
and can sing well, for they heare thy words, but they doe them not.
and can sing well, for they hear thy words, but they do them not.
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1823
And when this commeth to passe, for loe, it will come, then shall they know, that a Prophet hath beene among them.
And when this comes to pass, for lo, it will come, then shall they know, that a Prophet hath been among them.
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1824
We haue had (blessed be God) a flourishing Church a long time, the Gospell soundly preached, in many places of our land:
We have had (blessed be God) a flourishing Church a long time, the Gospel soundly preached, in many places of our land:
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1825
many men in the Church of great learning and gifts, many zealous and forward professors of the truth, the fame of these things hath comforted other Churches, hath caused many strangers to come amongst vs, and to liue with vs:
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 among us, and to live with us:
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1826
Oh that I might truly say, as this woman sayd to king Salomon in the two former verses before this text:
O that I might truly say, as this woman said to King Solomon in the two former Verses before this text:
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1827
It was a true word sayth shee that I heard in my owne land, of thy sayings,
It was a true word say she that I herd in my own land, of thy sayings,
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1828
and of thy wisedome, howbeit, I beleeued not this report, til I came and had seene it with my eyes:
and of thy Wisdom, howbeit, I believed not this report, till I Come and had seen it with my eyes:
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1829
but loe, the one halfe was not told mee, for thou hast more wisedome and prosperitie,
but lo, the one half was not told me, for thou hast more Wisdom and Prosperity,
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1830
then I hane heard by report;
then I have herd by report;
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1831
oh that the strangers that are or haue bene amongst vs, might truely say, wee see and perceiue by experience, more zeale, more religion, more sinceritie, more pietie and goodnes, thē we heard of before we came.
o that the Strangers that Are or have be among us, might truly say, we see and perceive by experience, more zeal, more Religion, more sincerity, more piety and Goodness, them we herd of before we Come.
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1832
But may they not to our great shame, may they not see much defection and declining from the zeale of former times, much Atheisme, Poperie,
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,
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1833
and prophanenesse, much hypocrisie, and dissimulation, great contempt of the word and ministers, much cursing and blasphemie, much oppression in Church and Common-wealth;
and profaneness, much hypocrisy, and dissimulation, great contempt of the word and Ministers, much cursing and blasphemy, much oppression in Church and Commonwealth;
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1834
and finally, may they not see most places full of idlenesse, full of wantonnesse, and most filthie vncleanenesse;
and finally, may they not see most places full of idleness, full of wantonness, and most filthy uncleanness;
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1835
and therefore we may iustly complaine, as other haue done long since, in their times,
and Therefore we may justly complain, as other have done long since, in their times,
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1836
and cuntries, let vs heare the complaints, & lay them to our own hearts, the Gospell is preached amongst vs,
and countries, let us hear the complaints, & lay them to our own hearts, the Gospel is preached among us,
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1837
and a blessed life is offred to vs by Christ, & nothing is required of vs,
and a blessed life is offered to us by christ, & nothing is required of us,
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1838
but obedience, puritie, and honestie of life: but we doe obstinately contemne this diuine and holie request;
but Obedience, purity, and honesty of life: but we do obstinately contemn this divine and holy request;
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1839
therfore the Niniuites and this woman shal condemne vs. I speake nothing of persecutors and oppressors of diuine wisedome,
Therefore the Niniuites and this woman shall condemn us I speak nothing of persecutors and Oppressors's of divine Wisdom,
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1840
but I speake of such as professe the Gospell amongst vs:
but I speak of such as profess the Gospel among us:
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1841
the common sort doe very badly spend the Saboth day, which should be consecrated to diuine wisedome:
the Common sort do very badly spend the Sabbath day, which should be consecrated to divine Wisdom:
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1842
others had rather giue themselues to drinking, and playing, then to praying or hearing; many Citizens & Townesmen, looke to their Shops and Trades, or else they take iourneyes,
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,
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1843
or if they bee at home, they are prophanely occupied, or if they come to the Sermon, their mindes are at home;
or if they be At home, they Are profanely occupied, or if they come to the Sermon, their minds Are At home;
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1844
they are like Idols, that haue eares and heare not, eyes and see not;
they Are like Idols, that have ears and hear not, eyes and see not;
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1845
they doe not consider and marke, nor beleeue those things which are spoken of the contempt of this world: against couetousnesse, oppression, and deceit;
they do not Consider and mark, nor believe those things which Are spoken of the contempt of this world: against covetousness, oppression, and deceit;
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1846
If they be somewhat neerely touched, they gruntle like Swine, they barke like Dogges;
If they be somewhat nearly touched, they gruntle like Swine, they bark like Dogs;
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1847
such as are learned, and haue knowledge, beeing delicate and dainetie, they thinke the plaine and simple stile of preaching agreeing to the Scripture, to haue small sweetnesse or delight in it, they stand vpon eloquence and mans wisedome;
such as Are learned, and have knowledge, being delicate and dainetie, 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 men Wisdom;
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1848
it is grieuous to them to heare a plaine simple Preacher, though he speake with power of the spirit.
it is grievous to them to hear a plain simple Preacher, though he speak with power of the Spirit.
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1849
Great persons, men of state and countenance, which are scarcely accounted men, but halfe Gods, they thinke it a discredit to heare many sermons.
Great Persons, men of state and countenance, which Are scarcely accounted men, but half God's, they think it a discredit to hear many Sermons.
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1850
I am afraid (saith a Father) that the Queene of the South, comming frō the farthest part of the world to heare the wisedome of Salomon, that she shall iudge men of this age: I am afraid (Says 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:
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1851
and the men of Niniuie repenting at the preaching of Ionas, shall condemne those which despise a greater then Ionas:
and the men of Nineveh repenting At the preaching of Ionas, shall condemn those which despise a greater then Ionas:
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1852
so many among the people, shall condemne many Ministers in the Church, withdrawing themselues from their Ecclesiasticall dutie,
so many among the people, shall condemn many Ministers in the Church, withdrawing themselves from their Ecclesiastical duty,
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1853
and doing those things which doe not beseeme• a Minister: yea, they doe not beseeme a simple Christian.
and doing those things which do not beseeme• a Minister: yea, they do not beseem a simple Christian.
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1854
An other complaineth both of Ministers and people, saying, Wo• be vnto you Scribes, and Pharises, hypocrites;
an other Complaineth both of Ministers and people, saying, Wo• be unto you Scribes, and Pharisees, Hypocrites;
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1855
which shut the kingdome of heauen before men.
which shut the Kingdom of heaven before men.
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1856
By these words the Lord will shew, that the Priests of the Iewes did all things for couetousnes,
By these words the Lord will show, that the Priests of the Iewes did all things for covetousness,
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1857
and who knew by the scriptures that Christ was come, and they considered, because Christ was beleeued and receiued, that the custome of sacraficing and offering would cease,
and 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,
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1858
and that the sacrifice of righteousnes would preuaile:
and that the sacrifice of righteousness would prevail:
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1859
but they did shut the doore of truth, when they decreed, that if any should say he was the sonne of God, he should be shut out of the Synagogue:
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:
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1860
so now hereticall ministers, they doe shut the doore of truth;
so now heretical Ministers, they do shut the door of truth;
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1861
for they know, if the truth be made manifest, the Church would leaue them, and they should be cast downe from their places.
for they know, if the truth be made manifest, the Church would leave them, and they should be cast down from their places.
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1862
What then is the ignorant people to be excused? No, for if thou wouldst buy thee garments, thou seekest to sundry Chapmen,
What then is the ignorant people to be excused? No, for if thou Wouldst buy thee garments, thou Seekest to sundry Chapmen,
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1863
and where thou maist haue the best garments, and the easiest price, those thou takest:
and where thou Mayest have the best garments, and the Easiest price, those thou Takest:
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1864
and therefore thou must seeke and search for teachers, and enquire where truth is, and where is error:
and Therefore thou must seek and search for Teachers, and inquire where truth is, and where is error:
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1865
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;
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;
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1866
Proue all things, and hold that which is good.
Prove all things, and hold that which is good.
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1867
If for worldly busines thou wouldest goe to a place thou knowest not, thou dost not cease from thy purpose,
If for worldly business thou Wouldst go to a place thou Knowest not, thou dost not cease from thy purpose,
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1868
because thou knowest not the way, but thou doest trie this, and that way, thou dost aske, seek,
Because thou Knowest not the Way, but thou dost try this, and that Way, thou dost ask, seek,
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1869
and enquire, and so findest the right way:
and inquire, and so Findest the right Way:
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1870
If thou wilt enter into the truth of the scriptures, sometimes pray, sometimes search the scriptures, sometimes seeke by good workes, sometimes enquire of this minister, sometimes of that:
If thou wilt enter into the truth of the Scriptures, sometime pray, sometime search the Scriptures, sometime seek by good works, sometime inquire of this minister, sometime of that:
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1871
that so thou maist see, who they be that haue the keyes of knowledge.
that so thou Mayest see, who they be that have the keys of knowledge.
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1872
If these things be not done, it is because the word of God is not beleeued,
If these things be not done, it is Because the word of God is not believed,
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1873
nor the promise of blessednes desired, nor the last iudgement feared.
nor the promise of blessedness desired, nor the last judgement feared.
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1874
Where is this care of searching, and the truth to be found? where is that diligence of inquiring? Men are readie to heare, receiue,
Where is this care of searching, and the truth to be found? where is that diligence of inquiring? Men Are ready to hear, receive,
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1875
and beleeue any thing, like children, they are carried away with any kinde of doctrine, they are still ignorant,
and believe any thing, like children, they Are carried away with any kind of Doctrine, they Are still ignorant,
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1876
and fall into many errors, because with this woman, they will not diligently and carefully seeke for the truth where it may be found.
and fallen into many errors, Because with this woman, they will not diligently and carefully seek for the truth where it may be found.
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1877
All others are carefull and painefull to learne, and seeke the true knowledge and skill (as much as they can) of their trades and sciences, onely Christians are idle, careles, and ignorant in their profession.
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.
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1878
Harken I pray you (saith the same father) is it not an absurd thing, that the Physition, the Shoomaker,
Harken I pray you (Says the same father) is it not an absurd thing, that the physician, the Shoemaker,
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1879
and Weauer, and generally all workemen, striue for the profession of their Arts: but a Christian cannot bring a reason of his religion:
and Weaver, and generally all workmen, strive for the profession of their Arts: but a Christian cannot bring a reason of his Religion:
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1880
those Artes being neglected, are but the losse of money, the contempt of religion is the losse of the soule:
those Arts being neglected, Are but the loss of money, the contempt of Religion is the loss of the soul:
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1881
and yet we are so madde, that we imploy all our care and thoughts that way,
and yet we Are so mad, that we employ all our care and thoughts that Way,
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1882
and we make no account, of the necessarie defence of our soule; for this cause, the heathen knowe not their error, but take offence, and mocke vs;
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;
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1883
for they being in error, doe all things for the defence of their errors: We (being professors of the truth) can say nothing for defence of it;
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;
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1884
and for this cause, the very heathen doe condemne our doctrine of weakenes, they suspect in vs some fraude,
and for this cause, the very heathen do condemn our Doctrine of weakness, they suspect in us Some fraud,
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1885
and foolishnes, and so they speake euill of Christ, as of a liar: we are the cause of this blasphemie.
and foolishness, and so they speak evil of christ, as of a liar: we Are the cause of this blasphemy.
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1886
Saint Peeter commandeth vs, to be readie to giue a reason of the faith, that is in vs, to euery man that asketh.
Saint Peter commands us, to be ready to give a reason of the faith, that is in us, to every man that asks.
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1887
And S. Paul doth exh•rt vs: And S. Paul does exh•rt us:
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1888
That the word of God may dwell plentifully in vs. But what say the foolish people to this? they say blessed is the simple soule, 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,
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1889
and he that walketh simplie, walketh boldly;
and he that walks simply, walks boldly;
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1890
this is the cause of all euill, that many cannot rightly and truly applie the scriptures:
this is the cause of all evil, that many cannot rightly and truly apply the Scriptures:
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1891
for by the simple, is not meant the foole, but he that is honestly and vprightly minded: for by the simple, is not meant the fool, but he that is honestly and uprightly minded:
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1892
for if it were so vnderstood, in vaine were the saying of Christ, Be wise as serpents, and innocent as doues:
for if it were so understood, in vain were the saying of christ, Be wise as Serpents, and innocent as Dove:
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1893
Let vs blush, and be ashamed, that the Samaritan woman, was so carefull in learning, that her worldly busines could not hinder her from the doctrine of Christ:
Let us blush, and be ashamed, that the Samaritan woman, was so careful in learning, that her worldly business could not hinder her from the Doctrine of christ:
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1894
We enquire nothing in the knowledge of heauenly things, but are carelesse and neglect all things. We inquire nothing in the knowledge of heavenly things, but Are careless and neglect all things.
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1895
Which of vs (I pray you) when we come home, doth any thing worthy of a Christian? who doth search? repeate? or remember the scriptures? The scriptures are giuen, not onely that you should haue them in your bookes, but also in your hearts:
Which of us (I pray you) when we come home, does any thing worthy of a Christian? who does 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:
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1896
I doe not forbid to get you bookes: nay I doe admonish you, and entreate you, that you get them;
I do not forbid to get you books: nay I do admonish you, and entreat you, that you get them;
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1897
yet so, that you doe oftentimes repeat, both the letters and the sense, in your minde:
yet so, that you do oftentimes repeat, both the letters and the sense, in your mind:
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1898
that by it, that may be made pure. For if in whatsoeuer house the Gospell of Christ is, the diuell dare not enter;
that by it, that may be made pure. For if in whatsoever house the Gospel of christ is, the Devil Dare not enter;
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1899
how much lesse, shall the diuel ore sinne, touch that soule, which is familiar with the diligent reading of it:
how much less, shall the Devil over sin, touch that soul, which is familiar with the diligent reading of it:
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1900
therefore sanctifie thy soule, and sanctifie thy body, this shall come to passe, if thou haue alwaies in thy minde,
Therefore sanctify thy soul, and sanctify thy body, this shall come to pass, if thou have always in thy mind,
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1901
and tongue, the Gospell of Christ.
and tongue, the Gospel of christ.
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1902
Seeing therefore, there is such ignorance, impenitencie, prophanenes, disobedience and vnthankfulnes amongst vs, not onely the former examples,
Seeing Therefore, there is such ignorance, impenitency, profaneness, disobedience and unthankfulness among us, not only the former Examples,
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1903
but many others shall rise vp in iudgement against vs in the last day.
but many Others shall rise up in judgement against us in the last day.
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1904
The G•ecians shall condemne vs in that day, for they reuerently esteemed, and heard their Philosophers disputing doubtfully of vice and vertue:
The G•ecians shall condemn us in that day, for they reverently esteemed, and herd their Philosophers disputing doubtfully of vice and virtue:
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1905
but wee contemne the faithfull preachers, deliuering vnto vs the certaine and sure word of God.
but we contemn the faithful Preachers, delivering unto us the certain and sure word of God.
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1906
The Romanes shall condemne vs, who gaue such honour to the obscure writings of Sybilla, that in all doubts they rested vpon them:
The Romans shall condemn us, who gave such honour to the Obscure writings of Sibyl, that in all doubts they rested upon them:
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1907
we neglect the scriptures, which are able to resolue vs in all doubts, and to comfort vs in the greatest extremities.
we neglect the Scriptures, which Are able to resolve us in all doubts, and to Comfort us in the greatest extremities.
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1908
The Papists shall condemne vs, who make more account of their own traditions, then we do of Christs Gospell.
The Papists shall condemn us, who make more account of their own traditions, then we do of Christ Gospel.
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1909
They are more constant in errors, then we in the truth: they goe further to a masse, then we to a sermon:
They Are more constant in errors, then we in the truth: they go further to a mass, then we to a sermon:
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1910
they are more liberall in mainetaining of Idolatrous Priestes, then we aree to maintaine the Lords faithfull ministers.
they Are more liberal in maintaining of Idolatrous Priests, then we aree to maintain the lords faithful Ministers.
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1911
They take more care and paines, in drawing as many as they can, to their idolatrous superstition:
They take more care and pains, in drawing as many as they can, to their idolatrous Superstition:
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1912
then we are to drawe men to true religion: They liberally maintaine their followers and fauourers;
then we Are to draw men to true Religion: They liberally maintain their followers and favourers;
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1913
we suffer many true professors and Christians to want. Our forefathers, who liued in blindnes, shall condemne vs:
we suffer many true professors and Christians to want. Our Forefathers, who lived in blindness, shall condemn us:
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1914
who were full of good deeds, abounding in hospitalitie, liberalitie and almes deeds, dealing iustly, honestly,
who were full of good Deeds, abounding in hospitality, liberality and alms Deeds, dealing justly, honestly,
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1915
and vprightly in their contractes, and bargaines.
and uprightly in their contracts, and bargains.
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1916
Many amongst vs vnder the Gospell, are couetous, miserable, and vnmercifull, full of deceit, and crueltie.
Many among us under the Gospel, Are covetous, miserable, and unmerciful, full of deceit, and cruelty.
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1917
These miserable worldlings shall condeme vs:
These miserable worldlings shall condeme us:
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1918
who doe so much followe the world, and bestowe so much care and paines vpon it, neglecting no time, or occasion of gaine:
who do so much follow the world, and bestow so much care and pains upon it, neglecting no time, or occasion of gain:
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1919
whereas we are sloathfull, carelesse, and negligent in heauenly things.
whereas we Are slothful, careless, and negligent in heavenly things.
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1920
These two examples of the Niniuites, and this woman alledged by our Sauiour Christ in the Gospell, against the vnthankefull and disobedient Iewes, may as truly and as iustly be applied against vs. The Niniuites shall rise in iudgement and condemne this generation;
These two Examples of the Niniuites, and this woman alleged by our Saviour christ in the Gospel, against the unthankful and disobedient Iewes, may as truly and as justly be applied against us The Niniuites shall rise in judgement and condemn this generation;
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1921
They hearing but one Ionas ▪ and one sermon, threatning destruction, beleeued God, repented of their sinnes,
They hearing but one Ionas ▪ and one sermon, threatening destruction, believed God, repented of their Sins,
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1922
and shewed the fruites of their faith and repentance:
and showed the fruits of their faith and Repentance:
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1923
but how many sermons haue we heard, and that by sundrie men, and a long time? sermons of mercy, alluring vs by the sweet promises of God;
but how many Sermons have we herd, and that by sundry men, and a long time? Sermons of mercy, alluring us by the sweet promises of God;
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1924
and sermons of iudgements, threatning & thundring euerlasting damnation:
and Sermons of Judgments, threatening & thundering everlasting damnation:
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1925
and yet where is our repentance? where are the fruites of our faith and obedience? A fewe sermons,
and yet where is our Repentance? where Are the fruits of our faith and Obedience? A few Sermons,
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1926
or one sermon, was sufficient to witnes against vs;
or one sermon, was sufficient to witness against us;
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1927
how much more such a multitude of sermons, so long continued? By the mouth of two or three witnesses euery thing shall be established:
how much more such a multitude of Sermons, so long continued? By the Mouth of two or three Witnesses every thing shall be established:
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1928
And the Apostle accounteth his sermons and Epistles, as witnesses against the Corinthians:
And the Apostle accounteth his Sermons and Epistles, as Witnesses against the Corinthians:
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1929
And if the very shaking off the dust of the feete of Gods seruants, be a sufficient witnes against an vnthankfull people:
And if the very shaking off the dust of the feet of God's Servants, be a sufficient witness against an unthankful people:
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1930
how much more shall they themselues, their continuall labours and sermons, testifie against them, to their vtter shame and confusion?
how much more shall they themselves, their continual labours and Sermons, testify against them, to their utter shame and confusion?
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1931
And if our Sauiour Christ pronounce so hard a sentēce against Chorazin, Bethsaida & Capernaum, amongst whō he preached but a small time:
And if our Saviour christ pronounce so hard a sentence against Chorazin, Bethsaida & Capernaum, among whom he preached but a small time:
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1932
what shall become of vs, that haue had the Gospell preached so often, and so long a time.
what shall become of us, that have had the Gospel preached so often, and so long a time.
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1933
Our Sauiour preached publikely in the world, but three yeares onely:
Our Saviour preached publicly in the world, but three Years only:
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1934
he taught in many other places, he bestowed but some of that time in those Cities.
he taught in many other places, he bestowed but Some of that time in those Cities.
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1935
Now if one yeares preaching, two or three yeeres preaching be sufficient, to drawe vpon an impenitent people, such heauie iudgements and damnation:
Now if one Years preaching, two or three Years preaching be sufficient, to draw upon an impenitent people, such heavy Judgments and damnation:
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1936
what shall become of those, which haue had the Gospell preached, some tenne yeares, some 20. some 30. some 40. some 50. yeares? and yet haue beene,
what shall become of those, which have had the Gospel preached, Some tenne Years, Some 20. Some 30. Some 40. Some 50. Years? and yet have been,
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1937
and are still most vnthankfull, and vnprofitable hearers.
and Are still most unthankful, and unprofitable hearers.
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1938
The lawe of nature was sufficient to make vs inexcusable, much more the morall lawe of God written,
The law of nature was sufficient to make us inexcusable, much more the moral law of God written,
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1939
and most of all, if to these two be ioyned the Gospell of Christ, these are three heauie witnesses against vs. But to come to the example we haue in hand,
and 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 Exampl we have in hand,
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1940
and to make some speciall vse of it to our owne soules;
and to make Some special use of it to our own Souls;
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1941
This woman the Queene of the South, shall rise in iudgment, & condemne this generation wherin we liue.
This woman the Queen of the South, shall rise in judgement, & condemn this generation wherein we live.
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1942
She trauelleth far, taketh vpon her a great, long, teadious, dangerous, painefull and costly iourney: but many amongst vs, are secure, idle, and sloathfull;
She travelleth Far, Takes upon her a great, long, tedious, dangerous, painful and costly journey: but many among us, Are secure, idle, and slothful;
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1943
fewe or none will labour for it.
few or none will labour for it.
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1944
Nay, they will scarce haue it, receiue it, though they may haue it with ease, without any cost or labour.
Nay, they will scarce have it, receive it, though they may have it with ease, without any cost or labour.
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1945
If any haue care and conscience to seeke for wisedome abroad, wanting it at home: such are derided, scoffed, hated, and persecuted, by the most sort of men.
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.
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1946
This woman reuerenceth her teacher, and thinketh nothing too deare for him.
This woman reverenceth her teacher, and Thinketh nothing too deer for him.
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1947
Many despise their faithfull teachers, little regarding their doctrine, seeking their discredit, and offering them iniuries:
Many despise their faithful Teachers, little regarding their Doctrine, seeking their discredit, and offering them injuries:
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1948
and as for maintenance, they thinke a litle, too much, they grudge to giue that little, which the lawe alloweth, in many places,
and as for maintenance, they think a little, too much, they grudge to give that little, which the law alloweth, in many places,
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1949
and hardly can any be drawne to voluntarie contributions, and if they be, they are soone wearie of it.
and hardly can any be drawn to voluntary contributions, and if they be, they Are soon weary of it.
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1950
The Children of Israel doe offer voluntarie gifts, for the building of the tabernacle, as gold, siluer, precious stones: The Children of Israel do offer voluntary Gifts, for the building of the tabernacle, as gold, silver, precious stones:
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1951
and they were so free, and gaue so much, that the Lord said to Moses, The people bring too much,
and they were so free, and gave so much, that the Lord said to Moses, The people bring too much,
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1952
and more then enough for the vse of the worke which the Lord hath commanded to be made.
and more then enough for the use of the work which the Lord hath commanded to be made.
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1953
And in an other place, the people and Princes offering many thousand tallents of gold, siluer, and precious stones: And in an other place, the people and Princes offering many thousand Talents of gold, silver, and precious stones:
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1954
It is said, The people reioyced, when they offered willingly. And Dauid the King, reioyced with great and blessed God, for their franke offering.
It is said, The people rejoiced, when they offered willingly. And David the King, rejoiced with great and blessed God, for their frank offering.
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1955
Where are such people? where are such hearts? so free and liberall to maintaine Gods house? In an other place, The children of Israel, they pulled their eare-rings from their eares, to make a golden Calfe:
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 earrings from their ears, to make a golden Calf:
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1956
and Baalls Prophets are richly and liberally maintained. Our forefathers haue beene very bountifull, and prodigall, in maintaining Idolatrous Priests:
and Baalls prophets Are richly and liberally maintained. Our Forefathers have been very bountiful, and prodigal, in maintaining Idolatrous Priests:
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1957
they gaue indeed too much to the Church, euen the very wealth and fatte of the world:
they gave indeed too much to the Church, even the very wealth and fat of the world:
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1958
but we are come to an other extremitie, they gaue too much, we giue little or nothing:
but we Are come to an other extremity, they gave too much, we give little or nothing:
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1959
nay that which is worst of all, we take away that, which was giuen by others.
nay that which is worst of all, we take away that, which was given by Others.
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1960
Oh what account shall these make, which spoyle & robbe the Church, Nay which robbe God himselfe? If Christ shall say to those, which haue not releeued and harboured his seruants, Depart yee cursed to euerlasting fire:
O 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:
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1961
shall not those be partakers of that heauie sentence, to whom the iudge may truly say, I had meate & drinke of my own,
shall not those be partakers of that heavy sentence, to whom the judge may truly say, I had meat & drink of my own,
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1962
but you tooke it from me:
but you took it from me:
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1963
I had house and harbour, but you thrust me out? Whosoeuer they be that are not readie,
I had house and harbour, but you thrust me out? Whosoever they be that Are not ready,
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1964
& willing, to releeue, and maintaine, the faithfull teachers: they thinke basely of the word: they doe not truly loue it, nor take it to be their felicitie:
& 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:
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1965
for as loue is painefull to seeke for wisdome, so it is bountiful, to maintaine it.
for as love is painful to seek for Wisdom, so it is bountiful, to maintain it.
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1966
Want of maintenance is the decay of learning, & religion, & by this pollicie, Sathan doth hinder & keep backe many from this calling,
Want of maintenance is the decay of learning, & Religion, & by this policy, Sathan does hinder & keep back many from this calling,
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1967
and discomfort many that are in it. Therefore not onely this woman, but also many other, as the Iewes and our forefathers,
and discomfort many that Are in it. Therefore not only this woman, but also many other, as the Iewes and our Forefathers,
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1968
yea Iezabell in maintaining Baalls Priests, shall condemne, the miserablenes, the couetousnes, the hard dealing and vnkindnesse of this our age, against the true ministers of the Gospell.
yea Jezebel 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.
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1969
Againe, this woman accounteth it the chiefe happinesse in earth, to heare true wisedome;
Again, this woman accounteth it the chief happiness in earth, to hear true Wisdom;
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1970
we preferre euery profit before it, wee speake and thinke basely of it, we haue neither true desire nor delight to be exercised in it; either publikely or priuately;
we 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;
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1971
we esteeme too much of follie, we haue no true resolution to hazard life or goods for this wisedome:
we esteem too much of folly, we have no true resolution to hazard life or goods for this Wisdom:
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1972
nay we deface and discredit it by our bad liues; and therefore we doe not truely loue it, nor make it our ioy or happines:
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:
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1973
and therefore this woman shall rise in iudgement against vs, and her example doth make much to our shame and condemnation.
and Therefore this woman shall rise in judgement against us, and her Exampl does make much to our shame and condemnation.
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1974
Finally, this woman was with Salomon but some short time, she could not stay long, hauing a kingdome, it may be, she stayed some fewe weekes,
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,
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1975
or monethes, and in so short time, she is called, and conuerted, by the force and power of Salomons wisedome:
or months, and in so short time, she is called, and converted, by the force and power of Solomon's Wisdom:
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1976
we haue had a long time, a greater wisedome then Salomons, and yet it hath had no such power for the good and conuersion of many;
we have had a long time, a greater Wisdom then Solomon's, and yet it hath had no such power for the good and conversion of many;
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1977
and let vs here set downe our rest a little.
and let us Here Set down our rest a little.
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1978
The word of the Lord is mightie through God, to cast downe holdes, casting downe the imaginations,
The word of the Lord is mighty through God, to cast down holds, casting down the Imaginations,
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1979
and euery hie thing that is exalted against the knowledge of God, and bringing into Captiuitie euery thought to the obedience of Christ;
and every high thing that is exalted against the knowledge of God, and bringing into Captivity every Thought to the Obedience of christ;
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1980
It is able to conuert soules, and to redresse the waies of young men, be they neuer so leaude, wilde, or wanton:
It is able to convert Souls, and to redress the ways of young men, be they never so leaude, wild, or wanton:
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1981
This wisedome is of that power (if it enter into thy heart and delight thy soule) that it will preserue thee from the waies of wicked men and women.
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.
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1982
It is a preseruatiue against all sinne. It is compared, to a hammer, and to a fire, which are of great force:
It is a preservative against all sin. It is compared, to a hammer, and to a fire, which Are of great force:
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1983
by the hammer and fire, the smith buckles and bends the hard yron to his vse and purpose;
by the hammer and fire, the smith buckles and bends the hard iron to his use and purpose;
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1984
and is not the hammer of Gods word, able to bruise, and buckle, & breake our stonie and hard hearts? the fire hath power to enflame, to consume, to purge,
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,
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1985
and shall not the fire of Gods word be as powerfull, to kindle zeale in our hearts, to consume sinne,
and shall not the fire of God's word be as powerful, to kindle zeal in our hearts, to consume sin,
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1986
and to purifie and clense vs within? This word is compared, to a shaft or an arrowe, which striketh and entreth deepely:
and to purify and cleanse us within? This word is compared, to a shaft or an arrow, which striketh and entereth deeply:
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1987
and is not the word able to strike our hearts, and to pearce them through;
and is not the word able to strike our hearts, and to pierce them through;
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1988
It is compared to raine, which sinketh and soaketh into the earth, and softneth the hard ground;
It is compared to rain, which sinks and soaketh into the earth, and softeneth the hard ground;
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1989
and shall not so many sweet showers and deawes from heauen, enter into our hearts, soften them,
and shall not so many sweet showers and dews from heaven, enter into our hearts, soften them,
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1990
and make them fruitfull in grace? finally, it is the power of God to saluation,
and make them fruitful in grace? finally, it is the power of God to salvation,
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1991
and sharper then any two edged sword;
and sharper then any two edged sword;
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1992
and can it not wound vs, and cut downe out sinnes, the enemies of our soule? The Apostle saith, That such is the power of prophecying, that it is able to conuert an Infidell;
and can it not wound us, and Cut down out Sins, the enemies of our soul? The Apostle Says, That such is the power of prophesying, that it is able to convert an Infidel;
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1993
there hath beene great power of naturall philosophie, in drawing men from the hatred of sinne, to the loue of vertue.
there hath been great power of natural philosophy, in drawing men from the hatred of sin, to the love of virtue.
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1994
A Philosopher could say, when he saw a vitious man, that he himselfe had beene as bad,
A Philosopher could say, when he saw a vicious man, that he himself had been as bad,
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1995
if he had not giuen himselfe to the studie of Philosophie:
if he had not given himself to the study of Philosophy:
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1996
And shall not the profession, studie and preaching of heauenly wisedome, be of greater power to vs:
And shall not the profession, study and preaching of heavenly Wisdom, be of greater power to us:
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1997
there is an example of one Polemon of Athens, a wild and Luxurious young man, delighting and reioycing in infami•;
there is an Exampl of one Polemon of Athens, a wild and Luxurious young man, delighting and rejoicing in infami•;
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1998
like some of the swaggering youths of our daies;
like Some of the swaggering youths of our days;
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1999
this young man spending a whole night in drinking and wantonnes, after the Sunne rising, returning home from his riotousnes, he entred into the schoole of Xenocrates, the Philosopher, not to learne,
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,
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2000
but to laugh, and deride him.
but to laugh, and deride him.
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2001
The Philosopher omitting the matter he was intreating of, began to speake of modestie and temperance;
The Philosopher omitting the matter he was entreating of, began to speak of modesty and temperance;
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2002
and he did it with such grauitie and authoritie, that he so moued the young man, that he shewed open signes of sorrowe and repentance,
and he did it with such gravity and Authority, that he so moved the young man, that he showed open Signs of sorrow and Repentance,
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2003
and after forsooke his luxurious life.
and After forsook his luxurious life.
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2004
A worthy example, to the shame & condemnation of many both old and young in our age, which heare daily many worthy sermons, full of grace,
A worthy Exampl, to the shame & condemnation of many both old and young in our age, which hear daily many worthy Sermons, full of grace,
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2005
and power, and yet they are impudent, desperate, gracelesse, and hard harted; nothing ▪ can moue them to sorrowe and humiliation for their sinnes:
and power, and yet they Are impudent, desperate, graceless, and hard hearted; nothing ▪ can move them to sorrow and humiliation for their Sins:
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2006
If such be the power of naturall Philosophie, farre greater is the power of heauenly wisdome.
If such be the power of natural Philosophy, Far greater is the power of heavenly Wisdom.
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2007
As one doth most soundly and truly describe it:
As one does most soundly and truly describe it:
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2008
Onely the heauenly doctrine saith hee (the which alone is wisedome, ) bringeth to passe those things, which the Philosophers were neuer able to doe.
Only the heavenly Doctrine Says he (the which alone is Wisdom,) brings to pass those things, which the Philosophers were never able to do.
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2009
The commandemēts of God (because they are sincere and pure,) of how great force they are in the hearts of men, daily experience doth shew it.
The Commandments of God (Because they Are sincere and pure,) of how great force they Are in the hearts of men, daily experience does show it.
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2010
Bring me a man inclined to anger, ill tongued, vnruly, and rash, with a few of Gods words I wil make him as quiet as a lambe:
Bring me a 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:
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2011
Bring me a couetous person, a greedie scraper, and a niggard, hence forth will I make him liberall.
Bring me a covetous person, a greedy scraper, and a niggard, hence forth will I make him liberal.
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2012
Bring me one that is fearefull of death, and of paine, straightway, he will despise both gallous and fire,
Bring me one that is fearful of death, and of pain, straightway, he will despise both gallous and fire,
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2013
and dangers, yea the torments of the Brazen Bull: Bring me him, that is a leacher, an adulterer, a ruffion, and a rioter;
and dangers, yea the torments of the Brazen Bull: Bring me him, that is a Lecher, an adulterer, a ruffian, and a rioter;
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2014
henceforth shalt thou see him sober, chaste and continent:
henceforth shalt thou see him Sobrium, chaste and continent:
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2015
Bring me a cruell person, & one that thirsteth after blood, soone shal that furie be changed into clemencie and mercy:
Bring me a cruel person, & one that Thirsteth After blood, soon shall that fury be changed into clemency and mercy:
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2016
Bring me an vniust man, vnwise, & sinfull, he shall straitway be iust, wise, innocent, & harmelesse;
Bring me an unjust man, unwise, & sinful, he shall straightway be just, wise, innocent, & harmless;
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2017
so great is the might of godly wisdome, that being powred into the hart of men, it will at once,
so great is the might of godly Wisdom, that being poured into the heart of men, it will At once,
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2018
euen at one push, expell and driue out foolishnes.
even At one push, expel and driven out foolishness.
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2019
Hath euer yet hitherto any of the Philosophers performed these things? Or if he were willing, were he able to doe it? who when they haue spent their whole time in the studie of Philosophie,
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,
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2020
yet neuerthelesse are not able (if nature doe a little withstand it) to make themselues,
yet nevertheless Are not able (if nature do a little withstand it) to make themselves,
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2021
or any others the better therewith.
or any Others the better therewith.
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2022
Their wisedome therefore, how much soeuer it can doe, yet doth it not roote out vices, but hide them;
Their Wisdom Therefore, how much soever it can do, yet does it not root out vices, but hide them;
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2023
but a fewe of Gods commandements doe so throughly and wholy change man, and so make him new, that thou canst not knowe him to be the same man he was.
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.
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2024
The meaning of this worthy man is, that the wisedome of the word excelleth infinitely the wisedome of nature, be it neuer so absolute:
The meaning of this worthy man is, that the Wisdom of the word excels infinitely the Wisdom of nature, be it never so absolute:
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2025
And howsoeuer Philosophers sometimes might make some men ashamed of their vices, and to forsake them:
And howsoever Philosophers sometime might make Some men ashamed of their vices, and to forsake them:
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2026
yet they could neuer throughly conuert any, because they could not teach them true religion, and the feare of God, which is the beginning of all true wisedome.
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.
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2027
Many examples we haue of the power of Gods word, in the calling and conuerting of mens soules.
Many Examples we have of the power of God's word, in the calling and converting of men's Souls.
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2028
By this, both this woman and the Niniuites were conuerted.
By this, both this woman and the Niniuites were converted.
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2029
Peter preaching euen to those Iewes that crucified Christ, their hearts were pricked, and they said, Men and brethren what shall we doe? And by that sermon he wonne three thousand soules to God:
Peter preaching even to those Iewes that Crucified christ, their hearts were pricked, and they said, Men and brothers what shall we do? And by that sermon he won three thousand Souls to God:
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2030
Oh the mightie power of the word, if the Lord lay his helping hand to it.
O the mighty power of the word, if the Lord lay his helping hand to it.
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2031
Paul preached to Lidea, she gaue attendance to Pauls preaching: the Lord opened her heart, and so both she and her house was conuerted: 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:
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2032
In the same manner was the Iaylor and his househould conuerted.
In the same manner was the Jailer and his household converted.
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2033
In an other place, the word was of such power, that the beleeuers came and confessed,
In an other place, the word was of such power, that the believers Come and confessed,
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2034
and shewed their workes, and many also of them, which vsed curious Artes, brought their bookes and burned them before all men,
and showed their works, and many also of them, which used curious Arts, brought their books and burned them before all men,
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2035
and they counted the price of them, and found it fiftie thousand peeces of siluer (which was of our money about 2000. markes) so the word of God grewe mightily and preuailed.
and they counted the price of them, and found it fiftie thousand Pieces of silver (which was of our money about 2000. marks) so the word of God grew mightily and prevailed.
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2036
Thus we see, that the word hath beene heretofore of great power to winne soules to God.
Thus we see, that the word hath been heretofore of great power to win Souls to God.
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2037
Is it now become weake and feeble:
Is it now become weak and feeble:
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2038
nay the fault is not in the word, but in the •tubbornnes & hardnes of our harts, which will not suffer it to enter, nor giue it any place.
nay the fault is not in the word, but in the •tubbornnes & hardness of our hearts, which will not suffer it to enter, nor give it any place.
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2039
The word is the same it was, it is the same seede, but is now sowne in a bad soyle,
The word is the same it was, it is the same seed, but is now sown in a bad soil,
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2040
and therefore it will n•t, nor cannot fructifie; And that you may know, whether the word hath this power in you or no,
and Therefore it will n•t, nor cannot fructify; And that you may know, whither the word hath this power in you or no,
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2041
for the conuersion of your soules, remember this worthie & excellent counsell, for your instruction and direction.
for the conversion of your Souls, Remember this worthy & excellent counsel, for your instruction and direction.
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2042
When any is conuerted to the Lord, the vaile is taken away: therefore the cause of taking away the vaile, is our conuersion to God;
When any is converted to the Lord, the veil is taken away: Therefore the cause of taking away the veil, is our conversion to God;
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2043
From whence we may gather, that whilst in reading the scriptures, the vnderstanding of them is kept from vs,
From whence we may gather, that while in reading the Scriptures, the understanding of them is kept from us,
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2044
and whilst, that which is written is abscure and shut vp from vs, we are not yet conuerted to the Lord:
and while, that which is written is abscure and shut up from us, we Are not yet converted to the Lord:
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2045
for if we were conuerted, (no doubt) the vaile would be taken away. Let vs see what it is to be conuerted to the Lord.
for if we were converted, (no doubt) the veil would be taken away. Let us see what it is to be converted to the Lord.
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2046
But that we may the more clearely knowe, what is to be conuerted, let vs first see, what is to be auerted, that is turned from the Lord.
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.
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2047
Euery one then, that when the words of the lawe is repeated, is occupied in common fables, he is auerted;
Every one then, that when the words of the law is repeated, is occupied in Common fables, he is averted;
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2048
Euery one which is bound with the cares of possessions, with the desires of riches, and of the glory, and honour of the world, he is auerted;
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;
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2049
that is, turned from the Lord:
that is, turned from the Lord:
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2050
He which seemeth to be estraunged from these things, and sitteth and heareth the words of the law,
He which seems to be estranged from these things, and Sitteth and hears the words of the law,
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2051
and is attentiue with his countenance & eyes, but his heart and thoughts are wandring, he is auerted;
and is attentive with his countenance & eyes, but his heart and thoughts Are wandering, he is averted;
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2052
that is, turned from the Lord.
that is, turned from the Lord.
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2053
What is it then to be conuerted and turned to God? If we cast all these things behind our backes,
What is it then to be converted and turned to God? If we cast all these things behind our backs,
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2054
and giue our selues in studie, in deeds, in minde, and care to the word of God, to meditate in his lawe day and night, letting passe all other things, let vs giue our selues to God.
and give our selves in study, in Deeds, in mind, and care to the word of God, to meditate in his law day and night, letting pass all other things, let us give our selves to God.
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2055
Let vs be exercised in his testimonies: this is to be conuerted to the Lord.
Let us be exercised in his testimonies: this is to be converted to the Lord.
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2056
If thou wouldest haue thy sonne to learne the liberall sciences, dost thou not free him from other things? for this cause, thou dost prouide a schoolemaister and bookes,
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,
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2057
and thou dost spare for no cost, to haue thy purpose brought to passe.
and thou dost spare for no cost, to have thy purpose brought to pass.
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2058
Which of vs doth so giue himselfe to the studie of Gods lawe? who doth with such studie and labour, seeke for heauenly things,
Which of us does so give himself to the study of God's law? who does with such study and labour, seek for heavenly things,
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2059
as he doth for humane and earthly? and why doe we complaine, that we are ignorant of that, which we learne not? Some of you,
as he does for humane and earthly? and why do we complain, that we Are ignorant of that, which we Learn not? some of you,
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2060
so soone as they heare that reiected which is read, they straite goe away, there is no inquisition of that which hath beene spoken, no conscience, no remembrance:
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:
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2061
where as it is saide, Aske thy fathers, and they will tell thee: Aske thy teachers, and they will teach thee:
where as it is said, Ask thy Father's, and they will tell thee: Ask thy Teachers, and they will teach thee:
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2062
Some tarrie not so long, till the lectures be ended;
some tarry not so long, till the Lectures be ended;
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2063
some though they heare, vnderstand not, being in the lower parts of Gods house, and occupied with fables, of whom I dare say, that when Moses is read, there is not onely a vaile vpon their heart,
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 veil upon their heart,
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2064
but there is a wall set betwixt them.
but there is a wall Set betwixt them.
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2065
If he that is present which doth heare and is attentiue, and doth enquire and discusse of those things which he heareth,
If he that is present which does hear and is attentive, and does inquire and discuss of those things which he hears,
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2066
and that which he cannot vnderstand, he doth aske the meaning of others, and so learneth, he that shutteth his eares least he should heare,
and that which he cannot understand, he does ask the meaning of Others, and so learneth, he that shutteth his ears lest he should hear,
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2067
and turneth away his face from hearing:
and turns away his face from hearing:
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2068
how is the vaile taken away from his heart? Let vs take heed then, that when Moses is read,
how is the veil taken away from his heart? Let us take heed then, that when Moses is read,
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2069
when Paul is read, there be not a vaile vpon our heart.
when Paul is read, there be not a veil upon our heart.
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2070
Certainely if we heare negligently, and haue no care to learne and vnderstand, not onely the scripture of the Lawe and Prophets,
Certainly if we hear negligently, and have no care to Learn and understand, not only the scripture of the Law and prophets,
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2071
but of the Apostles and Euangelists, we are hidden and couered with a great vaile,
but of the Apostles and Evangelists, we Are hidden and covered with a great veil,
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2072
and I doe feare, that by the negligence and foolishnes of our heart, that the diuine volumes are not only hidden from vs, but sealed:
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:
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2073
as if a booke should be giuen into the hands of man to read, and he answereth, he cannot read, or that it is sealed.
as if a book should be given into the hands of man to read, and he Answers, he cannot read, or that it is sealed.
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2074
And therefore we must haue a care, not onely to learne the scriptures, but we must entreate the Lord, by supplications day & night, that the lambe of the tribe of Iudah may come & vouchsafe, to take this sealed booke and open it:
And 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 Iudah may come & vouchsafe, to take this sealed book and open it:
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2075
And indeed, it is Paul that planteth, and Apollo watreth, but it is God that giues the encrease;
And indeed, it is Paul that plants, and Apollo Waters, but it is God that gives the increase;
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2076
he is the author of our ministerie, the author of the word, the giuer of all gifts and graces to his seruants.
he is the author of our Ministry, the author of the word, the giver of all Gifts and graces to his Servants.
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Good seede is sowne in sundrie grounds, but it doth not fructifie in all: Man speaketh to the outward eare, but God must speake inwardly to the heart:
Good seed is sown in sundry grounds, but it does not fructify in all: Man speaks to the outward ear, but God must speak inwardly to the heart:
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or else the word will haue no power to conuert the soule. The Gospell is heard (saith a father) some beleeue, and some beleeue not:
or Else the word will have no power to convert the soul. The Gospel is herd (Says a father) Some believe, and Some believe not:
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They which beleeue, they heare and learne from the father: they which beleeue not, they heare outwardly, but they neither heare nor learne inwardly:
They which believe, they hear and Learn from the father: they which believe not, they hear outwardly, but they neither hear nor Learn inwardly:
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that is, to them it is giuen to beleeue, to the other it is not giuen ▪ So saith our Sauiour to the Apostles:
that is, to them it is given to believe, to the other it is not given ▪ So Says our Saviour to the Apostles:
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To you it is giuen to know the secrets of the kingdome of heauen, but to others it is not giuen.
To you it is given to know the secrets of the Kingdom of heaven, but to Others it is not given.
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It is said in an other place: As many as were ordained to eternall life beleeued, when Paul & Barnabas preached. It is said in an other place: As many as were ordained to Eternal life believed, when Paul & Barnabas preached.
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Though Prophets speake to vs, though Apostles, though Salomon, though Iohn the Baptist, though Angels and Christ himselfe speake:
Though prophets speak to us, though Apostles, though Solomon, though John the Baptist, though Angels and christ himself speak:
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yet they shall nothing auaile to conuert vs, except God open our hearts. The Lord raigneth, both vpon the corne and vpon the thornes;
yet they shall nothing avail to convert us, except God open our hearts. The Lord Reigneth, both upon the corn and upon the thorns;
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but hee sendeth Raine vpon the Corne, for the barne, and vpon the thornes for the fire,
but he sends Rain upon the Corn, for the bairn, and upon the thorns for the fire,
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and yet it is the same raine:
and yet it is the same rain:
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so the word of God is powred vpon all, let euery one see what roote he hath, let him see whether he draweth the good raine,
so the word of God is poured upon all, let every one see what root he hath, let him see whither he draws the good rain,
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if he drawe it to engender thornes, is the raigne of God to be accused,
if he draw it to engender thorns, is the Reign of God to be accused,
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before it come to the roote? that is a sweete raine, till it come to a bad heart.
before it come to the root? that is a sweet rain, till it come to a bad heart.
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Now that the word may haue more power in vs hereafter, let vs cast off naturall blindnes, carnall securitie, our olde sinnes and worldly cares:
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:
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let vs come with hungrie, and humble hearts, denying our selues, and desirous to learne: let vs come with repentance for our sinnes, and a sincere loue to the word;
let us come with hungry, and humble hearts, denying our selves, and desirous to Learn: let us come with Repentance for our Sins, and a sincere love to the word;
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And aboue all things, let vs pray hartily, and continually to the father and founder of all good gifts,
And above all things, let us pray heartily, and continually to the father and founder of all good Gifts,
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for the blessings of all good lessons and instructions to our soules;
for the blessings of all good Lessons and instructions to our Souls;
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let vs confesse our owne weakenes, and say in our soules, with the spouse to her husband Christ, Drawe me,
let us confess our own weakness, and say in our Souls, with the spouse to her husband christ, Draw me,
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and we will runne after thee.
and we will run After thee.
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Finally, let vs pray with Dauid, be beneficiall to thy seruant, that I may liue and keepe thy word, open mine eyes, that I may see the wonders of thy lawes.
Finally, let us pray with David, be beneficial to thy servant, that I may live and keep thy word, open mine eyes, that I may see the wonders of thy laws.
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I will runne the waies of thy commandements when thou shalt inlarge my heart. I will run the ways of thy Commandments when thou shalt enlarge my heart.
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Teach me (ô Lord) the way of thy statutes, and I will keepe it to the end, Giue me vnderstanding, Teach me (o Lord) the Way of thy statutes, and I will keep it to the end, Give me understanding,
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and I will keepe thy lawe, yea I will keepe it with my whole heart: Direct me in the path of thy commandements, for therein is my delight.
and I will keep thy law, yea I will keep it with my Whole heart: Direct me in the path of thy Commandments, for therein is my delight.
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Incline my heart to thy testimonies, and not to couetousnes, turne away my eyes from regarding vanitie,
Incline my heart to thy testimonies, and not to covetousness, turn away my eyes from regarding vanity,
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and quicken me in thy way.
and quicken me in thy Way.
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Looke vpon me, and be mercifull to me, as thou vsest to doe to those that feare thy name. Look upon me, and be merciful to me, as thou usest to do to those that Fear thy name.
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Direct my steppes in thy word, and let none iniquitie haue dominion ouer me. Teach me to doe thy will, for thou art my God. Direct my steps in thy word, and let none iniquity have dominion over me. Teach me to do thy will, for thou art my God.
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Let thy good spirit lead me vnto the land of righteousnes.
Let thy good Spirit led me unto the land of righteousness.
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And in an other place ▪ Teach me thy way (ô Lord) and I will walke in thy truth: And in an other place ▪ Teach me thy Way (o Lord) and I will walk in thy truth:
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Knit my heart to thee, that I may feare thy name. And let vs pray with the Prophet Ieremie;
Knit my heart to thee, that I may Fear thy name. And let us pray with the Prophet Ieremie;
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Heale me ô Lord and I shal be whole; saue me, and I shall be saued; Heal me o Lord and I shall be Whole; save me, and I shall be saved;
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for thou a•t my praise, turne thou vs vnto thee ô Lord, and we shall be turned.
for thou a•t my praise, turn thou us unto thee o Lord, and we shall be turned.
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And indeed the calling and conuersion of a sinner, is the great worke of God; as great as the worke of our creation:
And indeed the calling and conversion of a sinner, is the great work of God; as great as the work of our creation:
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And indeed, what is our conuersion? but an new creation:
And indeed, what is our conversion? but an new creation:
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for God (that commandeth light to shine out of darknes) is he, which shineth in the he arts of his children conuerted.
for God (that commands Light to shine out of darkness) is he, which shines in the he arts of his children converted.
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It is he, that must, make both the eare and the heart tractable and flexible.
It is he, that must, make both the ear and the heart tractable and flexible.
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It is he, that both must make vs willing to doe good, and also able to doe good.
It is he, that both must make us willing to do good, and also able to do good.
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It is he, that must inwardly perswade the heart, and by his spirit teach vs inwardly,
It is he, that must inwardly persuade the heart, and by his Spirit teach us inwardly,
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before we can be truely conuerted. Let therefore ministers of the word, giue attendance to reading, exhortation, and doctrine.
before we can be truly converted. Let Therefore Ministers of the word, give attendance to reading, exhortation, and Doctrine.
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Let them stirre vp the grace of God, that worthy thing in them. Let them be faithfull and wise stewards, in disposing the secrets of God.
Let them stir up the grace of God, that worthy thing in them. Let them be faithful and wise Stewards, in disposing the secrets of God.
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Let them preach sincerely, diligently and feruently. Let their affections and life be vpright and holie.
Let them preach sincerely, diligently and fervently. Let their affections and life be upright and holy.
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Let them be wholy possessed with the desire of Gods glory, with the loue of Christ,
Let them be wholly possessed with the desire of God's glory, with the love of christ,
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and with loue to the soules of the people, and then their ministrie shall be acceptable to God.
and with love to the Souls of the people, and then their Ministry shall be acceptable to God.
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If not powerful to conuert, yet to confound: their recompence shall be with the Lord: their labour shall not be in vaine in the Lord.
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.
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We are vnto God saith the Apostle, the sweet Sauiour of Christ in them which are saued, and in them which perish:
We Are unto God Says the Apostle, the sweet Saviour of christ in them which Are saved, and in them which perish:
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to the one we are the Sauiour of death vnto death: and to the other, a Sauiour of life vnto life:
to the one we Are the Saviour of death unto death: and to the other, a Saviour of life unto life:
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and who is sufficient for these things? And seeing that Paul is nothing, Apollos is nothing:
and who is sufficient for these things? And seeing that Paul is nothing, Apollos is nothing:
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but the effect and blessing is of God: Let them striue and wrastle with them, by humble and hartie prayer, continually, vehemently, priuately,
but the Effect and blessing is of God: Let them strive and wrestle with them, by humble and hearty prayer, continually, vehemently, privately,
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and openly, for the assistance of his spirit, and the blessing of their labours:
and openly, for the assistance of his Spirit, and the blessing of their labours:
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that he would perswade Iapheth, that he might dwell in the tents of Shem, that he would circumcise the hearts and eares of the people,
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,
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and take from them, the vaile that hindreth, as ignorance, prophanes, vnbeleefe, hardnes of heart, and such like.
and take from them, the veil that hindereth, as ignorance, profanes, unbelief, hardness of heart, and such like.
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That he would power water vpon the thirstie, and floods vpon the drie ground. That hee would take away their stonie hearts, and giue them hearts of flesh:
That he would power water upon the thirsty, and floods upon the dry ground. That he would take away their stony hearts, and give them hearts of Flesh:
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that so they might walke in his statutes:
that so they might walk in his statutes:
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finally, that he would giue them vnderstanding hearts, that they might be fulfilled with the knowledge of his will, in all wisedome.
finally, that he would give them understanding hearts, that they might be fulfilled with the knowledge of his will, in all Wisdom.
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That they may discerne the things that differ; that they may be pure, and without offence, vntill the day of Christ.
That they may discern the things that differ; that they may be pure, and without offence, until the day of christ.
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That they may walke worthy of the Lord, and please him in all things, that the same signes of conuersion may be seene in their people,
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,
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as were truely found in this woman.
as were truly found in this woman.
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And indeed, many, if not all, the notes of good hearers, which in the beginning I obserued in her, are true signes and notes of her calling:
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:
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In that she takes so great paines, and bestowes so much cost, to seeke for true wisedome:
In that she Takes so great pains, and bestows so much cost, to seek for true Wisdom:
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In that she is so carefull to enquire, and search out the truth of religion.
In that she is so careful to inquire, and search out the truth of Religion.
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In that she speaketh and thinketh so reuerently of Salomon her teacher, reposing true happines in true wisedome,
In that she speaks and Thinketh so reverently of Solomon her teacher, reposing true happiness in true Wisdom,
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and stirreth vp others to be of her minde: these and sundrie other, are signes and tokens of her conuersion.
and stirs up Others to be of her mind: these and sundry other, Are Signs and tokens of her conversion.
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She speaketh not like a Pagan, Heathen or Idolater: but like a worshipper of the true God:
She speaks not like a Pagan, Heathen or Idolater: but like a worshipper of the true God:
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she blesseth him, and confesseth him to be the disposer of kingdomes; and acknowledgeth Israell to be Gods people;
she Blesses him, and Confesses him to be the disposer of kingdoms; and acknowledgeth Israel to be God's people;
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and howsoeuer before, either by secret inspiration, or by report, she heard of the true God, of his worship, and of Salomons wisedome:
and howsoever before, either by secret inspiration, or by report, she herd of the true God, of his worship, and of Solomon's Wisdom:
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yet now she doth fullie taste the truth of it, in her owne soule:
yet now she does Fully taste the truth of it, in her own soul:
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the secrets of her hearts are made manifest, shee worshippeth God, and saith plainely, that God was in that place.
the secrets of her hearts Are made manifest, she Worshippeth God, and Says plainly, that God was in that place.
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The diuine wisedome of Salomon had parswaded this daughter of Iapheth, to come to the tents of Shem, to be a member of the visible Church,
The divine Wisdom of Solomon had parswaded this daughter of Japheth, to come to the tents of Shem, to be a member of the visible Church,
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and to imbrace the truth of religion, and no doubt she went ioyfully home, and indeuoured (by all meanes possible,) to establish the lawe and worship of the true God in her owne countrie.
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.
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Our Sauiour (as you haue heard) commended this woman, and ioyneth her with the Niniuites, who no doubt truely repented,
Our Saviour (as you have herd) commended this woman, and Joineth her with the Niniuites, who no doubt truly repented,
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though many of them fell away afterwards.
though many of them fell away afterwards.
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It is true, that all the Kings of the earth sought the presence of Salomon, to heare his wisedome, that God had put in his heart,
It is true, that all the Kings of the earth sought the presence of Solomon, to hear his Wisdom, that God had put in his heart,
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as we may see in this chapter. I doe not say that all these were called and conuerted.
as we may see in this chapter. I do not say that all these were called and converted.
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It may be many of them came to heare and see newes, rather for humane then diuine wisedome;
It may be many of them Come to hear and see news, rather for humane then divine Wisdom;
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to see the glory and royaltie of Salomon:
to see the glory and royalty of Solomon:
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the beautie of the Temple, and his Pallace, which he had builded, or vpon some other sinister respects:
the beauty of the Temple, and his Palace, which he had built, or upon Some other sinister respects:
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Among so many, this woman is especially named, singled out, and commended, yea a whole storie is recorded of her, and not of the rest:
Among so many, this woman is especially nam, singled out, and commended, yea a Whole story is recorded of her, and not of the rest:
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the cause of her comming was religion:
the cause of her coming was Religion:
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She lost not her labour, but got fruit and profit by her comming, and sheweth plaine testimonies of her conuersion.
She lost not her labour, but god fruit and profit by her coming, and shows plain testimonies of her conversion.
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Indeed something is said of King Hyram, that he euer loued Dauid, and when he hard the words of Salomon, he reioyced greatly, and said;
Indeed something is said of King Hyram, that he ever loved David, and when he hard the words of Solomon, he rejoiced greatly, and said;
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Blessed be the Lord this day, which hath giuen to Da•id a wise sonne, ouer this mightie people:
Blessed be the Lord this day, which hath given to Da•id a wise son, over this mighty people:
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And by his power and helpe he furthereth and helpeth Salomon in building a house to the name of the Lord his God. The learned doe obserue;
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;
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That in this King is prefigured the vocation of the gentiles, who should helpe to build the spirituall Temple of Christ,
That in this King is prefigured the vocation of the Gentiles, who should help to built the spiritual Temple of christ,
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and indeed, he speaketh religiously, reioycing when he heard Salomons words, and blessing the true God for him;
and indeed, he speaks religiously, rejoicing when he herd Solomon's words, and blessing the true God for him;
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as great tokens of calling and conuersion (if not greater) are apparant in this woman:
as great tokens of calling and conversion (if not greater) Are apparent in this woman:
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If she amongst others be a figure of the calling of the gentiles, then it must needs follow, that she her selfe was also called,
If she among Others be a figure of the calling of the Gentiles, then it must needs follow, that she her self was also called,
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for though God made a separation betwixt Iewes and Gentiles, and chose to himselfe for a time the seed of Abraham,
for though God made a separation betwixt Iewes and Gentiles, and chosen to himself for a time the seed of Abraham,
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so that the generall calling of the Gentiles was not before Christ his comming in the flesh:
so that the general calling of the Gentiles was not before christ his coming in the Flesh:
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yet God had alwaies some amongst them, as King Hyram, Naamon the Syrian, Iob, this Queene, and others.
yet God had always Some among them, as King Hyram, Naamon the Syrian, Job, this Queen, and Others.
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She seekes for true wisedome from Salomon, and finds it. The Church seekes for the treasures of all knowledge, comfort, and ioy from Christ. She commends and magnifies Salomon:
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:
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the Church magnifieth Christ, accounting him as her well beloued husband. She pronounceth Salomons followers & seruants to be blessed: the Church magnifieth christ, accounting him as her well Beloved husband. She pronounceth Solomon's followers & Servants to be blessed:
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the Church accounteth them happie, who heare and receiue Christ in this life; and them more happie, who behold his glory for euer in the life to come. She giueth Salomon precious gifts:
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. She gives Solomon precious Gifts:
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the Church giueth Christ the best things she hath, euen her body and soule, as a liuing sacrifice, louing Christ aboue all,
the Church gives christ the best things she hath, even her body and soul, as a living sacrifice, loving christ above all,
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and forsaking all for his sake, as Abraham forsooke his owne countrey, the Apostles their nettes, and Paul accounteth all thing• drosse and dung in comparison of Christ.
and forsaking all for his sake, as Abraham forsook his own country, the Apostles their nets, and Paul accounteth all thing• dross and dung in comparison of christ.
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And as in this woman, we haue a figure of the calling of the Church of the Gentiles: And as in this woman, we have a figure of the calling of the Church of the Gentiles:
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so in Salomon we haue a tipe and figure of Christs Salomons kingdome, a figure of Christs kingdome:
so in Solomon we have a tipe and figure of Christ Solomon's Kingdom, a figure of Christ Kingdom:
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his wisedome, a figure of Christs wisedome: his glory, a shadow of Christs glory: his riches, a tipe of Christs spirituall riches:
his Wisdom, a figure of Christ Wisdom: his glory, a shadow of Christ glory: his riches, a tipe of Christ spiritual riches:
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his Temple, a tipe of Christs Temple.
his Temple, a tipe of Christ Temple.
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And as Salomon doth kindly accept the gifts and presents of this woman, though hee had no neede of them;
And as Solomon does kindly accept the Gifts and presents of this woman, though he had no need of them;
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so doth Christ as kindly accept the seruice of his Church.
so does christ as kindly accept the service of his Church.
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And therefore this should encourage vs, to giue him the best things we haue ▪ with willing and chearefull hearts, seeing he is as willing to accept of them, a• Salomon doth the gifts of this Queene.
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 does the Gifts of this Queen.
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Againe, Salomon bestoweth on her euery pleasant thing, which she asketh; Christ giueth to his, whatsoeuer they aske in his fathers name;
Again, Solomon bestoweth on her every pleasant thing, which she asks; christ gives to his, whatsoever they ask in his Father's name;
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he giueth vs better thing• then Salomon should giue this Queene;
he gives us better thing• then Solomon should give this Queen;
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namely, hee giueth to vs himselfe, his body and blood, his spirit, his word, all spirituall graces, yea life eternall.
namely, he gives to us himself, his body and blood, his Spirit, his word, all spiritual graces, yea life Eternal.
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For howsoeuer there is some resemblance betweene Salomon and Christ, yet he is more excellent then any Patriarke, Prince, Prophet, or Saint whatsoeuer.
For howsoever there is Some resemblance between Solomon and christ, yet he is more excellent then any Patriarch, Prince, Prophet, or Saint whatsoever.
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Salomon a King of the earthly Ierusalem: Christ the King of the spirituall and heauenly Ierusalem, of the militant and triumphant Church.
Solomon a King of the earthly Ierusalem: christ the King of the spiritual and heavenly Ierusalem, of the militant and triumphant Church.
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Salomon a King of peace, of outward and earthly peace. Christ the King of inward and euerlasting peace.
Solomon a King of peace, of outward and earthly peace. christ the King of inward and everlasting peace.
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Salomon excelled all Kings of his time in wisedome and knowledge: Christ the founder and treasurer of wisedome:
Solomon excelled all Kings of his time in Wisdom and knowledge: christ the founder and treasurer of Wisdom:
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Of his fulnes haue we all receiued, grace for grace, for God hath not giuen him the spirit by measure. Salomon a Prophet, a Preacher;
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;
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Christ as the King of all Kings, so the Prince of all Prophets and Preachers. Salomon and all the rest spake by him, Salomon but a man:
christ 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:
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Christ both man and God, Omnipotent, Creator of all things. Salomon a greeuous sinner: Christ pure, vndefiled, without sinne;
christ both man and God, Omnipotent, Creator of all things. Solomon a grievous sinner: christ pure, undefiled, without sin;
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the Sauiour of repenting sinners, meriting life for them, and making his word effectuall in them.
the Saviour of repenting Sinners, meriting life for them, and making his word effectual in them.
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And now let vs further note, from this religious woman, that religion belongeth to women: God is their Creator, and therfore they are to serue him.
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.
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The first woman was created in the image of God, which is true wisedome, holines,
The First woman was created in the image of God, which is true Wisdom, holiness,
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and righteousnes, which was lost by the fall of their first parents, and they must seeke to recouer it in Christ ▪ who died for them, as well as for men.
and righteousness, which was lost by the fallen of their First Parents, and they must seek to recover it in christ ▪ who died for them, as well as for men.
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They are partakers of both the sacraments: they haue soules to saue as well as others:
They Are partakers of both the Sacraments: they have Souls to save as well as Others:
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they are the weaker vessels, and sooner ouercome of Sathan: they haue many speciall infirmities: they are partakers of many blessings and deliuerances from God.
they Are the Weaker vessels, and sooner overcome of Sathan: they have many special infirmities: they Are partakers of many blessings and Deliverances from God.
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Therefore religion, the feare of God, and diuine wisedome, appertaineth to them.
Therefore Religion, the Fear of God, and divine Wisdom, appertaineth to them.
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Besides these reasons, we haue plentie of holy examples in the scripture, as Euah, Sarah, Rebecca, Debora, Marie, Beside these Reasons, we have plenty of holy Examples in the scripture, as Eve, Sarah, Rebecca, Deborah, Marry,
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and Elizabeth, with many other, holie and religious women. If then religion belong to women, then much more to men.
and Elizabeth, with many other, holy and religious women. If then Religion belong to women, then much more to men.
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As they excell in place and power, so they should excell in grace and wisdome. They should be examples of zeale, and pietie, and teachers of their wiues and families.
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.
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This serueth for the confutation of the Papists, who locke vp the scriptures from men and women, teaching that doth not belong to them, to search the scriptures.
This serveth for the confutation of the Papists, who lock up the Scriptures from men and women, teaching that does not belong to them, to search the Scriptures.
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This also maketh against prophane and carelesse women, who are altogether negligent in the matters of religion,
This also makes against profane and careless women, who Are altogether negligent in the matters of Religion,
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as though it did not belong to their Sexes at all.
as though it did not belong to their Sexes At all.
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Here are also reproued wicked and prophane husbands, who doe not further, but altogether hinder their wiues, in the exercise and zeale of religion.
Here Are also reproved wicked and profane Husbands, who do not further, but altogether hinder their wives, in the exercise and zeal of Religion.
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And most cursed are all Athiests & carnall men, who scorne and deride any profession or shew of religion in women.
And most cursed Are all Atheists & carnal men, who scorn and deride any profession or show of Religion in women.
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And finally, here is comfort, and incouragement for all forward and religious women:
And finally, Here is Comfort, and encouragement for all forward and religious women:
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this may be to stirre them vp to proceed, & go on, in the way of godlines, hauing so many, both reasons and examples set before them, mouing and enforcing them to the zeale of religion.
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.
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And as it appertaineth to all men and women in generall: so more especially, to Gentiles.
And as it appertaineth to all men and women in general: so more especially, to Gentiles.
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Nobles, Lords, Ladies, Kings, and Queenes: as they excell and shine before others in diet, in apparell, in possessions, and dignities;
Nobles, lords, Ladies, Kings, and Queens: as they excel and shine before Others in diet, in apparel, in possessions, and dignities;
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so should they goe before them in spirituall graces:
so should they go before them in spiritual graces:
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As they haue receiued more blessings from the Lord, so are they more tied and bound to him againe;
As they have received more blessings from the Lord, so Are they more tied and bound to him again;
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and more zeale, pietie, and thankefulnes, is required at their hands, according to the saying of our Sauiour:
and more zeal, piety, and thankfulness, is required At their hands, according to the saying of our Saviour:
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To whom much is giuen, of him much shall be required. Their places and honours, should be inducements to pietie: as Samuel said to Saul:
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:
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The Lord sent me to annoynt thee King ouer Israel, now therefore obey the words of the voyce of the Lord.
The Lord sent me to anoint thee King over Israel, now Therefore obey the words of the voice of the Lord.
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As if he should haue said, because God hath honoured thee, thou art bound to obey him.
As if he should have said, Because God hath honoured thee, thou art bound to obey him.
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It is their chiefe honour to honour God. Those that honour me, I will honour saith the Lord.
It is their chief honour to honour God. Those that honour me, I will honour Says the Lord.
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The examples of great persons doth most good or most hurt:
The Examples of great Persons does most good or most hurt:
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If they be godly, they are a meanes to winne many soules to God, by their good examples to drawe them to the exercise of true religion.
If they be godly, they Are a means to win many Souls to God, by their good Examples to draw them to the exercise of true Religion.
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If they be wicked, they infect & dr•we many to destruction with them. Therefore religion doth chiefely concerne great persons.
If they be wicked, they infect & dr•we many to destruction with them. Therefore Religion does chiefly concern great Persons.
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Here is a Queene religious, and here is King Salomon, a professor and teacher of religion:
Here is a Queen religious, and Here is King Solomon, a professor and teacher of Religion:
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and Bethseba his mother describing a good Queene, a fit wife for Salomon.
and Bathsheba his mother describing a good Queen, a fit wife for Solomon.
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She saith, who shall finde a vertuous woman, for her price is far aboue the Pearles:
She Says, who shall find a virtuous woman, for her price is Far above the Pearls:
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And though she commend care and painefulnes in such a woman, in prouiding for her familie;
And though she commend care and painefulnes in such a woman, in providing for her family;
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yet the chiefe thing that she commendeth in so great a person, is vertue and religion;
yet the chief thing that she commends in so great a person, is virtue and Religion;
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Strength and honour (saith she) is her clothing, and in the latter day she shall reioyce.
Strength and honour (Says she) is her clothing, and in the latter day she shall rejoice.
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She openeth her mouth with wisedome, and the lawe of grace is in her tongue. Fauour is deceitfull, beautie is vanitie;
She Openeth her Mouth with Wisdom, and the law of grace is in her tongue. Favour is deceitful, beauty is vanity;
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but a woman that feareth the Lord, she shall be praised.
but a woman that fears the Lord, she shall be praised.
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These be the words of a woman, of a Queene, of a religious woman, of Salomons mother, inspired by the holy Ghost;
These be the words of a woman, of a Queen, of a religious woman, of Solomon's mother, inspired by the holy Ghost;
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directing her beloued sonne Salomon, what he should chiefely require in the choyce of a wife.
directing her Beloved son Solomon, what he should chiefly require in the choice of a wife.
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A glasse for women to looke into, though they be neuer so high or great in the world:
A glass for women to look into, though they be never so high or great in the world:
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wherein they may behold and see, what things are chiefely required of them, for their credit and comforts: namely, vertue, wisedome, and religion.
wherein they may behold and see, what things Are chiefly required of them, for their credit and comforts: namely, virtue, Wisdom, and Religion.
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THE FIFTH SERMON. Vers. 9.
THE FIFTH SERMON. Vers. 9.
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ver. 9. Blessed be the Lord thy God, which loued thee, to set thee on the throne of Israel,ver. 9. Blessed be the Lord thy God, which loved thee, to Set thee on the throne of Israel,
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because the Lord loued Israel for euer, and made thee King, to doe equitie and righteousnes.
Because the Lord loved Israel for ever, and made thee King, to do equity and righteousness.
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VVE haue heard alreadie many things in commendation of this worthie and famous Queene: and yet still we must persist vpon that argument.
WE have herd already many things in commendation of this worthy and famous Queen: and yet still we must persist upon that argument.
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For as the words before, so still, the words of this text are greatly to her praise and commendation.
For as the words before, so still, the words of this text Are greatly to her praise and commendation.
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She praiseth the true God, she confesseth that it was of his meere goodnes, that Salomon was preferred to the kingdome;
She Praiseth the true God, she Confesses that it was of his mere Goodness, that Solomon was preferred to the Kingdom;
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She gathereth thereby, that God loued Israel, and would preserue it: She sheweth the end, why he was placed in his throne:
She gathereth thereby, that God loved Israel, and would preserve it: She shows the end, why he was placed in his throne:
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she speaketh diuinely of the blessing, dignitie, and dutie of a good King.
she speaks divinely of the blessing, dignity, and duty of a good King.
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The words containe a thanksgiuing and congratulation, for the preferment of Salomon, to the kingdome of Israel:
The words contain a thanksgiving and congratulation, for the preferment of Solomon, to the Kingdom of Israel:
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wherin, we are first to obserue her pietie to God; and her loue to Salomon. Her pietie to God, in that she distinguisheth him from Idols, and false Gods;
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 God's;
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and worshippeth and blesseth him, as the true God: She calleth him the God of Salomon:
and Worshippeth and Blesses him, as the true God: She calls him the God of Solomon:
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not that he was proper, and peculiar to him, (for he is the God of all the world) but because he shewed speciall loue, and fauour to Salomon;
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;
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so is he called the God of Abraham, of Isaacke and Iacob, the God of Daniell.
so is he called the God of Abraham, of Isaacke and Iacob, the God of Daniell.
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It is an honour to vs, in that he vouchsafeth so to be called.
It is an honour to us, in that he vouchsafeth so to be called.
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It is the glory of Saints, that as ye Apostle saith, their God is not ashamed of them, to be called their God.
It is the glory of Saints, that as you Apostle Says, their God is not ashamed of them, to be called their God.
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It is a happie thing then, to be the friend of God, he hath such in memorie, they are within his speciall care and protection. And as the Psalmist saith:
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 Says:
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Blessed are the people, whose God is the Lord. She blesseth this God, saying: Blessed be the Lord thy God: Blessed Are the people, whose God is the Lord. She Blesses this God, saying: Blessed be the Lord thy God:
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A common manner of thanksgiuing in the scriptures, we are said to blesse God, and God is said to blesse vs. He blesseth vs,
A Common manner of thanksgiving in the Scriptures, we Are said to bless God, and God is said to bless us He Blesses us,
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when he bestoweth his blessings vpon vs; we blesse him, when we giue him thankes, for his blessings bestowed.
when he bestoweth his blessings upon us; we bless him, when we give him thanks, for his blessings bestowed.
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An example of both, we haue in these words of the Apostle:
an Exampl of both, we have in these words of the Apostle:
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Blessed be God, euen the father of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in heauenly things, here are the blessings of God vpon the faithfull,
Blessed be God, even the father of our Lord Iesus christ, who hath blessed us with all spiritual blessings in heavenly things, Here Are the blessings of God upon the faithful,
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and here againe the faithfull doe praise and blesse God for the same.
and Here again the faithful do praise and bless God for the same.
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Thanksgiuing is a part of Gods worship, & a part of prayer, and therefore the Apostle saith; Thanksgiving is a part of God's worship, & a part of prayer, and Therefore the Apostle Says;
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In all things let your requests be shewed to God, in prayer, and supplication, with the giuing of thankes. In all things let your requests be showed to God, in prayer, and supplication, with the giving of thanks.
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And againe, Pray continually, and in all things giue thankes; for this is the will of God in Christ Iesus towards you.
And again, Pray continually, and in all things give thanks; for this is the will of God in christ Iesus towards you.
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By this we testifie our humilitie, and loue towards God:
By this we testify our humility, and love towards God:
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It is a debt due to him, and all the tribute we can pay vnto him.
It is a debt due to him, and all the tribute we can pay unto him.
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It is a benefit to our selues: because by it, we are imboldned to craue more blessings of him.
It is a benefit to our selves: Because by it, we Are emboldened to crave more blessings of him.
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It is the finall end of all Gods benefits.
It is the final end of all God's benefits.
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Let vs therefore offer the sacrifice of praise alwaies to God, that is, the fruit of the lippes, which confesse his name.
Let us Therefore offer the sacrifice of praise always to God, that is, the fruit of the lips, which confess his name.
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Now we are to praise him for all blessings, euen for the least, whether spirituall, or temporall.
Now we Are to praise him for all blessings, even for the least, whither spiritual, or temporal.
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Abrahams seruant praised God, for prospering his iourney. Melchisedecke blessed God, for deliuering Abraham and Lot from the hand of their enemies.
Abrahams servant praised God, for prospering his journey. Melchizedek blessed God, for delivering Abraham and Lot from the hand of their enemies.
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Christ himselfe whensoeuer he eate, though it were but barley bread, and a fewe fishes, lift vp his eyes, and gaue thankes;
christ himself whensoever he eat, though it were but Barley bred, and a few Fish, lift up his eyes, and gave thanks;
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and therefore the Apostle wisheth vs, that whether wee eate, or drinke, or whatsoeuer we doe, we doe all to the glory of God. and Therefore the Apostle wishes us, that whither we eat, or drink, or whatsoever we do, we do all to the glory of God.
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If we are to praise God for the least benefites, much more for the greatest; If for earthly, much more for heauenly;
If we Are to praise God for the least benefits, much more for the greatest; If for earthly, much more for heavenly;
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If for the foode of the body, much more for the foode of the soule;
If for the food of the body, much more for the food of the soul;
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If for deliuerance from the enemies of the body, much more for the deliuerance from the enemies of our soules.
If for deliverance from the enemies of the body, much more for the deliverance from the enemies of our Souls.
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Neither are we to praise God onely for our selues, but also in regard of others, the Apostle (in his Epistles written to the Churches) giueth thankes for the faith, loue,
Neither Are we to praise God only for our selves, but also in regard of Others, the Apostle (in his Epistles written to the Churches) gives thanks for the faith, love,
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and spirituall graces, bestowed vpon them.
and spiritual graces, bestowed upon them.
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King Hyram when he had heard of Salomons wisedome, and Raigne, reioyced greatly and blessed God for him:
King Hyram when he had herd of Solomon's Wisdom, and Reign, rejoiced greatly and blessed God for him:
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And this Queene doth the like, here in this place.
And this Queen does the like, Here in this place.
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How much more had the subiects of Salomon, cause to reioyce and praise God for such a King;
How much more had the Subjects of Solomon, cause to rejoice and praise God for such a King;
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And this is the dutie of good subiects, as to pray for their gouernours, so to blesse God continually,
And this is the duty of good Subjects, as to pray for their Governors, so to bless God continually,
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for the manifold benefites they enioy through their good gouernment: but of this I purpose to speake in an other place.
for the manifold benefits they enjoy through their good government: but of this I purpose to speak in an other place.
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Now as we haue seene the pietie of this woman to God:
Now as we have seen the piety of this woman to God:
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so let vs see her loue to Salomon, reioycing so greatly at his preferment, and prosperitie.
so let us see her love to Solomon, rejoicing so greatly At his preferment, and Prosperity.
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For this is the fruit of loue;
For this is the fruit of love;
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To reioyce, with them that reioyce, and weepe with them that weepe, and to be of like affection one towards an other. To rejoice, with them that rejoice, and weep with them that weep, and to be of like affection one towards an other.
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The wicked enuie, grudge, and repine, at the prosperitie of others: and reioyce in their harmes.
The wicked envy, grudge, and repine, At the Prosperity of Others: and rejoice in their harms.
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Invidia (saith one) est odium Alienae ••lu itat•, &c. enuie is the hatred of an other mans felicitie. In respect of the superiors;Invidia (Says one) est odium Alien ••lu itat•, etc. envy is the hatred of an other men felicity. In respect of the superiors;
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because that enuious men be not equall with them. In respect of inferiors: least they should be equall to them.
Because that envious men be not equal with them. In respect of inferiors: lest they should be equal to them.
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In respect of their equalls, because they are as good as they. Whereupon Caine did enuie the prosperitie of Abell. Rachell the fruitfulnes of Leah. Saul the felicitie of Dauid.
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.
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Through enuie, the fall of the world, and the death of Christ was procured.
Through envy, the fallen of the world, and the death of christ was procured.
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An other saith, that there is no felicitie so modest and gentle, which can auoyd the teeth of malice and ill will.
an other Says, that there is no felicity so modest and gentle, which can avoid the teeth of malice and ill will.
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Enuious men be rich of other mens losse; wealthy with other mens pouertie; immortall, with other mens death.
Envious men be rich of other men's loss; wealthy with other men's poverty; immortal, with other men's death.
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Wherefore one being asked how a man might be free from enuie;
Wherefore one being asked how a man might be free from envy;
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answered, if he had no great and worthy gifts, or did nothing famous or praise worthy; non •ola miseria care• invidia.
answered, if he had no great and worthy Gifts, or did nothing famous or praise worthy; non •ola Miseria care• invidia.
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Onely miserie is free from enuie.
Only misery is free from envy.
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This sinne is almost common in all. One Prince enuieth the glory of an other. One rich man, the wealth of an other. One minister the gifts of an other.
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.
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And the meanest sort the better state of an other. But loue enuieth not, but reioyceth at the prosperitie of others;
And the Meanest sort the better state of an other. But love Envieth not, but rejoices At the Prosperity of Others;
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Enuie (saith one) is the daughter of pride; But this mother pride cannot be barren:
Envy (Says one) is the daughter of pride; But this mother pride cannot be barren:
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wheresoeuer she is, she doth continually bring forth: Suppresse the mother, and there will be no daughter.
wheresoever she is, she does continually bring forth: Suppress the mother, and there will be no daughter.
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This woman is so full of loue and humilitie, that though Salomon doth farre excell her in wisedom, in glory, in wealth:
This woman is so full of love and humility, that though Solomon does Far excel her in Wisdom, in glory, in wealth:
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yet she grieueth not at it, but reioyceth, praysing and blessing God for it. And if she doe thus reioyce for the gouernment of Salomon;
yet she grieves not At it, but rejoices, praising and blessing God for it. And if she do thus rejoice for the government of Solomon;
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how much more cause haue we to praise God continually, for the gouernment of Christ? for his kingdome of grace and glory:
how much more cause have we to praise God continually, for the government of christ? for his Kingdom of grace and glory:
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And if Salomons subiects and seruants, whe• he was annoynted King, reioyced with such great ioy, that the earth range with the sound of them:
And if Solomon's Subjects and Servants, whe• he was anointed King, rejoiced with such great joy, that the earth range with the found of them:
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How are we to reioyce• for the spirituall and heauenly kingdome of Christ? Dauid praying for the prosperous state of the kingdome of Salomon (who was but a figure of Christ) concludeth thus:
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:
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Blessed be the Lord God, euen the God of Israel, which onely doth wondrous things, and blessed be his gloriou• name for euer;
Blessed be the Lord God, even the God of Israel, which only does wondrous things, and blessed be his gloriou• name for ever;
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and let all the earth be filled with his glory, so be it, euen so be it. and let all the earth be filled with his glory, so be it, even so be it.
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Dauid being a long time reiected of Saul, & of the people, & at length obtaining the kingdome;
David being a long time rejected of Saul, & of the people, & At length obtaining the Kingdom;
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he exhorteth the people, to ioy and thanksgiuing, saying: he exhorteth the people, to joy and thanksgiving, saying:
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The stone, which the builders refused, is become the head of the corner, this is the Lords doing,
The stone, which the Builders refused, is become the head of the corner, this is the lords doing,
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and it is maruellous in our eies. This is the day, which the Lord hath made:
and it is marvelous in our eyes. This is the day, which the Lord hath made:
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let vs reioyce & be glad in it. Blessed be he, that commeth in the name of the Lord:
let us rejoice & be glad in it. Blessed be he, that comes in the name of the Lord:
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we haue blessed you out of the house of the Lord. Praise yee the Lord, because he is good:
we have blessed you out of the house of the Lord. Praise ye the Lord, Because he is good:
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for his mercy endureth for euer. Dauid was a figure of Christ, & that place is a plaine prophecie of Christ,
for his mercy Endureth for ever. David was a figure of christ, & that place is a plain prophecy of christ,
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& was most liuely fulfilled in him;
& was most lively fulfilled in him;
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And therefore, the subiects of Christ are most hartily to reioyce, for the gouernment of their Lord and King Christ Iesus.
And Therefore, the Subjects of christ Are most heartily to rejoice, for the government of their Lord and King christ Iesus.
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Reioyce greatly, • daughter Syon, (saith the Prophet) shout for ioy, ô daughter Ierusalem; Rejoice greatly, • daughter Syon, (Says the Prophet) shout for joy, o daughter Ierusalem;
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behold, thy King commeth vnto thee, he is iust, and saued himselfe; poore, and riding vpon an asse, and vpon a colt the fo•le of an asse.
behold, thy King comes unto thee, he is just, and saved himself; poor, and riding upon an Ass, and upon a colt the fo•le of an Ass.
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This prophecie was fulfilled in our Sauiour Christ, when this King Christ Iesus hauing righteousnes & saluation in himselfe,
This prophecy was fulfilled in our Saviour christ, when this King christ Iesus having righteousness & salvation in himself,
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for the good of his Church: he came (I say very porely, & basely to the Citie of Ierusalem:
for the good of his Church: he Come (I say very porely, & basely to the city of Ierusalem:
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yet the multitude spread their garments in the way, others cut downe branches from the trees, yet the multitude spread their garments in the Way, Others Cut down branches from the trees,
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& strewed them in the way;
& strewed them in the Way;
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And the Disciples began to reioyce and praise God, for all the great workes that they had seene: And the Disciples began to rejoice and praise God, for all the great works that they had seen:
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Saying, blessed be the King that commeth in the name of the Lord: peace in heauen, and glory in the highest places. Hosanna, the sonne of Dauid.
Saying, blessed be the King that comes in the name of the Lord: peace in heaven, and glory in the highest places. Hosanna, the son of David.
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Hosanna, thou which art in the highest heauens. The fathers, Patriarkes, Prophets, Ioyed greatly with the desire and expectation of his first comming.
Hosanna, thou which art in the highest heavens. The Father's, Patriarchs, prophets, Joyed greatly with the desire and expectation of his First coming.
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Abraham reioyced to see his day, and he sawe it, and was glad; yet he sawe it but in figure:
Abraham rejoiced to see his day, and he saw it, and was glad; yet he saw it but in figure:
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He sawe it a farre off, with the eyes of faith. Olde Simeon (being ▪ iust man) waited for the consolation o• Israel; He saw it a Far off, with the eyes of faith. Old Simeon (being ▪ just man) waited for the consolation o• Israel;
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And when he sawe Christ in the flesh, he tooke him vp in his armes, and praysed God:
And when he saw christ in the Flesh, he took him up in his arms, and praised God:
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Nay not onely he, but all the faithfull, reioyce at Christs cōming, as Zacharie and Elizabeth, Iohn the Baptist in the wombe.
Nay not only he, but all the faithful, rejoice At Christ coming, as Zacharias and Elizabeth, John the Baptist in the womb.
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The Virgin Marie, the wise men, the Shepheards, and Angels, reioyced exceedingly at his comming: La•ding, and praysing God:
The Virgae Marry, the wise men, the Shepherds, and Angels, rejoiced exceedingly At his coming: La•ding, and praising God:
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And this is a sure signe of our loue to him, to looke & wai•e for his second comming,
And this is a sure Signen of our love to him, to look & wai•e for his second coming,
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then shal we haue fulnesse of Ioy; when this our King shall haue fulnesse of glory.
then shall we have fullness of Joy; when this our King shall have fullness of glory.
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When he shall sit 〈 ◊ 〉 the throne of God, at the right hand of his father, with all the Angells, Saints,
When he shall fit 〈 ◊ 〉 the throne of God, At the right hand of his father, with all the Angels, Saints,
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and blessed soules, and all his enemies shall be trod vnder his feete; then shall we be glad and reioyce, and giue glory vnto him;
and blessed Souls, and all his enemies shall be trod under his feet; then shall we be glad and rejoice, and give glory unto him;
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because the mariage of the lambe is come, and his wife hath made her selfe readie.
Because the marriage of the lamb is come, and his wife hath made her self ready.
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Now let vs come to the causes of this womans Ioy, and thanksgiuing. The first •s, that Salomon was King, set in the throne of God.
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.
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And here she secretly admonisheth Salomon and Israel, to be thankfull to God; for if she a stranger, blesseth God for Salomons preferment;
And Here she secretly Admonisheth Solomon and Israel, to be thankful to God; for if she a stranger, Blesses God for Solomon's preferment;
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how much more ought Salomon and Israel to do the same? she sendeth them to the fountaine of all graces, bestowed vpon the King and subiects;
how much more ought Solomon and Israel to do the same? she sends them to the fountain of all graces, bestowed upon the King and Subjects;
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she acknowledgeth God, the chiefe Monarch and disposer of Crownes: And herein she speaketh diuinely, according to the scripture in diuers places.
she acknowledgeth God, the chief Monarch and disposer of Crowns: And herein she speaks divinely, according to the scripture in diverse places.
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By me Kings Raigne (saith wisedome) and Princes decree in iustice: By me Princes rule, and the nobles and all the iudges of the earth. By me Kings Reign (Says Wisdom) and Princes Decree in Justice: By me Princes Rule, and the Nobles and all the judges of the earth.
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And (Daniell saith) it is God that changeth times and seasons; He taketh away Kings, and setteth vp Kings. Elihu saith in Iob; And (Daniell Says) it is God that changes times and seasons; He Takes away Kings, and sets up Kings. Elihu Says in Job;
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His eies are with Kings in their throne, where he placeth them for euer, and thus are they exalted. His eyes Are with Kings in their throne, where he places them for ever, and thus Are they exalted.
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And Hanna (an other holy woman) can teach vs thus much.
And Hannah (an other holy woman) can teach us thus much.
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The Lord maketh poore and maketh rich, bringeth lowe and exalteth, he raiseth vp the poore out of the dust,
The Lord makes poor and makes rich, brings low and Exalteth, he Raiseth up the poor out of the dust,
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and lifteth vp the begger from the dunghill, to set them among Princes, and to make them inherit the seate of glory.
and lifts up the beggar from the dunghill, to Set them among Princes, and to make them inherit the seat of glory.
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For the pillars of the earth are the Lords, and he hath set the world vpon them.
For the pillars of the earth Are the lords, and he hath Set the world upon them.
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And Dauid saith, that preferment & promotion commeth neither from the East, nor from the West;
And David Says, that preferment & promotion comes neither from the East, nor from the West;
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but God is the iudge, he maketh lowe, and hee maketh high.
but God is the judge, he makes low, and he makes high.
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CHRIST sayeth to Pilate, Thou couldest haue no Power ouer mee, except i• were giuen thee from aboue.
CHRIST Saith to Pilate, Thou Couldst have no Power over me, except i• were given thee from above.
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And the Apostle saieth, The Powers that are, they are •• God. The true God (saith Augustine) giueth the heauenly kingdome, only to the godly, And the Apostle Saith, The Powers that Are, they Are •• God. The true God (Says Augustine) gives the heavenly Kingdom, only to the godly,
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but the earthly kingdomes both to good and bad, as himselfe liketh.
but the earthly kingdoms both to good and bad, as himself liketh.
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Whose pleasure is all iustice, he is to haue all power, of giuing or taking away Soueraignetie, ascribed to himselfe alone, and no other:
Whose pleasure is all Justice, he is to have all power, of giving or taking away Sovereignty, ascribed to himself alone, and no other:
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For though wee haue shewed some things, that he pleased to manifest vnto vs, yet farre, is it beyond our power to penetrate into mens merites,
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,
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or scanne the deserts of kingdomes aright. Hee that gaue Marius rule, gaue Caesar rule. He that gaue August•• it, gaue Nero it.
or scan the deserts of kingdoms aright. He that gave Marius Rule, gave Caesar Rule. He that gave August•• it, gave Nero it.
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Hee that gaue Vespasian rule, or Titus has sonne, both sweete natured men, gaue it to Domi••an that cruell blood-sucker.
He that gave Vespasian Rule, or Titus has son, both sweet natured men, gave it to Domi••an that cruel bloodsucker.
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And to be briefe, He that gaue it to Constantine the Christian, he gaue it to Iulian the Apostata.
And to be brief, He that gave it to Constantine the Christian, he gave it to Iulian the Apostata.
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All these, did the true, sacred, & onely wise God, dispose and direct as he pleased.
All these, did the true, sacred, & only wise God, dispose and Direct as he pleased.
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And if the causes be vnknowne, why he did thus or thus, is hee therefore vniust? His meaning is, that God is iust, in the disposing, and placing Kings or Kingdomes.
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.
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An other cause of this womans ioy, and thanksgiuing is:
an other cause of this woman's joy, and thanksgiving is:
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Because she saw the loue of God to Sa•omon, and to Israel, in placing such a king.
Because she saw the love of God to Sa•omon, and to Israel, in placing such a King.
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The cause of all blessings and fauors, is not any merit in vs, but the loue of God.
The cause of all blessings and favors, is not any merit in us, but the love of God.
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The Lord chose Israel aboue other nations: not for any worthines in them, but because hee loued them.
The Lord chosen Israel above other Nations: not for any worthiness in them, but Because he loved them.
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All things come from God, to his childdren in loue, blessings, honors, riches, crosses, &c:
All things come from God, to his Children in love, blessings, honours, riches, Crosses, etc.:
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Nothing to the wicked in loue, their blessings are ioyned with a Curse, they are giuen with his lefte hand.
Nothing to the wicked in love, their blessings Are joined with a Curse, they Are given with his left hand.
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Except wee haue true Religion, Faith, and regeneration, we cannot be assured of Gods loue. And hence we learne:
Except we have true Religion, Faith, and regeneration, we cannot be assured of God's love. And hence we Learn:
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That it is a testimony of loue, to be chosen to great places, either in the Magistracie, or M•nistery:
That it is a testimony of love, to be chosen to great places, either in the Magistracy, or M•nistery:
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so that wee be made willing and fit to discharge such places, else not.
so that we be made willing and fit to discharge such places, Else not.
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The Apostle counteth it a blessing to be made an able minister of the New Testament.
The Apostle counteth it a blessing to be made an able minister of the New Testament.
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Againe, hee counteth it a mercie of God, to be called to the Ministerie. Again, he counteth it a mercy of God, to be called to the Ministry.
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But (Salomon saith) as snowe in summer, and raine in haruest, are not meete,
But (Solomon Says) as snow in summer, and rain in harvest, Are not meet,
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so is honour vnseemely for a foole. Now let vs see the manifold testimonies of Gods loue to Salomon.
so is honour unseemly for a fool. Now let us see the manifold testimonies of God's love to Solomon.
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Before he was borne, God chose him to build his house, preferred him before his father in that worke,
Before he was born, God chosen him to built his house, preferred him before his father in that work,
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and promised to establish his kingdome. So soone as he was borne, he was called Iedidiah, because the Lord loued him.
and promised to establish his Kingdom. So soon as he was born, he was called Jedidiah, Because the Lord loved him.
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He had a good father Dauid, a good mother Bethseba, and Nathan the Prophet as his tutor and teacher.
He had a good father David, a good mother Bathsheba, and Nathan the Prophet as his tutor and teacher.
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While his father liued, he was annoynted King with ioy and consent of his father and people.
While his father lived, he was anointed King with joy and consent of his father and people.
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He was a yonger brother, therefore had no right to the crowne by birth;
He was a younger brother, Therefore had no right to the crown by birth;
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yet was chosen extraordinarily to be King, by God himselfe, (in like sort was both Saul and Dauid chosen) but afterward Kings were created by election, or blood.
yet was chosen extraordinarily to be King, by God himself, (in like sort was both Saul and David chosen) but afterwards Kings were created by election, or blood.
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God appeared twise to him, and spake familiarly with him. He gaue him his desire, and more too.
God appeared twice to him, and spoke familiarly with him. He gave him his desire, and more too.
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He was King not of heathen or infidels, but of Israel, Gods chosen, of Ierusalem, that holy Citie.
He was King not of heathen or Infidels, but of Israel, God's chosen, of Ierusalem, that holy city.
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He built a most glorious Temple, prefiguring the true spirituall Temple of God. He had peace in all his countries from Dan to Bersheba.
He built a most glorious Temple, prefiguring the true spiritual Temple of God. He had peace in all his countries from Dan to Beersheba.
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The Amorites, Hittites, Perezites, Hiuites, Iebusites (which the children of Israel were not able to subdue) he made them all tributaries and bondmen.
The amorites, Hittites, Perezites, Hiuites, Jebusites (which the children of Israel were not able to subdue) he made them all tributaries and bondmen.
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He had wisedome and vnderstanding exceeding much, and a large heart, euen as the sand, that is on the Sea shore; being wiser then any man:
He had Wisdom and understanding exceeding much, and a large heart, even as the sand, that is on the Sea shore; being Wiser then any man:
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and hee was famous throughout all Nations round about, and there came of all people of the earth to heare his wisedome,
and he was famous throughout all nations round about, and there Come of all people of the earth to hear his Wisdom,
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and hee exceeded all the Kings of the earth, and all the world, both in riches and wisdome,
and he exceeded all the Kings of the earth, and all the world, both in riches and Wisdom,
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and all the world sought to see Salomor, to heare his wisedome, which God put in his heart.
and all the world sought to see Salomor, to hear his Wisdom, which God put in his heart.
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So that whatsoeuer God promised to Sal•mon, he performed faithfully to the full; that none either before him or after him, were or should be like him.
So that whatsoever God promised to Sal•mon, he performed faithfully to the full; that none either before him or After him, were or should be like him.
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Wee thinke him famous, whose •ame passeth but through a coūtrey or kingdom; but his passed through the world:
we think him famous, whose •ame passes but through a country or Kingdom; but his passed through the world:
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and that not lightly, but with such a power, that not onely his subiects, but strangers, Infidells, Kings,
and that not lightly, but with such a power, that not only his Subjects, but Strangers, Infidels, Kings,
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and Queenes, came from the farthest part of the world to see & admire him. As this Queene in this place.
and Queens, Come from the farthest part of the world to see & admire him. As this Queen in this place.
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But some may obiect and say, Is Salomon aboue all men and kings? was he wiser then Adam or Moses? I answere, these were not Kings,
But Some may Object and say, Is Solomon above all men and Kings? was he Wiser then Adam or Moses? I answer, these were not Kings,
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neither had they that kinde of glory and power that he had.
neither had they that kind of glory and power that he had.
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But was hee more wise then the Egipti•n kings? or more mightie and wise then his father Dauid? or more powerfull, glorious,
But was he more wise then the Egipti•n Kings? or more mighty and wise then his father David? or more powerful, glorious,
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and worthie then the Babylonian, Persian, and Macedonian Kings? Was hee more famous then Alexander, the Conqueror of the world,
and worthy then the Babylonian, Persian, and Macedonian Kings? Was he more famous then Alexander, the Conqueror of the world,
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or mightier then Iulius Caesar, or Augustus? or richer then Croesus? Hee is compared onely with the Kings of Israel. He had not onely wisdom, not onely glorie, not onely power: but all those together;
or Mightier then Julius Caesar, or Augustus? or Richer then 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;
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and herein is no king comparable to him:
and herein is no King comparable to him:
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what should we say more? his felicitie was admirable & vnspeakable, and is largely set out in this chapter,
what should we say more? his felicity was admirable & unspeakable, and is largely Set out in this chapter,
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and in the former chapters of this book: So that he had sundry & singular testimonies of Gods loue towards him.
and in the former Chapters of this book: So that he had sundry & singular testimonies of God's love towards him.
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But some will say, why did God loue him? or how could hee loue him? and why did he bestow so many gifts vpō him? to his own ruine & destruction (as it may seem).
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).
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For into what horrible & mōstrous sinnes did he fall, as we may see in the next chap:
For into what horrible & monstrous Sins did he fallen, as we may see in the next chap:
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of this book, thus it is written of him.
of this book, thus it is written of him.
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King Salomon loued many outlādish womē, both the daughter of Pharaoh, & the women of Moab, Ammon. Edom, Sydon, & Heath: Of the nations wherof the Lord had said to the children of Israel, Goe not you in to them,
King Solomon loved many outlandish women, both the daughter of Pharaoh, & the women of Moab, Ammon. Edom, Sidon, & Heath: Of the Nations whereof the Lord had said to the children of Israel, Go not you in to them,
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nor let them come to you: To them (I say) did Salomon ioyne in loue:nor let them come to you: To them (I say) did Solomon join in love:
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And he had seuē hundreth wiues, that were Princesses, & three hūdreth concubines: And his wiues turned away his hart, after other Gods:
And he had seuē Hundredth wives, that were Princesses, & three hūdreth concubines: And his wives turned away his heart, After other God's:
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so that his hart was not perfect with the Lord his God, as was the hart of Dania his Father.
so that his heart was not perfect with the Lord his God, as was the heart of Dania his Father.
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And his Idolatrie, in following diuers gods, is after described;
And his Idolatry, in following diverse God's, is After described;
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& also the anger of God against him, threatning to rent his kingdome, and stirring vp diuers aduersaries against him, to vexe him a long time, one after another:
& also the anger of God against him, threatening to rend his Kingdom, and stirring up diverse Adversaries against him, to vex him a long time, one After Another:
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and rent his kingdome, and gaue away ten Tribes from him, to •eroboam, to the great trouble, discredit, and vexation of Salomon.
and rend his Kingdom, and gave away ten Tribes from him, to •eroboam, to the great trouble, discredit, and vexation of Solomon.
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Wee haue spoken much already of Salomons great felicity, but now all is turned into miserie:
we have spoken much already of Solomon's great felicity, but now all is turned into misery:
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his wisedome into folli•, his honor into shame, the great ioy that many had of him, is now no doubt turned into generall sorrow and lamentation.
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.
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What a fearfull fall is this of such a great person? of such a King, a Prophet, a Preacher;
What a fearful fallen is this of such a great person? of such a King, a Prophet, a Preacher;
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and that in his olde age, euen then he falleth into follie and vncleannesse: euen then his heart was turned from the Lorde after other Gods.
and that in his old age, even then he falls into folly and uncleanness: even then his heart was turned from the Lord After other God's
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The loue of out-landish women drewe his heart from the loue of God:
The love of outlandish women drew his heart from the love of God:
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His sinnes are directly against the writtē law of God, against his owne doctrine, & he is most vnkinde & vnthankful to God, who had twise appeared vnto him,
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,
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and had bestowed so many priuiledges, & excellent graces vpon him.
and had bestowed so many privileges, & excellent graces upon him.
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And therefore the Lorde is iustly angrie with him, and grieueth him, and vexeth him with diuers aduersaries, all the daies of his life.
And Therefore the Lord is justly angry with him, and grieves him, and vexes him with diverse Adversaries, all the days of his life.
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He troubled and vexed the Lord, therefore the Lord vexeth him. Hee diuided Gods worship, and therefore the Lord diuided his kingdome.
He troubled and vexed the Lord, Therefore the Lord vexes him. He divided God's worship, and Therefore the Lord divided his Kingdom.
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This fall of Salomon is most fearfull, horrible, and lamentable;
This fallen of Solomon is most fearful, horrible, and lamentable;
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Nay, it is incredible, that such a man (hauing spent his younger time in building Gods house, in writing bookes, in diuine instructions and meditations), should in his latter dayes fall so grossely, into such monstrous wickednesse Who would belieue this? or thinke it possible? but that it is written and recorded by the holy Ghost, the spirit of truth.
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 fallen 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.
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The remembrāce, the reading, hearing, or thinking of such a fowle fall, in such a man, it may trouble vs,
The remembrance, the reading, hearing, or thinking of such a fowl fallen, in such a man, it may trouble us,
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and make our hearts to quake and tremble. O Sathan, subtile serpent, cruell dragon, mighty and roaring Lyon, the aduersary of mans saluation:
and make our hearts to quake and tremble. Oh Sathan, subtle serpent, cruel dragon, mighty and roaring lion, the adversary of men salvation:
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great is they power, thy subtilty, and boldnesse, that couldest preuaile so far with such a man.
great is they power, thy subtlety, and boldness, that Couldst prevail so Far with such a man.
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But what wilt not thou, or what canst thou not doe, if the Lord let thee loose? who didst seduce Adam in Paradise,
But what wilt not thou, or what Canst thou not do, if the Lord let thee lose? who didst seduce Adam in Paradise,
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and wast not afraide to tempt our SAVIGVR CHRIST in the wildernesse, though thou couldst not preuaile against him:
and wast not afraid to tempt our SAVIGVR CHRIST in the Wilderness, though thou Couldst not prevail against him:
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but all thy desire, endeuour, & labour is, to destroy the soules and bodies of sinfull mortall men:
but all thy desire, endeavour, & labour is, to destroy the Souls and bodies of sinful Mortal men:
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But the Lord reproue thee (ô Sathan) and stay thy infatiable rage and furie.
But the Lord reprove thee (o Sathan) and stay thy insatiable rage and fury.
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O the corruption and sinfulnes of mans nature:
Oh the corruption and sinfulness of men nature:
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what are wee the best of vs all, if the Lord leaue vs to our selues? Into what monstrous and beastly sinnes doe wee fall? O Salomon, how art thou degenerated? how hast thou forgotten thy selfe? who hath bewitched thee? In thy young time, all admired thee, sought to thee, commended and magnified thee for thy wisedome;
what Are we the best of us all, if the Lord leave us to our selves? Into what monstrous and beastly Sins do we fallen? O Solomon, how art thou degenerated? how hast thou forgotten thy self? who hath bewitched thee? In thy young time, all admired thee, sought to thee, commended and magnified thee for thy Wisdom;
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now all may admire and scoffe thy follie and madnes.
now all may admire and scoff thy folly and madness.
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The enemies of God, the Heathen may say, Is this the great wise man, whome all the world admired? Thou hast bene a ioy to all good men, they reioyced at thy prosperitie, wisedome, and pietie:
The enemies of God, the Heathen may say, Is this the great wise man, whom all the world admired? Thou hast be a joy to all good men, they rejoiced At thy Prosperity, Wisdom, and piety:
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Now they figh, they are greeued & wounded at their heart, for thy follie & wickednes.
Now they figh, they Are grieved & wounded At their heart, for thy folly & wickedness.
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Hast thou forgotten thine education? or the good counsell of thy parents? who taught thee,
Hast thou forgotten thine education? or the good counsel of thy Parents? who taught thee,
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and said vnto thee, Let thy heart hold fast my words, keepe my commaundements, and thou shalt liue.
and said unto thee, Let thy heart hold fast my words, keep my Commandments, and thou shalt live.
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Thy louing Father gaue thee this counsell vpon his death bed, saying:
Thy loving Father gave thee this counsel upon his death Bed, saying:
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I goe the way, of all the earth, bee strong therefore, and shew thy selfe a man, I go the Way, of all the earth, be strong Therefore, and show thy self a man,
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and take heede to the charge of the Lord thy God, to walke in his wayes,
and take heed to the charge of the Lord thy God, to walk in his ways,
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and keepe his statutes, and his commaundements, and his iudgements, and his testimonies, as it is written in the law of Moses, that thou mayst prosper in all that thou doest,
and keep his statutes, and his Commandments, and his Judgments, and his testimonies, as it is written in the law of Moses, that thou Mayest prosper in all that thou dost,
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and in euery thing whereunto thou turnest thee.
and in every thing whereunto thou Turnest thee.
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And hast thou forgotten those sweete words of thy father? Thou Salomon (my sonne) know thou the God of thy father, and serue him with a perfect heart, & with a willing minde:
And hast thou forgotten those sweet words of thy father? Thou Solomon (my son) know thou the God of thy father, and serve him with a perfect heart, & with a willing mind:
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For the Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts. If thou seeke him, he will be found of thee:
For the Lord Searches all hearts, and understandeth all the Imaginations of thoughts. If thou seek him, he will be found of thee:
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But if thou forsake him, he will cast thee off for euer.
But if thou forsake him, he will cast thee off for ever.
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And hast thou forgotten the sweet and louing counsell of thy mother? the prophecie which she taught thee, spoken to thee with a tender & motherly affection:
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:
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What my sonne? what the sonne of my wombe? and what, O son of my desires? giue not thy strength to women,
What my son? what the son of my womb? and what, Oh son of my Desires? give not thy strength to women,
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nor thy wayes, which is to destroy Kings: And there shee describeth a wife forthee. Not many wiues, but one, not a stranger or Idolater, but a woman fearing God.
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.
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O Salomon, hast thou forgotten the first institution of mariage? wherein God made for one Adam, one 〈 ◊ 〉; for one man, one woman:
O Solomon, hast thou forgotten the First Institution of marriage? wherein God made for one Adam, one 〈 ◊ 〉; for one man, one woman:
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and they two (saith he) shall be one flesh.
and they two (Says he) shall be one Flesh.
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And hast thou forgotten the expresse law of God? forbidding the King to take him many wiues, And hast thou forgotten the express law of God? forbidding the King to take him many wives,
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least his heart turne away from God.
lest his heart turn away from God.
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And againe, forbidding all compacts and mariages with Idolaters, least they cause his people to turne away from him, and serue other gods; And again, forbidding all compacts and marriages with Idolaters, lest they cause his people to turn away from him, and serve other God's;
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and so the wrath of the Lord waxe hotte against them, and destroy them suddenly. Of the truth of these words thou hast wofull experience in thy selfe.
and 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 thy self.
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And hast thou forgotten the words of God spoken to thy selfe? promising to blesse thee,
And hast thou forgotten the words of God spoken to thy self? promising to bless thee,
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if thou keep his statues and iudgements? otherwise, if thou and thy children turne away from me,
if thou keep his statues and Judgments? otherwise, if thou and thy children turn away from me,
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and will not keepe my commaundements and my statutes, which I haue set before you; but goe and serue other gods, and worshippe them:
and will not keep my Commandments and my statutes, which I have Set before you; but go and serve other God's, and worship them:
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then will I cut off Israel from the land, which I haue giuen them, and the house which I haue hallowed for my Name, will I cast out of my sight:
then will I Cut off Israel from the land, which I have given them, and the house which I have hallowed for my Name, will I cast out of my sighed:
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and Israel shall bee a prouerbe, and a common talke, among all people: euen this high house, shall be so:
and Israel shall be a proverb, and a Common talk, among all people: even this high house, shall be so:
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Euery one that passeth by it shalbe astonyed, and shall hisse, and they shall say,
Every one that passes by it shall astonied, and shall hiss, and they shall say,
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Why hath the Lord done this vnto this land, and to this house? and they shall answere:
Why hath the Lord done this unto this land, and to this house? and they shall answer:
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Because they forsooke the Lord their God;
Because they forsook the Lord their God;
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which brought their Fathers out of the land of Ae••pt, and haue taken holde vppon other Gods,
which brought their Father's out of the land of Ae••pt, and have taken hold upon other God's,
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and haue worshipped them, and serued them: Therefore hath the Lorde brought vppon them all this euill.
and have worshipped them, and served them: Therefore hath the Lord brought upon them all this evil.
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And (Oh Salomon) hast thou forgotten thine owne counsell and doctrine, inspired by the holy Ghost,
And (O Solomon) hast thou forgotten thine own counsel and Doctrine, inspired by the holy Ghost,
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and deliuered to the instruction of others: And may it not be said to thee; Behold, thou art called a lewe, and restest in the law, and gloriest in God,
and Delivered to the instruction of Others: And may it not be said to thee; Behold, thou art called a lewe, and restest in the law, and gloriest in God,
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and knowest his will, and allowest the things that are excellent, in that thou art instructed by the Law,
and Knowest his will, and allowest the things that Are excellent, in that thou art instructed by the Law,
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and perswadest thy selfe, that thou art a guide of the blinde, a light of them that are in darknes,
and persuadest thy self, that thou art a guide of the blind, a Light of them that Are in darkness,
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an instructer of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge and Truth in the lawe;
an instructer of them which lack discretion, a teacher of the unlearned, which hast the Form of knowledge and Truth in the law;
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Thou therefore which teachest another, teachest not thou thy selfe? Thou that preachest a man should not steale, Doest thou steale? Thou that sayest, a man should not commit adulterie, Doest thou commit adultrie? Thou that abhorrest Idolls, cōmittest thou Sacriledge? Thou that gloriest in the Law, through the breaking of the Law dishonorest thou God? For the name of God is blasphemed among the Gentiles, through you, as it is written.
Thou Therefore which Teachest Another, Teachest not thou thy self? 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.
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Consider then, how this thy bad example and filthy fall, disagreeth with thy former doctrine and counsell; Consider then, how this thy bad Exampl and filthy fallen, disagreeth with thy former Doctrine and counsel;
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Are not these thine owne words? That the lips of a strange woman drop as an honie combe,
are not these thine own words? That the lips of a strange woman drop as an honey comb,
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and her mouth is more softe then oyle:
and her Mouth is more soft then oil:
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but the ende of her is more bitter then worme-wood, and sharpe as a two-edged sworde.
but the end of her is more bitter then wormwood, and sharp as a two-edged sword.
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Her feete go downe to death, and her steps take holde on Hell: Keepe thy way farre from her, and come not neere the doore of her house;
Her feet go down to death, and her steps take hold on Hell: Keep thy Way Far from her, and come not near the door of her house;
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least thou giue they honors to others, and thy yeares to the cruell. And is not this thine owne sweete counsell? that the commandement is a Lanthorne,
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 Lanthorn,
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and Instruction, and Light, and Corrections, for instructions, and the way of life, to keepe thee from the wicked woman,
and Instruction, and Light, and Corrections, for instructions, and the Way of life, to keep thee from the wicked woman,
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and from the flattery of the tongue of a strange woman:
and from the flattery of the tongue of a strange woman:
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desire not her beautie in thy heart, neither let her not take thee with her Eye-liddes:
desire not her beauty in thy heart, neither let her not take thee with her Eyelids:
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For because of the whorish woman, a man is brought to a morsell of bread; and a woman will hunt for the precious life of a man.
For Because of the whorish woman, a man is brought to a morsel of bred; and a woman will hunt for the precious life of a man.
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And doe•• thou not describe, and cunningly lay out, the folly of those young men, that suffer themselues to bee abused,
And doe•• thou not describe, and cunningly lay out, the folly of those young men, that suffer themselves to be abused,
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and seduced by the baites, temptations, and allurements of harlots? saying, that such are as Oxen going to the slaughter,
and seduced by the baits, temptations, and allurements of harlots? saying, that such Are as Oxen going to the slaughter,
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and as a foole to the stockes of correction; till a dart strike thorow their liuer.
and as a fool to the stocks of correction; till a dart strike thorough their liver.
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As a bird hasteth to the snare, not knowing that hee is in danger:
As a bird hastes to the snare, not knowing that he is in danger:
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saying, that the harlot hath caused many to fall downe wounded, and the strong men are slayne by her.
saying, that the harlot hath caused many to fallen down wounded, and the strong men Are slain by her.
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Her house is the way to the graue, which goeth down to the chambers of death.
Her house is the Way to the graven, which Goes down to the chambers of death.
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And are not these thy sayings? The mouth of a strange woman is a deepe pit, hee with whom the Lord is angry shall fall therein.
And Are not these thy sayings? The Mouth of a strange woman is a deep pit, he with whom the Lord is angry shall fallen therein.
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And againe, A who•e is a deepe ditch, and a strange woman is an narrow pit.
And again, A who•e is a deep ditch, and a strange woman is an narrow pit.
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Also, she lyeth in waite as for a prey, and she encreaseth the transgressers amongst men.
Also, she lies in wait as for a prey, and she increases thee Transgresses among men.
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O Salomon, hast thou forgotten the law of nature? the written law of God, the sweete counsell of thy father and mother,
O Solomon, hast thou forgotten the law of nature? the written law of God, the sweet counsel of thy father and mother,
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and the good counsell which thou hast long since giuen to others? Hath sensuallity, prosperity, pleasures,
and the good counsel which thou hast long since given to Others? Hath sensuality, Prosperity, pleasures,
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and lusts, wholy possessed thee, blinded thee, and taken away they heart? O pittifull, lamentable, wofull, and fearefull fall!
and Lustiest, wholly possessed thee, blinded thee, and taken away they heart? O pitiful, lamentable, woeful, and fearful fallen!
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The greatnesse and hainousnesse of this sinfull fall, haue made some learned Fathers to doubt of the saluation of Salomon:
The greatness and heinousness of this sinful fallen, have made Some learned Father's to doubt of the salvation of Solomon:
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And some to put him in the number of the reprobate and damned: their reasons are these:
And Some to put him in the number of the Reprobate and damned: their Reasons Are these:
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First, because his father Dauid, being a Prophet, saith of him in the place before alledged:
First, Because his father David, being a Prophet, Says of him in the place before alleged:
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That if he forsooke the Lord, hee would cast him off for euer. Tis true, if Salomon did finally forsake him without repentance.
That if he forsook the Lord, he would cast him off for ever. This true, if Solomon did finally forsake him without Repentance.
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Againe, they say that the Scripture maketh mention of his grieuous fall, as we haue heard before, out of the next Chapter following;
Again, they say that the Scripture makes mention of his grievous fallen, as we have herd before, out of the next Chapter following;
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but there is no mention of his repentance, though his death bee there named. Neither is it found, that hee tooke away the Idols, which hee had erected.
but there is no mention of his Repentance, though his death be there nam. Neither is it found, that he took away the Idols, which he had erected.
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But it may be, his repentance was late, and hee could not take them away suddenly.
But it may be, his Repentance was late, and he could not take them away suddenly.
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Againe, he is not numbred by the Apostle in the Catalogue of the faithfull. Though Samuel and Dauid his father, and diuers others bee there named:
Again, he is not numbered by the Apostle in the Catalogue of the faithful. Though Samuel and David his father, and diverse Others bee there nam:
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yet all the faithfull of the Old Testament are not there numbred, nor all holy Kings:
yet all the faithful of the Old Testament Are not there numbered, nor all holy Kings:
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for there is no mention there of Iehosephat and Hesechias.
for there is no mention there of Jehoshaphat and Hesechias.
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Againe, some doe alleage, that sentence of God out of the Prophet, saying, I will speake suddēly against a nation, or against a kingdome;
Again, Some do allege, that sentence of God out of the Prophet, saying, I will speak suddenly against a Nation, or against a Kingdom;
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to plucke it vp, and to roote it out, and to destroy it;
to pluck it up, and to root it out, and to destroy it;
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but if this nation (against whom I haue pronounced) turne from their wickednes, I will repent of the plague, which I thought to bring vpon them:
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:
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and thus they gather from this place, that because God plagued Salomon by sundrie aduersaries to his death,
and thus they gather from this place, that Because God plagued Solomon by sundry Adversaries to his death,
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and neuer tooke away this plague; that therefore Salomon repented not, but died in his sinnes.
and never took away this plague; that Therefore Solomon repented not, but died in his Sins.
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But that sentence of Ieremie is not rightly applied, because God doth oftentimes correct penitent sinners with temporall punishments;
But that sentence of Ieremie is not rightly applied, Because God does oftentimes correct penitent Sinners with temporal punishments;
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and thus he did to Dauid after his repentance:
and thus he did to David After his Repentance:
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He forgaue him his sinnes, but yet he did correct him diuers wa•es, by temporall corrections.
He forgave him his Sins, but yet he did correct him diverse wa•es, by temporal corrections.
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It is true indeed, that all penitent sinners are sure, to be freed from eternall and euerlasting punishmēts.
It is true indeed, that all penitent Sinners Are sure, to be freed from Eternal and everlasting punishments.
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And it may rather be thought that God doth threaten and afflict Salomon, to drawe him thereby to repentance;
And it may rather be Thought that God does threaten and afflict Solomon, to draw him thereby to Repentance;
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and no doubt, if he had any sparke of grace, or diuine wisedome left in him, such afflictions and corrections, one after an other, would drawe him to true humiliation and 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.
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The Fathers, some of them speake very hardly and heauily of this fall of Salomon.
The Father's, Some of them speak very hardly and heavily of this fallen of Solomon.
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Dauid the sonne of the celestiall Ierusalem saith one, raigned in the earth, and was much commended in the scripture.
David the son of the celestial Ierusalem Says one, reigned in the earth, and was much commended in the scripture.
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His pietie and true humilitie so conquered his affections, that he was one of them, of whom we might say with him;
His piety and true humility so conquered his affections, that he was one of them, of whom we might say with him;
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Blessed are those, whose iniquitie is forgiuen, and whose sinnes are couered. Blessed Are those, whose iniquity is forgiven, and whose Sins Are covered.
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After him his sonne Salomon raigned in all his kingdome, beginning to raigne in his fathers time, he began well, but ended badly:
After him his son Solomon reigned in all his Kingdom, beginning to Reign in his Father's time, he began well, but ended badly:
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prosperitie (the mouth of wisedom) did him more hurt, then his famous and memorable wisedome profited him.
Prosperity (the Mouth of Wisdom) did him more hurt, then his famous and memorable Wisdom profited him.
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An other saith, that Salomon receiued a deadly wound, that his father fell, but after he rose againe, that he warred and thence receiued a crowne, an other Says, that Solomon received a deadly wound, that his father fell, but After he rose again, that he warred and thence received a crown,
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but so did not his sonne Salomon. And an other;
but so did not his son Solomon. And an other;
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Who was wiser then Salomon? but departing from the commandements of God, and ioyning himselfe to heathenish women, he built Temples to their Gods, yea to diuels; Who was Wiser then Solomon? but departing from the Commandments of God, and joining himself to Heathenish women, he built Temples to their God's, yea to Devils;
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being so much the more deiected, and deceiued in follie, as before he was lifted vp in wisedome.
being so much the more dejected, and deceived in folly, as before he was lifted up in Wisdom.
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An other compareth Salomon with Christ, saying, that he did much excell him, because Christ had wisedome by nature,
an other compareth Solomon with christ, saying, that he did much excel him, Because christ had Wisdom by nature,
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but Salomon did aske it by prayer, and in the end possessed it not.
but Solomon did ask it by prayer, and in the end possessed it not.
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These things are heauie, to speake, and thinke of, and they are some blot and blemish to Salomon:
These things Are heavy, to speak, and think of, and they Are Some blot and blemish to Solomon:
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but yet it is hard and vncertaine to determine of the damnation of any;
but yet it is hard and uncertain to determine of the damnation of any;
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and as the former reasons, may be answered, so, as I take it, there be stronger arguments to proue the repentance and saluation of Salomon:
and as the former Reasons, may be answered, so, as I take it, there be Stronger Arguments to prove the Repentance and salvation of Solomon:
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And first, call to minde those great promises, which God maketh to Dauid, touching this his sonne Salomon, saying of him, I will be his father,
And First, call to mind those great promises, which God makes to David, touching this his son Solomon, saying of him, I will be his father,
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and he shall be my sonne;
and he shall be my son;
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and if he sinne, I will chasten him with the rodde of men, and with the plagues of the children of men: and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men:
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but my mercy shall not depart away from him, as I tooke it from Saul, whom I haue put away before thee.
but my mercy shall not depart away from him, as I took it from Saul, whom I have put away before thee.
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A plaine testimonie of Gods loue to Salomon, and of his election to saluation.
A plain testimony of God's love to Solomon, and of his election to salvation.
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And howsoeuer some doe apply, that mercy of God, to the mercy of succession in the kingdome;
And howsoever Some do apply, that mercy of God, to the mercy of succession in the Kingdom;
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and that God would not vtterly cut off his seed from thence, as he did to Saul:
and that God would not utterly Cut off his seed from thence, as he did to Saul:
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yet that mercy may be further extended, to the pardoning of the sinne of Salomon, and sauing of his soule.
yet that mercy may be further extended, to the pardoning of the sin of Solomon, and Saving of his soul.
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And if God be his father, and he his sonne, how can he finally fall and perish? Are any of the sonnes and children of God damned? Is God a father to the reprobate? and are the reprobates his children? doth he correct them gently in loue,
And if God be his father, and he his son, how can he finally fallen 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? does he correct them gently in love,
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as fathers vse to chasten their children? or doth he not rather punish them in his furie and rage, in his iustice and seueritie? In an other place:
as Father's use to chasten their children? or does he not rather Punish them in his fury and rage, in his Justice and severity? In an other place:
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when Salomon was borne, Dauid called his name Salomon, and it is said that the Lord loued him.
when Solomon was born, David called his name Solomon, and it is said that the Lord loved him.
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For the Lord had sent by Nathan the Prophet, therefore Dauid called his name Iedidisah, that is, beloued of God. For the Lord had sent by Nathan the Prophet, Therefore David called his name Iedidisah, that is, Beloved of God.
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For that is the reason of the name, because the Lord loued him. That is one of his titles: Beloued of God.
For that is the reason of the name, Because the Lord loved him. That is one of his titles: beloved of God.
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And it is said twise (in that place) the Lord loued him: and in this our text, this Queene saith as much, that God loued him.
And it is said twice (in that place) the Lord loved him: and in this our text, this Queen Says as much, that God loved him.
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Now those, whom God loueth, he loueth to the end.
Now those, whom God loves, he loves to the end.
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And those whom God loueth, how can they finally and totally fall away? Though they fall, they cannot fall away;
And those whom God loves, how can they finally and totally fallen away? Though they fallen, they cannot fallen away;
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though they sinne, they must needes rise againe by repentance, and so be saued.
though they sin, they must needs rise again by Repentance, and so be saved.
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And I haue neuer read in all the scripture, that God doth professe any such loue to a reprobate.
And I have never read in all the scripture, that God does profess any such love to a Reprobate.
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God saith of Iacob, I haue loued him, because he was chosen; & I haue hated Esau, because he was reiected.
God Says of Iacob, I have loved him, Because he was chosen; & I have hated Esau, Because he was rejected.
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Againe, we haue heard alreadie that Salomon was a figure and tipe of Christ Iesus, the sonne of God, the Sauiour of the world.
Again, we have herd already that Solomon was a figure and tipe of christ Iesus, the son of God, the Saviour of the world.
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Againe, he was also as we haue heard, inspired by the holy Ghost, and a writer of the holy scripture.
Again, he was also as we have herd, inspired by the holy Ghost, and a writer of the holy scripture.
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Some reprobates haue spoken the truth, and haue preached and prophecied, as Balaam and Iudas:
some Reprobates have spoken the truth, and have preached and prophesied, as balaam and Iudas:
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but the Prophets and writers of holy scripture are all elect and saued (so far as we know.) Our Sauiour Christ saith, that the wicked shall see Abraham, Isaacke,
but the prophets and writers of holy scripture Are all elect and saved (so Far as we know.) Our Saviour christ Says, that the wicked shall see Abraham, Isaacke,
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and Iacob, and all the Prophets in the kingdome of God: and themselues thrust out of doores.
and Iacob, and all the prophets in the Kingdom of God: and themselves thrust out of doors.
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Now Salomon was a preacher, a Prophet, a writer of scripture, and therefore we doubt not but he hath his part in the kingdome of heauen.
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.
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Finally, the booke of the Preacher, is called by the Hebrewes, the repētance of Salomon: and so it seemeth, by the first beginning and entrance of it:
Finally, the book of the Preacher, is called by the Hebrews, the Repentance of Solomon: and so it seems, by the First beginning and Entrance of it:
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where he cryeth out, Vanitie of vanities, all is vanitie.
where he Cries out, Vanity of vanities, all is vanity.
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They be the words of one, that had tasted of all the pleasures in the world that could be deuised;
They be the words of one, that had tasted of all the pleasures in the world that could be devised;
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and yet at last being wearie of all, and renouncing all, he reposeth all true felicitie of this life, in true religion and the feare of God.
and yet At last being weary of all, and renouncing all, he reposes all true felicity of this life, in true Religion and the Fear of God.
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This may serue to satisfie vs, touching the repentance and saluation of Salomon:
This may serve to satisfy us, touching the Repentance and salvation of Solomon:
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And now because we (vpon some iust occasion) haue made some digression, not impertinent,
And now Because we (upon Some just occasion) have made Some digression, not impertinent,
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nor vnprofitable (and because this fall of Salomon is abused by many) let vs (before we proceed further) deliuer some good instructions,
nor unprofitable (and Because this fallen of Solomon is abused by many) let us (before we proceed further) deliver Some good instructions,
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and vses, touching this his fall.
and uses, touching this his fallen.
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First then consider, how dangerous the prosperitie, the great wealth, and honours of the world are,
First then Consider, how dangerous the Prosperity, the great wealth, and honours of the world Are,
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and therefore let vs not (too much) desire them, nor set our hearts, or delights (too much) vpon them.
and Therefore let us not (too much) desire them, nor Set our hearts, or delights (too much) upon them.
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For (thorough the corruption of our nature) many wax proud, contemning God and men, iniurious to themselues and others, being wanton, luxurious and Lasciuious.
For (through the corruption of our nature) many wax proud, contemning God and men, injurious to themselves and Others, being wanton, luxurious and Lascivious.
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And therefore the Lord saith to his people Israel: When thou hast eaten, and filled thy selfe, thou shalt blesse the Lord thy God,
And Therefore the Lord Says to his people Israel: When thou hast eaten, and filled thy self, thou shalt bless the Lord thy God,
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for the land which he hath giuen thee.
for the land which he hath given thee.
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Beware that thou forget not the Lord thy God, not keeping his commaundements and his lawes,
Beware that thou forget not the Lord thy God, not keeping his Commandments and his laws,
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and his ordinances which I commaund thee this day;
and his ordinances which I command thee this day;
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least when thou hast eaten, and filled thy selfe, and hast built goodly houses, and dwelt therein,
lest when thou hast eaten, and filled thy self, and hast built goodly houses, and dwelled therein,
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and thy beasts and thy sheepe are increased, and thy siluer and thy gold is multiplied, and all that thou hast is increased;
and thy beasts and thy sheep Are increased, and thy silver and thy gold is multiplied, and all that thou hast is increased;
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then thine heart be lifted vp, and thou forget the Lord thy God, which brought thee out of the land of Aegypt,
then thine heart be lifted up, and thou forget the Lord thy God, which brought thee out of the land of Egypt,
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and out of the house of bondage. And in an other place, he complaineth of that people, saying;
and out of the house of bondage. And in an other place, he Complaineth of that people, saying;
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He that should haue beene vpright, (when he waxed fatte) spurned with his heele.
He that should have been upright, (when he waxed fat) spurned with his heel.
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Thou art fatte, thou art grosse, thou art loaden with fatnes;
Thou art fat, thou art gross, thou art loaded with fatness;
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therefore he forsooke God that made him, and regarded not the strong God of his saluation.
Therefore he forsook God that made him, and regarded not the strong God of his salvation.
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How should I spare thee? (saith the Lord) thy children haue forsaken me,
How should I spare thee? (Says the Lord) thy children have forsaken me,
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and sworne by them which are no Gods;
and sworn by them which Are no God's;
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though I fed them to the full, yet they committed adulterie, & assembled themselues by companies in the harlots houses;
though I fed them to the full, yet they committed adultery, & assembled themselves by companies in the harlots houses;
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They rose vp in the morning like fed horses; for euery man neighed after his neighbours wife.
They rose up in the morning like fed Horses; for every man neighed After his neighbours wife.
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Again, I did knowe them in the wildernes, in the land of drought, as in their pastures, so were they filled;
Again, I did know them in the Wilderness, in the land of drought, as in their pastures, so were they filled;
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they were filled, and their heart was exalted; Therefore haue they forgotten me.
they were filled, and their heart was exalted; Therefore have they forgotten me.
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Oh that the great men of the world, the Potentates, Princes, States, Nobles, and all the wealthy of the earth, would remēber this, who (by their power and wealth) take libertie to sinne,
O 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,
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and to liue licentiously without controulement, and are infatuated by worldly cares, and pleasures, whereas the end of all outward blessings is to make vs more thankfull, and more holy:
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, and more holy:
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God gaue his people the lands of the heathen, and they tooke the labours of the people in possession;
God gave his people the Lands of the heathen, and they took the labours of the people in possession;
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the end of this and of all their former blessings is, that they might keepe his statutes, and obserue his lawes.
the end of this and of all their former blessings is, that they might keep his statutes, and observe his laws.
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And seeing that great prosperitie is so dangerous; let vs pray with the wise man, Giue me not pouertie, nor riches:
And seeing that great Prosperity is so dangerous; let us pray with the wise man, Give me not poverty, nor riches:
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feed me with food conuenient for me, least I be full, and denie thee:
feed me with food convenient for me, lest I be full, and deny thee:
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and say, who is the Lord? or least I be poore, and steale, and take the name of my God in vaine.
and say, who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.
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Great abundance is dangerous, and extreame pouertie is dangerous;
Great abundance is dangerous, and extreme poverty is dangerous;
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the competent estate is the best, and let vs be content with it, and let euery one harken to that counsell of the Lord, saying;
the competent estate is the best, and let us be content with it, and let every one harken to that counsel of the Lord, saying;
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Let not the wise man glory in his wisedome, nor the strong man glory in his strength, Let not the wise man glory in his Wisdom, nor the strong man glory in his strength,
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neither the rich man in his riches: but let him that glorieth, glory in this, that he vnderstandeth and knoweth me.
neither the rich man in his riches: but let him that Glorieth, glory in this, that he understandeth and Knoweth me.
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Againe, by this example we see, that great and good Princes are subiect to falling;
Again, by this Exampl we see, that great and good Princes Are Subject to falling;
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some haue good beginnings, and continue long, and yet in the end they decline and fall away.
Some have good beginnings, and continue long, and yet in the end they decline and fallen away.
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Nero in the first fiue yeares of his raigne, was of such liberatie, clemencie and gentlenes, that he passed all Princes that were before him, he either for gaue or else diminished all taxes and payments.
Nero in the First fiue 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.
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He was so gentle and fauourable to all degrees, that he would admit them to come to salute him,
He was so gentle and favourable to all Degrees, that he would admit them to come to salute him,
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and also did salute them himselfe by name: He made many good lawes:
and also did salute them himself by name: He made many good laws:
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but although he did these and such like things, with great honour at the beginning of his raigne:
but although he did these and such like things, with great honour At the beginning of his Reign:
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yet (at the last) forgetting the Imperiall dignitie, he opened his wantonnes, his fleshly pleasures, his riot, his Auarice, his crueltie:
yet (At the last) forgetting the Imperial dignity, he opened his wantonness, his fleshly pleasures, his riot, his Avarice, his cruelty:
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Oftentimes he attempted to kill his owne mother Agrippina:
Oftentimes he attempted to kill his own mother Agrippina:
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She escaped often, at last the Centurion (comming towards her with a naked sword in his hand) slew her;
She escaped often, At last the Centurion (coming towards her with a naked sword in his hand) slew her;
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she putting forth her belly, cried out, That hee would strike that part first, for this bellie (saith she) is to be pierced through with Iron, which brought forth such a monster.
she putting forth her belly, cried out, That he would strike that part First, for this belly (Says she) is to be pierced through with Iron, which brought forth such a monster.
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Then the (Centurion thrust his sword into her bellie, and so slew her with many woundes;
Then the (Centurion thrust his sword into her belly, and so slew her with many wounds;
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after this horrible murther was done, Nero being both without feare and shame, beheld the Carkasse of his mother being slaine.
After this horrible murder was done, Nero being both without Fear and shame, beheld the Carcase of his mother being slain.
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He killed Seneca his maister, and Burrus one of his gouernours.
He killed Senecca his master, and Burrus one of his Governors.
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What will you more? he ceased not to kill whom he pleased, and that for what cause soeuer he pleased.
What will you more? he ceased not to kill whom he pleased, and that for what cause soever he pleased.
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Tyberius (who succeeded Augustus) raised vp of himselfe, (at the beginning of his raigne) no small hope of goodnes:
Tiberius (who succeeded Augustus) raised up of himself, (At the beginning of his Reign) no small hope of Goodness:
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but afterwards, proued a very Tyrant, and most filthy man. Alexander the great, at the first ruled iustly and valiantly:
but afterwards, proved a very Tyrant, and most filthy man. Alexander the great, At the First ruled justly and valiantly:
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but after he was so effeminated with the daintie delicates of Pasia, that he became proud, leacherous, a drunkard, a murtherer:
but After he was so effeminated with the dainty delicates of Pasia, that he became proud, lecherous, a drunkard, a murderer:
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by the which vices he both shortned his owne daies, and made himselfe to be detested of his owne Macedonians.
by the which vices he both shortened his own days, and made himself to be detested of his own Macedonians.
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Constantine the great, vnhappily ended his empire, He pursued the good Bishop Athanasius: He brought home the Heritike Arrius, and became an Apostata.
Constantine the great, unhappily ended his empire, He pursued the good Bishop Athanasius: He brought home the Heretic Arius, and became an Apostata.
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Mauritius of a long time gouerned happily, but afterwards he became so cruell, so couetous, so violent;
Mauritius of a long time governed happily, but afterwards he became so cruel, so covetous, so violent;
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that he was hated of his owne subiects, and slaine by Phocas. There be many such examples;
that he was hated of his own Subjects, and slain by Phocas. There be many such Examples;
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but there is one before our eies, the wisest Prince that euer was, a long time gouerning religiously and vertuously:
but there is one before our eyes, the Wisest Prince that ever was, a long time governing religiously and virtuously:
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but in his old daies, falling in most grosse and beastly manner. Of whom it may be said, as it was said of Origen.
but in his old days, falling in most gross and beastly manner. Of whom it may be said, as it was said of Origen.
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Vbi bene nemo melius, vbi male nemo peius, where he did well, none did better: where he did euill, none did worse:Vbi bene nemo Better, vbi male nemo Worse, where he did well, none did better: where he did evil, none did Worse:
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I meane in respect of his vnbrideled and filthy lust, seeing therefore, that the best and the wisest Princes, are subiect to the temptations of Sathan, to the allurements of the world, flesh and sinne,
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 Sathan, to the allurements of the world, Flesh and sin,
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and may decline and fall away from good beginnings and proceedings; let all good Christians and good subiects, pray hartily and continually to God;
and may decline and fallen away from good beginnings and proceedings; let all good Christians and good Subjects, pray heartily and continually to God;
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not onely to make their Princes good, but also to hold, keepe, continue, and encrease them in goodnes.
not only to make their Princes good, but also to hold, keep, continue, and increase them in Goodness.
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And seeing that all of vs, are subiect to the like temptations, let vs all be carefull, not onely to begin well,
And seeing that all of us, Are Subject to the like temptations, let us all be careful, not only to begin well,
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but also to holde on and continue to the end: remembring that fearefull sentence of God, saying:
but also to hold on and continue to the end: remembering that fearful sentence of God, saying:
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If the righteous turne away from his righteousnes, and committeth iniquitie, and doe according to all the abhominations, that the wicked man doth;
If the righteous turn away from his righteousness, and Committeth iniquity, and do according to all the abominations, that the wicked man does;
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shall hee liue? all his righteousnes which hee hath done, shall not be mentioned, but in his transgression which hee hath committed,
shall he live? all his righteousness which he hath done, shall not be mentioned, but in his Transgression which he hath committed,
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and in the sinne that hee hath sinned, in them shall he die. And let vs neuer forget that excellent counsell of Salomons.
and in the sin that he hath sinned, in them shall he die. And let us never forget that excellent counsel of Solomon's.
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The way of the righteous shineth as the light; that shineth more and more, vntill the perfect day. The Way of the righteous shines as the Light; that shines more and more, until the perfect day.
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His meaning is, that as the light in the morning (when it once appeareth) encreaseth more and more, till it be perfect day:
His meaning is, that as the Light in the morning (when it once appears) increases more and more, till it be perfect day:
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so good men, they growe daily, in knowledge, grace, and goodnes. so good men, they grow daily, in knowledge, grace, and Goodness.
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Againe (he saith) age is a crowne of glory, if it be found in the way of righteousnes.
Again (he Says) age is a crown of glory, if it be found in the Way of righteousness.
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Happie is that young man, that hath liued well; but more happie is that old man that hat liued well.
Happy is that young man, that hath lived well; but more happy is that old man that hat lived well.
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It is not sufficient that we haue bene good, except we continue so still:
It is not sufficient that we have be good, except we continue so still:
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the righteous (saith Dauid) shall flourish like a palme tree, and shall growe like a Cedar in Libanon.
the righteous (Says David) shall flourish like a palm tree, and shall grow like a Cedar in Lebanon.
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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.
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.
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Young men must remember their Creator in their youth, the powers of their body and minde is then fittest for the seruice of God:
Young men must Remember their Creator in their youth, the Powers of their body and mind is then Fittest for the service of God:
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They are subiect to death, as well as others: they must giue their best time, and first fruites of their age to God;
They Are Subject to death, as well as Others: they must give their best time, and First fruits of their age to God;
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They cannot tell how soone they may die, and they must come to iudgement as well as others,
They cannot tell how soon they may die, and they must come to judgement as well as Others,
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and the pietie of their young age will be a comfort and a credit to them in their old age;
and the piety of their young age will be a Comfort and a credit to them in their old age;
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and therefore let them be carefull of religion, and holy conuersation in their tender yeares ▪ and let old men and women take heed of vices,
and Therefore let them be careful of Religion, and holy Conversation in their tender Years ▪ and let old men and women take heed of vices,
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and doe nothing, that is vnseemely to their age:
and do nothing, that is unseemly to their age:
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And (in very deed) the beautie and ornament of the elder sort is the true knowledge of God,
And (in very deed) the beauty and ornament of the elder sort is the true knowledge of God,
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and heauenly wisedome, and an vnblamable life: they may set, that no age is free from danger;
and heavenly Wisdom, and an Unblamable life: they may Set, that no age is free from danger;
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If the diuell cannot deceiue vs in our youth, he will not leaue vs, but will deceiue vs in our age (if he can) some in this age, are guiltie of Salomons sinnes, both of vncleannes and Idolatrie.
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 Solomon's Sins, both of uncleanness and Idolatry.
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Some are ignorant, some prophane, some vniust, some ouercome with lying, some with drunkennes, and the most in their olde age, are subiect to impatience,
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,
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and couetousnes, and are vnwilling to die, and leaue this sinfull world:
and covetousness, and Are unwilling to die, and leave this sinful world:
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but let them of all other be examples of wisedome & vertue, let them flie from the lusts of youth,
but let them of all other be Examples of Wisdom & virtue, let them fly from the Lustiest of youth,
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& follow after righteousnes, faith, loue & peace, with thē that call on the Lord with a pure heart.
& follow After righteousness, faith, love & peace, with them that call on the Lord with a pure heart.
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Let the elder men be sober, honest, discreet, sound in the faith, in loue, and in patience: Let the elder men be Sobrium, honest, discreet, found in the faith, in love, and in patience:
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the elder women likewise, that they bee of snch behauiour as becommeth holines, not false accusers, not giuen to much wine, but teachers of honest things.
the elder women likewise, that they be of snch behaviour as becomes holiness, not false accusers, not given to much wine, but Teachers of honest things.
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Oh, how pleasant a thing is it, when gray-headed men minister iudgement, and when the elders can giue good counsell? Oh how comely a thing is wisedome to aged men? and vnderstanding and prudence to men of honour? The crowne of olde men is to haue much experience,
O, how pleasant a thing is it, when Gray-headed men minister judgement, and when the Elders can give good counsel? O 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,
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and the feare of God is their glory.
and the Fear of God is their glory.
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They are to giue themselues to continuall prayer and deuotion, to reading and hearing of the word, to the meditation of the shortnes of their life,
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,
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and of the happinesse and eternity of the life to come. Worthy is the example of Barzillai the Giliadite:
and of the happiness and eternity of the life to come. Worthy is the Exampl of Barzillai the Gileadite:
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who went to conduct King Dauid ouer Iorden, and King Dauid sayd vnto him, Come ouer with me,
who went to conduct King David over Jordan, and King David said unto him, Come over with me,
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and I will feede thee with me in Ierusalem:
and I will feed thee with me in Ierusalem:
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I am this day foure score yeere olde (sayth hee) and can I discerne betweene good or euill hath thy seruant any taste in that I eate? or that I drink? can I heare any more the singing voyce of men or women? wherefore then should thy seruant be any more a burthen? thy seruant will goe a little way ouer with thee, I pray thee let thy seruant turne backe againe, that I may die in my owne City,
I am this day foure score year old (say he) and can I discern between good or evil hath thy servant any taste in that I eat? 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,
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and bee buried in the graue of my father and of my mother.
and be buried in the graven of my father and of my mother.
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His meaning is, that the pleasures of the Courte was not fit for him, though he was a man of great account,
His meaning is, that the pleasures of the Court was not fit for him, though he was a man of great account,
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& substance, yet being old, his minde was of death, of his graue and buriall. Happy is he that hath so liued both in young, and olde age:
& substance, yet being old, his mind was of death, of his graven and burial. Happy is he that hath so lived both in young, and old age:
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that hee can say (with good Ambrose seeing his friendes weeping about him at his death) I haue not so liued, that I am ashamed to liue still amongst you,
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 among you,
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neither am I afrayde to die, because we haue a gracious & good Lord.
neither am I afraid to die, Because we have a gracious & good Lord.
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Now let young & old, and all sorts of men and women, especially Princes, and great persons:
Now let young & old, and all sorts of men and women, especially Princes, and great Persons:
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let all (I say) take heede of these two vices where with Solomon is touched, namely, vnbridled lust & Idolatrie.
let all (I say) take heed of these two vices where with Solomon is touched, namely, unbridled lust & Idolatry.
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God is a holy and pure spirit, hee hath ordeyned mariage as a bridle and remedie against vnclearle and vnlawfull lust,
God is a holy and pure Spirit, he hath ordained marriage as a bridle and remedy against vnclearle and unlawful lust,
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and wee are to liue chastelie in virginitie, and single life, which is the first degree of chastitie:
and we Are to live chastely in virginity, and single life, which is the First degree of chastity:
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or else to liue in mariage (the ordinance of GOD) which is the second degree of chastitie.
or Else to live in marriage (the Ordinance of GOD) which is the second degree of chastity.
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But the Deuill, he is a foule, filthie, and vncleane spirit, an enemie to mariage, to chastitie, and honestie:
But the devil, he is a foul, filthy, and unclean Spirit, an enemy to marriage, to chastity, and honesty:
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and therefore, from the beginning hee hath sought to defile, and pollute, that holy institution of GOD, by multitude of wiues, by fornication, whoredome, adulterie,
and Therefore, from the beginning he hath sought to defile, and pollute, that holy Institution of GOD, by multitude of wives, by fornication, whoredom, adultery,
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and other wandering, wanton, and vagabonde lustes.
and other wandering, wanton, and vagabond lusts.
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These are against the law of nature, against the law of God written, against ciuill honestie, and charitie.
These Are against the law of nature, against the law of God written, against civil honesty, and charity.
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These destroie and consume the goods, the good name, the body and soule.
These destroy and consume the goods, the good name, the body and soul.
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And (as Bertheba sayeth to her sonne Salomon) Such vncleanesse is the destruction of Kings:
And (as Bertheba Saith to her son Solomon) Such uncleanness is the destruction of Kings:
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so it is the destruction of many others, men and women, of many great houses, townes, countries, and kingdomes.
so it is the destruction of many Others, men and women, of many great houses, Towns, countries, and kingdoms.
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Therefore (sayth Iob) If my heart haue beene deceiued by a woman, or if I haue laide waite at the doore of my neighbour:
Therefore (say Job) If my heart have been deceived by a woman, or if I have laid wait At the door of my neighbour:
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let my wife g•inde to another man, and let other men bow downe vpon her. For this is a wickednes and iniquitie to bee condemned;
let my wife g•inde to Another man, and let other men bow down upon her. For this is a wickedness and iniquity to be condemned;
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yea this is a fire that shall deuoure to destruction, whi• shall roote out all mine increase.
yea this is a fire that shall devour to destruction, whi• shall root out all mine increase.
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And it is most true (which the Prophet saith) that whoredome and wine take away the heart. And it is most true (which the Prophet Says) that whoredom and wine take away the heart.
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And indeede, such sinfull pleasures, they take away witte, and vnderstanding, grace, and religion: they take away credit, riches, and health;
And indeed, such sinful pleasures, they take away wit, and understanding, grace, and Religion: they take away credit, riches, and health;
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yea the comfort of soule and body.
yea the Comfort of soul and body.
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It is a great curse, and heauy iudgement of God, to be giuen ouer to such vile and filthy lusts.
It is a great curse, and heavy judgement of God, to be given over to such vile and filthy Lustiest.
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And this Salomon confesseth, vpon wofull experience, saying, I haue compassed about, both I & my heart to know and to enquire & to search wisedome and reason,
And this Solomon Confesses, upon woeful experience, saying, I have compassed about, both I & my heart to know and to inquire & to search Wisdom and reason,
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and to know the wickednes of folly, and the foolishnes of madnesse:
and to know the wickedness of folly, and the foolishness of madness:
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and I finde more bitter then death, the woman whose heart is as nets and snares, and her hands as bands:
and I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bans:
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hee that is good before God, shall be deliuered from her, but the sinner shall bee taken by her.
he that is good before God, shall be Delivered from her, but the sinner shall be taken by her.
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Behold (sayth the Preacher) this haued founde, seeking one by one to finde the count:
Behold (say the Preacher) this haved found, seeking one by one to find the count:
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and yet my soule seeketh, but I find it not: I haue found one man of a thousand;
and yet my soul seeks, but I find it not: I have found one man of a thousand;
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but a woman among them all, haue I not found.
but a woman among them all, have I not found.
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His meaning is not to disgrace good women, but that women are easily drawne to wickednes,
His meaning is not to disgrace good women, but that women Are Easily drawn to wickedness,
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and being wicked, they exceed men in wickednes: and are of great power to draw & allure others to the same.
and being wicked, they exceed men in wickedness: and Are of great power to draw & allure Others to the same.
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And that fewer women are good then men; finally;
And that fewer women Are good then men; finally;
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he speaketh vpon his owne experience, & tryall, that he for his part amongst so many found none at all good;
he speaks upon his own experience, & trial, that he for his part among so many found none At all good;
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and this is some testimony of his repentance:
and this is Some testimony of his Repentance:
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These words being spoken, and that booke being written (as some thinke, & as it is probable) after his grieuous fall:
These words being spoken, and that book being written (as Some think, & as it is probable) After his grievous fallen:
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But wee see by that place, that it is a token of Gods anger, to bee giuen ouer to such vncleannesse,
But we see by that place, that it is a token of God's anger, to be given over to such uncleanness,
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and it is a iust iudgement vpon our prophanesse, neglect, & contempt of Gods seruice:
and it is a just judgement upon our profaneness, neglect, & contempt of God's service:
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and therefore the Apostle sayth, That because men regarded not to know God, hee deliuereth them vp into a reprobate minde, to doe those things, which are not conuenient:
and Therefore the Apostle say, That Because men regarded not to know God, he Delivereth them up into a Reprobate mind, to do those things, which Are not convenient:
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he gaue them vp to their hearts lusts, and to vile affections. Because men are carelesse in religion, & of the true honour of God:
he gave them up to their hearts Lustiest, and to vile affections. Because men Are careless in Religion, & of the true honour of God:
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therefore the Lord giueth them ouer, to such filthy and odious sinnes, to their vtter dishonour and shame in life, and death, and after death:
Therefore the Lord gives them over, to such filthy and odious Sins, to their utter dishonour and shame in life, and death, and After death:
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so that the memoriall of such (though they haue beene of neuer so high account in the world) is but vile, rotten, and cursed.
so that the memorial of such (though they have been of never so high account in the world) is but vile, rotten, and cursed.
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Therefore let vs hearken to that blessed Exhortation of the Apostle, saying:
Therefore let us harken to that blessed Exhortation of the Apostle, saying:
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Dearely beloued, I beseech you as strangers and pilgrimes, abstayne from fleshly lustes, which fight against the soule.
Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly lusts, which fight against the soul.
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And let vs not forget those words of another Apostle:
And let us not forget those words of Another Apostle:
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Know yee not (saith hee) that your bodies are the members of Christ? shall we then take the members of Christ, Know ye not (Says he) that your bodies Are the members of christ? shall we then take the members of christ,
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& make them the members of an harlot? God forbid. Doe yee not know, that hee which coupleth himselfe with an harlot is one body:
& make them the members of an harlot? God forbid. Do ye not know, that he which Coupleth himself with an harlot is one body:
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for two (saith he) shalbe one flesh; but he which is ioyned to the Lord is one spirit. Fly fornication:
for two (Says he) shall one Flesh; but he which is joined to the Lord is one Spirit. Fly fornication:
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euery sin that a man doth, is without the bodie: but he that cōmitteth fornication, sinneth against his owne body.
every since that a man does, is without the body: but he that Committeth fornication, Sinneth against his own body.
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Know yee not that your body is the temple of the holy Ghost which is in you, whom yee haue of God? and ye are not your owne,
Know ye not that your body is the temple of the holy Ghost which is in you, whom ye have of God? and you Are not your own,
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for ye are bought with a price. Therfore glorifie God in your body and in your spirit;
for you Are bought with a price. Therefore Glorify God in your body and in your Spirit;
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for they are Gods. Another sin which we are to auoide, and which was Salomons sinne, is Idolatry.
for they Are God's another since which we Are to avoid, and which was Solomon's sin, is Idolatry.
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It is saide (as we haue heard) that he matched with Idolatrous women:
It is said (as we have herd) that he matched with Idolatrous women:
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that for the loue of them, he built high places, hee wrought wickednesse in the sight of the Lord,
that for the love of them, he built high places, he wrought wickedness in the sighed of the Lord,
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& continued not to follow the Lord as did Dauid his father: & that his hart was not perfect with the Lord his God.
& continued not to follow the Lord as did David his father: & that his heart was not perfect with the Lord his God.
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The beginning of his sinne was, that hee matched with Idolatrous womē, contrary to the expresse law of God:
The beginning of his sin was, that he matched with Idolatrous women, contrary to the express law of God:
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And therefore it was sin so to match. We are to auoide all vnnecessarie society, & familiarity with the wicked:
And Therefore it was since so to match. We Are to avoid all unnecessary society, & familiarity with the wicked:
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& therfore Iehosephet is reproued, because he helped the wicked, & loued them that hated the Lord:
& Therefore Iehosephet is reproved, Because he helped the wicked, & loved them that hated the Lord:
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for he ioyned in the affinitie with Ahab, but the wrath of the Lord came vpon him for it.
for he joined in the affinity with Ahab, but the wrath of the Lord Come upon him for it.
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Salomon saith, The wicked man is an abhomination to the iust; & he that is vpright in his way, is an abhomination to the wicked. Solomon Says, The wicked man is an abomination to the just; & he that is upright in his Way, is an abomination to the wicked.
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There can be no sound nor true friendship betwixt those that are diuers & contrary in religiō & maners.
There can be no found nor true friendship betwixt those that Are diverse & contrary in Religion & manners.
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Therfore, saith the Apostle, be not vnequally yoked with Infidels, for what fellowship hath righteousnes with vnrighteousnes? & what cōmunion hath light with darknes? what concord hath Christ with Belial? what part hath the beleeuer with the Infidell? and what agreement hath the temple of God with Idols? The Lord complained thus of his people, saying, Iuda hath transgressed, Therefore, Says 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, Iuda hath transgressed,
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& abhomination is committed in Israel, and in Ierusalem, for Iuda hath defiled the holines of the Lord, which he loued,
& abomination is committed in Israel, and in Ierusalem, for Iuda hath defiled the holiness of the Lord, which he loved,
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& hath maried the daughter of a strange god.
& hath married the daughter of a strange god.
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The LORD will cut off the man that doth this, both the maister & the seruant, out of the Tabernacle of Iacob and him that offereth an offering to the Lord of Hoasts.
The LORD will Cut off the man that does this, both the master & the servant, out of the Tabernacle of Iacob and him that Offereth an offering to the Lord of Hosts.
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Such cursed and crosse matches, was the cause that God destroyed the first world with the generall flood:
Such cursed and cross Matches, was the cause that God destroyed the First world with the general flood:
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And such matches (at this day) are the causes of prophanenesse, Athisme, Popery, and much wickednesse.
And such Matches (At this day) Are the Causes of profaneness, Atheism, Popery, and much wickedness.
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For what comfort or blessing can they looke for, which haue no respect to God in marying? But onely regard pleasures, and riches.
For what Comfort or blessing can they look for, which have no respect to God in marrying? But only regard pleasures, and riches.
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The example of Salomon is fearefull, that so great & wise a man, of extraordinary gifts and graces, is allured and drawne to Idolatry, being ouercome with the loue of heathenish women:
The Exampl of Solomon is fearful, that so great & wise a man, of extraordinary Gifts and graces, is allured and drawn to Idolatry, being overcome with the love of Heathenish women:
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And yet (it may be, and it is likely) that Salomon himselfe did not worshippe those Idols,
And yet (it may be, and it is likely) that Solomon himself did not worship those Idols,
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or thinke them to be gods, or that there were any diuine power in them: neither did he bring them into the Temple, nor commaund any to worship them;
or think them to be God's, or that there were any divine power in them: neither did he bring them into the Temple, nor command any to worship them;
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but this was his fault, that hee did not suppresse the worshipping of them, but graunted and suffered such Idolatry,
but this was his fault, that he did not suppress the worshipping of them, but granted and suffered such Idolatry,
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for the pleasure of his women: So that he fell, as Adam fell;
for the pleasure of his women: So that he fell, as Adam fell;
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who did eate of the forbidden tree, not because that he thought thereby to be like vnto GOD,
who did eat of the forbidden tree, not Because that he Thought thereby to be like unto GOD,
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or wiser then hee was made:
or Wiser then he was made:
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but least he should offend his wise, so that hee preferred the loue and good will of a woman before the word of his God.
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.
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2717
So Aaron knewe well enough, that there was no Godhead nor diuine power in the golden Calfe;
So Aaron knew well enough, that there was no Godhead nor divine power in the golden Calf;
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yet fearing least the people should stone him, he yeelded to their furie, he made an Idoll,
yet fearing lest the people should stone him, he yielded to their fury, he made an Idol,
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and promulgated the feast of it.
and promulgated the feast of it.
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In like manner, Salomon knowing Idols to be nothing, yet being ouercome with the flattring inticements of wicked women, he graunted to them diuers kindes of Idolatrie.
In like manner, Solomon knowing Idols to be nothing, yet being overcome with the flattering enticements of wicked women, he granted to them diverse Kinds of Idolatry.
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It is dangerous for any Prince, to suffer and tollerate any Idolatrous worship, for the loue or fauour of any, be they neuer so neere or deare vnto them.
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 deer unto them.
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Nay, we must all learne generally, not to harken to the voyce of our dearest friend,
Nay, we must all Learn generally, not to harken to the voice of our dearest friend,
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though it be our owne lawfull wiues, if they goe about to drawe vs to any kind of sinne whatsoeuer.
though it be our own lawful wives, if they go about to draw us to any kind of sin whatsoever.
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This was the cause of Adams fall (as we heard euen now) This was the cause of that ruine of Ahab, and his house:
This was the cause of Adams fallen (as we herd even now) This was the cause of that ruin of Ahab, and his house:
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because he harkned to the voyce of his wife Iesabell, and being perswaded by her, most vniustly tooke away Naboths vineyard,
Because he hearkened to the voice of his wife Jezebel, and being persuaded by her, most unjustly took away Naboth's vineyard,
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and also most cruelly tooke his life away from him. No naturall affections should cause vs to sinne against God, or offend his diuine Maiestie;
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;
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our loue to him should bee greater then to any mortall creature whatsoeuer. The Heathen could say, Amicus Plato, amicus Socrates, sed maior amica veritas:
our love to him should be greater then to any Mortal creature whatsoever. The Heathen could say, Amicus Plato, Amicus Socrates, sed maior amica veritas:
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Plato is my friend, Socrates my friend, but truth is a greater friend.
Plato is my friend, Socrates my friend, but truth is a greater friend.
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So may wee say, Our fathers, our mothers, our brothers and sisters, our wiues & children, are neere and deare friends vnto vs:
So may we say, Our Father's, our mother's, our Brother's and Sisters, our wives & children, Are near and deer Friends unto us:
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but yet Christ is our greatest and best friend; he hath done and can do most for vs:
but yet christ is our greatest and best friend; he hath done and can do most for us:
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And therefore nothing should draw vs from his loue. And touching Idolatrie, it is most odious and abhominable in the eyes of God.
And Therefore nothing should draw us from his love. And touching Idolatry, it is most odious and abominable in the eyes of God.
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It is a spirituall whoring from God. A denying and forsaking of his Maiestie; it hath beene the ruine of many Nations and Kingdomes.
It is a spiritual whoring from God. A denying and forsaking of his Majesty; it hath been the ruin of many nations and Kingdoms.
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And therefore in no case to bee suffered nor tollerated for the loue of any. Therefore the Lord saith to his people;
And Therefore in no case to be suffered nor tolerated for the love of any. Therefore the Lord Says to his people;
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The grauen Images of their gods, yee shall burne with fire, and couet not the siluer and gold that is on them,
The graven Images of their God's, ye shall burn with fire, and covet not the silver and gold that is on them,
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nor take it vnto thee, least thou be snared therewith: For it is an abhomination before the Lord thy God.
nor take it unto thee, lest thou be snared therewith: For it is an abomination before the Lord thy God.
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Bring not abhomination into thy house, least thou bee accursed like it: But vtterly abhorre it, and count it most abhominable.
Bring not abomination into thy house, lest thou be accursed like it: But utterly abhor it, and count it most abominable.
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And in another place, we are forbidden to hearken to the Prophet that doth perswade vs to goe after other gods,
And in Another place, we Are forbidden to harken to the Prophet that does persuade us to go After other God's,
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and that such a one being conuicted and condemned by the Iudge, is to die the death.
and that such a one being convicted and condemned by the Judge, is to die the death.
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Nay, though it bee our sonne, or daughter, or wife, or brother, wee must not consent to him,
Nay, though it be our son, or daughter, or wife, or brother, we must not consent to him,
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nor pittie him, nor shew him mercy:
nor pity him, nor show him mercy:
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but thou shalt kill him (sayeth the Lord) thy hand shall bee first vpon him to put him to death;
but thou shalt kill him (Saith the Lord) thy hand shall be First upon him to put him to death;
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and then the hands of all the people. And this is the direct law of God:
and then the hands of all the people. And this is the Direct law of God:
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Hee that offereth to any gods saue the Lord onely shall bee slayne. There must bee then no sufferance at all of any kinde of Idolatrie.
He that Offereth to any God's save the Lord only shall be slain. There must be then no sufferance At all of any kind of Idolatry.
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This was Salomons sinne, and therefore it is sayde that his heart was not perfect with God,
This was Solomon's sin, and Therefore it is said that his heart was not perfect with God,
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as the heart of his father Dauid was: For howsoeuer hee sinned in adulterie, and murther, and in numbering the people:
as the heart of his father David was: For howsoever he sinned in adultery, and murder, and in numbering the people:
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yet he repented presently, and neuer did the like againe;
yet he repented presently, and never did the like again;
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and he had alwaies this sinceritie and perfection of heart, that he neuer defiled himselfe with Idolatrie;
and he had always this sincerity and perfection of heart, that he never defiled himself with Idolatry;
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neither did hee suffer the true worshippe of GOD to bee corrupted in his Kingdome; but kept it sincere, pure, and sound:
neither did he suffer the true worship of GOD to be corrupted in his Kingdom; but kept it sincere, pure, and found:
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Hee alwayes hated and detested all false worshippe, his soule hated Idols, as lame and blind guides;
He always hated and detested all false worship, his soul hated Idols, as lame and blind guides;
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therefore hee taketh them away at the beginning of his raigne. And hee caused the gods of the Philistims to bee burnt with fire.
Therefore he Takes them away At the beginning of his Reign. And he caused the God's of the philistines to be burned with fire.
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The sorrowes (saith he) of them that offer to another god shall be multiplied, their offerings of blood will I not offer, The sorrows (Says he) of them that offer to Another god shall be multiplied, their offerings of blood will I not offer,
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neither make mention of their names with my lips.
neither make mention of their names with my lips.
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It hath beene a blot and blemish vpon many good Kings, because they suffered the high places to remayne,
It hath been a blot and blemish upon many good Kings, Because they suffered the high places to remain,
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and it is the chiefe commendation of good Iosiah:
and it is the chief commendation of good Josiah:
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that he tooke away all the abhominations, out of all the countries that perteyned to the children of Israel; that he took away all the abominations, out of all the countries that pertained to the children of Israel;
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and compelled all that were found in Israel, and compelled all that were found in Israel, to serue the Lord their God.
and compelled all that were found in Israel, and compelled all that were found in Israel, to serve the Lord their God.
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This blessed King, a worthie president of full and perfect reformation, he tooke away not onely grosse Idolatrie,
This blessed King, a worthy president of full and perfect Reformation, he took away not only gross Idolatry,
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but all Reliques and remnants, all occasions, prouocations, appearances & shewes of Idolatrie. One thing more, very necessarie and pertinent, wee are to learne by Salomons fall:
but all Relics and remnants, all occasions, provocations, appearances & shows of Idolatry. One thing more, very necessary and pertinent, we Are to Learn by Solomon's fallen:
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namely, Not to be offended though we doe see Christian Princes, learned Preachers, and great professors, men of gifts aboue others, to be seduced and drawne into great and grosse sinnes:
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:
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wee are indeede to be grieued, and much to lament, when wee see or heare such things:
we Are indeed to be grieved, and much to lament, when we see or hear such things:
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but yet wee must not bee discouraged in our profession, and in the trueth of religion.
but yet we must not be discouraged in our profession, and in the truth of Religion.
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Men of greatest gifts, haue beene subiect to great sinnes: As Adam Noah, Lot, Abraham, Moses, Aaron, Dauid, Sampson, and Salomon.
Men of greatest Gifts, have been Subject to great Sins: As Adam Noah, Lot, Abraham, Moses, Aaron, David, Sampson, and Solomon.
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Sathan doth most enuie such, hee standeth at the right hand of Iehosua: Hee will winnow and sifte (to the very branne) the Apostles of CHRIST, as hee himselfe warneth them.
Sathan does most envy such, he Stands At the right hand of Joshua: He will winnow and sifte (to the very bran) the Apostles of CHRIST, as he himself warneth them.
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Indeede the bad liues of Preachers and professors, are scandalous and offensiue; and hinder many in the way of saluation;
Indeed the bad lives of Preachers and professors, Are scandalous and offensive; and hinder many in the Way of salvation;
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and maketh the worde and profession ill spoken of by many; yea loathed and reiected:
and makes the word and profession ill spoken of by many; yea loathed and rejected:
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as the sonnes of Elie by their wickednesse made the offering of the Lord to be abhorred.
as the Sons of Elijah by their wickedness made the offering of the Lord to be abhorred.
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In seeking and receiuing counsell (saith one) the honestie of life, and the prerogatiue of vertue doth much preuaile. In seeking and receiving counsel (Says one) the honesty of life, and the prerogative of virtue does much prevail.
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Who will seeke for a fountaine in a dunghill? who will drinke of filthie water? for where there is luxurie, intemperance,
Who will seek for a fountain in a dunghill? who will drink of filthy water? for where there is luxury, intemperance,
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and other vices, whoe will thinke any good to bee drawne from thence? how can I take him to bee my superior in counsell, whom I see inferior in manners? And can I thinke him fitte to giue mee counsell, that cannot giue it to himselfe? he that giueth counsell to others, he must shew himselfe an example of good workes;
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 gives counsel to Others, he must show himself an Exampl of good works;
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in integritie and grauitie, that his speech bee sound and vnrebukeable; his counsell profitable, and his life honest.
in integrity and gravity, that his speech be found and unrebukable; his counsel profitable, and his life honest.
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He that liueth wickedly in the sight of the people (as much as in him lyeth) he killeth him that looketh vpon him:
He that lives wickedly in the sighed of the people (as much as in him lies) he kills him that looks upon him:
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hee that followeth him, perhaps dyeth; he that followeth him not, liueth; but as much as in him lyeth, he killeth both. he that follows him, perhaps Dies; he that follows him not, lives; but as much as in him lies, he kills both.
pns31 cst vvz pno31, av vvz; pns31 cst vvz pno31 xx, vvz; cc-acp c-acp d c-acp p-acp pno31 vvz, pns31 vvz d.
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Examples are stronger then words, and it is a more full teaching by workes then by word.
Examples Are Stronger then words, and it is a more full teaching by works then by word.
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The house and conuersation of a Preacher is set on a hill, all see it and looke vpon it;
The house and Conversation of a Preacher is Set on a hill, all see it and look upon it;
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it is as it were a guide and teacher to others; whatsoeuer hee doth, others thinke that they may doe the like:
it is as it were a guide and teacher to Others; whatsoever he does, Others think that they may do the like:
pn31 vbz c-acp pn31 vbdr dt n1 cc n1 p-acp n2-jn; r-crq pns31 vdz, n2-jn vvb cst pns32 vmb vdi dt av-j:
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that word is willingly receiued of the hearer, which is vttered from the Preacher with compassion of minde.
that word is willingly received of the hearer, which is uttered from the Preacher with compassion of mind.
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He hath learned to speake truely, that hath first learned to doe well.
He hath learned to speak truly, that hath First learned to do well.
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And then doth the seede of the word bring forth fruite, when the pietie of the Preacher doeth water it in the breast of the hearers.
And then does the seed of the word bring forth fruit, when the piety of the Preacher doth water it in the breast of the hearers.
cc av vdz dt n1 pp-f dt n1 vvb av n1, c-crq dt n1 pp-f dt n1 vdz vvi pn31 p-acp dt n1 pp-f dt n2.
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Wee must first bee cleansed our selues, and so cleanse others; wee must first be wise, and so make others wise; we must First be cleansed our selves, and so cleanse Others; we must First be wise, and so make Others wise;
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we must first bee made lighte, and so lighten others; wee must first come to God our selues, and so bring others to God;
we must First be made Light, and so lighten Others; we must First come to God our selves, and so bring Others to God;
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wee must first be sanctified, & so sanctify others.
we must First be sanctified, & so sanctify Others.
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This law is layde vpon the Preachers, that they lighten them by liuing, which they are carefull to perswade by speaking.
This law is laid upon the Preachers, that they lighten them by living, which they Are careful to persuade by speaking.
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For the authoritie and power of speaking is lost, when the voyce is not helped by worke.
For the Authority and power of speaking is lost, when the voice is not helped by work.
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No man can stand in the valley and speake from the mount: Where thou standest, from thence speake;
No man can stand in the valley and speak from the mount: Where thou Standest, from thence speak;
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and from whence thou speakest, there stande.
and from whence thou Speakest, there stand.
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If thy minde bee in the earth, how doest thou speake from heauen? be in heauen, if thou speake from heauen.
If thy mind be in the earth, how dost thou speak from heaven? be in heaven, if thou speak from heaven.
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If thou wilt not doe righteousnesse, why doest thou make thy selfe a teacher of righteousnes? why doest thou call thy selfe a maister of that, whereof thy selfe will be no scholler,
If thou wilt not doe righteousness, why dost thou make thy self a teacher of righteousness? why dost thou call thy self a master of that, whereof thy self will be no scholar,
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nor Disciple? Finally, there be three kindes of negligent Prelates: Some who liue well, and suffer their people to liue ill.
nor Disciple? Finally, there be three Kinds of negligent Prelates: some who live well, and suffer their people to live ill.
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Some who liue ill, & compell their people to liue well. Some who liue ill, & will haue their people to liue ill:
some who live ill, & compel their people to live well. some who live ill, & will have their people to live ill:
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Those which liue wel, & suffer their people to liue ill: they goe before them in example;
Those which live well, & suffer their people to live ill: they go before them in Exampl;
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but they doe sinne because they reproue not their errors. Though they liue well:
but they do sin Because they reprove not their errors. Though they live well:
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yet they must of necessitie giue account of the flocke committed to them, to the Lord of the flocke.
yet they must of necessity give account of the flock committed to them, to the Lord of the flock.
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Those which liue ill, and compell their people to liue well: They do call those that goe astray, but they kill those which are rightly strong:
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:
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They call by words, they kill by examples. Of the third sorte we are not to speak at all.
They call by words, they kill by Examples. Of the third sort we Are not to speak At all.
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But though this be true, that the sinnes of Preachers and professors bee thus offensiue to other, and hurtfull to themselues:
But though this be true, that the Sins of Preachers and professors be thus offensive to other, and hurtful to themselves:
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yet neyther preaching nor profession is to be cast off or condemned. Phisitions (oftentimes) liue contrary to their owne rules: and Lawyers liue lawlesse:
yet neither preaching nor profession is to be cast off or condemned. Physicians (oftentimes) live contrary to their own rules: and Lawyers live lawless:
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And yet both Phisicke and Law is good. A warrant from the King is not to bee despised, though the Officer bee naught.
And yet both Physic and Law is good. A warrant from the King is not to be despised, though the Officer be nought.
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In all professions, and callings, some are good and some bad.
In all professions, and callings, Some Are good and Some bad.
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The callings are not to bee condemned, because of the badnesse of them which are in them:
The callings Are not to be condemned, Because of the badness of them which Are in them:
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All fleshe is grasse, and the glorie thereof like the flower of the fielde:
All Flesh is grass, and the glory thereof like the flower of the field:
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All men are subiect to sinne and error, but the word of the Lord abideth for euer.
All men Are Subject to sin and error, but the word of the Lord Abideth for ever.
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It is pure, holy, iuste, and good: though those which professe and teach it, be neuer so bad:
It is pure, holy, just, and good: though those which profess and teach it, be never so bad:
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Gold is not the worse, though a Thiefe handle it, no more is the word of the Lord (which is more pure then gold, being seuen times tried in the fire) though wicked men professe and teach it.
Gold is not the Worse, though a Thief handle it, no more is the word of the Lord (which is more pure then gold, being seuen times tried in the fire) though wicked men profess and teach it.
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This is the counsell of our Sauiour Christ, saying;
This is the counsel of our Saviour christ, saying;
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The Scribes and Pharises sit in Moses seate, all therefore whatsoeuer they bid you obserue, that obserue and doe;
The Scribes and Pharisees fit in Moses seat, all Therefore whatsoever they bid you observe, that observe and do;
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but after their workes do not. Excellently saith one vpon that place, he that doth euill, doth iniurie to the seate. but After their works do not. Excellently Says one upon that place, he that does evil, does injury to the seat.
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Sitting in iudgement, if thou liue well, and teach well, thou shalt be iudge of all;
Sitting in judgement, if thou live well, and teach well, thou shalt be judge of all;
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If thou liue ill, and teach well, thou shalt be iudge of thy selfe onely? for by teaching well, thou doest teach thy people how they ought to liue;
If thou live ill, and teach well, thou shalt be judge of thy self only? for by teaching well, thou dost teach thy people how they ought to live;
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but by liuing ill, thou dost teach God, how he ought to condemne thee: If they liue well (meaning the preachers) it is their gaine:
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:
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If they teach well, it is your gaine (speaking to the people).
If they teach well, it is your gain (speaking to the people).
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Take that therefore which is yours, and trouble not your selues about that which is an other mans:
Take that Therefore which is yours, and trouble not your selves about that which is an other men:
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for often there proceedeth good doctrine from an euill man, euen as the vile earth bringeth forth precious gold:
for often there Proceedeth good Doctrine from an evil man, even as the vile earth brings forth precious gold:
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Is that precious gold contemned, because the earth is vile and base? euen therefore as the gold is chosen, and the earth is left:
Is that precious gold contemned, Because the earth is vile and base? even Therefore as the gold is chosen, and the earth is left:
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so receiue you the doctrine, and leaue the manners; Let vs receiue the doctrine, not the maners.
so receive you the Doctrine, and leave the manners; Let us receive the Doctrine, not the manners.
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Hearbes are not necessarie for Bees, but flowers; so gather you the flowers of doctrine, and leaue the conuersation.
Herbs Are not necessary for Bees, but flowers; so gather you the flowers of Doctrine, and leave the Conversation.
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Augustine speaking of this example of Salomon, saith thus.
Augustine speaking of this Exampl of Solomon, Says thus.
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If Salomon be reiected of God, why are his writings of such authoritie in the Church? that wee may know (saith he) that the words of God are not therefore true,
If Solomon be rejected of God, why Are his writings of such Authority in the Church? that we may know (Says he) that the words of God Are not Therefore true,
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because they were spoken by Salomon; but because they proceeded from God by Salomon: whatsoeuer therefore he wrote well, it must be ascribed to God;
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;
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and as for his sin, it must be left to himselfe.
and as for his since, it must be left to himself.
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The same may be said of Balaam, who though he was an euill man, yet he deliuered good and wholesome Oracles. Dauid sinned grieuously:
The same may be said of balaam, who though he was an evil man, yet he Delivered good and wholesome Oracles. David sinned grievously:
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yet his Psalmes, are most blessed, diuine, & sacred; ful of sweet comforts and instructions; to be imbraced, beleeued, reuerenced, and practised of all good men.
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.
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Peter, his fall was most greeuous, in denying his maister;
Peter, his fallen was most grievous, in denying his master;
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yet his sermons, his doctrine and writings, are in no case to be reiected, but to be receiued and followed of all Christians,
yet his Sermons, his Doctrine and writings, Are in no case to be rejected, but to be received and followed of all Christians,
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as holy, and canonicall scripture, inspired by the holy Ghost. Thus the falls of the Saints are abused sundrie waies;
as holy, and canonical scripture, inspired by the holy Ghost. Thus the falls of the Saints Are abused sundry ways;
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some men doe excuse all their faults; some by them take occasion to disgrace and discredit the Saints:
Some men do excuse all their Faults; Some by them take occasion to disgrace and discredit the Saints:
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and some take occasion thereby, to practise the like sinnes in themselues; but these are all deceiued and doe erre foulely.
and Some take occasion thereby, to practise the like Sins in themselves; but these Are all deceived and do err foully.
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For they are not written to any such purpose;
For they Are not written to any such purpose;
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but rather that we may learne, and see the corruption of all men by nature, and that we may know the Saints were but men,
but rather that we may Learn, and see the corruption of all men by nature, and that we may know the Saints were but men,
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and therefore not to trust in them, but in God.
and Therefore not to trust in them, but in God.
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And this vse doth one make of this example of Salomon, that God suffered him to erre, least we should erre.
And this use does one make of this Exampl of Solomon, that God suffered him to err, lest we should err.
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Many things are written (specially in the Psalmes) of Christ in the person of Salomon:
Many things Are written (specially in the Psalms) of christ in the person of Solomon:
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Now we might take those things, to be spoken altogether of Salomon himselfe, but that we see, he hath so grieuously fallen;
Now we might take those things, to be spoken altogether of Solomon himself, but that we see, he hath so grievously fallen;
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whereupon we are constrained, to passe those excellent Oracles from Salomon to the Messias: for seeing we are admonished in the scriptures, that Christ knew no sinne;
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;
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and we see that Salomon sinned so hainously, we may vnderstand thereby, that Salomon was not the Messias.
and we see that Solomon sinned so heinously, we may understand thereby, that Solomon was not the Messias.
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And by such examples, the mercy of God is made manifest, to repenting sinners:
And by such Examples, the mercy of God is made manifest, to repenting Sinners:
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And they may gather comfort from thence, that if they haue the like repentance, they shall haue the like fauour & mercy:
And they may gather Comfort from thence, that if they have the like Repentance, they shall have the like favour & mercy:
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And therefore (saith one) I consider Peeter, I cōsider the theefe vpon the crosse: I looke vpon Zacheus: And Therefore (Says one) I Consider Peter, I Consider the thief upon the cross: I look upon Zacchaeus:
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and I see nothing else in them, but examples set before our eies of hope and repentance.
and I see nothing Else in them, but Examples Set before our eyes of hope and Repentance.
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By these examples also, we are stirred vp to humilitie and watchfulnes; to worke our saluation with feare and trembling;
By these Examples also, we Are stirred up to humility and watchfulness; to work our salvation with Fear and trembling;
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and vpon view of these things, let him that standeth take heed least he fall. And finally, we are moued to pittie, kindnes, and mercy towards other sinners:
and upon view of these things, let him that Stands take heed lest he fallen. And finally, we Are moved to pity, kindness, and mercy towards other Sinners:
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seeing in many things we sinne all, and such excellent, and holy men, Patriarkes, Prophets, and Apostles, haue had their grieuous falles.
seeing in many things we sin all, and such excellent, and holy men, Patriarchs, prophets, and Apostles, have had their grievous falls.
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THE SIXT SERMON. WE haue heard the reioycing and thanksgiuing of this woman, for the Raigne of Salomon,
THE SIXT SERMON. WE have herd the rejoicing and thanksgiving of this woman, for the Reign of Solomon,
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and specially, because she sawe the loue of God, both to Salomon and to Israel, in placing such a King:
and specially, Because she saw the love of God, both to Solomon and to Israel, in placing such a King:
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We haue heard the happines of Salomon, the great and extraordinarie gifts of God bestowed vpon him,
We have herd the happiness of Solomon, the great and extraordinary Gifts of God bestowed upon him,
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and manifold signes of Gods fauour towards him, and that God by his owne mouth and promise,
and manifold Signs of God's favour towards him, and that God by his own Mouth and promise,
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and by a speciall name giuen to Salomon, professeth his loue towards him. And therefore howsoeuer he fell, most grieuously, and therefore deserued no loue, but rather hatred,
and by a special name given to Solomon, Professes his love towards him. And Therefore howsoever he fell, most grievously, and Therefore deserved no love, but rather hatred,
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and to be cast off for euer:
and to be cast off for ever:
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yet no doubt, but God did loue him still, and in time brought him to repentance and saluation.
yet no doubt, but God did love him still, and in time brought him to Repentance and salvation.
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Now let vs from these words, of this blessed woman (seeing Gods loue in placing Salomon) let vs (I say) learne and obserue from hence, that a good King, is a rare,
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,
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and a speciall gift of God, and a token of his loue to the people. For it is said here, Because God loued Israel to establish it for euer:
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:
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therefore he made Salomon King ouer them.
Therefore he made Solomon King over them.
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When God meanes to blesse a land, and to doe any good vnto it, he giueth it good Princes;
When God means to bless a land, and to do any good unto it, he gives it good Princes;
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when he meaneth to correct and punish a people, he sendeth wicked men to Raigne ouer them.
when he means to correct and Punish a people, he sends wicked men to Reign over them.
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So that it is God that giueth Kings, sometimes in loue, sometime in anger. He threatneth to take away the Iudge and the Prophet, the prudent, and the aged,
So that it is God that gives Kings, sometime in love, sometime in anger. He threatens to take away the Judge and the Prophet, the prudent, and the aged,
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and to appoynt children and babes to be Princes ouer them. In his iustice he causeth the hypocrite to raigne.
and to appoint children and babes to be Princes over them. In his Justice he Causes the hypocrite to Reign.
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Woe to thee ô land, when thy King is a childe, and thy Princes eate in the morning:
Woe to thee o land, when thy King is a child, and thy Princes eat in the morning:
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that is, when they are without wisedome and counsell, and are giuen to their lusts and pleasure.
that is, when they Are without Wisdom and counsel, and Are given to their Lustiest and pleasure.
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But blessed art thou (oh land) when thy King is the sonne of nobles;
But blessed art thou (o land) when thy King is the son of Nobles;
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meaning, when he is noble for verture and wisedome. A good King is a great and worthy blessing of God.
meaning, when he is noble for venture and Wisdom. A good King is a great and worthy blessing of God.
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Salomon saith, He that findeth a good wife, findeth a good thing, and receiueth fauour of the Lord. Solomon Says, He that finds a good wife, finds a good thing, and receiveth favour of the Lord.
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And Bethsheba saith, Who shall finde a vertuous woman, her price is farre aboue the pearles. And Bathsheba Says, Who shall find a virtuous woman, her price is Far above the Pearls.
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How much more truly may this be said of a vertuous King? Euery good thing is from God:
How much more truly may this be said of a virtuous King? Every good thing is from God:
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As good husbands, good wiues, good parents, good children, good maisters, good seruants; how much more a good King, being publicum bonum ▪ that is, a publike good:
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:
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& bonum quo comunius •o melius, a good, the more common it is, the better it is.& bonum quo comunius •o Better, a good, the more Common it is, the better it is.
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The want of such, is an occasion of sinne and ruine to the people.
The want of such, is an occasion of sin and ruin to the people.
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It is said (in the booke of the Iudges,) that when the iudge was dead, they returned and did worse then their fathers; It is said (in the book of the Judges,) that when the judge was dead, they returned and did Worse then their Father's;
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in following other gods, and in worshipping them.
in following other God's, and in worshipping them.
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And againe, when Gideon was dead, the children of Israel turned away, and went a whoring after Balim; and made Baall their God:
And again, when gideon was dead, the children of Israel turned away, and went a whoring After Balim; and made Baal their God:
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And this is set downe as a cause of Idolatrie and of all vilanie amongst that people.
And this is Set down as a cause of Idolatry and of all villainy among that people.
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In those daies, there was no King in Israel: but euery man did that, which was good in his owne eies. In those days, there was no King in Israel: but every man did that, which was good in his own eyes.
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Miserable is the state of the people without a Prince; like fishes deuouring one another; like a body without a head; like sheep without a Shepheard; like souldiers without a Captaine; like children, without a mother; Miserable is the state of the people without a Prince; like Fish devouring one Another; like a body without a head; like sheep without a Shepherd; like Soldiers without a Captain; like children, without a mother;
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a ship not safe without a gouernour; nor a priuate house without a guide, nor the common-wealth without gouernours.
a ship not safe without a governor; nor a private house without a guide, nor the commonwealth without Governors.
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This knew Moses who was carefull of his posteritie, and to haue a gouernour for his place before he died, and therefore said.
This knew Moses who was careful of his posterity, and to have a governor for his place before he died, and Therefore said.
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Let the Lord God of the spirits of all flesh, appoynt a man ouer the congregation, who may goe out and in before the people, and leade them:
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:
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that the congregation of the Lord be not as sheepe, which haue not a Shepheard. Great are the commodities and comforts which we reape by good Kings.
that the congregation of the Lord be not as sheep, which have not a Shepherd. Great Are the commodities and comforts which we reap by good Kings.
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Behold (saith Esaiah) A King shall raigne in iustice, and the Princes shall rule in iudgement;
Behold (Says Isaiah) A King shall Reign in Justice, and the Princes shall Rule in judgement;
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and that man shall be as a hiding place from the winde, and as a refuge from the tempest;
and that man shall be as a hiding place from the wind, and as a refuge from the tempest;
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As the riuers of waters in a drie place, and as the shadowe of a great rocke in a wearie land.
As the Rivers of waters in a dry place, and as the shadow of a great rock in a weary land.
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And marke the happines of Salomons gouernment, here commended;
And mark the happiness of Solomon's government, Here commended;
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His father Dauid prophecieth of him, that true religion should be maintained in his kingdome ▪ that in his daies the righteous should flourish:
His father David Prophesieth of him, that true Religion should be maintained in his Kingdom ▪ that in his days the righteous should flourish:
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that he should be to such as comfortable, as the deawe and shewers after the mowne grasse;
that he should be to such as comfortable, as the dew and showers After the mown grass;
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That in his time should be abundance of peace and plentie; That he should iudge the poore with equitie, and deliuer him when he cryeth;
That in his time should be abundance of peace and plenty; That he should judge the poor with equity, and deliver him when he Cries;
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and saue the children of the needie, and subdue the oppressor: redeeming their soules from deceite and violence, and preseruing them from all wrong.
and save the children of the needy, and subdue the oppressor: redeeming their Souls from deceit and violence, and preserving them from all wrong.
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Behold then, the happines, the benefite and comfort of a good King: He is a father, a pastor, a nurce, to the Church, and common-wealth;
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;
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He is as a wall, and prop, to stay vp the tender boughes of the vine.
He is as a wall, and prop, to stay up the tender boughs of the vine.
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He is like the shadow of a great tree, refreshing his subiects;
He is like the shadow of a great tree, refreshing his Subjects;
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He is as it were a common soule to the people, whereby the body of the Church and common-wealth is stayed and vpholden:
He is as it were a Common soul to the people, whereby the body of the Church and commonwealth is stayed and upholden:
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And as the sunne is to the planets, and the planets to the starres; so is the King with his counsell, iudges and magistrates, to the common-wealth;
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;
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From thence it hath life, comfort, and light. A good King is much more excellent and better, then a good subiect:
From thence it hath life, Comfort, and Light. A good King is much more excellent and better, then a good Subject:
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His goodnes more large, moreample, & profitable, then the goodnes of others.
His Goodness more large, moreample, & profitable, then the Goodness of Others.
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As much difference as there is betwixt a priuate familie, and the common-wealth, betwixt one house and a Citie, betwixt a litle riuer and the sea:
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:
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so much difference there is, betwixt a good subiect and the King.
so much difference there is, betwixt a good Subject and the King.
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He is like a spring, or fountaine of water, descending from the toppe of a high mountaine, watring all the lower groundes, cherishing and filling all the lower brookes.
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.
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The care, the religion, the wisedome, the pittie, the pietie, the liberalitie, iustice and temperance of a king, profiteth all his subiects.
The care, the Religion, the Wisdom, the pity, the piety, the liberality, Justice and temperance of a King, profiteth all his Subjects.
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By his meanes, religion, peace, iustice, artes, schooles, families, trades, buildings, Church and common-wealth flourisheth. Therefore (saith Salomon) In the prosperitie of the righteous, the Citie reioyceth;
By his means, Religion, peace, Justice, arts, Schools, families, trades, buildings, Church and commonwealth flourishes. Therefore (Says Solomon) In the Prosperity of the righteous, the city rejoices;
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and when the wicked perisheth there is ioy. And by the blessing of the righteous the Citie is exalted.
and when the wicked Perishes there is joy. And by the blessing of the righteous the city is exalted.
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Againe, when the wicked rise vp, men hide themselues; but when they perish, the righteous encrease; Again, when the wicked rise up, men hide themselves; but when they perish, the righteous increase;
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when the righteous are in authoritie, the people reioyce; but when the wicked beareth rule, the people sigh:
when the righteous Are in Authority, the people rejoice; but when the wicked bears Rule, the people sighs:
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All good subiects reioyce at the raigne of good Princes: because they enioy liues, liberties, their goods, and the Gospell:
All good Subjects rejoice At the Reign of good Princes: Because they enjoy lives, Liberties, their goods, and the Gospel:
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when the wicked rule, there is a storme; the iust are molested; they flie as Dauid from Saul;
when the wicked Rule, there is a storm; the just Are molested; they fly as David from Saul;
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they hide themselues as the Prophets in Ahab his time; They flie as birdes for shelter:
they hide themselves as the prophets in Ahab his time; They fly as Birds for shelter:
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But when the godly rule, the righteous swarme, as Bees in a sunnie day: They multiplie and fill the Churches, and shew their faces bouldly and openly.
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.
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The necessitie and commoditie of kings, may be seene in the vniuersall order of nature.
The necessity and commodity of Kings, may be seen in the universal order of nature.
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The chiefe Philosophers, Plato, Aristotle, and Apollonious, did see and feele, that as generally there is one chiefe Creator,
The chief Philosophers, Plato, Aristotle, and Apollonious, did see and feel, that as generally there is one chief Creator,
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and maker of all things, and as among the starres, the sunne beareth the chiefe light;
and maker of all things, and as among the Stars, the sun bears the chief Light;
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as among Bees, there is one chiefe king; as the flockes and heards of beasts haue one guide and ruler;
as among Bees, there is one chief King; as the flocks and heards of beasts have one guide and ruler;
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finally, as the cranes doe follow one leader;
finally, as the cranes do follow one leader;
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So there ought to be in a common-wealth one king as head, by whom all the members may consent.
So there ought to be in a commonwealth one King as head, by whom all the members may consent.
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And this reason of the common-wealth (declared by the instinct of nature) God hath more euidently opened in the holy scripture,
And this reason of the commonwealth (declared by the instinct of nature) God hath more evidently opened in the holy scripture,
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and maketh mention of kings, and doth approue and allowe their authoritie with his owne mouth, as we haue heard before;
and makes mention of Kings, and does approve and allow their Authority with his own Mouth, as we have herd before;
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and the words of this woman doth approue and testifie the same. She blesseth God for this king, who had set him in his owne throne.
and the words of this woman does approve and testify the same. She Blesses God for this King, who had Set him in his own throne.
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She acknowledgeth God the author of this kind of gouernment: so that the authoritie of kings is a sacred and diuine ordinance. But it will be obiected:
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:
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How is God the author of this kind of gouernment? when as Salomon was but the third King that Israel had:
How is God the author of this kind of government? when as Solomon was but the third King that Israel had:
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they had no King at all before Saul, who was a wicked King, giuen to them not in loue,
they had no King At all before Saul, who was a wicked King, given to them not in love,
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but in wrath, and that at the vnlawfull and turbulent desire of the people: wherein they sinned both against God and Samuel. For thus it is written:
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:
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That the Elders of Israel, gathered them together, and came to Samuel vnto Ramath, and saide vnto him:
That the Elders of Israel, gathered them together, and Come to Samuel unto Ramath, and said unto him:
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Behold thou art olde, and thy sonnes walke not in thy waies: make vs now a King to iudge vs like all nations.
Behold thou art old, and thy Sons walk not in thy ways: make us now a King to judge us like all Nations.
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But the thing displeased Samuel (when they said giue vs a King to iudge vs) and Samuel prayed vnto the Lord.
But the thing displeased Samuel (when they said give us a King to judge us) and Samuel prayed unto the Lord.
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And the Lord saide vnto Samuel: Heare the voyce of the people in all that they shall say vnto thee:
And the Lord said unto Samuel: Hear the voice of the people in all that they shall say unto thee:
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for they haue not cast thee away, but they haue cast me away, that I should not raigne ouer them:
for they have not cast thee away, but they have cast me away, that I should not Reign over them:
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As they haue euer done since I brought them out of Egypt euen vnto this day (and haue forsaken me,
As they have ever done since I brought them out of Egypt even unto this day (and have forsaken me,
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and serued other gods) euen so doe they to thee. Now therefore hearken vnto their voyce:
and served other God's) even so do they to thee. Now Therefore harken unto their voice:
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howbeit, yet testifie vnto them, and shew them the manner of the king that shall raigne ouer them.
howbeit, yet testify unto them, and show them the manner of the King that shall Reign over them.
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Behold heere are a people great and small, affecting and desiring a king, hauing had none before:
Behold Here Are a people great and small, affecting and desiring a King, having had none before:
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yet their desire is displeasing to God and Samuel;
yet their desire is displeasing to God and Samuel;
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the reason is, why God misliked their petition, because they did now cast off that forme of gouernment which God himselfe had ordained for them.
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.
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They aske that which would be hurtfull vnto them, and that with an obstinate and bad minde.
They ask that which would be hurtful unto them, and that with an obstinate and bad mind.
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But it will be obiected, that they had a commandement and warrant from God: But it will be objected, that they had a Commandment and warrant from God:
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who said thus vnto the forefathers, when thou shalt come into the land, which the Lord thy God giueth thee:
who said thus unto the Forefathers, when thou shalt come into the land, which the Lord thy God gives thee:
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and shalt possesse it, and dwell therein:
and shalt possess it, and dwell therein:
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If thou say I will set a king ouer me, like as all the nations that are about me,
If thou say I will Set a King over me, like as all the Nations that Are about me,
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then thou shalt make him ouer thee, whom the Lord thy God shall chuse; from among thy brethren shalt thou make a King ouer thee.
then thou shalt make him over thee, whom the Lord thy God shall choose; from among thy brothers shalt thou make a King over thee.
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Thou shalt not set a stranger ouer thee, which is not thy brother. Behold here the allowance of God, to chuse themselues a king;
Thou shalt not Set a stranger over thee, which is not thy brother. Behold Here the allowance of God, to choose themselves a King;
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so he be not a stranger. And whereas it is said, the Lord should chuse them a king;
so he be not a stranger. And whereas it is said, the Lord should choose them a King;
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they come in this place to him, that be would make choyce of a king for them:
they come in this place to him, that be would make choice of a King for them:
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how doe they then offend in this their petition and desire? Indeed their desire is not simplie euill of it selfe,
how do they then offend in this their petition and desire? Indeed their desire is not simply evil of it self,
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for if it were so, it might not haue beene graunted; but their desire is not to this end, to haue the word of God performed,
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,
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but to satisfie their owne humors.
but to satisfy their own humours.
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They should haue stayed Gods time and leisure, but they distrust God, and are most vnthankfull to Samuel, despising him in his olde age;
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;
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neither doe they aske a king according to Gods appoyntment and institution;
neither do they ask a King according to God's appointment and Institution;
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But let vs haue a king (say they) as other nations haue, be he good or bad.
But let us have a King (say they) as other Nations have, be he good or bad.
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But yet if God would (as it fell out after) giue them a king:
But yet if God would (as it fell out After) give them a King:
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why is he angry with them for asking a king? because they did aske it with a bad minde, offering some iniurie to Samuel:
why is he angry with them for asking a King? Because they did ask it with a bad mind, offering Some injury to Samuel:
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yet in his secret will and purpose, his meaning was to giue them a king: He disliked in this people, their distrust and difficience:
yet in his secret will and purpose, his meaning was to give them a King: He disliked in this people, their distrust and difficience:
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who relied more vpon man, then God: their bouldnes, in attempting, so rashly and suddenly to erect a new forme of gouernment.
who relied more upon man, then God: their bouldnes, in attempting, so rashly and suddenly to erect a new Form of government.
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He misliked the contempt of his owne gouernment, in that contemning him their king, they sought a certaine king,
He misliked the contempt of his own government, in that contemning him their King, they sought a certain King,
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after the example of other nations, and so they were wearie of Gods order.
After the Exampl of other Nations, and so they were weary of God's order.
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And yet, the gouernment of kings doth not shut out the gouernment of God, but God doth raigne by kings,
And yet, the government of Kings does not shut out the government of God, but God does Reign by Kings,
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as well as he reigned by iudges. The king is the minister of God, his seruant, and deputie:
as well as he reigned by judges. The King is the minister of God, his servant, and deputy:
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he sitteth in his place and throne, and God is the author of his office and authoritie,
he Sitteth in his place and throne, and God is the author of his office and Authority,
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as we may see in this place. And this forme of gouernment hath beene of many nations much desired.
as we may see in this place. And this Form of government hath been of many Nations much desired.
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This principalitie or kingdome was first begun (as it is thought) by the Egyptians, who could liue no while without a king.
This principality or Kingdom was First begun (as it is Thought) by the egyptians, who could live no while without a King.
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And we finde (in the booke of Geneses which is most ancient) that the Aegyptians had their kings, one after an other.
And we find (in the book of Genesis which is most ancient) that the egyptians had their Kings, one After an other.
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And whereas in the administratiō of a common weale, there hath beene (long since) three sortes or kindes of gouernments set downe, the one Monarchie, an other Aristocratie when the best gouerne;
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 Aristocracy when the best govern;
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the third Democrati, or popular state, when the common people haue a stroake, in ruling the publike weale.
the third Democrati, or popular state, when the Common people have a stroke, in ruling the public weal.
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The first kinde of gouernment is thought as good as any, if not the best of all:
The First kind of government is Thought as good as any, if not the best of all:
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For when counsell or gouernment is in the power of one: In the gouernment of the common-wealth, all things are more easily performed.
For when counsel or government is in the power of one: In the government of the commonwealth, all things Are more Easily performed.
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In the other two kinds of gouernmēts, one oftentimes saith one thing, and others will not graunt it,
In the other two Kinds of governments, one oftentimes Says one thing, and Others will not grant it,
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and they are not easily agreed: Heere one hath a stroake, the preheminence and prerogatiue of commaunding and graunting.
and they Are not Easily agreed: Here one hath a stroke, the pre-eminence and prerogative of commanding and granting.
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The whole world is ruled and gouerned by one, and what can be better or more wisely gouerned? The gouernment by Iudges, was not very strong;
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;
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but almost voluntarie, and therefore more contemptible: but in the gouernment of a king, there is more maiestie in their kingly pompe,
but almost voluntary, and Therefore more contemptible: but in the government of a King, there is more majesty in their kingly pomp,
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and glory, which is a more admiration and a wonder to the people, and is a meanes to keepe them in better order and subiection:
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:
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The name of a king hath beene alwaies famous, great, most glorious, and sacred, amongst all nations of the world:
The name of a King hath been always famous, great, most glorious, and sacred, among all Nations of the world:
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But ye• s•e the madnesse, and inconstancie of this people: They egerly desired a king, and when they had him, they would not receiue him,
But 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,
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but many of them despised him. And thus they dealt with the Lord, many times before and after this.
but many of them despised him. And thus they dealt with the Lord, many times before and After this.
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They desire deliuerance out of Egypt, and when they are deliuered, they desire to returne thither againe They desire Manna from heauen,
They desire deliverance out of Egypt, and when they Are Delivered, they desire to return thither again They desire Manna from heaven,
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when they were in the wildernesse:
when they were in the Wilderness:
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when they had it, being sweete and heauenly food, they loathed it, and made light account of it.
when they had it, being sweet and heavenly food, they loathed it, and made Light account of it.
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They desire to turne out of Babilon into their owne countrey: when their returne is graunted, a great part of them refuse to returne.
They desire to turn out of Babylon into their own country: when their return is granted, a great part of them refuse to return.
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So in this place, how importunate and eager are they with the Lord to haue a King:
So in this place, how importunate and eager Are they with the Lord to have a King:
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but when hee was annoynted and chosen King, some wicked men said; How shall he saue vs? so they despised him and brought him no presents.
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.
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How can such people be pleased, being fickle, wauering, and changeable, misliking the best gouernment that is;
How can such people be pleased, being fickle, wavering, and changeable, misliking the best government that is;
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yea such as the Lord himselfe alloweth, and appointeth: and such, as they themselues (sometimes) haue liked and desired.
yea such as the Lord himself alloweth, and appoints: and such, as they themselves (sometime) have liked and desired.
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But yet it is sayd, that many of those people shouted & sayd, God saue the King. But yet it is said, that many of those people shouted & said, God save the King.
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And when Saul went home to Gibiah, there followed him a band of men, whose heart God had touched. Againe it may be obiected:
And when Saul went home to Gibiah, there followed him a band of men, whose heart God had touched. Again it may be objected:
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how is God the Author of the calling and authority of Kings? how doe they sit in his throne? When many of them are most wicked in life,
how is God the Author of the calling and Authority of Kings? how do they fit in his throne? When many of them Are most wicked in life,
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and vniust, and corrupt in gouerning; when all things are full of confusion and disorder: but we are to looke to the good wee haue of gouernment.
and 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.
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And wee are to know, that both bad Gouernours, and corruptions in gouernement, the sinnes are not of God but from themselues.
And we Are to know, that both bad Governors, and corruptions in government, the Sins Are not of God but from themselves.
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God doth neyther allow nor commaund them, but forbid and detest them. And yet there is some profit in bad Magistrates:
God does neither allow nor command them, but forbid and detest them. And yet there is Some profit in bad Magistrates:
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Many good lawes, and some forme of iustice amongst them. Wicked Gouernours, are as plagues & punishments for the sinnes of the people:
Many good laws, and Some Form of Justice among them. Wicked Governors, Are as plagues & punishments for the Sins of the people:
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Because when they are good, we receiue not that goodnesse at the hand of God thankefully, submitting our selues to his lawes and ordinances;
Because when they Are good, we receive not that Goodness At the hand of God thankfully, submitting our selves to his laws and ordinances;
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but abuse the goodnesse of God to our sinfull and beastly lusts:
but abuse the Goodness of God to our sinful and beastly Lustiest:
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Therefore doeth God make a scourge of them, and turne them to wilde beasts (contrary to the nature of their names) euen to Lions, Beares, Foxes, 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,
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and vncleane Swine, to auenge himselfe of our vnnaturall, blinde, vnkindnesse, and of our rebellious disobedience.
and unclean Swine, to avenge himself of our unnatural, blind, unkindness, and of our rebellious disobedience.
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So he turneth the fruitfull land into barrennesse, for the wickednes of them that dwell therein.
So he turns the fruitful land into Barrenness, for the wickedness of them that dwell therein.
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Let vs not take the staffe by the end, to seeke to auenge our selues of his rod, which is the euill rulers, The childe, Let us not take the staff by the end, to seek to avenge our selves of his rod, which is the evil Rulers, The child,
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as long as he seeketh to auenge himselfe of the rod, hath an euill heart: for he thinketh not that the correction is right, or that hee hath deserued it,
as long as he seeks 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,
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neither repenteth, but reioyceth in his wickednes, and so long shall hee neuer bee without a rod;
neither Repenteth, but rejoices in his wickedness, and so long shall he never be without a rod;
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yea so long shall the rod bee made sharper and sharper.
yea so long shall the rod be made sharper and sharper.
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If he acknowledge his faulte, and take the correction meekely, and kisse the rod, and amend with the learning and nurture of his father and mother,
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,
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then the rod is taken away.
then the rod is taken away.
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So, if we resist euill Rulers, seeking to set our selues at libertie, we shall (no doubt) bring our selues into more cruell bondage,
So, if we resist evil Rulers, seeking to Set our selves At liberty, we shall (no doubt) bring our selves into more cruel bondage,
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and wrappe our selues into much more miserie & wretchednes: For if the heads is ouercome they will make their yoakes sorer.
and wrap our selves into much more misery & wretchedness: For if the Heads is overcome they will make their yokes Sorer.
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If the people ouercome the Rulers, then make they away for a more cruell nation, which hath no right to the Crowne.
If the people overcome the Rulers, then make they away for a more cruel Nation, which hath no right to the Crown.
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If wee submit our selues to the chastening of God, and meekely acknowledge our sins, for the which we are scourged, and kisse the rod, & amend our liues:
If we submit our selves to the chastening of God, and meekly acknowledge our Sins, for the which we Are scourged, and kiss the rod, & amend our lives:
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Then God will take the rod away: that is, he will giue the Rulers a better heart;
Then God will take the rod away: that is, he will give the Rulers a better heart;
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or if they continue their malice, and persecute thee for well doing, hee will deliuer thee out of their tyrannie.
or if they continue their malice, and persecute thee for well doing, he will deliver thee out of their tyranny.
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When Israel sinned against GOD, hee gaue them vp to one Tyrant or other: when they repented, hee sent them deliuerance.
When Israel sinned against GOD, he gave them up to one Tyrant or other: when they repented, he sent them deliverance.
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A Christian man (in respect of God) is but a passiue thing, a thing that suffereth onely, and doeth nought;
A Christian man (in respect of God) is but a passive thing, a thing that suffers only, and doth nought;
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as the sicke, in respect of the Chirurgion or Phisition doth suffer onely.
as the sick, in respect of the Chirurgeon or physician does suffer only.
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The Chirurgion slancheth, cutteth out the dead flesh, searcheth the wounds, thrusteth in tents, burneth, seweth, stitcheth,
The Chirurgeon slancheth, cutteth out the dead Flesh, Searches the wounds, thrusts in tents, burns, seweth, stitcheth,
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and putteth corasiues to draw out the corruption; and last of all, layeth too healing playsters, and maketh whole.
and putteth corrosives to draw out the corruption; and last of all, Layeth too healing plasters, and makes Whole.
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The Phisition giueth purgations and drinks to driue out the disease, and then with restoratiues bringeth health.
The physician gives purgations and drinks to driven out the disease, and then with restoratives brings health.
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Now if the sicke resist the razor or searching yron, doth he not resiste his owne health,
Now if the sick resist the razor or searching iron, does he not resist his own health,
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and is the cause of his owne death? So likewise is it of vs,
and is the cause of his own death? So likewise is it of us,
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if we resist euill rulers, which are the rods and scourges, wherewith God chastiseth vs, the instruments wherewith God doth search our wounds,
if we resist evil Rulers, which Are the rods and scourges, wherewith God Chastiseth us, the Instruments wherewith God does search our wounds,
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and bitter drinkes to driue out sinne, and corasiues to draw out by the roote the coare of the poxe of the soule, that fretteth inward.
and bitter drinks to driven out sin, and corrosives to draw out by the root the Coare of the pox of the soul, that fretteth inward.
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Thus a Christian receiueth all things at the hands of God, both good and bad, both sweete and sower, both wealth and woe:
Thus a Christian receiveth all things At the hands of God, both good and bad, both sweet and sour, both wealth and woe:
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and he doth take good Princes as a speciall belssing, and bad Princes as a iust iudgement sent for sinne.
and he does take good Princes as a special belssing, and bad Princes as a just judgement sent for sin.
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But it will bee obiected, That the Lord sayth of some Rulers, that they raigned not by him:
But it will be objected, That the Lord say of Some Rulers, that they reigned not by him:
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They haue set vp a King (saith hee) but not by me; they haue made Princes and I knew it not. They have Set up a King (Says he) but not by me; they have made Princes and I knew it not.
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The meaning is, that the people of Israel had set vp Ieroboam, by whom they sought their owne liberty (as many Tyrants, do not respect Gods worde or will,
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,
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but their owne lusts and affections:) But wee must distinguish the office from the person;
but their own Lustiest and affections:) But we must distinguish the office from the person;
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and wee must know that men do abuse good things through their owne corruption: And therfore whatsoeuer is good in gouernment is from God;
and we must know that men do abuse good things through their own corruption: And Therefore whatsoever is good in government is from God;
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and hee doth vse the Diuell as plagues and punishments for the sinnes of the people.
and he does use the devil as plagues and punishments for the Sins of the people.
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It is sayd by Daniel, that God changeth the times and seasons: He taketh away Kings, and setteth vp Kings. It is said by daniel, that God changes the times and seasons: He Takes away Kings, and sets up Kings.
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And Daniel saith thus, to the proud King Nebucadnezer:
And daniel Says thus, to the proud King Nebuchadnezzar:
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O King, thou art a King of Kings, and the God of heauen hath giuen thee a Kingdome, power, strength and glorie.
Oh King, thou art a King of Kings, and the God of heaven hath given thee a Kingdom, power, strength and glory.
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And when Pilate sayde to Christ, Knowest thou not that I haue power to crucifie thee,
And when Pilate said to christ, Knowest thou not that I have power to crucify thee,
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& haue power to loose thee? Iesus answered, Thou couldest not haue power at all against me,
& have power to lose thee? Iesus answered, Thou Couldst not have power At all against me,
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except it were giuen thee from aboue.
except it were given thee from above.
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But it may bee yet obiected, That the authoritie and office of Kings, is not of diuine institution ▪ Seeing Saint Peter calleth it an ordinance of man,
But it may be yet objected, That the Authority and office of Kings, is not of divine Institution ▪ Seeing Saint Peter calls it an Ordinance of man,
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and that place is abused by the Pope, to the disgracing of Christian Princes.
and that place is abused by the Pope, to the disgracing of Christian Princes.
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The meaning is not, that the power of Princes and Magistrates, is onely a deuise of man, and onely from man; But as one saith.
The meaning is not, that the power of Princes and Magistrates, is only a devise of man, and only from man; But as one Says.
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Est ordinatio diuina, secundum substantium ordinatio humana, secundum modum ac finum: It is a diuine ordinance, in respect of the substance.Est ordinatio Divine, secundum substantium ordinatio Humana, secundum modum ac finum: It is a divine Ordinance, in respect of the substance.
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and it is humane, in respect of the manner and end. The office and power of the King is from God:
and it is humane, in respect of the manner and end. The office and power of the King is from God:
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The maner of choosing and gouerning the common-wealth, is in many things humane, and the end is for the good and preseruation of man:
The manner of choosing and governing the commonwealth, is in many things humane, and the end is for the good and preservation of man:
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and so are lawfull Pastors, though their calling be diuine; yet they are chosen, approued, and ordeined, for the benefite of men.
and so Are lawful Pastors, though their calling be divine; yet they Are chosen, approved, and ordained, for the benefit of men.
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And thus the Apostle defineth a High Prieste:
And thus the Apostle defineth a High Priest:
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To bee taken from among men, and is ordeyned for men, in things perteyning to God:
To be taken from among men, and is ordained for men, in things pertaining to God:
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And so is a King taken from among men, ordeyned for men, in things pertayning both to God & men;
And so is a King taken from among men, ordained for men, in things pertaining both to God & men;
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That is, for the good both of the Church and Common-wealth. As for the Popes office and vsurped supremacie, it is meerely humane;
That is, for the good both of the Church and Commonwealth. As for the Popes office and usurped supremacy, it is merely humane;
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nay it is diabolicall, and against the examples and authoritie of holy Scripture. Hee hath no true nor iust warrant, from the Law, Prophets, Euangelists, nor Apostolicall writings:
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:
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But of this, it may be wee shall speake more hereafter.
But of this, it may be we shall speak more hereafter.
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It is sufficiently proued already, and it shall appeare more plainely hereafter, that the office and power of Princes is diuine & sacred.
It is sufficiently proved already, and it shall appear more plainly hereafter, that the office and power of Princes is divine & sacred.
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Now because some Kings are giuen of God to his people in loue and mercy, and some in wrath & iudgement:
Now Because Some Kings Are given of God to his people in love and mercy, and Some in wrath & judgement:
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Let them try themselues, whether it may be sayd of them, as it is sayde of Salomon in this place, That God in loue to them,
Let them try themselves, whither it may be said of them, as it is said of Solomon in this place, That God in love to them,
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and in loue to his people, hath set them in his owne throne.
and in love to his people, hath Set them in his own throne.
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Let them know then, that such a King (as is giuen of God in loue) is both qualified with gifts fit for his calling,
Let them know then, that such a King (as is given of God in love) is both qualified with Gifts fit for his calling,
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and will and must necessarily performe the duty of his place: as this Queene testifieth of Salomon in the words following.
and will and must necessarily perform the duty of his place: as this Queen Testifieth of Solomon in the words following.
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It is sayd of Dauid, that as hee was chosen from the sheepe-folds, to feede Gods people in Iacob, and his inheritance in Israel:
It is said of David, that as he was chosen from the sheepfolds, to feed God's people in Iacob, and his inheritance in Israel:
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so hee fedde them according to the simplicitie of his heart, and guided them by the discretion of his hands. so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands.
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And it is sayde of him (in another place) that hee raigned ouer all ISRAEL, and executed iudgement and iustice: And it is said of him (in Another place) that he reigned over all ISRAEL, and executed judgement and Justice:
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and hee himselfe protesteth, that he gouerned his Court, Church, and Common-wealth, according to the true rules of mercy and iudgement. and he himself protesteth, that he governed his Court, Church, and Commonwealth, according to the true rules of mercy and judgement.
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And it is sayde of Salomon, that all Israel feared him;
And it is said of Solomon, that all Israel feared him;
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for they saw that the wisedome of God was in him to doe iustice, and to performe faithfully the duty of his place and calling.
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.
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A learned writer vpon that Psalme 78. sayeth, God did choose Dauid to this end, that hee should feed his people; and therefore he fed them.
A learned writer upon that Psalm 78. Saith, God did choose David to this end, that he should feed his people; and Therefore he fed them.
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He chose Saul to afflict his people, & therefore he afflicted them. For marke what the Lord sayd to the people that would needes haue a King;
He chosen Saul to afflict his people, & Therefore he afflicted them. For mark what the Lord said to the people that would needs have a King;
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hee threatneth them, and giueth them that King in his wrath.
he threatens them, and gives them that King in his wrath.
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This (sayth he) shall be the manner of the King that shall raigne ouer you:
This (say he) shall be the manner of the King that shall Reign over you:
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Hee will take your sonnes, and appoynt them to his Chariots, and to bee his horsemen, He will take your Sons, and appoint them to his Chariots, and to be his horsemen,
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and some shall runne before his Chariot.
and Some shall run before his Chariot.
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Also hee will make them as Captaynes ouer thousands, and Captaynes ouer fifties, and to eare his ground,
Also he will make them as Captains over thousands, and Captains over fifties, and to ear his ground,
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and to reape his haruest, and to make instruments of warre, and the things that serue for his Chariots.
and to reap his harvest, and to make Instruments of war, and the things that serve for his Chariots.
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He will also take your daughters, and make them Apothecaries, and Cookes, and Bakers.
He will also take your daughters, and make them Apothecaries, and Cooks, and Bakers.
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And hee will take your fields, and your vineyards, and your best Oliue trees, and giue them to his seruants.
And he will take your fields, and your vineyards, and your best Olive trees, and give them to his Servants.
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And he will take the tenth of your seede, and of your vineyards, and giue it to his Eunuches and his seruants.
And he will take the tenth of your seed, and of your vineyards, and give it to his Eunuchs and his Servants.
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And he will take your men seruants, and your maide seruants, and the chiefe of your young men,
And he will take your men Servants, and your maid Servants, and the chief of your young men,
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and your Asses, and put them to his worke. Hee will take the tenth of your sheepe, and you shall be his seruants:
and your Asses, and put them to his work. He will take the tenth of your sheep, and you shall be his Servants:
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and you shall cry out at that day, because of your King, whom you haue chosen you,
and you shall cry out At that day, Because of your King, whom you have chosen you,
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and the Lord will not heare you at that day.
and the Lord will not hear you At that day.
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But it may be, some will say, May Kings thus oppresse the Common-wealth? no, they haue no such authoritie by their office:
But it may be, Some will say, May Kings thus oppress the Commonwealth? no, they have no such Authority by their office:
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But this King was sent in wrath from God, to plague this people; and therefore hee doth plague them.
But this King was sent in wrath from God, to plague this people; and Therefore he does plague them.
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Samuelthreatneth to that people, the deminution of those liberties which the Israelites enioyed before vnder the Iudges He admonisheth them of the hard estate which was to ensue.
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.
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This was Gods doing in his iustice, for the sinnes of the people. For God is in heauen, hee may doe whatsoeuer hee will;
This was God's doing in his Justice, for the Sins of the people. For God is in heaven, he may do whatsoever he will;
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his wayes are all iust and righteous.
his ways Are all just and righteous.
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But as for Kings, they n•ay not doe what they list, they are bound to the lawes of God, to the lawes of charitie, equitie and righteousnesse.
But as for Kings, they n•ay not do what they list, they Are bound to the laws of God, to the laws of charity, equity and righteousness.
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But those which are giuen in wrath, they shall vexe and afflict the people. Christ sayd to Peter, Feede my sheepe.
But those which Are given in wrath, they shall vex and afflict the people. christ said to Peter, Feed my sheep.
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It was sayd to Antichrist, Deuoure, destroy, beate downe, seduce the people, because they receiue not the loue of truth, that they might bee saued:
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:
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Therefore he destroyeth, seduceth, and deceiueth as many as hee can. The Lord threatneth in Zacharie:
Therefore he Destroyeth, seduceth, and deceiveth as many as he can. The Lord threatens in Zacharias:
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I will raise vp a shepheard in the Land, which shall not looke for the thing which is lost, I will raise up a shepherd in the Land, which shall not look for the thing which is lost,
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nor seeke the tender lambes, nor heale that which is hurt, nor feede that which standeth vp:
nor seek the tender Lambs, nor heal that which is hurt, nor feed that which Stands up:
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he shall eate the flesh of the fat, and teare their clawes in peeces. Our Sauiour Christ sayth, That a thiefe, commeth to steale, kill, and destroy. So that by their deedes.
he shall eat the Flesh of the fat, and tear their claws in Pieces. Our Saviour christ say, That a thief, comes to steal, kill, and destroy. So that by their Deeds.
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practises, and fruites, both of Princes and Ministers, it may bee easily gathered, whether they bee sent to a people in loue or wrath.
practises, and fruits, both of Princes and Ministers, it may be Easily gathered, whither they be sent to a people in love or wrath.
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But of the dutie of such Gouernours as are giuen in loue, wee shall speake hereafter.
But of the duty of such Governors as Are given in love, we shall speak hereafter.
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Now as the dignitie of Kings appeareth, in that their calling is so diuine, and from God himselfe:
Now as the dignity of Kings appears, in that their calling is so divine, and from God himself:
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so in this also, that they are in his place and throne, and haue so many honourable titles giuen vnto them in the Scripture.
so in this also, that they Are in his place and throne, and have so many honourable titles given unto them in the Scripture.
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They are called nurcing fathers and mothers, shepheards of the people, leaders, keepers, helpers, Gouernours; yea, in some sense Sauiours;
They Are called nursing Father's and mother's, shepherds of the people, leaders, keepers, helpers, Governors; yea, in Some sense Saviour's;
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and God doth giue them his owne name, counting them gods: not by nature;
and God does give them his own name, counting them God's: not by nature;
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for so they are men like other men, borne and conceiued as other, and shall dye like men:
for so they Are men like other men, born and conceived as other, and shall die like men:
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But they are gods by office, they are the Vicegerents and Images of God.
But they Are God's by office, they Are the Vicegerents and Images of God.
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This is a great honour, great excellencie and dignitie, to be admired and reuerenced of all men.
This is a great honour, great excellency and dignity, to be admired and reverenced of all men.
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Yet let mee admonish you, that the same, or the like titles and dignities may be applyed to the faithfull Ministers of God;
Yet let me admonish you, that the same, or the like titles and dignities may be applied to the faithful Ministers of God;
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though they be accounted and taken by most men, as vile, base, contemptible, and the very off-scourings of the world:
though they be accounted and taken by most men, as vile, base, contemptible, and the very Offscourings of the world:
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And many which doe magnifie, and almost adore great persons, Gouernours, and Magistrates (it may bee for feare, •latterie, fauour and lucer) euen these doe vil•sie, scorne, contemne,
And many which do magnify, and almost adore great Persons, Governors, and Magistrates (it may be for Fear, •latterie, favour and lucer) even these do vil•sie, scorn, contemn,
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and disgrace the calling of the Ministers, as much as they can.
and disgrace the calling of the Ministers, as much as they can.
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But let them know, that there is some likenes and affinitie betwixt the calling of a Magistrate,
But let them know, that there is Some likeness and affinity betwixt the calling of a Magistrate,
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and the calling of the Minister. As good Princes are the blessings of God, so are good ministers;
and the calling of the Minister. As good Princes Are the blessings of God, so Are good Ministers;
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as we haue heard before, when wee intreated of true wisedome.
as we have herd before, when we entreated of true Wisdom.
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As the calling of the Magistrate is sacred and diuine, so is the calling of the Minister;
As the calling of the Magistrate is sacred and divine, so is the calling of the Minister;
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it is the holy Ghost that appoynted Ouer-•eers in the Church;
it is the holy Ghost that appointed Ouer-•eers in the Church;
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and it is Iesus Christ that giueth gifts to men, to become Pastors and teachers in the Church.
and it is Iesus christ that gives Gifts to men, to become Pastors and Teachers in the Church.
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Those glorious titles (before spoken of) they belong also to the Ministers of God:
Those glorious titles (before spoken of) they belong also to the Ministers of God:
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They are pastors, fathers, nurces, and in Gods stead. Magistrates are to be honoured; such as rule well in word and doctrine are worthie of double honour.
They Are Pastors, Father's, Nurses, and in God's stead. Magistrates Are to be honoured; such as Rule well in word and Doctrine Are worthy of double honour.
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The same is the end of both their callings, to suppresse and beate downe sinne: But our power is spirituall, therefore the greater, euen the power of God to saluation;
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;
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power to conuert soules, to beate downe Sathan and sinne, and to bring into bondage euery thought that doth rayse it selfe against God.
power to convert Souls, to beat down Sathan and sin, and to bring into bondage every Thought that does raise it self against God.
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By the Magistrates care, policie and power, wee liue in peace, and are defended from forren & domesticall foes.
By the Magistrates care, policy and power, we live in peace, and Are defended from foreign & domestical foes.
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By the ministerie of the word, the sword of the spirit, wee are armed against our spirituall enemies,
By the Ministry of the word, the sword of the Spirit, we Are armed against our spiritual enemies,
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and enioy true peace of conscience:
and enjoy true peace of conscience:
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And therefore the ministerie of the word is truely called, the streugth and life of a land.
And Therefore the Ministry of the word is truly called, the streugth and life of a land.
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When Elishai saw Eliah taken vp into heauen, he cryed, My father, my father, the Chariot of Israel, and the horsemen thereof.
When Elishai saw Elijah taken up into heaven, he cried, My father, my father, the Chariot of Israel, and the horsemen thereof.
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It is sinne that weakens a land, it is religion and pietie that maketh it strong.
It is sin that weakens a land, it is Religion and piety that makes it strong.
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By the preaching of the word sinne is weakned, and all vertue and goodnes is increased & confirmed.
By the preaching of the word sin is weakened, and all virtue and Goodness is increased & confirmed.
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The want of this word, is the famishing of mens soules: the plentie of this word, is the life of their soules.
The want of this word, is the famishing of men's Souls: the plenty of this word, is the life of their Souls.
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Magistrates are keepers and maintayners of both the tables of the commandements; and so are all faithfull Ministers.
Magistrates Are keepers and maintainers of both the tables of the Commandments; and so Are all faithful Ministers.
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Magistrates are to execute outward punishments vpon offenders.
Magistrates Are to execute outward punishments upon offenders.
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Ministers haue power to reproue, to binde, and exclude notorious offenders ▪ Our bodies, goods & liues, are subiect to Princes;
Ministers have power to reprove, to bind, and exclude notorious offenders ▪ Our bodies, goods & lives, Are Subject to Princes;
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but al power, worshippe, and maiestie, are subiect so the word which wee preach:
but all power, worship, and majesty, Are Subject so the word which we preach:
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And as they are rebels to Princes which resist their power, so are they rebels to God, which set themselues against the doctrine, counsels,
And as they Are rebels to Princes which resist their power, so Are they rebels to God, which Set themselves against the Doctrine, Counsels,
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and exhortations of his faithfull Ministers.
and exhortations of his faithful Ministers.
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And finally, as good Magistrates doe comfort and encourage good subiects, by rewards, honours and countenance;
And finally, as good Magistrates do Comfort and encourage good Subjects, by rewards, honours and countenance;
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so good Ministers are carefull by all means possible to comfort good Christians by the sweete promises and mercies of God,
so good Ministers Are careful by all means possible to Comfort good Christians by the sweet promises and Mercies of God,
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and by the assurance of remission of sinnes and life eternall.
and by the assurance of remission of Sins and life Eternal.
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Seeing therefore there is such agreement, both in the titles and callings of Magistrates and Ministers, there should be also an agreement and vnion in affection betwixt them.
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.
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They are intirely to affect and loue one another.
They Are entirely to affect and love one Another.
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The Ministers are to guide and direct the Rulers by the word, and they againe are to defend them by the sword.
The Ministers Are to guide and Direct the Rulers by the word, and they again Are to defend them by the sword.
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This the Lord teacheth, when hee appoynted two brethren to gouerne his people, Moses and Aaron, the one to gouerne, the other to teach.
This the Lord Teaches, when he appointed two brothers to govern his people, Moses and Aaron, the one to govern, the other to teach.
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It went well with Saul, so long as he hearkened to Samuel the Prophet. Dauid had Gad and Nathan neere vnto him, as his faithfull Counsellers.
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 Counsellers.
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Hezekiah the King, was directed by Esaiah the Prophet. Therfore Magistrates are to countenance good Ministers, and to encourage them.
Hezekiah the King, was directed by Isaiah the Prophet. Therefore Magistrates Are to countenance good Ministers, and to encourage them.
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Wee teach and perswade all men to obey the higher powers. We pray for you publikelie and priuately, and stirre vp others to doe the like.
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.
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Wee set foorth the excellencie of your callings: We threaten damnation to rebels and traytors. As for our calling, although diuine and sacred, yet odious and contemptible to the worlde,
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,
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because wee reproue the sinnes of all men: we endure many hard speeches, vnkindnesses and iniuries of wicked men:
Because we reprove the Sins of all men: we endure many hard Speeches, Unkindnesses and injuries of wicked men:
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the eyes of many, their eares, hearts and mouthes are open against vs. Wee are subiect to many temptations and infirmities.
the eyes of many, their ears, hearts and mouths Are open against us we Are Subject to many temptations and infirmities.
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Wee haue many discomforts and discouragements.
we have many discomforts and discouragements.
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Who is to comfort, and countenance, and defend vs, but the good Magistrates? And you must not bee offended though we sometimes iustlie reproue your opon sinnes, in open place.
Who is to Comfort, and countenance, and defend us, but the good Magistrates? And you must not be offended though we sometime justly reprove your opon Sins, in open place.
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It is our office to reproue sinne in all; as it is your dutie to punish sinne in all.
It is our office to reprove sin in all; as it is your duty to Punish sin in all.
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As you must not be partiall, and not haue respect of persons in iudgement; so we must not be partiall in reproouing.
As you must not be partial, and not have respect of Persons in judgement; so we must not be partial in reproving.
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We doe it (God, knoweth) in dutie, loue and conscience; and therefore you are to take it in good part.
We do it (God, Knoweth) in duty, love and conscience; and Therefore you Are to take it in good part.
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All holy men, though they were Kings and Princes, haue beene content patiently to receiue iust reproofe:
All holy men, though they were Kings and Princes, have been content patiently to receive just reproof:
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And the sinnes of Magistrates and great persons doe most hurt of all other; and therefore most of all to be reprooued.
And the Sins of Magistrates and great Persons do most hurt of all other; and Therefore most of all to be reproved.
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If wee be carelesse and idle in our place; If we be flatterers & time seruers.
If we be careless and idle in our place; If we be Flatterers & time servers.
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If we be corrupt & false in our doctrine; If we be wicked and dissolute in life;
If we be corrupt & false in our Doctrine; If we be wicked and dissolute in life;
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Let vs bee censured according to our deserts.
Let us be censured according to our deserts.
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But if our care be to do good, to take what paynes we can in our places, to winne foules, to beate downe sinne and Poperie, to liue honestly,
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,
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and keepe a good conscience in all things:
and keep a good conscience in all things:
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If neyther our doctrine nor life can bee iustly touched, why should you be strange vnto vs? why should you keepe backe from vs your fauour, assistance, and countenance?
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?
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It is the chiefe end of the office and calling of a good Magistrate, to defend and countenance all good and honest men, much more the faithfull and paynefull Ministers of God.
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.
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And seeing Magistrates and Ministers haue the same authour, the same names and dignitie, let them ioyne together for the beating downe of sinne,
And seeing Magistrates and Ministers have the same author, the same names and dignity, let them join together for the beating down of sin,
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and bee helpers and comforters one to another;
and be helpers and Comforters one to Another;
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and let the highest of all remember, specially those which make small account of our calling;
and let the highest of all Remember, specially those which make small account of our calling;
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let them remember and lay vp in their hearts these worthie places of Scripture. Remember that caueat which GOD giueth to his people:
let them Remember and lay up in their hearts these worthy places of Scripture. remember that caveat which GOD gives to his people:
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Beware that thou forsake not the Leuite as long as thou liuest vpon the earth. And againe: Beware that thou forsake not the Levite as long as thou Livest upon the earth. And again:
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Touch not mine annointed, and doe my Prophets no harme. This was spoken euen to Kings and Princes, to their rebuke and shame. Touch not mine anointed, and do my prophets no harm. This was spoken even to Kings and Princes, to their rebuke and shame.
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And neuer forget that bitter prayer of Moses, who yet was the mildest man that euer liued vpon the earth, Blesse ô Lord (saith he) his substance,
And never forget that bitter prayer of Moses, who yet was the Mildest man that ever lived upon the earth, Bless o Lord (Says he) his substance,
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and accept the worke of his hands: he speaketh of the tribe of Leuie, the faithfull ministers of God:
and accept the work of his hands: he speaks of the tribe of Levy, the faithful Ministers of God:
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Smite through the Ioynes of them that rise against him, and of them that hate him, that they neuer rise vp againe.
Smite through the Joins of them that rise against him, and of them that hate him, that they never rise up again.
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And remember that saying of our Sauiour Christ, speaking to his Apostles, saying, He that heareth you, heareth me, And Remember that saying of our Saviour christ, speaking to his Apostles, saying, He that hears you, hears me,
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and he that despiseth you, despiseth me. And those sayings of the Apostle;
and he that despises you, despises me. And those sayings of the Apostle;
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Now we beseech you brethren, that you knowe them which labour among you, and are ouer you in the Lord, and admonish you, that you haue them in singular loue for their worke sake.
Now we beseech you brothers, that you know them which labour among you, and Are over you in the Lord, and admonish you, that you have them in singular love for their work sake.
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Loue them for their calling, for the gifts of God in them, for their great paines,
Love them for their calling, for the Gifts of God in them, for their great pains,
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for the gaine and profit which you doe or may reape by them.
for the gain and profit which you do or may reap by them.
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And neuer forget that saying of the same Apostle alreadie alleaged, That those which labour in word and doctrine are worthy of double honor.
And never forget that saying of the same Apostle already alleged, That those which labour in word and Doctrine Are worthy of double honour.
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And finally, remember the sweete and gratious exhortation of the worthy king, good king Iehosephat, deliuered to his owne subiects by his owne mouth, saying, Heare you me ô Iuda,
And finally, Remember the sweet and gracious exhortation of the worthy King, good King Jehoshaphat, Delivered to his own Subjects by his own Mouth, saying, Hear you me o Iuda,
cc av-j, vvb dt j cc j n1 pp-f dt j n1, j n1 np1, vvn p-acp po31 d n2-jn p-acp po31 d n1, vvg, vvb pn22 pno11 uh np1,
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and you inhabitants of Iersalem, put your trust in the Lord your God, and you shall be assured;
and you inhabitants of Jerusalem, put your trust in the Lord your God, and you shall be assured;
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beleeue his Prophets, and you shall prosper.
believe his prophets, and you shall prosper.
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Now let vs come to the dutie of a king, and of all gouernours, set downe in fewe words, by this blessed Queene;
Now let us come to the duty of a King, and of all Governors, Set down in few words, by this blessed Queen;
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she putteth Salomon in minde o• the end why God did thus highly preferre and aduance him, it was to execute iudgement and iustice, to doe equitie and righteousnes.
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.
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This is the end and calling of a• gouernours and rulers, appoynted by God himselfe,
This is the end and calling of a• Governors and Rulers, appointed by God himself,
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and let vs in respect of the place and persons, applie our speech, to subordinate magistrates, who are the kings deputies,
and let us in respect of the place and Persons, apply our speech, to subordinate Magistrates, who Are the Kings deputies,
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and rule in his name vnder him, they must faithfully doe their duties, and iustly discharge their places,
and Rule in his name under him, they must faithfully do their duties, and justly discharge their places,
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and the trust committed to them.
and the trust committed to them.
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And by the king, being the chiefe magistrate, the scripture do•• vnderstand, all other gouernours, officers, assistance and helpers to him;
And by the King, being the chief magistrate, the scripture do•• understand, all other Governors, Officers, assistance and helpers to him;
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he cannot rule and gouerne alone by himselfe, so great a kingdome and people, he hath need of many eies, many eares, many heads and hands, to helpe and assist him in gouernment.
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.
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Moses by the counsell of Iethroh•s father in lawe, prouideth sundrie officers and iudges vnder him, Moses by the counsel of Iethroh•s father in law, Provideth sundry Officers and judges under him,
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for hearing and iudging of causes.
for hearing and judging of Causes.
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King Iehosephat setteth iudges in the land, throughout all the strong Cities in Iuda, Citie by Citie, King Jehoshaphat sets judges in the land, throughout all the strong Cities in Iuda, city by city,
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and telleth them, and teacheth them, what they are to doe in their places.
and Telleth them, and Teaches them, what they Are to do in their places.
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S. Peter exhorting vs to submission to the king, as to the superior, so he maketh mention of gouernours vnder the king, S. Peter exhorting us to submission to the King, as to the superior, so he makes mention of Governors under the King,
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for the punishment of euill doers, and for the praise of them that doe well.
for the punishment of evil doers, and for the praise of them that do well.
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We haue hard before, the excellencie of kings and magistrates, namely, that God is the author of their place, that they are in Gods stead, and called by his name.
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.
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This no doubt is a great honour and dignitie to be aboue others, to be chiefe in a kingdome, in a citie, towne or countrie, to represent the person of a king,
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,
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yea to represent the person of God: this may be an occasion to lift vp the hearts of many aboue their brethren,
yea to represent the person of God: this may be an occasion to lift up the hearts of many above their brothers,
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because of the greatnes of their place;
Because of the greatness of their place;
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and many in this their office, doe onely respect, the highnes, the glory and worship of it:
and many in this their office, do only respect, the highness, the glory and worship of it:
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and therefore are conceited in themselues.
and Therefore Are conceited in themselves.
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But as it is Hon••, so it is Onus: As the place of the magistrate is an honour,
But as it is Hon••, so it is Onus: As the place of the magistrate is an honour,
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so it is a burden, a great and heauie burden:
so it is a burden, a great and heavy burden:
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and the consideration of this may serue, to humble good magistrates, both in the sight of God and men;
and the consideration of this may serve, to humble good Magistrates, both in the sighed of God and men;
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to remember in what low and base astate they haue beene heretofore, though they be now aduanced.
to Remember in what low and base astate they have been heretofore, though they be now advanced.
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They may say to God in the humilitie of their soules, with Iacob, I am not worthy of the least of all thy mercies, They may say to God in the humility of their Souls, with Iacob, I am not worthy of the least of all thy Mercies,
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and all the truth which thou hast shewed to thy seruant;
and all the truth which thou hast showed to thy servant;
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for with my staffe came I ouer this Iorden, and now haue I gotten two bands:
for with my staff Come I over this Jordan, and now have I got two bans:
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And may not some say with Dauid that the Lord hath chosen and taken them from the Sheepefoldes, to feed his people in Iacob, and his inheritance in Israel.
And may not Some say with David that the Lord hath chosen and taken them from the Sheepefoldes, to feed his people in Iacob, and his inheritance in Israel.
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May not many truly say, that though they be now of great wealth, yet they haue beene as poore as others:
May not many truly say, that though they be now of great wealth, yet they have been as poor as Others:
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though they be now gouernours and rulers of others, yet they haue beene subiect to those whom they gouerne.
though they be now Governors and Rulers of Others, yet they have been Subject to those whom they govern.
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Nay the greatnes of their place, the honor and dignitie that they are in, should not make them proud:
Nay the greatness of their place, the honour and dignity that they Are in, should not make them proud:
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for if they looke well to the great and manifold duties required, they shall haue no cause to be lifted vp,
for if they look well to the great and manifold duties required, they shall have no cause to be lifted up,
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but rather to be humbled and cast downe:
but rather to be humbled and cast down:
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they are not called to the place of gouernment to be proud, idle, to take their pleasure and ease, to liue in •otousnes, in luxurie and licensiousnes,
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,
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but faithfully and carefully to performe all the duties which God requireth of good gouernours in holie scripture:
but faithfully and carefully to perform all the duties which God requires of good Governors in holy scripture:
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to gouerne well, is a matter of great difficultie, care, labour, and danger: many times in pleasing men, they displease God;
to govern well, is a matter of great difficulty, care, labour, and danger: many times in pleasing men, they displease God;
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and in pleasing God, they displease men;
and in pleasing God, they displease men;
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so that they can hardly so behaue themselues, but that they shall displease the one or the other:
so that they can hardly so behave themselves, but that they shall displease the one or the other:
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What wisedome, humane and diuine, is required in good gouernors, or else they must see with other mens eies, he must speake with other mens tongues,
What Wisdom, humane 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,
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and they must be wise by other mens heads: gouernours without true wisedome, are like a ship without an anker, like birdes without winges.
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.
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A wise gouernour is like salt to season others, he is as the eie and the heart of the people.
A wise governor is like salt to season Others, he is as the eye and the heart of the people.
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What courage and magnanimitie is required in good rulers, for the suppressing of the rebellious and wicked,
What courage and magnanimity is required in good Rulers, for the suppressing of the rebellious and wicked,
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and for doing of iustice without partialitie? and what care, diligence, prouidence, labour, and toyle,
and for doing of Justice without partiality? and what care, diligence, providence, labour, and toil,
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for the right gouernment of so many, and so many sorts of men. The heathen could say, that the greatnes of gouernment, is the greatnes• of care:
for the right government of so many, and so many sorts of men. The heathen could say, that the greatness of government, is the greatnes• of care:
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he is in dutie to warrant the sleepe of his subiects by his owne watchfulnes; their peace by his labour; their ease by his industrie; their leisure by his busines;
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;
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the head watcheth and prouideth for the gouernment of the whole body;
the head watches and Provideth for the government of the Whole body;
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how carefull and watchfull are nurces for the feeding and ordering of their children? how watchful are good Shepheards for the leading,
how careful and watchful Are Nurses for the feeding and ordering of their children? how watchful Are good Shepherds for the leading,
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and feeding of their sheepe? and how carefull is a good householder and maister,
and feeding of their sheep? and how careful is a good householder and master,
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for the gouernment of the whole familie? so that it is an old saying, Therein but one seruant in an house:
for the government of the Whole family? so that it is an old saying, Therein but one servant in an house:
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meaning, that the maister is seruant to all; in respect of his care and prouidence ouer all.
meaning, that the master is servant to all; in respect of his care and providence over all.
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In very deed saith one, it seemeth to me, that it is the art of all artes, the discipline of all disciplines, to gouerne man, which of all creatures is most variable in manners, and diuers in will. In very deed Says one, it seems 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 diverse in will.
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An other saith, that to gouerne, is not onely a dignitie, but an art; yea the greatest of all other:
an other Says, that to govern, is not only a dignity, but an art; yea the greatest of all other:
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for if they rule ouer other things which are without man, the skill and the cunning is better then all the things themselues:
for if they Rule over other things which Are without man, the skill and the cunning is better then all the things themselves:
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how much more is the gouernment ouer men most excellent, seeing that men doe excell all other things? There are diuers kindes of artes, one excelling an other, there is the art and skill of husbandrie, of carpentrie and building, which are very necessaire,
how much more is the government over men most excellent, seeing that men do excel all other things? There Are diverse Kinds of arts, one excelling an other, there is the art and skill of Husbandry, of carpentry and building, which Are very necessaire,
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and doe serue for the helpe and conseruation of this life: there be other artes, which are lesse then these;
and do serve for the help and conservation of this life: there be other arts, which Are less then these;
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As to be shepheards, taylors, smithes, but amongst all these, husbandrie is most necessarie, which God himselfe ordained and commaunded so soone as he had made man:
As to be shepherds, tailors, smith's, but among all these, Husbandry is most necessary, which God himself ordained and commanded so soon as he had made man:
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for it is possible for a man to liue without most of the other arts, but without husbandrie it is impossible to liue;
for it is possible for a man to live without most of the other arts, but without Husbandry it is impossible to live;
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without it, all the rest are to no purpose; yet kings doe gouerne husbandmen, and there is some likenes betweene husbandrie and gouernment:
without it, all the rest Are to no purpose; yet Kings do govern husbandmen, and there is Some likeness between Husbandry and government:
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the gouernor is a setter of plants, some he proyneth, some he cherisheth, and causeth to growe:
the governor is a setter of plants, Some he pruneth, Some he Cherishes, and Causes to grow:
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some he cutteth downe and pulleth vp by the rootes: good gouernours are like husbandmen;
Some he cutteth down and pulls up by the roots: good Governors Are like husbandmen;
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by husbandrie, the badnes of the earth, & the wildnes of the plants are made better:
by Husbandry, the badness of the earth, & the wildness of the plants Are made better:
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by weedes, the plantes and seedes are hidden & choakt; but the good husbandman, is carefull to plucke them vp:
by weeds, the plants and seeds Are hidden & choked; but the good husbandman, is careful to pluck them up:
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so by good lawes men are made better, and the wicked which hinder & hurt others, are restrained & suppressed:
so by good laws men Are made better, and the wicked which hinder & hurt Others, Are restrained & suppressed:
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and as husbandmen haue many things to hinder their planting and sowing, as wild beasts, tempests, haile, floods, drought,
and as husbandmen have many things to hinder their planting and sowing, as wild beasts, tempests, hail, floods, drought,
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so haue gouernours hinderances and enemies to their gouernment, which they will carefully auoyde as well as they can.
so have Governors hindrances and enemies to their government, which they will carefully avoid as well as they can.
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This comparison of husbandrie, as it setteth out the necessitie and excellencie of gouernment, so it sheweth the great care and labour that is ioyned with it:
This comparison of Husbandry, as it sets out the necessity and excellency of government, so it shows the great care and labour that is joined with it:
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for who is more carefull and painefull then the husband man? let therefore magistrates be humbled in consideration of the vertues and duties of their great calling:
for who is more careful and painful then the husband man? let Therefore Magistrates be humbled in consideration of the Virtues and duties of their great calling:
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and yet for their further humiliation, let them remember their owne infirmities and wants to performe their dutie as they ought.
and yet for their further humiliation, let them Remember their own infirmities and Wants to perform their duty as they ought.
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Let them remember that they are subiect to the temptations of the diuell, of the flesh, and the world:
Let them Remember that they Are Subject to the temptations of the Devil, of the Flesh, and the world:
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and let them knowe, that they are subiect to the common miseries of this life, and to other miseries and crosses, incident and peculiar to their calling:
and let them know, that they Are Subject to the Common misery's of this life, and to other misery's and Crosses, incident and peculiar to their calling:
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and let them in no case forget, that they must giue account to the great Iudge and gouernour of all the world,
and let them in no case forget, that they must give account to the great Judge and governor of all the world,
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how they haue behaued themselues in their places and callings:
how they have behaved themselves in their places and callings:
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It shall be said to them, to euery one of them, Come, giue account of thy stewardship, thou mayest be no longer steward.
It shall be said to them, to every one of them, Come, give account of thy stewardship, thou Mayest be no longer steward.
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And for their further humiliatiō, they must knowe, that they cannot tell how long they shall enioy those places of honour and dignitie, being subiect to death as well as others;
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;
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and they cannot tell how soone they may be taken away. Agathon had wont to say, that a magistrate must alway remember these three things. First, that he ruleth men;
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;
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secondly, that he must rule according to lawes; and thirdly, that he shall not alwaies rule.
secondly, that he must Rule according to laws; and Thirdly, that he shall not always Rule.
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The consideration of this latter poynt of the shortnes and vncertaintie of this life, that we must certainely die,
The consideration of this latter point of the shortness and uncertainty of this life, that we must Certainly die,
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and we knowe not how soone, is able to humble, the mightiest potentate in the earth.
and we know not how soon, is able to humble, the Mightiest potentate in the earth.
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The highest of them all may say, I my selfe am also mortall, and a man like all other,
The highest of them all may say, I my self am also Mortal, and a man like all other,
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and am come of him that was first made of the earth, and in my mothers wombe was I fashioned as others are;
and am come of him that was First made of the earth, and in my mother's womb was I fashioned as Others Are;
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and when I was borne I receiued the common ayre, crying and weeping at the first as all others doe;
and when I was born I received the Common air, crying and weeping At the First as all Others do;
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I was nourished in swadling cloathes, and with cares.
I was nourished in swaddling clothes, and with Cares.
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For there is no king that hath any other beginning of birth, all men haue one entrance to life, and a like going out.
For there is no King that hath any other beginning of birth, all men have one Entrance to life, and a like going out.
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Dauid calleth death the hie way of all the earth, and he himselfe putteth gouernours in minde of their mortall state:
David calls death the high Way of all the earth, and he himself putteth Governors in mind of their Mortal state:
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for howsoeuer he saith, that God standeth in the assemblie of gods, he iudgeth among gods:
for howsoever he Says, that God Stands in the assembly of God's, he Judgeth among God's:
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And againe, I haue said yee are gods, and yee all are children of the most high:
And again, I have said ye Are God's, and ye all Are children of the most high:
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this he speaketh of magistrates, magnifying and extolling their office, and giuing them three times in that Psalme, the glorious and sacred titles of Gods;
this he speaks of Magistrates, magnifying and extolling their office, and giving them three times in that Psalm, the glorious and sacred titles of God's;
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yet least they should be puffed vp with the excellencie of their callings, presently he telleth them, ye shall die as a man,
yet lest they should be puffed up with the excellency of their callings, presently he Telleth them, you shall die as a man,
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and you Princes shall fall like others.
and you Princes shall fallen like Others.
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He would haue them remēber, that though they be gods, yet they are but mortall gods;
He would have them Remember, that though they be God's, yet they Are but Mortal God's;
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of this mortall state of Princes, we to our great discomfort haue had wofull experience not long since in this our Land:
of this Mortal state of Princes, we to our great discomfort have had woeful experience not long since in this our Land:
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A worthie young Prince of great hope, the flower and Iewell of our land, the comfort of his parents,
A worthy young Prince of great hope, the flower and Jewel of our land, the Comfort of his Parents,
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and of all good Christians and subiects, the heire apparent of sundrie kingdomes, how soone hath the Lord taken him away in the prime of his tender, young,
and 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,
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and flourishing age? happie no doubt is he, that is so soone taken away from a miserable world,
and flourishing age? happy not doubt is he, that is so soon taken away from a miserable world,
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but vnhappie are we, whose sinnes, hath caused the Lord to take such a Iewell from vs:
but unhappy Are we, whose Sins, hath caused the Lord to take such a Jewel from us:
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it cannot but prognosticate, some heauie iudgement to this our nation and countrie:
it cannot but prognosticate, Some heavy judgement to this our Nation and country:
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and great cause haue all christian hearts amongst vs, to mourne and lament for such a great losse.
and great cause have all christian hearts among us, to mourn and lament for such a great loss.
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This Church may say as Naomi said, vpon the death of her husband, when they called her Naomi, she answered them, call me not Naomi, that is beautifull, but call me Marah, that is bitter:
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, but call me Marah, that is bitter:
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for the almightie hath giuen me much bitternesse.
for the almighty hath given me much bitterness.
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Why call you me Naomi, seeing the Lord hath humbled me, and the almightie hath brought me to aduersitie? Wee may mourne and say with Dauid, mourning for the death of Ionathon, Tell it not in Gath,
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, mourning for the death of Ionathon, Tell it not in Gaza,
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nor publish it in the streetes of Ashkelon, least the daughters of Philistimes reioyce, least the daughters of vncircumcised triumph.
nor publish it in the streets of Ashkelon, lest the daughters of Philistines rejoice, lest the daughters of uncircumcised triumph.
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And as he saith in an other place, after the death of Abner, there is a Prince,
And as he Says in an other place, After the death of Abner, there is a Prince,
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and a great man fallen this day in Israel.
and a great man fallen this day in Israel.
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But blessed be God, who is still more mercifull to vs then we deserue, and in iudgements remembreth mercy, who though for our sinnes hath cut off so precious a branch,
But blessed be God, who is still more merciful to us then we deserve, and in Judgments Remember mercy, who though for our Sins hath Cut off so precious a branch,
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yet the blessed tree is yet aliue, and standeth and flourisheth, and also some sweet branches to our great comfort and hope.
yet the blessed tree is yet alive, and Stands and flourishes, and also Some sweet branches to our great Comfort and hope.
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Now the Lord of mercy, blesse them all and multiplie, and encrease them, and continue them and theirs if his will be, to the end of the world, to their owne comfort, the shame of their enemies,
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,
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and to the common good of this Church and commonwealth:
and to the Common good of this Church and commonwealth:
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yet let vs not forget that heauie iudgement, but so remember it, that it may drawe vs to true repentance,
yet let us not forget that heavy judgement, but so Remember it, that it may draw us to true Repentance,
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for that is the true vse of all iudgements:
for that is the true use of all Judgments:
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and let vs learne to depend wholy and onely on God, and not vpon any mortall man.
and let us Learn to depend wholly and only on God, and not upon any Mortal man.
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Remembring that counsell of Dauid, put not your trust in Princes, nor in the sonne of man, Remembering that counsel of David, put not your trust in Princes, nor in the son of man,
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for there is no helpe in him, his breath departeth, and he returneth to his earth; then his thoughts perish:
for there is no help in him, his breath departeth, and he returns to his earth; then his thoughts perish:
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blessed is he that hath the God of Iacob for his helpe, whose hope is in the Lord his God which made heauen and earth, the sea ' and all that therein is, which keepeth his fidelitie for euer.
blessed is he that hath the God of Iacob 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 Fidis for ever.
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And let this and the like examples of the death of great persons, put all in minde (though they be neuer so high,) of the mortall state of all the children of men, of what state or conditions soeuer they be;
And 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;
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And thus though gouernours and magistrates take occasion by the dignitie of their places, yet both this,
And thus though Governors and Magistrates take occasion by the dignity of their places, yet both this,
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and many other causes, may moue, drawe, and induce them to true humilitie.
and many other Causes, may move, draw, and induce them to true humility.
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And now let vs drawe neerer to the description of the seuerall duties required of Christian gouernours, both in this and in many other places of scripture, the Lord doth not onely in his word set downe, generally the rules of all christianitie,
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 does not only in his word Set down, generally the rules of all christianity,
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but also the seuerall duties of all states, degrees, and callings, as of fathers & children, maisters and seruants, husbands & wiues, kings & subiects:
but also the several duties of all states, Degrees, and callings, as of Father's & children, masters and Servants, Husbands & wives, Kings & Subjects:
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wherein we may see the fulnes & equitie of scripture, applying it selfe, and speaking to all sorts of men.
wherein we may see the fullness & equity of scripture, applying it self, and speaking to all sorts of men.
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Againe, we learne this lesson by it, that it is not sufficient for vs to performe the generall duties of Christianitie,
Again, we Learn this Lesson by it, that it is not sufficient for us to perform the general duties of Christianity,
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but also the particular duties of our seuerall callings.
but also the particular duties of our several callings.
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And we may see the corruptiō of our natures, that euery one is willing and readie to heare the duties of other men, forgetting and litle regarding what doth belong and appertaine to themselues.
And we may see the corruption of our nature's, that every one is willing and ready to hear the duties of other men, forgetting and little regarding what does belong and appertain to themselves.
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The seruant is content to heare the dutie of his maister, and the maister is content to heare the dutie of his seruants;
The servant is content to hear the duty of his master, and the master is content to hear the duty of his Servants;
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children are content to heare the dutie of their parents, and parents are content to heare the duties of children.
children Are content to hear the duty of their Parents, and Parents Are content to hear the duties of children.
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Husbāds are willing to heare the duties of wiues, and wiues are content to heare the duties of husbands.
Husbands Are willing to hear the duties of wives, and wives Are content to hear the duties of Husbands.
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Ministers are cōtent to heare the duties of the people, and people are content to heare the duties of ministers.
Ministers Are content to hear the duties of the people, and people Are content to hear the duties of Ministers.
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Subiects are content to heare the duties of their Princes, and Princes are willing to heare the duties of their subiects.
Subjects Are content to hear the duties of their Princes, and Princes Are willing to hear the duties of their Subjects.
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But fewe or none are so readie or willing to-heare and learne their owne duties.
But few or none Are so ready or willing to-heare and Learn their own duties.
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For redresse of this corruption, let euery one say with the kingly Prophet Dauid, I will heare what the Lord will say concerning me.
For redress of this corruption, let every one say with the kingly Prophet David, I will hear what the Lord will say Concerning me.
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And of al other, the scriptures doe often and plentifully speake of the duties of Princes and Magistrates, in Exodus, in Deutrinomie, in the Prouerbs of Salomon, in the Lawe, in the Prophets, in the Gospell;
And 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;
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and many preachers, many times, in many places, vpon iust occasion doe handle this doctrine of the Magistrates,
and many Preachers, many times, in many places, upon just occasion do handle this Doctrine of the Magistrates,
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and this is not superfluous, because it is a matter of great importance: for if they doe their duties, the Church and common-wealth flourisheth:
and this is not superfluous, Because it is a matter of great importance: for if they do their duties, the Church and commonwealth flourishes:
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otherwise there is decay and ruine.
otherwise there is decay and ruin.
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Againe, their office is hard and difficult, much holines, much wisedome and faithfulnes required of them, their charge and burden is great, they haue many hindrances and enemies, they are subiect to many dangers,
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,
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therefore they had neede of much & daily instruction, & so much teaching, & so many sermons, shalbe so many witnesses against them if they do not regard & follow thē:
Therefore they had need of much & daily instruction, & so much teaching, & so many Sermons, shall so many Witnesses against them if they do not regard & follow them:
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but to come to the description of good rulers, their first care must be, that if they wil wel & profitably rule others, they must first gouerne and rule themselues.
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.
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The very heathen haue accounted those the best Emperours and rulers, which could rule their owne affections, they haue thought & said, that we neede not so much feare our armed enemies,
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,
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as our owne desires and lustes:
as our own Desires and lusts:
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that it is a farre greater worke to ouercome our selues, then to ouercome our enemies.
that it is a Far greater work to overcome our selves, then to overcome our enemies.
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And thus saith one very excellētly, If thou wilt haue all things subiect to thee, subiect thy selfe to reason;
And thus Says one very excellently, If thou wilt have all things Subject to thee, Subject thy self to reason;
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thou shalt rule many, if reason rule thee:
thou shalt Rule many, if reason Rule thee:
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from thence thou shalt learne, what and how thou art to take any thing in hand. from thence thou shalt Learn, what and how thou art to take any thing in hand.
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Kings and rulers, haue their name from doing well; therfore by doing well, thou doest hold the name of a ruler; Kings and Rulers, have their name from doing well; Therefore by doing well, thou dost hold the name of a ruler;
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but by sinning, thou dost lose it: therfore they are rightly called kings & rulers, who can rightly rule themselues and others.
but by sinning, thou dost loose it: Therefore they Are rightly called Kings & Rulers, who can rightly Rule themselves and Others.
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The highest place is well ruled, when he that gouerneth hath dominion, rather ouer vices, then ouer his brethrē. The highest place is well ruled, when he that Governs hath dominion, rather over vices, then over his brothers.
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Again, it is a good house and well ordered, where the man ruleth, & the wi•e obeyeth:
Again, it is a good house and well ordered, where the man Ruleth, & the wi•e Obeyeth:
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he is a good man, where the spirit ruleth, & the flesh serueth.
he is a good man, where the Spirit Ruleth, & the Flesh serveth.
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Most excellent is the speech of his Maiestie to his gratious sonne, of famous memorie, saying;
Most excellent is the speech of his Majesty to his gracious son, of famous memory, saying;
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That hee is not worthie to rule others, that cannot rule himselfe.
That he is not worthy to Rule Others, that cannot Rule himself.
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Inordinate affections, more dangerous and powerfull then the enemies of the body, those are vanquished by spirituall power: this is the best victorie; and such bee truely noble.
Inordinate affections, more dangerous and powerful then the enemies of the body, those Are vanquished by spiritual power: this is the best victory; and such be truly noble.
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Base m•n may subdue Kingdomes, and themselues bond-men of sinne and Sathan. He is not worthie to gouerne a Christian people, that is not a Christian himselfe;
Base m•n may subdue Kingdoms, and themselves bondmen of sin and Sathan. He is not worthy to govern a Christian people, that is not a Christian himself;
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let such looke for no good successe. Againe, Princes are tyed to God in a double bond;
let such look for no good success. Again, Princes Are tied to God in a double bound;
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First, in that they are men; Secondly, in that they are Rulers of men: In pietie and thankfulnes they are to goe before others.
First, in that they Are men; Secondly, in that they Are Rulers of men: In piety and thankfulness they Are to go before Others.
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The highnes of their place aggrauateth their fault: Their glorie is to shine before others.
The highness of their place Aggravateth their fault: Their glory is to shine before Others.
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He is better (saith Salomon) that ruleth his owne minde, then he that winneth a Citie.
He is better (Says Solomon) that Ruleth his own mind, then he that wins a city.
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Such as winne Cities, spoyleth and destroyeth: He that ruleth himselfe, doeth hurt and spoyle no man;
Such as win Cities, spoileth and Destroyeth: He that Ruleth himself, doth hurt and spoil no man;
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he is at warre with none but with his owne wicked nature. It is abhomination to Kings to commit wickednesse;
he is At war with none but with his own wicked nature. It is abomination to Kings to commit wickedness;
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for their throne is stablished by iustice. The greater that men are, the more grieuous, horrible and loathsome are their sinnes.
for their throne is established by Justice. The greater that men Are, the more grievous, horrible and loathsome Are their Sins.
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As they were increased (sayeth the Prophet) they rebelled against mee; therefore I will change their glorie into shame. As they were increased (Saith the Prophet) they rebelled against me; Therefore I will change their glory into shame.
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Againe, they are poore, they are foolish; for they know not the way of the Lord, nor the iudgement of their God.
Again, they Are poor, they Are foolish; for they know not the Way of the Lord, nor the judgement of their God.
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I will get me to the great men, and will speake to them; for they haue knowne the way of the Lord, and the iudgement of their God:
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:
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but those haue altogether broken the yoke and burst the bonds; wherefore a Lion out of the forrest shall slay them.
but those have altogether broken the yoke and burst the bonds; Wherefore a lion out of the forest shall slay them.
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These are most vnkinde to God, who doe thus requite his kindnesse, for their great preferments and dignities.
These Are most unkind to God, who do thus requite his kindness, for their great preferments and dignities.
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Magistrates of all others must bee vnrebukeable, the eyes of all are vpon them: A spot or a mote in the sun is soonest spyed:
Magistrates of all Others must be unrebukable, the eyes of all Are upon them: A spot or a mote in the sun is soonest spied:
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their good example doth much good; if they fall, others follow; they leade others to hell.
their good Exampl does much good; if they fallen, Others follow; they lead Others to hell.
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It is a staine to their place, to their dignitie & titles, to be stained or tainted with any grosse sinne: They are called gods;
It is a stain to their place, to their dignity & titles, to be stained or tainted with any gross sin: They Are called God's;
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and therefore they must bee like God in hating sin; they must be like God in holinesse & righteousnes.
and Therefore they must be like God in hating since; they must be like God in holiness & righteousness.
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Rulers must out go the people, not in pleasure & lust, but in temperance, in vertue, & magnanimitie.
Rulers must out go the people, not in pleasure & lust, but in temperance, in virtue, & magnanimity.
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It is the saying of the heathen;
It is the saying of the heathen;
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He is not worthie to gouerne, that is no better, neither hath moe vertues then they which he gouernes:
He is not worthy to govern, that is no better, neither hath more Virtues then they which he governs:
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they are to be first doers of that which they command: they must leade the way to vertue, and practise that which they command.
they Are to be First doers of that which they command: they must lead the Way to virtue, and practise that which they command.
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It is written of Lycurgus, that he set downe no law, whereof hee himselfe had not shewed an example and practise in his owne person.
It is written of Lycurgus, that he Set down no law, whereof he himself had not showed an Exampl and practice in his own person.
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Ageselaus would be the first doer of that he commanded others to do. Sinnes of great men are examples & priuiledges to others:
Agesilaus would be the First doer of that he commanded Others to do. Sins of great men Are Examples & privileges to Others:
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whatsoeuer they do, they seeme to command. As a great branch cut from a tree, bringeth downe many small ones with it:
whatsoever they do, they seem to command. As a great branch Cut from a tree, brings down many small ones with it:
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And as when a great Prince cōmeth forth of his palace, a multitude follow him: so doe subiects ordinarily follow the examples of their gouernours good or bad:
And as when a great Prince comes forth of his palace, a multitude follow him: so do Subjects ordinarily follow the Examples of their Governors good or bad:
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yea the affection, in subiects to please Princes, and to immitate their actions, is of more force then lawes & punishments:
yea the affection, in Subjects to please Princes, and to imitate their actions, is of more force then laws & punishments:
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And therefore true is that saying of a heathen man;
And Therefore true is that saying of a heathen man;
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That Magistrates, in matters of wickednesse and vice, doe not onely conceiue it, but spread it,
That Magistrates, in matters of wickedness and vice, do not only conceive it, but spread it,
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and as it were, water their subiects with it. And againe, wilt thou haue thy subiects good? bee thou good:
and as it were, water their Subjects with it. And again, wilt thou have thy Subjects good? be thou good:
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The Prince by well doing teacheth the subiects to do well.
The Prince by well doing Teaches the Subjects to do well.
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Examples of Princes neuer rest where they begin, but doe breake foorth, and scatter farre and neere, the world noteth their words and deedes;
Examples of Princes never rest where they begin, but do break forth, and scatter Far and near, the world notes their words and Deeds;
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neither can they be hidde more then the beames in the sunne. Good Rulers are to punish all sinnes in others;
neither can they be hid more then the beams in the sun. Good Rulers Are to Punish all Sins in Others;
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and how can they do this, if they be guiltie of the same, or of greater,
and how can they do this, if they be guilty of the same, or of greater,
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or more grieuous sinnes? And what a a shame is it to be called Rulers and gouernours,
or more grievous Sins? And what a a shame is it to be called Rulers and Governors,
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and yet to be seruants and slaues to sinne? yea, to as many sinnes as doe rule and raigne in them? Diogines had wont to say, that harlots were as Rulers, and Queenes to Kings;
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;
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because they might commaund what they would; and that they would denie nothing to them as they did to their subiects.
Because they might command what they would; and that they would deny nothing to them as they did to their Subjects.
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Of this there is example in Herod, who graunted to Herodias, a wanton dauncing Damsell, halfe of his kingdome.
Of this there is Exampl in Herod, who granted to Herodias, a wanton dancing Damsel, half of his Kingdom.
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Rulers are often carried away with the conceit of their dignitie, as though they had a priuiledge to doe as they list;
Rulers Are often carried away with the conceit of their dignity, as though they had a privilege to do as they list;
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and they haue flatterers about them, which will soothe them, and set them on in this conceit.
and they have Flatterers about them, which will sooth them, and Set them on in this conceit.
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Monstrous was the saying of the Stepmother of Anthonie Caracalla; for when hee was so bewitched with her beautie, that hee desired to marry her,
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,
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and sighed and sayd, O si liceret, O that it were lawfull: She shamefully answered, Si libet lice•: If thou list it is lawfull:
and sighed and said, Oh si liceret, Oh that it were lawful: She shamefully answered, Si libet lice•: If thou list it is lawful:
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for Princes doe giue lawes, and not receiue lawes. A most vntrue speech in things concerning the law of nature;
for Princes do give laws, and not receive laws. A most untrue speech in things Concerning the law of nature;
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as well confessed Dionisius, when his mother would haue maried otherwise then became her age:
as well confessed Dionysius, when his mother would have married otherwise then became her age:
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saying, Oh mother, the ciuill lawes of man may bee changed and altered, but the law of nature cannot bee changed. Herodotus writeth;
saying, O mother, the civil laws of man may be changed and altered, but the law of nature cannot be changed. Herodotus Writeth;
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That Cambises, King of Persia, coueting to marry with his sister, asked his Counsellers whether there were any law to permit the brother to marry with the sister.
That Cambyses, King of Persiam, coveting to marry with his sister, asked his Counsellers whither there were any law to permit the brother to marry with the sister.
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They answered, after deliberation, that they could finde no such law;
They answered, After deliberation, that they could find no such law;
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but they found a law, whereby it was permitted to the King of Persia to doe what he listed.
but they found a law, whereby it was permitted to the King of Persiam to do what he listed.
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A most wicked answer, when the question was of the law of nature. Oh vild flatterers and pernitious parasites, the very bane and poyson of Kings and Rulers.
A most wicked answer, when the question was of the law of nature. O vild Flatterers and pernicious Parasites, the very bane and poison of Kings and Rulers.
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It is sinne and wicked affections, which are as rebels and traytors, which Christian Rulers are first of all to subdue in themselues. Hoc opus hic labor est:
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 labour est:
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This is the greatest worke, the greatest labour, cunning, victorie & conquest. Sampson ouercame many of the cruell & mightie Philistims;
This is the greatest work, the greatest labour, cunning, victory & conquest. Sampson overcame many of the cruel & mighty philistines;
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yet was hee ouercome by filthie lust. Alexander conquered a great part of the world; but yet he could not conquer nor tame his owne drunkennes, lust and anger.
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.
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Hercules ouercame and tamed many monsters; but at last hee became a seruant and slaue to Omphala: of whom one writeth thus:
Hercules overcame and tamed many monsters; but At last he became a servant and slave to Omphala: of whom one Writeth thus:
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Hercules (sayth hee) famous for his vertue, and counted as it were a god amongst the gods:
Hercules (say he) famous for his virtue, and counted as it were a god among the God's:
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but he defiled the world with filthie lusts and vncleannesse.
but he defiled the world with filthy Lustiest and uncleanness.
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How could there bee any diuine thing in him, that was a seruant to his owne vices? and those things which hee did are not to be counted diuine vertues:
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:
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for what great matter was it to ouercome a Lion or a Beare, to kill wilde and fierce Horses with their rider? These are the works of a strong man, yet of a man;
for what great matter was it to overcome a lion or a Bear, to kill wild and fierce Horses with their rider? These Are the works of a strong man, yet of a man;
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and those things which hee ouercame were fraile and mortall, and may bee ouerthrowne by the strength of man:
and those things which he overcame were frail and Mortal, and may be overthrown by the strength of man:
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But to ouercome the minde, to suppresse wrath, it is the part of the mightiest man, which he did not neyther could doe.
But to overcome the mind, to suppress wrath, it is the part of the Mightiest man, which he did not neither could do.
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He that doeth this, I doe not onely compare him with the chiefest and best men,
He that doth this, I do not only compare him with the chiefest and best men,
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but also I account him most like to God himselfe:
but also I account him most like to God himself:
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And hee onely is to bee iudged a mightie man, who is temperate, moderate and iust.
And he only is to be judged a mighty man, who is temperate, moderate and just.
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Wherefore let Rulers remember this golden sentence, proceeding from a golden mouth, saying; Hee that hath greate power ouer many things, let him first purge his owne conscience;
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;
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and those sinnes which hee punisheth in others, let him not commit himselfe; and let him auoid that which he punisheth:
and those Sins which he Punisheth in Others, let him not commit himself; and let him avoid that which he Punisheth:
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for it is a foolish thing when any would rule others, and yet cannot rule themselues.
for it is a foolish thing when any would Rule Others, and yet cannot Rule themselves.
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And let them further know, that their authoritie is no dispensation for sinne;
And let them further know, that their Authority is no Dispensation for sin;
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and that God hath punished great persons for such faults as might seeme but small in our eyes;
and that God hath punished great Persons for such Faults as might seem but small in our eyes;
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As you may see in the examples of Elie and Dauid: and also in the example of Hesekiah:
As you may see in the Examples of Elijah and David: and also in the Exampl of Hezekiah:
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God did grieuouslie punish them, the one for pampring his children, the other for numbring the people;
God did grievously Punish them, the one for pampering his children, the other for numbering the people;
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and the third, for shewing his treasures to the Ambassadours of Babilon.
and the third, for showing his treasures to the ambassadors of Babylon.
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Let all Gouernours be of Nebemiah his minde, who when hee was perswaded to flie, he answered;
Let all Governors be of Nehemiah his mind, who when he was persuaded to fly, he answered;
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Should such a man as I flie? Let euery Magistrate, when hee hath any motion to sin, say thus;
Should such a man as I fly? Let every Magistrate, when he hath any motion to since, say thus;
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Should such a man as I, that am a gouernour to others, that am in Gods place, that should be an example to others in all goodnesse, that should reproue and punish sinne in all:
Should such a man as I, that am a governor to Others, that am in God's place, that should be an Exampl to Others in all Goodness, that should reprove and Punish sin in all:
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should I commit sinne? should I blasph•me the name of God? should I prophane his S•both? should I be proud,
should I commit sin? should I blasph•me the name of God? should I profane his S•both? should I be proud,
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or couetous? should I giue my selfe to wh•redome and drunkennes, or to any such grieuous sinne? What a dishonour will this be to God? What a diseredit to my place and calling? and how offensiue to the people? h•w should I rule others,
or covetous? should I give my self to wh•redome 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,
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if I cannot rule my selfe? And finally, let thē know, that the greatnes and excellencie of the Magistrate, must be accompanied with the excellencie of vertue, and with good example.
if I cannot Rule my self? And finally, let them know, that the greatness and excellency of the Magistrate, must be accompanied with the excellency of virtue, and with good Exampl.
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And as the Magistrate is first to begin with himselfe, & first looke to his owne heart and waies,
And as the Magistrate is First to begin with himself, & First look to his own heart and ways,
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so also he must haue a speciall regard and care of all that are vnder him, in his priuate familie.
so also he must have a special regard and care of all that Are under him, in his private family.
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It is not enough that he au•yde all kind of sinne and wickednes himselfe, and that he himselfe leade a good, godly,
It is not enough that he au•yde all kind of sin and wickedness himself, and that he himself lead a good, godly,
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and righteous life in the sight of God and men, but also must haue a speciall care, that his whole familie, his wife, his children and seruants, doe the like.
and righteous life in the sighed of God and men, but also must have a special care, that his Whole family, his wife, his children and Servants, do the like.
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For they are his speciall cure & charge committed to him of God, to be ruled and gouerned by him according to the rule of his lawes,
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,
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and therefore worthie is that saying, For all that are vnder thee, and subiect to thee in thy house, thou shalt giue an account vnto God:
and Therefore worthy is that saying, For all that Are under thee, and Subject to thee in thy house, thou shalt give an account unto God:
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and therefore the Lord directeth the fourth commandement to the father, maister, and householder whatsoeuer, Inioyning not only himselfe to sanctifie his Saboth,
and Therefore the Lord directeth the fourth Commandment to the father, master, and householder whatsoever, Enjoining not only himself to sanctify his Sabbath,
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but that all that belong and appertaine vnto him, and are within his doores, doe sanctifie the Saboth with him;
but that all that belong and appertain unto him, and Are within his doors, do sanctify the Sabbath with him;
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he is not onely himselfe to come to the holy assemblies, to heare, to pray, to receiue with the congregation,
he is not only himself to come to the holy assemblies, to hear, to pray, to receive with the congregation,
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and both openly and priuately to be occupied the whole day in religious exercises, but it is a charge layed vpon him by the Lord, that he cause his whole familie to doe the like:
and 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:
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And if this be required of euery priuate man, and of euery Christian householder whatsoeuer, be he neuer of so meane and base estate,
And if this be required of every private man, and of every Christian householder whatsoever, be he never of so mean and base estate,
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how much more is it required of the publike Magistrate? God speaketh thus to his people Israel, saying, These words which I command thee this day, shall be in thy heart,
how much more is it required of the public Magistrate? God speaks thus to his people Israel, saying, These words which I command thee this day, shall be in thy heart,
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and thou shalt rehearse them continually vnto thy children, and shall talke of them when thou tarriest in the house,
and thou shalt rehearse them continually unto thy children, and shall talk of them when thou tarriest in the house,
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and as thou walkest by the way, and when thou lyest downe, and when thou risest vp.
and as thou walkest by the Way, and when thou liest down, and when thou risest up.
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This is a generall commandement to all Gods people whatsoeuer, and much more to the Magistrate:
This is a general Commandment to all God's people whatsoever, and much more to the Magistrate:
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this dutie of household gouernment is most ancient, commended and commanded of God.
this duty of household government is most ancient, commended and commanded of God.
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Euery Christian householder is to be as a King, Priest, and Prophet, in his owne house;
Every Christian householder is to be as a King, Priest, and Prophet, in his own house;
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As a King to rule, as a Priest to pray, and as a Prophet to teach.
As a King to Rule, as a Priest to pray, and as a Prophet to teach.
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Their care must be, that the wise be the spouse of Christ, their seruants to be Gods seruants, their children the children of God.
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.
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Most are carefull to see their owne busines and workes followed ▪ & in no case neglected,
Most Are careful to see their own business and works followed ▪ & in no case neglected,
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& why should they not be as carefull to see the workes of God & his seruice & busines duly performed in their families? They carefully prouide for all necessarie proui•iō for the maintenāce of their bodies:
& 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 proui•ion for the maintenance of their bodies:
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& so farre goeth an Infidel; and the like care they haue also of their beastes, but Christians must goe further,
& so Far Goes an Infidel; and the like care they have also of their beasts, but Christians must go further,
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and see that the soules of their families be fed and prouided for;
and see that the Souls of their families be fed and provided for;
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and so they shall find much fruit and profit to themselues, for this is the way and meanes, to make painefull, faithfull, and conscionable seruants:
and so they shall find much fruit and profit to themselves, for this is the Way and means, to make painful, faithful, and conscionable Servants:
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and also by this meanes, true religion is continued to our posteritie;
and also by this means, true Religion is continued to our posterity;
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whereas if we faile in this dutie, religion may decay and die with vs, for any thing that we doe.
whereas if we fail in this duty, Religion may decay and die with us, for any thing that we do.
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For the continuance and propagation of it, most are carefull, specially great persons, men of power and wealth, that their names, riches,
For the Continuance and propagation of it, most Are careful, specially great Persons, men of power and wealth, that their names, riches,
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and houses, may continue if they could for euer.
and houses, may continue if they could for ever.
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And shall not we haue as great a care, for the preseruation and continuance of Gods true worship and seruice, to the ages to come? To moue vs to this dutie, let Magistrates and others 〈 ◊ 〉 set before their eies, the examples of holy & worthie mē in scripture, how 〈 ◊ 〉 they were in teaching and 〈 … 〉 their families.
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.
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Our first 〈 … 〉 Adam had a 〈 ◊ 〉 of this, and therfore he taught his two sonnes, Our First 〈 … 〉 Adam had a 〈 ◊ 〉 of this, and Therefore he taught his two Sons,
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how to sacrifice to the true God.
how to sacrifice to the true God.
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Abraham is commended of God, and he promiseth to blesse him for it, because he commanded his so•nes and his household after him, that they keepe the way of the Lord to do righteousnes and iudgement. Abraham is commended of God, and he promises 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.
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Iacob said to his householde, and to all that were with him, Put away the strāge gods that are among you, and change your garments.
Iacob said to his household, and to all that were with him, Put away the strange God's that Are among you, and change your garments.
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After the example of Iacob, let others cleanse their houses, as of Idolls, so of ignorance, of prophanes, of bl•sphemie, of filthie speaking,
After the Exampl of Iacob, let Others cleanse their houses, as of Idols, so of ignorance, of profanes, of bl•sphemie, of filthy speaking,
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and of all vncleannes and wickednes. For these and such like, doe infect, pollute, and defile, both houses and kingdomes.
and of all uncleanness and wickedness. For these and such like, do infect, pollute, and defile, both houses and kingdoms.
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And let euery one say with good Ioshua, I and my house will serue the Lord. And let every one say with good Ioshua, I and my house will serve the Lord.
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And as Hannah gaue her sonne Samuel to the Lord, so let euery one giue and dedicate their families to God.
And as Hannah gave her son Samuel to the Lord, so let every one give and dedicate their families to God.
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And as Iob euery day sanctified his sonnes, by praying to God for them, so let euery one sanctifie themselues and their whole familie by good instructions, and sweete prayrs to God.
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.
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The example of Dauid is most worthie to be imitated of all, and especially of Magistrates, he professeth his care both in ruling himselfe and his familie, the whole Church and kingdome; The Exampl of David is most worthy to be imitated of all, and especially of Magistrates, he Professes his care both in ruling himself and his family, the Whole Church and Kingdom;
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he professeth his pietie to God, the vprightnes of his owne heart, and the wisedome that he had in discerning and separating the good from the euill, both in his •wne house and countrey:
he Professes 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 •wne house and country:
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Hee will suffer no wicked person in his house: hee will reforme both Church and Common-wealth:
He will suffer no wicked person in his house: he will reform both Church and Commonwealth:
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he will not bee partaker of other mens sinnes, nor suffer the blood of them to cleaue to his soule.
he will not be partaker of other men's Sins, nor suffer the blood of them to cleave to his soul.
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Worthie also is the example of Cornelius, a Captaine, yet a deuout man; one that feared God with all his household;
Worthy also is the Exampl of Cornelius, a Captain, yet a devout man; one that feared God with all his household;
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and he had souldiers fearing God: And sending for Peter for further instruction;
and he had Soldiers fearing God: And sending for Peter for further instruction;
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when he was come, he sayde, that both hee and all his were there present before God, to heare all things from the mouth of Peter, that was commaunded him of God.
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.
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I will alledge but one example more, of two householders, the man and the woman ▪ persons of no greate account in the world;
I will allege but one Exampl more, of two householders, the man and the woman ▪ Persons of no great account in the world;
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but yet religious, and religiously gouerning their household: 〈 ◊ 〉 meane Aquila and Presilla: Aquila the husband a Tent-maker, Presilla his wife: Saint Paul sayeth of them;
but yet religious, and religiously governing their household: 〈 ◊ 〉 mean Aquila and Priscilla: Aquila the husband a Tentmaker, Priscilla his wife: Saint Paul Saith of them;
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Greete Presilla and Aquila, my fellow helpers in Christ Iesus: likewise greet the Church that is in their house. Greete Priscilla and Aquila, my fellow helpers in christ Iesus: likewise greet the Church that is in their house.
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It is sayd of these two in another place; It is said of these two in Another place;
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That they taught Apollos, a learned and eloquent man, yet they taught him the way of God more perfectly then he knew before.
That they taught Apollos, a learned and eloquent man, yet they taught him the Way of God more perfectly then he knew before.
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S. Paul confesseth they were helpers to him in the Lord, and that they had a Church in their house.
S. Paul Confesses they were helpers to him in the Lord, and that they had a Church in their house.
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His meaning is, that in their house there was such instruction, reading, hearing, prayer, conference, and other diuine exercises, that their household was as a little Church.
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.
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If these poore and priuate persons had such religious care of their familie;
If these poor and private Persons had such religious care of their family;
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how carefull ought Gouernours and Magistrates to bee for the gouernment of their families, which are to bee directions and examples to others? One example more I must needes ayme and poynt at, I cannot auoid it; it lieth in the text;
how careful ought Governors and Magistrates to be for the government of their families, which Are to be directions and Examples to Others? One Exampl more I must needs aim and point At, I cannot avoid it; it lies in the text;
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& that is the example of Salomon, commended vn to vs by this woman; as in this verse shee commendeth the gouernment of his kingdome;
& that is the Exampl of Solomon, commended vn to us by this woman; as in this verse she commends the government of his Kingdom;
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so in the former verse she admireth and magnifieth the gouernmēt of his house;
so in the former verse she admireth and magnifieth the government of his house;
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she saw such good order amongst his seruants, such diuine & wise instructions by Salomō, that she bursteth out into these words;
she saw such good order among his Servants, such divine & wise instructions by Salomō, that she bursteth out into these words;
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Happy are thy men, happie are these thy seruants which stand euer before thee, and heare thy wisedome;
Happy Are thy men, happy Are these thy Servants which stand ever before thee, and hear thy Wisdom;
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his house was so wisely gouerned, that she accoūteth them blessed who dwell and liue vnder his gouernment:
his house was so wisely governed, that she accounteth them blessed who dwell and live under his government:
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but vnhappie are many seruants and children, who haue cause to curse both parents and maisters, who by their follie, carelesnes and bad example, doe leade them to hell, and to euerlasting destruction.
but unhappy Are many Servants and children, who have cause to curse both Parents and masters, who by their folly, carelessness and bad Exampl, do lead them to hell, and to everlasting destruction.
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The Courts of Princes, and great mens houses, they should not be sinkes of sinne,
The Courts of Princes, and great men's houses, they should not be sinks of sin,
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nor yet cages of follie and vncleannes, but they should be patternes of pietie, of wisedome,
nor yet cages of folly and uncleanness, but they should be patterns of piety, of Wisdom,
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and religion, of temperance, and all other vertues;
and Religion, of temperance, and all other Virtues;
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patternes I say to the inferior sort, whose cies are vpon them, and are readie to follow them in good or euill.
patterns I say to the inferior sort, whose cies Are upon them, and Are ready to follow them in good or evil.
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That which the Apostle applieth to the minister, that may be applied also to the Magistrate;
That which the Apostle Applieth to the minister, that may be applied also to the Magistrate;
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he saith, that the Minister must be one that can rule his owne house honestly, hauing children vnder obedience with all honestie;
he Says, that the Minister must be one that can Rule his own house honestly, having children under Obedience with all honesty;
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for if any cannot rule his owne house, how shall he care for the Church of God?
for if any cannot Rule his own house, how shall he care for the Church of God?
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THE SEVENTH SERMON. VERSE 9. And made thee King to doe equity and righteousnesse.
THE SEVENTH SERMON. VERSE 9. And made thee King to do equity and righteousness.
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IT is the duety and part of good Gouernours, (as wee haue heard already) to begin first with themselues, to iudge and rule their owne affections and wayes,
IT is the duty and part of good Governors, (as we have herd already) to begin First with themselves, to judge and Rule their own affections and ways,
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and then also so to gouerne their families, that they be as lights and lanthornes to others, shining before them in religion, in piety, in all honesty and good conuersation.
and then also so to govern their families, that they be as lights and lanthorns to Others, shining before them in Religion, in piety, in all honesty and good Conversation.
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This is some part of the duty of good Rulers, but this is not all;
This is Some part of the duty of good Rulers, but this is not all;
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It is not enough that he rule himselfe and his houshold, that hee performe these common duties of Christianity, which are required in all other priuate persons,
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,
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but hee hath a greater and a more publicke charge, as the gouernement of Townes, Cit•ies,
but he hath a greater and a more public charge, as the government of Towns, Cit•ies,
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or Countries, hee must faithfully and wisely discharge his publicke place & calling, which is laid vpon him.
or Countries, he must faithfully and wisely discharge his public place & calling, which is laid upon him.
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It is not sufficient that the Magistrate doe reproue publicke disorders, and lament for them, as priuate persons may doe;
It is not sufficient that the Magistrate do reprove public disorders, and lament for them, as private Persons may do;
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but also hee must punish and reforme all publike abuses, so farre as it lieth in his power.
but also he must Punish and reform all public Abuses, so Far as it lies in his power.
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Many Phylosophers haue written of the states of Kingdomes, how they may be happily gouerned, and flourish in this world:
Many Philosophers have written of the states of Kingdoms, how they may be happily governed, and flourish in this world:
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Amongst sundry men there are sundry iudgements, some hold, that the safety & felicity of gouernment consisteth in this, that the Gouernours serue the time:
among sundry men there Are sundry Judgments, Some hold, that the safety & felicity of government Consisteth in this, that the Governors serve the time:
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Others, that they bee in league with other Princes and Kingdomes: Others, that they be well furnished with money, with Armour, with men.
Others, that they be in league with other Princes and Kingdoms: Others, that they be well furnished with money, with Armour, with men.
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But this Queene reposeth the safety of Salomons ▪ Kingdome in Iudgement, in Iustice, in Equity and Righteousnesse.
But this Queen reposes the safety of Solomon's ▪ Kingdom in Judgement, in justice, in Equity and Righteousness.
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And herein Salomon himselfe is iust of her minde, saying; Iustice exalteth a Nation, but sinne is ashame to the people.
And herein Solomon himself is just of her mind, saying; justice Exalteth a nation, but sin is ashame to the people.
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Againe, a King by iudgement maintaineth a Countrey, but a man receiuing gifts, destroyeth it.
Again, a King by judgement maintaineth a Country, but a man receiving Gifts, Destroyeth it.
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That which Augustine speaketh truly of the state of a Christian Emperours felicity, may be as well spoken of the felicity of Kings, Princes, Rulers and Gouernours;
That which Augustine speaks truly of the state of a Christian emperors felicity, may be as well spoken of the felicity of Kings, Princes, Rulers and Governors;
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We Christians doe not say that Christian Emperours are happy, saith he, because they haue a long reigne, We Christians do not say that Christian emperors Are happy, Says he, Because they have a long Reign,
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or dye leauing their sonnes in quiet possession of their Empires, or haue beene euer victorious or powerfull against all their opposers:
or die leaving their Sons in quiet possession of their Empires, or have been ever victorious or powerful against all their opposers:
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these are but gifts and solacies of this laborious, ioylesse life;
these Are but Gifts and solacies of this laborious, joyless life;
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Idolaters, and such as belong not to God (as these Emperours do) may enioy them,
Idolaters, and such as belong not to God (as these emperors do) may enjoy them,
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because God in his mercy will not haue these that know him, to beleeue that such things are the best goods he giueth;
Because God in his mercy will not have these that know him, to believe that such things Are the best goods he gives;
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but happy they are (say we) if they reigne iustly, free from being puffed vp with the glozing exaltations of their attendance,
but happy they Are (say we) if they Reign justly, free from being puffed up with the glozing exaltations of their attendance,
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or cringes of their subiects, that they know thēselues to bee but men, and remember that if they make their power their Trumpeter to divulge the true adoration of Gods Maiesty,
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,
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if they loue, feare and honour him, if they long the most for that Empire, where they need not to haue partners,
if they love, Fear and honour him, if they long the most for that Empire, where they need not to have partners,
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if they be slacke to auenge, quicke to forgiue, if they vse correction for the publike good,
if they be slack to avenge, quick to forgive, if they use correction for the public good,
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and not for priuate hate, if their pardons promise not liberty of offending, but indeed onely hope of reformation,
and not for private hate, if their Pardons promise not liberty of offending, but indeed only hope of Reformation,
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if they counterpoise their inforced acts of seuerity, with the like weight of bounty and clemency,
if they counterpoise their enforced acts of severity, with the like weight of bounty and clemency,
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if their lusts be the lesser, because they haue the larger licence, if they desire to rule their owne affects, rather then others estates,
if their Lustiest be the lesser, Because they have the larger licence, if they desire to Rule their own affects, rather then Others estates,
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if they doe all things not for glory, but for charity; And withall, and before all, giue God the due sacrifice of prayer for their imperfections:
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:
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Such Christian Emperours we call happy, here in hope, and hereafter, when the time we looke for commeth, indeed.
Such Christian emperors we call happy, Here in hope, and hereafter, when the time we look for comes, indeed.
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O happy and thrise happy are such Kings and Gouernours that bee thus qualified;
Oh happy and thrice happy Are such Kings and Governors that be thus qualified;
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and they are (no doubt) a great blessing to the people that haue them,
and they Are (no doubt) a great blessing to the people that have them,
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and enioy so happy a gouernment vnder them.
and enjoy so happy a government under them.
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By that which hath beene said, and by the words of this Text, we learne that Rulers do reigne not for themselues, not for their owne gaine, profite,
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,
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and pleasure, but for the good of others, for the common benefite of the Church & Common-wealth.
and pleasure, but for the good of Others, for the Common benefit of the Church & Commonwealth.
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As the head careth for the body, the sheepheard for the sheepe, the father for the children:
As the head Careth for the body, the shepherd for the sheep, the father for the children:
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so must Magistrates chiefly be carefull for the common good of their people.
so must Magistrates chiefly be careful for the Common good of their people.
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The Heathen could say that wee are not borne for our selues, but for our Countrey and for others.
The Heathen could say that we Are not born for our selves, but for our Country and for Others.
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If this be required in euery priuate person, to seeke the common good of others so farre as they may,
If this be required in every private person, to seek the Common good of Others so Far as they may,
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how much more is it required of Kings, Magistrates and Ministers, who are not priuate,
how much more is it required of Kings, Magistrates and Ministers, who Are not private,
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but publicke persons? As the Candle spendeth it selfe for the comfort & directions of others,
but public Persons? As the Candle spendeth it self for the Comfort & directions of Others,
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and as a tree bringeth forth fruit, not for her selfe, but for others:
and as a tree brings forth fruit, not for her self, but for Others:
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so Magistrates and Ministers are to spend themselues, to employ their wits, their study, their labour,
so Magistrates and Ministers Are to spend themselves, to employ their wits, their study, their labour,
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and care for the common benefite of the Church and Common-wealth.
and care for the Common benefit of the Church and Commonwealth.
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The Prophet complaineth of the Gouernours in his time, that they all looke to their owne way, euery one for his aduantage and for his owne purpose: 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:
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And the Apostle complaineth, that all sought their owne, and not that which is Iesus Christs.
And the Apostle Complaineth, that all sought their own, and not that which is Iesus Christ.
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But of himselfe, and of his faithfull Ministers, he saith;
But of himself, and of his faithful Ministers, he Says;
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We preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus his sake. We preach not our selves, but christ Iesus the Lord, and our selves your Servants for Iesus his sake.
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And he saith further, that he himselfe was combred daily with the care of all Churches.
And he Says further, that he himself was cumbered daily with the care of all Churches.
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And in another place, I seeke not yours, but you, and I will most gladly bestow,
And in Another place, I seek not yours, but you, and I will most gladly bestow,
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and will bee bestowed for your cause This should be the care and resolution of euery good Minister and Magistrate.and will be bestowed for your cause This should be the care and resolution of every good Minister and Magistrate.
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The King of Sodom said to Abraham, Giue mee the persons, and take the goods thy selfe.
The King of Sodom said to Abraham, Give me the Persons, and take the goods thy self.
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This King preferreth his people before all worldly substance.
This King preferreth his people before all worldly substance.
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The office of good Gouernours is for the common good, benefite and commodity of all their subiects, to comfort and countenance the godly, to restraine and punish the wicked,
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,
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and this is to doe equity and iudgement;
and this is to do equity and judgement;
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And for this end and purpose God hath chosen, called, ordained and placed them in his throne,
And for this end and purpose God hath chosen, called, ordained and placed them in his throne,
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and this they must doe, and will doe, if they bee placed in loue ouer the people,
and this they must do, and will do, if they be placed in love over the people,
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and as a blessing to them. The Heathen haue taught, that Magistrates are ordained to liue and serue, not for themselues,
and as a blessing to them. The Heathen have taught, that Magistrates Are ordained to live and serve, not for themselves,
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but for their subiects, one of thē saith, that Princes are the seruants of God, ordained to take care for men,
but for their Subjects, one of them Says, that Princes Are the Servants of God, ordained to take care for men,
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and to prouide for their preseruation, either by ministring to them of their goods, or by defending them.
and to provide for their preservation, either by ministering to them of their goods, or by defending them.
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Another, that they must so maintaine the commodity of the people, that euery their action without respect of their owne priuate profit, haue respect thereto;
another, that they must so maintain the commodity of the people, that every their actium without respect of their own private profit, have respect thereto;
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and that they tend to the preseruation of the whole body of the people, and that they seeke not so to maintaine one part, that they forsake the other.
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.
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Againe, the end of Goueruernours ▪ should aime at the prosperous life of their subiects, Again, the end of Goueruernours ▪ should aim At the prosperous life of their Subjects,
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because (as Zenophon saith) they bee chosen, not to liue at ease, and daintily,
Because (as Zenophon Says) they be chosen, not to live At ease, and daintily,
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but that they which haue chosen them, may by their industry liue quietly and happily.
but that they which have chosen them, may by their industry live quietly and happily.
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And further, herein (saith one) resteth a difference betweene a King and a Tyrant; And further, herein (Says one) rests a difference between a King and a Tyrant;
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that the Tyrant seeketh his owne profite, but the King seeketh the profite and commodity of his subiects.
that the Tyrant seeks his own profit, but the King seeks the profit and commodity of his Subjects.
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These be the worthy sayings and sentences of Heathen men, which may be iustly alledged and applied to the shame and condemnation of many Christian Rulers, who in ruling, seeke onely (or at least chiefly) their owne ease and priuate gaine;
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;
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and haue little or no regard to the common good.
and have little or no regard to the Common good.
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This is not to doe iudgement and iustice, this is not to doe equity and righteousnesse:
This is not to do judgement and Justice, this is not to do equity and righteousness:
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for these, or any of these, taken in a large sence, do cōprehend the whole duety of a Magistrate, according to the rule of Gods word.
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.
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The Lord complaining of corrupt Rulers, he saith, that he looked for iudgement, but behold oppression;
The Lord complaining of corrupt Rulers, he Says, that he looked for judgement, but behold oppression;
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for righteousnes, but behold a crying. And in another place he saith; Let iudgement run downe as waters, and righteousnesse as a mighty riuer. for righteousness, but behold a crying. And in Another place he Says; Let judgement run down as waters, and righteousness as a mighty river.
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Righteousnesse and Iustice doth containe all vertues in them:
Righteousness and justice does contain all Virtues in them:
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Righteousnesse (saith one) doth more profite others then it selfe, doth neglect her owne profites, preferring the common good, giuing to euery one that which is right, Righteousness (Says one) does more profit Others then it self, does neglect her own profits, preferring the Common good, giving to every one that which is right,
n1 (vvz pi) vdz n1 vvi n2-jn cs pn31 n1, vdz vvi po31 d n2, vvg dt j j, vvg p-acp d pi cst r-crq vbz j-jn,
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and this righteousnesse is first to God, secondly to our Countrey.
and this righteousness is First to God, secondly to our Country.
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And another saith, whosoeuer thou art, that desirest righteousnesse, first feare God, and loue him, that thou mayst bee loued of him;
And Another Says, whosoever thou art, that Desirest righteousness, First Fear God, and love him, that thou Mayest be loved of him;
cc j-jn vvz, c-crq pns21 vb2r, cst vv2 n1, ord n1 np1, cc vvb pno31, cst pns21 vm2 vbi vvn pp-f pno31;
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thou shalt loue God, if thou follow him in this, that thou art willing to doe good to all, and hurt to none.
thou shalt love God, if thou follow him in this, that thou art willing to do good to all, and hurt to none.
pns21 vm2 vvi np1, cs pns21 vvb pno31 p-acp d, cst pns21 vb2r j pc-acp vdi j p-acp d, cc vvn p-acp pix.
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The righteousnesse of a King is the peace of his people, the safety of his Countrey, the comfort of the poore, the calmnesse of the sea, the temperature of the aire, the fruitfulnesse of the earth, the heritage of children,
The righteousness of a King is the peace of his people, 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,
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and to himselfe the hope of future blessednesse. Another doth most excellently set out the duty of Princes and Rulers in these words;
and to himself the hope of future blessedness. another does most excellently Set out the duty of Princes and Rulers in these words;
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The Iustice of a King is, that hee doe not wrongfully oppresse any man by his power, that hee iudge betweene man and man without acceptance of persons, that hee bee a defence to the stranger, fatherlesse and widdow, that hee suppresse theft, punish adultery, exalt not the wicked, mainetaine no quarrellers, nor lacisciuious persons;
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 quarrellers, nor lacisciuious Persons;
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roote out the peruerse, permit no murtherers, nor periured persons to liue;
root out the perverse, permit no murderers, nor perjured Persons to live;
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that he vphold the Church, feed the poore, establish iust men in publicke Offices, retaine ancient, wise, and discreet Counsellers;
that he uphold the Church, feed the poor, establish just men in public Offices, retain ancient, wise, and discreet Counsellers;
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that in any wise hee apply not himselfe, to the superstition of Deuiners, Magitians, and Pithonicall Spirits;
that in any wise he apply not himself, to the Superstition of Diviners, Magicians, and Pithonicall Spirits;
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that hee deferre his displeasure, and defend his Country from his enemies with Magnaminity and Iustice, that hee repose his whole confidence in God, that he bee not puft vp in prosperity,
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,
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and with patitience to beare aduersity; that he mainetaine the Catholicke Faith, and suffer not any wickednesse in his children;
and with Patience to bear adversity; that he maintain the Catholic Faith, and suffer not any wickedness in his children;
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that hee allot certaine howers to prayers to God, and eate not but in due season (for woe to thee ô Land where thy Gouernours rise earely to eate) the performing of these things doe bring prosperity in this life,
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,
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and doth leade the King to a better Dominion, euen to a Celestiall and eternall Kingdome:
and does lead the King to a better Dominion, even to a Celestial and Eternal Kingdom:
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such Iustice and Righteousnesse in good Rulers is the safety of the people, and doth prolong and defend the State,
such justice and Righteousness in good Rulers is the safety of the people, and does prolong and defend the State,
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and is the strongest Guard and the ••st Physition for the fafe-gard and health of a Land. Onely there is a Common-wealth (saith Scipio) onely there is a good state of a Comminalty, where Iustice and Honesty hath free execution,
and is the Strongest Guard and the ••st physician for the fafe-gard and health of a Land. Only there is a Commonwealth (Says Scipio) only there is a good state of a Commonalty, where justice and Honesty hath free execution,
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whether it bee by King, by Nobles, or by the whole People:
whither it be by King, by Nobles, or by the Whole People:
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but when the King becomes vniust, the Nobles become vniust, and the people themselues become vniust:
but when the King becomes unjust, the Nobles become unjust, and the people themselves become unjust:
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then it is not a vicious Common-wealth, but it is iust no Common-wealth at all,
then it is not a vicious Commonwealth, but it is just no Commonwealth At all,
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and that as in instruments that go with strings or winde, or as in voyces consorted, there is one certaine proportion of discrepant notes vnder one harmony, the least alteration whereof is harsh in the eare of the skilfull hearer,
and that 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,
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and that this concord doth consist of a number of contrary sounds, and yet all combined into one perfect Musicke or Melody;
and that this concord does consist of a number of contrary sounds, and yet all combined into one perfect Music or Melody;
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so in a Citty that is gouerned by reason, of all the highest, meane, and lowest estates;
so in a city that is governed by reason, of all the highest, mean, and lowest estates;
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as of soundes, there is one true concord made, out of discord and natures, and that which is harmony in musicke is vnity in a Citty:
as of sounds, there is one true concord made, out of discord and nature's, and that which is harmony in music is unity in a city:
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This is the firmest and surest bond of safety to the Common-wealth, which can neuer stand without equity, and iustice;
This is the firmest and Surest bound of safety to the Commonwealth, which can never stand without equity, and Justice;
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and iniustice is the decay and ouerthrow of Townes, Citties, and Kingdomes. Now that Equity and Iustice may flourish in the Common-wealth, three things are necessarily required; First, there must bee Lawes:
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:
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Secondly, there must be Iudges and Officers: thirdly, there must be execution of Lawes.
Secondly, there must be Judges and Officers: Thirdly, there must be execution of Laws.
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Now Law is defined to bee a constant and perpetuall good thing, without which no House, no Citty, no Country, no state of men, no naturall creature, not the world it selfe can consist firme and stable.
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 it self can consist firm and stable.
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Chrisippus cals it a knowledge of all Diuine and Humae matters, commanding equity, and expulsing wickednesse and wrong:Chrysippus calls it a knowledge of all Divine and Humae matters, commanding equity, and expulsing wickedness and wrong:
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There bee three kind of Lawes; There be three kind of Laws;
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one Naturall, that is not onely appropriated to man, but also it concerneth all other liuing things, either in Earth, Sea, or Aire; one Natural, that is not only appropriated to man, but also it concerns all other living things, either in Earth, Sea, or Air;
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as we perceiue all liuing creatures naturally haue certaine familiarity of male and female for procreation of Issue,
as we perceive all living creatures naturally have certain familiarity of male and female for procreation of Issue,
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and a procliuity to nourish the same, the which proceedeth of a Naturall Law, ingraffed in thē by Nature it selfe, that is God.
and a proclivity to nourish the same, the which Proceedeth of a Natural Law, Ingrafted in them by Nature it self, that is God.
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The second is named the Law that all men vse, which is called Ius Gentium, the Law of Nations, generally vsed through the world,
The second is nam the Law that all men use, which is called Just Gentium, the Law of nations, generally used through the world,
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as to shew a man the way to communicate to men, the commodity of the Elements as Water and Fire, to this appertaineth the Law of Armes.
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.
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The third kind of Law is called the Ciuill Law, that is the priuate Law of euery Country or Citty,
The third kind of Law is called the Civil Law, that is the private Law of every Country or city,
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as of the Romanes, Lacedemonians, Athenians, this consisteth in Decrees of Princes, Statutes, and Proclamations;
as of the Romans, Lacedaemonians, Athenians, this Consisteth in Decrees of Princes, Statutes, and Proclamations;
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Such Lawes Ceres made first, or as some thinke Radamanthus, and afterward others in diuers Countries, deuised and ordained Lawes,
Such Laws Ceres made First, or as Some think Rhadamanthus, and afterwards Others in diverse Countries, devised and ordained Laws,
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as in Athens, Draco, and Solon; in Egypt, Mercury; in Creet, Minos; in Lacedemony, Lycurgus; in Tire, Tharandes; in Argoes, Phorones; in Rome, Romulus; in Italy, Pythagoras, or as some thinke the Arcadies, that were vnder Leuander, as their Soueraigne Lord and chiefe Captaine.
as in Athens, Draco, and Solon; in Egypt, Mercury; in Treat, Minos; in Lacedaemon, Lycurgus; in Tire, Tharandes; in Argos, Phorones; in Room, Romulus; in Italy, Pythagoras, or as Some think the Arcadies, that were under Leuander, as their Sovereign Lord and chief Captain.
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Notwithstanding the true Authour of Lawes was God, which first planted in vs the Law of Nature,
Notwithstanding the true Author of Laws was God, which First planted in us the Law of Nature,
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and in processe of time, when that was corrupted by Adam and his Posterity, hee gaue by Moses the Law written, to reduce vs againe to our first state.
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.
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Lawes must bee knowne, and they must bee agreeing to the Lawes of God, and Nature.
Laws must be known, and they must be agreeing to the Laws of God, and Nature.
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The end of Lawes the publicke good and safety of all, which consisteth in the worship of God, in honesty and righteousnesse;
The end of Laws the public good and safety of all, which Consisteth in the worship of God, in honesty and righteousness;
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such Lawes are to forbid and to restraine, false worship, Idolatry, and prophanesse, disobedience, murther, adultery, theft,
such Laws Are to forbid and to restrain, false worship, Idolatry, and profaneness, disobedience, murder, adultery, theft,
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and all wickednesse, such Lawes must be common to all, there must be no priuiledge, no immunity, no impunity, the greatest and the highest must be subiect to such lawes,
and 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,
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and bee willing to performe them, as well as the meanest, for such Lawes are more necessary then the walles in a Citty, which are for beauty and defence;
and be willing to perform them, as well as the Meanest, for such Laws Are more necessary then the walls in a city, which Are for beauty and defence;
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but a Citty may stand without wals, it cannot stand without Lawes, such good Lawes of equity and righteousnesse, they are the very Life and Soule of a Citty or Kingdome.
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.
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To Lawes there must bee ioyned of necesssity.
To Laws there must be joined of necesssity.
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Iudges and Officers, which giue vigour and life to Lawes, the Office of these is to doe Iudgement and Iustice;
Judges and Officers, which give vigour and life to Laws, the Office of these is to do Judgement and justice;
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that is, to know Causes and then to pronounce sentence accordingly, that so euery man may haue right, this is properly Gods Office, they are in his place, & therefore to deale vprightly:
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:
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Worthy is that counsell of Moses to the Iudges in his time, saying: Heare the controuersies betweene you brethren, and iudge righteously betweene euery man and his brother,
Worthy is that counsel of Moses to the Judges in his time, saying: Hear the controversies between you brothers, and judge righteously between every man and his brother,
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and the stranger that is with him;
and the stranger that is with him;
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yee shall haue no respect of persons in iudgement, but shall heare the small as well as the great, yee shall not feare the face of Man, for the Iudgement is GODS. 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.
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The like counsell giueth good King Iehosaphat to his Iudges: saying;
The like counsel gives good King Jehoshaphat to his Judges: saying;
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Take heed what yee doe, for yee execute not the iudgements of man, but of the Lord, Take heed what ye do, for ye execute not the Judgments of man, but of the Lord,
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and hee will bee with you in the cause and iudgement:
and he will be with you in the cause and judgement:
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Wherefore now let the feare of the Lord be vpon you, take heed and do it,
Wherefore now let the Fear of the Lord be upon you, take heed and do it,
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for there is no iniquity with the Lord our God, neither respect of persones nor receiuing rewards. for there is no iniquity with the Lord our God, neither respect of Persons nor receiving rewards.
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And remember that counsells Consider the matter, consult and giue sentence:
And Remember that Counsels Consider the matter, consult and give sentence:
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Iudgement must proceed from the light of reason, and not from Passion, both parties must be heard, euery one must haue freedome to speake, that there may bee true and vpright iudgement;
Judgement must proceed from the Light of reason, and not from Passion, both parties must be herd, every one must have freedom to speak, that there may be true and upright judgement;
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the corruptions of Iustice are these, negligence, and want of skill, vnnecessarie, and vniust delaies, desire of gaine, respect of friends and kindred, foolish pitty, and sometimes slauish feare;
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 sometime slavish Fear;
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but all these and such like hinderances of Iustice, good Magistrates must auoide and cast off.
but all these and such like hindrances of justice, good Magistrates must avoid and cast off.
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To Lawes and Iudgement there must be added Execution, for what are Lawes without of Execution,
To Laws and Judgement there must be added Execution, for what Are Laws without of Execution,
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but euen like bels without clappers.
but even like Bells without clappers.
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Lawes are like vnto young children and Infants, which are left desolate without parents, and yet haue portion and patrimony,
Laws Are like unto young children and Infants, which Are left desolate without Parents, and yet have portion and patrimony,
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but would soone consume it, or others would deceiue them of it, except they haue faithfull Tutors and Guardians to guide and protect them;
but would soon consume it, or Others would deceive them of it, except they have faithful Tutors and Guardians to guide and Pact them;
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so haue Lawes need of faithfull Patrones and Keepers, or else they will bee brought into contempt, by the forgetfulnesse, negligence,
so have Laws need of faithful Patroness and Keepers, or Else they will be brought into contempt, by the forgetfulness, negligence,
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and corruption of some, and the malice of others.
and corruption of Some, and the malice of Others.
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For what better is it to haue Law-makers, and faithfull Intepreters of the same, except they bee carefully kept and defended.
For what better is it to have Lawmakers, and faithful Intepreters of the same, except they be carefully kept and defended.
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Therefore due punishments to offenders, are to bee iustly and rightly executed.
Therefore due punishments to offenders, Are to be justly and rightly executed.
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To this purpose, saith Salomon; A King that sitteth on the throne of Iudgement chaseth away all euill with his eyes.
To this purpose, Says Solomon; A King that Sitteth on the throne of Judgement chases away all evil with his eyes.
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Againe, A wise King scattereth the wicked, and causeth the wheele to turne ouer them. And in another place; Again, A wise King Scattereth the wicked, and Causes the wheel to turn over them. And in Another place;
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Take the drosse from the siluer, and there shall proceed a vessell for the finer; take away the wicked from the King, and his Throne shall bee stablished in righteousnesse. The Apostle saith: If thou do euill, fear; Take the dross from the silver, and there shall proceed a vessel for the finer; take away the wicked from the King, and his Throne shall be established in righteousness. The Apostle Says: If thou do evil, Fear;
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for hee beareth not the sword for nought, for hee is the Minister of God to take vengeance of him that doth euill. for he bears not the sword for nought, for he is the Minister of God to take vengeance of him that does evil.
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This is one speciall end of the Magistrates calling, to punish, to restraine, and represse the wicked.
This is one special end of the Magistrates calling, to Punish, to restrain, and repress the wicked.
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The Magistrate is a minister of Iustice and Law, the iudgements is the Lords and not his;
The Magistrate is a minister of justice and Law, the Judgments is the lords and not his;
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the impunity of the wicked is hurtfull to themselues, by this meanes they runne into further sinne,
the impunity of the wicked is hurtful to themselves, by this means they run into further sin,
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and they do encourage others to do the like;
and they do encourage Others to do the like;
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it were better to turne loose, wilde Boares, Beares, and Woulues, amongst the people, then such pestilent men, by the punishment of such, the Common-wealth and the Church, is freed from the note of infamy,
it were better to turn lose, wild Boars, Bears, and Wolves, among the people, then such pestilent men, by the punishment of such, the Commonwealth and the Church, is freed from the note of infamy,
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and it is no small honour to God.
and it is no small honour to God.
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And by this, many others are terrified from sinne, and are brought to repentance, and so to saluation;
And by this, many Others Are terrified from sin, and Are brought to Repentance, and so to salvation;
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yea, the danger of infection is remoued and taken away:
yea, the danger of infection is removed and taken away:
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a little leuen sowreth the whole lumpe, and a few wicked men do much hurt, in drawing, seducing, and infecting others;
a little Leven soureth the Whole lump, and a few wicked men do much hurt, in drawing, seducing, and infecting Others;
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yea, by such execution of Iustice, the wrath of God & his heauy iudgements vpon a Land, are stayed & remoued.
yea, by such execution of justice, the wrath of God & his heavy Judgments upon a Land, Are stayed & removed.
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When Achan was put to death, for taking the excommunicate thing, which was commanded to bee destroyed, When achan was put to death, for taking the excommunicate thing, which was commanded to be destroyed,
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when hee (I say) was stoned to death, then the Lord turned frō his fierce wrath, which before was kindled against his people:
when he (I say) was stoned to death, then the Lord turned from his fierce wrath, which before was kindled against his people:
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The Prophet Dauid saith thus of the people of Israel: That they ioyned themselues vnto Baal Peor, and did eate the offrings of the dead;
The Prophet David Says thus of the people of Israel: That they joined themselves unto Baal Peor, and did eat the offerings of the dead;
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thus they prouoked him to anger with their owne inuentions, and the plague brake in vpon them,
thus they provoked him to anger with their own Inventions, and the plague brake in upon them,
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but Phinies stood vp and executed iudgement, and the plague was staied, and it was imputed to him for righteousnesse, from generation to generation for euer. but Phinies stood up and executed judgement, and the plague was stayed, and it was imputed to him for righteousness, from generation to generation for ever.
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When disobedient Ionas is cast out of the Ship, stormes and tempests cease: the sea is quiet, the Ship and those that are in it are safe. When disobedient Ionas is cast out of the Ship, storms and tempests cease: the sea is quiet, the Ship and those that Are in it Are safe.
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Magistrates do punish, because God by these examples will bee knowne to bee a God who descernes betwixt things vniust and iust,
Magistrates do Punish, Because God by these Examples will be known to be a God who discerns betwixt things unjust and just,
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and is iustly angry with sinne, and because hee would haue these momentary punishments vpon few to forewarne all of iudgements to come, and of eternall punishments;
and is justly angry with sin, and Because he would have these momentary punishments upon few to forewarn all of Judgments to come, and of Eternal punishments;
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and by this meanes also hee prouideth for the commodity of others, for the wicked are taken away,
and by this means also he Provideth for the commodity of Others, for the wicked Are taken away,
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so that they can hurt no more. And this part of Iustice is for the credite and honour of the Magistrate.
so that they can hurt no more. And this part of justice is for the credit and honour of the Magistrate.
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Therefore saith Salomon, Hee that saith to the wicked thou art righteous; him shall the people curse, and the multitude shall abhorre him;
Therefore Says Solomon, He that Says to the wicked thou art righteous; him shall the people curse, and the multitude shall abhor him;
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but to them that rebuke him shall be pleasure, and vpon them shall come the blessing of goodnesse. but to them that rebuke him shall be pleasure, and upon them shall come the blessing of Goodness.
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Againe, They that forsake the Law, raise the wicked; but they that keepe the Law set themselues against them:
Again, They that forsake the Law, raise the wicked; but they that keep the Law Set themselves against them:
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Wicked men vnderstand not iudgement, but they that seeke the Lord vnderstand all things. Wicked men understand not judgement, but they that seek the Lord understand all things.
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Againe, This Iustice is a sweete sacrifice pleasing to God, it is the Magistrates sacrifice, it is more acceptable then other sacrifices.
Again, This justice is a sweet sacrifice pleasing to God, it is the Magistrates sacrifice, it is more acceptable then other Sacrifices.
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Therefore saith the wise man, To do iudgement and iustice is more acceptable to the Lord then sacrifice:
Therefore Says the wise man, To do judgement and Justice is more acceptable to the Lord then sacrifice:
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And the Lord saith thus to hypocrites, that abounded in sacrifices, but neglecting Iustice:
And the Lord Says thus to Hypocrites, that abounded in Sacrifices, but neglecting justice:
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I hate and abhorre your feast daies, and I will not smell in your solemne assemblies; I hate and abhor your feast days, and I will not smell in your solemn assemblies;
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though you offer mee burnt offerings and meate offrings, I will not accept them, neither will I regard the peace offrings of your fat beasts, take thou away from me the multitude of thy songs,
though you offer me burned 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,
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for I will not heare the melody of thy Viols, and let iudgements runne downe as waters. for I will not hear the melody of thy Viols, and let Judgments run down as waters.
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And in another place to such hypocrites as abounded with plenty of sacrifices, it is said:
And in Another place to such Hypocrites as abounded with plenty of Sacrifices, it is said:
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He hath shewed thee, ô man, what is good, and what the Lord hath required of thee; He hath showed thee, o man, what is good, and what the Lord hath required of thee;
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surely to do iustly, to loue mercy, to humble thy selfe, and to walke with thy God. surely to do justly, to love mercy, to humble thy self, and to walk with thy God.
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By this Iustice the states of Citties and Kingdomes are preserued and established.
By this justice the states of Cities and Kingdoms Are preserved and established.
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Therefore Dauid exhorteth his son Salomon, To walke in the Waies Statutes and Iudgements of God;
Therefore David exhorteth his son Solomon, To walk in the Ways Statutes and Judgments of God;
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that so hee might prosper in all things he went about.
that so he might prosper in all things he went about.
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The Lord by Ieremy declaring how happy Iosiah the father had bene, and how cursed Iehoiakim the sonne should bee, The Lord by Ieremy declaring how happy Josiah the father had be, and how cursed Jehoiakim the son should be,
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and why the one did speed so well, and the other so badly, saith:
and why the one did speed so well, and the other so badly, Says:
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Shalt thou raigne because thou closest thy selfe in Cedar? Did not thy father eate and drinke and prosper, Shalt thou Reign Because thou closest thy self in Cedar? Did not thy father eat and drink and prosper,
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when hee executed Iudgement and Iustice? when hee iudged the cause of the afflicted and the poore hee prospered:
when he executed Judgement and justice? when he judged the cause of the afflicted and the poor he prospered:
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was not this because hee knew mee saith the Lord; but thine eies and thy heart are onely for thy couetousnesse: was not this Because he knew me Says the Lord; but thine eyes and thy heart Are only for thy covetousness:
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And therefore the Lord threatneth in the next wordes to destroy him. This iustice is profitable to the whole Common-wealth, both to the good and the bad.
And Therefore the Lord threatens in the next words to destroy him. This Justice is profitable to the Whole Commonwealth, both to the good and the bad.
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Therefore the Lord commanding the rebellious sonne to bee put to death;
Therefore the Lord commanding the rebellious son to be put to death;
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So, (saith hee) thou shalt take away the euill from among you, that all Israel may heare it and feare. So, (Says he) thou shalt take away the evil from among you, that all Israel may hear it and Fear.
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Where Iustice is neglected sin raigneth:
Where justice is neglected since Reigneth:
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Because sentence against an euill worke (saith the Wise-man) is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill. Because sentence against an evil work (Says the Wiseman) is not executed speedily, Therefore the heart of the children of men is Fully Set in them to do evil.
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On the contrary it must follow, that where there is true execution of Iustice, there the hearts of men are drawne and terrified from euill.
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.
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The blewnesse of the wound serueth to purge the euill, and the stripes within the bowels of the belly. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly.
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Againe, To the Horse belongeth a whip, to the Asse a bridle, and arod to a Fooles backe: Again, To the Horse belongeth a whip, to the Ass a bridle, and arod to a Fools back:
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His meaning is, that by such sharpe correction foolish men are stayed and kept in order. And in another place;
His meaning is, that by such sharp correction foolish men Are stayed and kept in order. And in Another place;
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Smite a scorner, and the foolish will beware: Smite a scorner, and the foolish will beware:
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Meaning that simple and ignorant men will bee warned when they see the wicked punished, they will take heed by others mens harmes.
Meaning that simple and ignorant men will be warned when they see the wicked punished, they will take heed by Others men's harms.
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And the Lord hath ordained iudgements for the scorners, and stripes for the backe of fooles. And the Lord hath ordained Judgments for the Scorner's, and stripes for the back of Fools.
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To this duty of Iustice the example of God, may incite and moue all Christian Magistrates, they are in his steed,
To this duty of justice the Exampl of God, may incite and move all Christian Magistrates, they Are in his steed,
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and therefore are to follow his example in punishing offenders:
and Therefore Are to follow his Exampl in punishing offenders:
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Hee is a most iust and seuere Iudge, and a very consuming fire against sinne and wickednesse:
He is a most just and severe Judge, and a very consuming fire against sin and wickedness:
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Hee is a God that loueth not wickednesse, neither shall euill dwell with him, the foolish shall not stand in his sight, hee hateth all them that worke iniquity. He is a God that loves not wickedness, neither shall evil dwell with him, the foolish shall not stand in his sighed, he hates all them that work iniquity.
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Againe, The Lord will try the righteous, but the wicked and him that loueth iniquity doth his soule hate: Again, The Lord will try the righteous, but the wicked and him that loves iniquity does his soul hate:
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vpon the wicked hee shall raigne snares, fire, and brimstone, storme and tempest, this is the portion of their cup. upon the wicked he shall Reign snares, fire, and brimstone, storm and tempest, this is the portion of their cup.
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And in another place, Surely God will wound the head of his enemies, and the hairy pate of him that walketh in his sinnes.
And in Another place, Surely God will wound the head of his enemies, and the hairy pate of him that walks in his Sins.
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Most fearefull examples of his iustice and iudgement wee haue vpon the first world, vpon Sodom and Gomorrah, yea vpon his owne people Israel.
Most fearful Examples of his Justice and judgement we have upon the First world, upon Sodom and Gomorrah, yea upon his own people Israel.
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What kind of offenders, wee ought to punish more seuerely, wee may haue direction from the Law of God, that those whom hee appointed to die should not bee spared,
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,
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for wee must not make our selues more mercifull then God is himselfe;
for we must not make our selves more merciful then God is himself;
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wilfull murther is death by the Law of Princes, and it is death by the Law of God.
wilful murder is death by the Law of Princes, and it is death by the Law of God.
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Yea, before the Law written, it was said to Noah: Who so sheddeth mans bloud, by man shall his bloud bee shed,
Yea, before the Law written, it was said to Noah: Who so sheds men blood, by man shall his blood be shed,
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for in the Image of God hath hee made him. for in the Image of God hath he made him.
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And in the Law Written, He that killeth any man hee shall bee put to death.
And in the Law Written, He that kills any man he shall be put to death.
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And Adultery also is death by the Written Law of God.
And Adultery also is death by the Written Law of God.
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The man that committeth adultery with another mans wife, because hee hath committed Adultery with his neighbours wife, the Adulterer and the Adulteresse shall die the death. The man that Committeth adultery with Another men wife, Because he hath committed Adultery with his neighbours wife, the Adulterer and the Adulteress shall die the death.
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Theft was not so seuerely punished, but they were to make restitution, and restore foure-fold that which they had stolne:
Theft was not so severely punished, but they were to make restitution, and restore fourfold that which they had stolen:
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Theft, in our age, is more seuerely punished, it is certaine that Theft is a grieuous sinne against the Law of God, against Equity and Iustice;
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;
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but I see no reason, why the Theefe shall dye a shamefull death, and the Whore-maister escape with lesser punishment, seeing that Salomon compareth the Theefe and the Whore-maister together,
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,
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& sheweth in diuers respects that Adultery is a greater and more grieuous sinne then Theft,
& shows in diverse respects that Adultery is a greater and more grievous sin then Theft,
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because the Theefe may make restitution, and so can neuer the other. This is the corruption of Nature, that men make more account of money and goods,
Because the Thief may make restitution, and so can never the other. This is the corruption of Nature, that men make more account of money and goods,
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then of religion or honesty, and Adulterers being spared, and left aliue many questions are raysed and propounded, which can hardly bee answered;
then of Religion or honesty, and Adulterers being spared, and left alive many questions Are raised and propounded, which can hardly be answered;
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Namely, whether the innocent party, or nocent party may marry, whether they may be reconciled againe or no.
Namely, whither the innocent party, or nocent party may marry, whither they may be reconciled again or no.
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Let the Adulterer and Adulteresse, according to the Morall Law of God, die the death, and then these questions will bee idle and superfluous.
Let the Adulterer and Adulteress, according to the Moral Law of God, die the death, and then these questions will be idle and superfluous.
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And as Magistrates may punish Murtherers, by the same reason they may as well punish Heretickes, Idolatours, false Prophets,
And as Magistrates may Punish Murderers, by the same reason they may as well Punish Heretics, Idolaters, false prophets,
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for indeed these they murther mens soules, they runne a whoring from God, and they rob him of his honor.
for indeed these they murder men's Souls, they run a whoring from God, and they rob him of his honour.
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We heard partly before, that false Prophets and Idolatours, were to die the death, and wee haue examples of good Kings and Rulers, which haue put such to death;
We herd 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;
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and if the Magistrate bee the keeper of both the Tables, then hee is to punish the transgression of the one as well as the other;
and if the Magistrate be the keeper of both the Tables, then he is to Punish the Transgression of the one as well as the other;
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and if the transgressions of the first Table, bee more hainous and grieuous then the transgressions of the second Table, there is no reason why they should bee lesse, and more slightly punished.
and if the transgressions of the First Table, be more heinous and grievous then the transgressions of the second Table, there is no reason why they should be less, and more slightly punished.
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Moses said to the children of Israel, after they had worshipped the golden Calfe;Moses said to the children of Israel, After they had worshipped the golden Calf;
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Thus saith the Lord God of Israel, put euery man his sword to his side, go to and fro from gate to gate through the Host, Thus Says the Lord God of Israel, put every man his sword to his side, go to and from from gate to gate through the Host,
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and s•ay euery man his brother, and euery man his companion, and euery man his neighbour:
and s•ay every man his brother, and every man his Companion, and every man his neighbour:
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so the Children of Leuic did as Moses had commanded, and there fell of the people the same day about three thousand men:
so the Children of Leuic did as Moses had commanded, and there fell of the people the same day about three thousand men:
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For Moses had said, consecrate your hands vnto the Lord this day, euen euery man vpon his sonne,
For Moses had said, consecrate your hands unto the Lord this day, even every man upon his son,
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and vpon his brother, that there may bee giuen you a blessing this day.
and upon his brother, that there may be given you a blessing this day.
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Iehu slew all the Priests of Baal, burnt their Images, destroyed the image of Baal, and threw downe the house of Baal, and made it an house of all filthinesse and vncleanesse. Iehu slew all the Priests of Baal, burned their Images, destroyed the image of Baal, and threw down the house of Baal, and made it an house of all filthiness and uncleanness.
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Iosiah putteth downe the Idols, killeth the Priests, the Chemerimes, hee burneth the groues, brake downe the house of the Sodomites, hee defaced the High places, hee tooke away them that had familiar Spirits, Josiah putteth down the Idols, kills the Priests, the Chemerimes, he burns the groves, brake down the house of the Sodomites, he defaced the High places, he took away them that had familiar Spirits,
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and other abhominations, and compelled all that were found in Israel to serue the Lord.
and other abominations, and compelled all that were found in Israel to serve the Lord.
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The like power hath all Christian Kings, Princes, and Gouernours, in their owne Kingdomes and Dominions.
The like power hath all Christian Kings, Princes, and Governors, in their own Kingdoms and Dominions.
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The Prophet Prophecieth of the latter times, saying as from the Lord:
The Prophet Prophesieth of the latter times, saying as from the Lord:
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I will cut off the names of the Idols out of the Land, and they shall no more bee remembred: I will Cut off the names of the Idols out of the Land, and they shall no more be remembered:
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And I will cause the Prophets and vncleane Spirits, to depart out of the Land,
And I will cause the prophets and unclean Spirits, to depart out of the Land,
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& when any shal yet Prophesie, his father and his mother that begat him shall say vnto him, Thou shalt not liue, for thou speakest lyes in the name of the Lord.
& 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.
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And his father and mother that begot him, shall thrust him through when he prophesieth. And his father and mother that begotten him, shall thrust him through when he Prophesieth.
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He speaketh of the time of the Gospell, wherein people shall haue such zeale, that they cannot abide nor endure a false Prophet.
He speaks of the time of the Gospel, wherein people shall have such zeal, that they cannot abide nor endure a false Prophet.
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Christian Gouernours haue power from God to compell and drawe men to the outward worship and seruice of God:
Christian Governors have power from God to compel and draw men to the outward worship and service of God:
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Therefore saith Augustine, when men are mad, they mislike force and chasticement; Therefore Says Augustine, when men Are mad, they mislike force and chastisement;
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but when they come to their right minde, they are glad that they are corrected for their good & recouery.
but when they come to their right mind, they Are glad that they Are corrected for their good & recovery.
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Not euery one that spareth, is a friend; nor euery one that smiteth, an enemy: Better are the wounds of a friend, then the kisses of an enemy.
Not every one that spares, is a friend; nor every one that smites, an enemy: Better Are the wounds of a friend, then the Kisses of an enemy.
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It is better to loue with seuerity, then to deceiue with too much lenity.
It is better to love with severity, then to deceive with too much lenity.
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He that bindeth a mad man, and hee that raiseth him vp that is in a deadly sleepe, he is troublesome to both, but he loueth both.
He that binds a mad man, and he that Raiseth him up that is in a deadly sleep, he is troublesome to both, but he loves both.
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God doth not onely teach, but punish. Let heretickes first bee ouer-throwne and confuted; if that will not serue, vse religious seuerity. The same Father saith;
God does not only teach, but Punish. Let Heretics First be overthrown and confuted; if that will not serve, use religious severity. The same Father Says;
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first I was of this mind, that none were to be compelled to the vnity of Christ, that men were to be dealt withall by the word, by disputation, by reason,
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,
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least those which we knew to bee open Heretickes, should become feigned Catholickes: but this my opinion was ouercome by examples before mine eyes;
lest those which we knew to be open Heretics, should become feigned Catholics: but this my opinion was overcome by Examples before mine eyes;
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for this my Citty Hippo, being altogether of Donatus side, was conuerted to the Catholicke vnity, by the feare of Emperiall Lawes.
for this my city Hippo, being altogether of Donatus side, was converted to the Catholic unity, by the Fear of Imperial Laws.
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Princes and Gouernours are in no case to suffer any hereticall or false worship in their kingdomes.
Princes and Governors Are in no case to suffer any heretical or false worship in their kingdoms.
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And therefore let them hearken to this counsell, giuen them by a learned man:
And Therefore let them harken to this counsel, given them by a learned man:
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Let Princes (saith he) take heed, how they suffer any wicked rites and ceremonies to Infidels, within their Dominions.
Let Princes (Says he) take heed, how they suffer any wicked Rites and ceremonies to Infidels, within their Dominions.
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Salomon was guilty of this fault, not that he compelled any of his subiects to worship Idols,Solomon was guilty of this fault, not that he compelled any of his Subjects to worship Idols,
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but that he granted to his Wiues and Concubines, being out-landish women, places and altars, wherein they might worship strange Gods. But God was angry with him,
but that he granted to his Wives and Concubines, being outlandish women, places and Altars, wherein they might worship strange God's But God was angry with him,
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and requited him according to his fall:
and requited him according to his fallen:
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for as he diuided Gods worship, so God diuides his kingdome, giuing part of it to his sonne,
for as he divided God's worship, so God divides his Kingdom, giving part of it to his son,
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and part of it to Ieroboam. This fault of his did spread it selfe to the posterity:
and part of it to Jeroboam. This fault of his did spread it self to the posterity:
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for Achas, Manasses, and diuers other wicked Kings, had diuers wicked and detestable worships at Ierusalem, and were sharply reproued of the Prophets for them:
for Achas, Manasses, and diverse other wicked Kings, had diverse wicked and detestable worships At Ierusalem, and were sharply reproved of the prophets for them:
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And surely the Magistrate cannot be but reproued and condemned, when he suffereth Idolatry, seeing he hath the sword for the punishment of wickednesse;
And surely the Magistrate cannot be but reproved and condemned, when he suffers Idolatry, seeing he hath the sword for the punishment of wickedness;
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therefore it must be granted, that either Idolatry is no sinne, or else the Magistrate is to punish it as well as other sinnes.
Therefore it must be granted, that either Idolatry is no sin, or Else the Magistrate is to Punish it as well as other Sins.
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The Magistrate must bee carefull to defend the Common-wealth, and to prouide as much as may be, that no danger nor hurt come vnto it.
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.
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But Idolatry is the cause of famine, pestilence, warres, and other most grieuous iudgements, and therefore in no case to be suffered,
But Idolatry is the cause of famine, pestilence, wars, and other most grievous Judgments, and Therefore in no case to be suffered,
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or tollerated in a Christian kingdome, and all such transgressors of the first and second Commandement,
or tolerated in a Christian Kingdom, and all such transgressors of the First and second Commandment,
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and of the rest of the Commandements of the first table, are to bee punished, as well as the transgressors of the Commandements of the second Table;
and 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;
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and indeed false Prophets, heretickes, Idolaters, Papists, Iesuites, Seminarie Prists, do more hurt to a kingdome then murtherers, adulterers,
and indeed false prophets, Heretics, Idolaters, Papists, Iesuites, Seminary Priests, do more hurt to a Kingdom then murderers, Adulterers,
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or theeues, seducing, killing & poysoning the soules of many thousands;
or thieves, seducing, killing & poisoning the Souls of many thousands;
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neither is it to bee counted cruelty to cut off these and such like offendors, seeing it is warranted by the authority and commandement of God himselfe:
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:
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It is not cruelty to cut off the cruell, though they account it so;
It is not cruelty to Cut off the cruel, though they account it so;
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but hee that smiteth and taketh away the euill, in that they are euill, is the Minister of God, and of the Law;
but he that smites and Takes away the evil, in that they Are evil, is the Minister of God, and of the Law;
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therefore the Magistrates doe not defile themselues with bloud, in punishing and executing wicked persons:
Therefore the Magistrates do not defile themselves with blood, in punishing and executing wicked Persons:
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for they haue a warrant from the Lord so to do, the Lord is with them, and doth assist them;
for they have a warrant from the Lord so to do, the Lord is with them, and does assist them;
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and such executions of notorious persons, by the hand of the Magistrate, is as a sacrifice pleasing to God.
and such executions of notorious Persons, by the hand of the Magistrate, is as a sacrifice pleasing to God.
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And least it should be a trouble to the Magistrates minde, or a corsie to his conscience,
And lest it should be a trouble to the Magistrates mind, or a corsie to his conscience,
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or any impairing to his credit to deale so seuerely as may be thought with such offendors;
or any impairing to his credit to deal so severely as may be Thought with such offenders;
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the Lord himselfe doth comfort and encourage the Magistrate; for whereas he commandeth, that wicked children cursing their parents, shall dye the death;
the Lord himself does Comfort and encourage the Magistrate; for whereas he commands, that wicked children cursing their Parents, shall die the death;
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and likewise adulterers, and other offendors, he addeth and repeateth it often to the comfort of the Magistrate, His bloud be vpon him;
and likewise Adulterers, and other offenders, he adds and repeateth it often to the Comfort of the Magistrate, His blood be upon him;
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as if he should say, let not Iudges and Magistrates trouble themselues at the death of such offendors,
as if he should say, let not Judges and Magistrates trouble themselves At the death of such offenders,
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as though they were guilty of their bloud:
as though they were guilty of their blood:
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nay, their bloud is vpon themselues, they are guilty of their owne bloud, they haue deserued death, and are worthy of it;
nay, their blood is upon themselves, they Are guilty of their own blood, they have deserved death, and Are worthy of it;
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they haue cast away themselues, and haue iustly drawne vpon themselues such grieuous punishments, by their owne wickednesse and iust deserts.
they have cast away themselves, and have justly drawn upon themselves such grievous punishments, by their own wickedness and just deserts.
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It is my commandement and will that such shall dye, and therefore I cleare you as innocent and guiltlesse;
It is my Commandment and will that such shall die, and Therefore I clear you as innocent and guiltless;
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you are in my place, you are my seruants and ministers, and in this work of iustice you haue done me faithfull seruice.
you Are in my place, you Are my Servants and Ministers, and in this work of Justice you have done me faithful service.
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But here may be a question propounded, whether Princes and Rulers may not remit and pardon the faults of great offendors.
But Here may be a question propounded, whither Princes and Rulers may not remit and pardon the Faults of great offenders.
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To remit iust punishments is against the direct law of God, and procureth and draweth the wrath of God vpon the Magistrate.
To remit just punishments is against the Direct law of God, and procureth and draws the wrath of God upon the Magistrate.
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Cursed be he that hindereth the right of the stranger, the fatherlesse and the widow, Cursed be he that hindereth the right of the stranger, the fatherless and the widow,
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and all the people shall say, So be it. Againe, You shal not doe vniustly in iudgement,
and all the people shall say, So be it. Again, You shall not do unjustly in judgement,
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but thou shalt iudge thy neighbour iustly. but thou shalt judge thy neighbour justly.
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The Prophet saith, O house of Dauid, execute iudgement in the morning, and deliuer the oppressed out of the hand of the oppressour, The Prophet Says, Oh house of David, execute judgement in the morning, and deliver the oppressed out of the hand of the oppressor,
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least my wrath goe out like fire, and burne, that none can quench it, because of the wickednesse of your workes. lest my wrath go out like fire, and burn, that none can quench it, Because of the wickedness of your works.
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The Magistrate is the keeper of Iustice he is to do right to euery one, and therefore hee may not realease whom hee list.
The Magistrate is the keeper of justice he is to do right to every one, and Therefore he may not realease whom he list.
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To execute iudgement is a good worke, it is profitable to the Common-wealth, it decaieth and taketh away sin;
To execute judgement is a good work, it is profitable to the Commonwealth, it decayeth and Takes away since;
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and therefore not to be hindered or stopt of any. It is a speciall part of the office of a Magistrate, to punish the offendors,
and Therefore not to be hindered or stopped of any. It is a special part of the office of a Magistrate, to Punish the offenders,
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and therefore he is iustly, without partiality, to performe it.
and Therefore he is justly, without partiality, to perform it.
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Iust iudgement is the Lords, & not his, and therefore not in his power to remit it;
Just judgement is the lords, & not his, and Therefore not in his power to remit it;
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he is the Minister of the lawes, & therefore to do nothing contrary to law.
he is the Minister of the laws, & Therefore to do nothing contrary to law.
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When Themistocles was requested of Simonides the Poet, to pronounce a certaine vniust sentence, in his fauour; he answered vertuously:
When Themistocles was requested of Simonides the Poet, to pronounce a certain unjust sentence, in his favour; he answered virtuously:
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As making verses contrary to the Rules of poetry, thou canst bee no good Poet: so can I bee no good Prince, if I giue sentence contrary to law.
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.
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Solon said, that the safety of the Common-wealth consisteth in these two points, that rewards be distributed after the desert of vertue,Solon said, that the safety of the Commonwealth Consisteth in these two points, that rewards be distributed After the desert of virtue,
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and punishments after the quality of the offence. Iustice (saith one) knoweth not father, knoweth not mother, but knoweth the truth;
and punishments After the quality of the offence. justice (Says one) Knoweth not father, Knoweth not mother, but Knoweth the truth;
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accepteth no person, but followeth God.
Accepteth no person, but follows God.
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God is a iust Iudge against wicked persons, and if any do stay Iustice and Iudgement through bribes or rewards, their sinne and corruption is the greater;
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;
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and a Iudge may be ashamed to say to any offender, What wilt thou giue me to shew thee fauour,
and a Judge may be ashamed to say to any offender, What wilt thou give me to show thee favour,
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or doe thee Iustice? Is not this as if it should bee said;
or do thee justice? Is not this as if it should be said;
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What wilt thou giue me to deny my selfe, to loose my Office, and to sell God himselfe? There bee three things (saith one) which hinder Iustice;
What wilt thou give me to deny my self, to lose my Office, and to fell God himself? There be three things (Says one) which hinder justice;
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the fauour of friends, flattering praise, and receiuing of rewards. But this latter is of greater force then the two other.
the favour of Friends, flattering praise, and receiving of rewards. But this latter is of greater force then the two other.
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There may be causes, why punishments may be delayed, or lessened: some offenders are greater then others, and are ring-leaders to wickednesse: these deserue more sharpe punishment.
There may be Causes, why punishments may be delayed, or lessened: Some offenders Are greater then Others, and Are ringleaders to wickedness: these deserve more sharp punishment.
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Others are seduced, and fall by occasion: these are more mildly to be dealt withall.
Others Are seduced, and fallen by occasion: these Are more mildly to be dealt withal.
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But the inferiour Magistrates can do nothing in such cases, without the direction and counsell of the superiour.
But the inferior Magistrates can do nothing in such cases, without the direction and counsel of the superior.
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As there be differences of offenders and offences, so there be differences of lawes against the which they doe offend.
As there be differences of offenders and offences, so there be differences of laws against the which they do offend.
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Some lawes haue their ground & warrant from the law of God and Nature: to the transgressers of these, there should bee granted no fauour or remission.
some laws have their ground & warrant from the law of God and Nature: to the Transgresses of these, there should be granted no favour or remission.
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There be other positiue written lawes of the countrey, concerning lesser and smaller matters: in these the Magistrates haue power sometimes vpon good occasion, to remit and pardon;
There be other positive written laws of the country, Concerning lesser and smaller matters: in these the Magistrates have power sometime upon good occasion, to remit and pardon;
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so that it be not against the glory of God. To this agreeth the words of his Maiesty to his gracious sonne:
so that it be not against the glory of God. To this agreeth the words of his Majesty to his gracious son:
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There be some horrible crimes (saith he) not to be pardoned, as Witch-craft, wilfull murther, incest, poyfoning, false coine;
There be Some horrible crimes (Says he) not to be pardoned, as Witchcraft, wilful murder, Incest, poyfoning, false coin;
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and so hee concludeth, that fauour is to be shewed in lesser matters, and specially in such as concerne our owne priuate causes.
and so he Concludeth, that favour is to be showed in lesser matters, and specially in such as concern our own private Causes.
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But see here the corruption of our nature, we are more seuere in our owne causes, then in Gods cause:
But see Here the corruption of our nature, we Are more severe in our own Causes, then in God's cause:
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wee striue and contend, and make a stirre for our riches, possessions, glory and credite,
we strive and contend, and make a stir for our riches, possessions, glory and credit,
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if any goe about to diminish and impaire them, how violent, cruell and implacable are we? But if it be the cause of God,
if any go about to diminish and impair them, how violent, cruel and implacable Are we? But if it be the cause of God,
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how modest, how gentle and milde are we? Is not this to preferre our selues before God? The children of Israel, contrary to Gods commandement, suffer the Cananites and the Moabitish women to liue.
how modest, how gentle and mild Are we? Is not this to prefer our selves before God? The children of Israel, contrary to God's Commandment, suffer the Canaanites and the Moabitish women to live.
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Saul spareth Agag, and the remnant of Amalecke. And another King of Israel spareth Benhadad contrary to Gods commandement. Saul spares Agag, and the remnant of Amalek. And Another King of Israel spares Benhadad contrary to God's Commandment.
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And thus men are willing to spare where God would not haue spared, and where they should bee most patient and kinde, there they are cruell:
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:
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Whereas in our own causes we ought to be patient and mercifull;
Whereas in our own Causes we ought to be patient and merciful;
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but as for the cause and glory of God, we are to be in it most zealous and seuere.
but as for the cause and glory of God, we Are to be in it most zealous and severe.
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And there bee some offenders, whom the Lord will haue cut off in all seuerity, without any fauour, pitty or compassion.
And there be Some offenders, whom the Lord will have Cut off in all severity, without any favour, pity or compassion.
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He saith of Amalecke; I will vtterly put out the remembrance of Amalecke from vnder heauen. He Says of Amalek; I will utterly put out the remembrance of Amalek from under heaven.
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Yea the Lord sware, that he would haue a warre with Amalecke from generation to generation. Yea the Lord sware, that he would have a war with Amalek from generation to generation.
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And he chargeth his people Israel, that when they had rest from their enemies, and possessed the good Land hee had promised them, that then they should not forget to execute these his iudgements on those people, and roote them quite out.
And he charges his people Israel, that when they had rest from their enemies, and possessed the good Land he had promised them, that then they should not forget to execute these his Judgments on those people, and root them quite out.
cc pns31 vvz po31 n1 np1, cst c-crq pns32 vhd n1 p-acp po32 n2, cc vvd dt j n1 pns31 vhd vvn pno32, cst cs pns32 vmd xx vvi pc-acp vvi d po31 n2 p-acp d n1, cc vvi pno32 av av.
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The reason why God did so hate and pursue this people, was their hard and cruell dealing against the children of Israel;
The reason why God did so hate and pursue this people, was their hard and cruel dealing against the children of Israel;
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and therefore long after, when Saul was King, hee giueth him this charge, saying;
and Therefore long After, when Saul was King, he gives him this charge, saying;
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Goe and smite Amalecke, and destroy all that pertaines vnto them, and haue no compassion on them, Go and smite Amalek, and destroy all that pertains unto them, and have no compassion on them,
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but slay both man and woman, both infant and suckling, both Oxen and sheepe, both Cammell and Asse. but slay both man and woman, both infant and suckling, both Oxen and sheep, both Camel and Ass.
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But Saul vpon a foolish pitty spared Agag the King, and some of the fattest beasts:
But Saul upon a foolish pity spared Agag the King, and Some of the Fattest beasts:
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but the Lord did not spare him, but thrust him out of his kingdome for his disobedience.
but the Lord did not spare him, but thrust him out of his Kingdom for his disobedience.
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And Samuel said to Agag: As thy sword hath made women childl•sse, so shal thy mother be childlesse amōg other women.
And Samuel said to Agag: As thy sword hath made women childl•sse, so shall thy mother be childless among other women.
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And Samuel (being a Iudge) hewed Agag in peeces before the Lord in Gilgall.
And Samuel (being a Judge) hewed Agag in Pieces before the Lord in Gilgal.
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Ahab a King, spared another King, whom God would not haue spared; but the Lord said to him:Ahab a King, spared Another King, whom God would not have spared; but the Lord said to him:
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Because thou hast let goe out of thy hands a man whom I appointed to dye, thy life shall goe for his life, Because thou hast let go out of thy hands a man whom I appointed to die, thy life shall go for his life,
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and thy people for his people. and thy people for his people.
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These be fearefull examples for Kings and Princes, that they take warning by them, how they spare any vpō any sinister respect, whom God in his iust iudgement would haue smitten with the stroke of death:
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:
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and this is no cruelty to follow the example and commandement of God himselfe. Hee saith to a wicked and rebellious people;
and this is no cruelty to follow the Exampl and Commandment of God himself. He Says to a wicked and rebellious people;
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If I whet my glistering sword, and my hand take hold on iudgement, I will execute vengeance on mine enemies, If I whet my glistering sword, and my hand take hold on judgement, I will execute vengeance on mine enemies,
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and will reward them that hate mee.
and will reward them that hate me.
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I will make mine arrowes drunke with bloud, and my sword shall eate flesh, for the bloud of the slaine,
I will make mine arrows drunk with blood, and my sword shall eat Flesh, for the blood of the slain,
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and the captiues, when I begin to take vengeance of the enemy. and the captives, when I begin to take vengeance of the enemy.
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And the people pray thus to God against the seede of Esau, because they conspired with the Babylonians, Remember (say they) the children of Edom, ô Lord, in the day of Ierusalem, which said, Raze it to the foundation thereof.
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 Ierusalem, which said, Raze it to the Foundation thereof.
cc dt n1 vvb av p-acp np1 p-acp dt n1 pp-f np1, c-acp pns32 vvd p-acp dt njp2, vvb (vvb pns32) dt n2 pp-f np1, uh n1, p-acp dt n1 pp-f np1, r-crq vvd, vvb pn31 p-acp dt n1 av.
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O daughter of Babel, worthy to bee destroyed, blessed shall he be that rewardeth thee,
O daughter of Babel, worthy to be destroyed, blessed shall he be that Rewardeth thee,
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as thou hast serued vs. Blessed shall he bee that taketh and dasheth thy children against the stones. as thou hast served us Blessed shall he be that Takes and dasheth thy children against the stones.
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No pitty nor mercy is to bee shewed to such as bee sworne enemies to the Church and their owne Countrey, to bloudy Babylonians, grosse Idolaters.
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.
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And yet as there must bee vpright iustice in all good Magistrates, so to this also there must bee ioyned clemency and mercy;
And yet as there must be upright Justice in all good Magistrates, so to this also there must be joined clemency and mercy;
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there is vse and place of both, and Iustice and Mercy both of them may bee abused;
there is use and place of both, and justice and Mercy both of them may be abused;
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but true Mercy and Clemency is an excellent vertue to all Christian Princes and Gouernours.
but true Mercy and Clemency is an excellent virtue to all Christian Princes and Governors.
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They are in the place of God, who is full and rich in mercy and compassion,
They Are in the place of God, who is full and rich in mercy and compassion,
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and whose mercie is ouer all his workes;
and whose mercy is over all his works;
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they are to follow, the example and nature of God, whose Image they represent and carry;
they Are to follow, the Exampl and nature of God, whose Image they represent and carry;
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they gouerne and rule, not beasts, but men;
they govern and Rule, not beasts, but men;
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and therefore all humanity is to bee vsed towards them, they are to punish with griefe and compassion.
and Therefore all humanity is to be used towards them, they Are to Punish with grief and compassion.
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3809
A Physition giueth to a patient, his friend, some bitter potion, which hee could bee content in loue to cast away;
A physician gives to a patient, his friend, Some bitter potion, which he could be content in love to cast away;
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but onely that hee knoweth, that it will bee for the good and health of his friend.
but only that he Knoweth, that it will be for the good and health of his friend.
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And thus Magistrates are to thinke of punishments, as of medicines, whereby the guilty may be amended,
And thus Magistrates Are to think of punishments, as of medicines, whereby the guilty may be amended,
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and others by their examples terrified. When the guilty is to be condemned, the Magistrate is to thinke thus with himselfe;
and Others by their Examples terrified. When the guilty is to be condemned, the Magistrate is to think thus with himself;
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This punishment this party hath deserued, and God hath decreed it for him, and therefore it is for his good:
This punishment this party hath deserved, and God hath decreed it for him, and Therefore it is for his good:
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It is cruelty to delight in the punishment and torment of others, as that King did, who had seuenty Kings, the Thumbes of their hands and feet cut off, gathering bread vnder his table.
It is cruelty to delight in the punishment and torment of Others, as that King did, who had seuenty Kings, the Thumbs of their hands and feet Cut off, gathering bred under his table.
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This cruelty is against the nature of God, and it is a vice, not of a man, but of a wilde beast.
This cruelty is against the nature of God, and it is a vice, not of a man, but of a wild beast.
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It is cruelty also to bee excessiue, and too much rigorous in punishing transgressors, and therefore it is said;
It is cruelty also to be excessive, and too much rigorous in punishing transgressors, and Therefore it is said;
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3817
If so be the wicked be worthy to bee beaten, the Iudge shall cause him to lye downe, If so be the wicked be worthy to be beaten, the Judge shall cause him to lie down,
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3818
and to bee beaten before his face, according to his trespasse, to a certaine number. Where there is mercy and discretion, there punishments are according to the trespasses: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:
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But it is cruelty, for small faults and offences, to enioyne extreme, seuere, and rigorous punishments;
But it is cruelty, for small Faults and offences, to enjoin extreme, severe, and rigorous punishments;
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and it is the greatest cruelty of all, to punish in body or goods, such as haue not deserued it,
and it is the greatest cruelty of all, to Punish in body or goods, such as have not deserved it,
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and such as are honest and innocent.
and such as Are honest and innocent.
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Therefore Magistrates must remember, that not onely he that iustifieth the wicked, but he also that condemneth the iust, euen they both are an abhomination to the Lord.
Therefore Magistrates must Remember, that not only he that Justifieth the wicked, but he also that Condemneth the just, even they both Are an abomination to the Lord.
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This proceedeth from cruelty and rashnesse;
This Proceedeth from cruelty and rashness;
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and it is contrary to loue, mercy, and iustice, and it is against the end and the calling of the Magistrate, who is ordained, not only for the punishment of euill doers,
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,
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but for the praise of them that doe well, he is to be a defence, a protection, a succour & cōfort to such.
but for the praise of them that do well, he is to be a defence, a protection, a succour & Comfort to such.
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Nay, God himselfe doth professe, that hee is a father and protector to such, and saith;
Nay, God himself does profess, that he is a father and protector to such, and Says;
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Thou shalt not slay the innocent and the righteous. Thou shalt not slay the innocent and the righteous.
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Surely it is not good (saith Salomon) to condemne the iust, nor that Princes should smite such for equity. Surely it is not good (Says Solomon) to condemn the just, nor that Princes should smite such for equity.
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Righteous men are Gods children, seruants, and members, deare and pretious in his eyes: hee saith of them;
Righteous men Are God's children, Servants, and members, deer and precious in his eyes: he Says of them;
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Hee that toucheth you, toucheth the apple of mine eye. He that touches you, touches the apple of mine eye.
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It is a grieuous sinne, and a signe of reprobation, to hate or persecute the seruants of God:
It is a grievous sin, and a Signen of reprobation, to hate or persecute the Servants of God:
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therefore Cain hateth Abel, Esau hateth Iacob, and seeketh to kill him, Ismael persecuteth and mocketh Isaac, Saul hateth & pursueth Dauid. It is comfort and credit euen to Princes, to haue the loue and the testimony of the faithfull.
Therefore Cain hates Abel, Esau hates Iacob, and seeks to kill him, Ishmael persecuteth and mocks Isaac, Saul hates & pursueth David. It is Comfort and credit even to Princes, to have the love and the testimony of the faithful.
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This is the commendation of Demetrius, that hee had good report of all men, and of truth it selfe;
This is the commendation of Demetrius, that he had good report of all men, and of truth it self;
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yea the Apostles themselues bare record of him. The complaints and cryes of Gods seruants will bee hard and heauy against their persecuters:
yea the Apostles themselves bore record of him. The complaints and cries of God's Servants will be hard and heavy against their persecuters:
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Yee shall not (saith God) trouble any widdow, nor fatherlesse childe: If thou vexe or trouble such, Ye shall not (Says God) trouble any widow, nor fatherless child: If thou vex or trouble such,
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and so hee call and cry vnto me, I will surely heare his cry;
and so he call and cry unto me, I will surely hear his cry;
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then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shall bee widdowes, and your children fatherlesse. then shall my wrath be kindled, and I will kill you with the sword, and your wives shall be widow's, and your children fatherless.
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As God hath a speciall care of widdowes and fatherlesse children, so hee hath a care of all his sonnes and daughters, hee will regard their iust complaints, which they offer into his bosome,
As God hath a special care of widow's 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,
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and in time will hearken to their cryes. It is a sin not to encourage, countenance and defend such;
and in time will harken to their cries. It is a since not to encourage, countenance and defend such;
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but it is a greater sinne to spoyle them, and vndo them, or to offer them any wrong.
but it is a greater sin to spoil them, and undo them, or to offer them any wrong.
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He will reproue Kings for their sakes, saying, Touch not mine annointed, and doe my Prophets no harme.
He will reprove Kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm.
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Kings are the Lords annoynted in a speciall respect; but yet all the people of God are also in their place, the Lords annointed,
Kings Are the lords anointed in a special respect; but yet all the people of God Are also in their place, the lords anointed,
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because of the oyle of spirituall graces, plentifully powred vpon them; and because they are precious and deare in the eyes of God.
Because of the oil of spiritual graces, plentifully poured upon them; and Because they Are precious and deer in the eyes of God.
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And therefore the Lord said to Pharaoh; Israell is my sonne, euen my first borne, wherefore I say to thee, let my sonne goe, that hee may serue mee:
And Therefore the Lord said to Pharaoh; Israel is my son, even my First born, Wherefore I say to thee, let my son go, that he may serve me:
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If thou refuse to let him goe, behold I will slay thy sonne, euen thy sirst borne. If thou refuse to let him go, behold I will slay thy son, even thy sirst born.
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Marke (saith a learned Father vpon that place) marke the Title that God giueth to his Church,
Mark (Says a learned Father upon that place) mark the Title that God gives to his Church,
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and meditate on it earnestly, hee calleth it his Sonne, yea his first borne, noting therein to all flesh, that it is to him,
and meditate on it earnestly, he calls it his Son, yea his First born, noting therein to all Flesh, that it is to him,
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as a man-childe to the father, yea as the the first borne, which commonly is loued most tenderly, and in greatest honour.
as a Manchild to the father, yea as thee the First born, which commonly is loved most tenderly, and in greatest honour.
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Now then thinke with your selfe, what hurt is in you to the fruite of your body,
Now then think with your self, what hurt is in you to the fruit of your body,
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and to your first borne, thinke how you could endure to stand and looke vpon the abuse offered by any, to the whole,
and to your First born, think how you could endure to stand and look upon the abuse offered by any, to the Whole,
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or any part, as to see but a legge, or an arme cut off by bloudy butchers:
or any part, as to see but a leg, or an arm Cut off by bloody butchers:
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then thinke of God to his Church, and euery part of it, whose affection so much excelleth yours,
then think of God to his Church, and every part of it, whose affection so much excels yours,
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as God excelleth man, and holinesse and perfection, misery sinne and corruption. And a little after:
as God excels man, and holiness and perfection, misery sin and corruption. And a little After:
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Tell Pharaoh hee had best take heede what hee doth: for I will make his Sonne and first borne feele it, if hee hinder mine, Tell Pharaoh he had best take heed what he does: for I will make his Son and First born feel it, if he hinder mine,
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and will not let them goe to serue mee. The world you know, contemneth and despiseth vs, counting vs the Refuse of the people,and will not let them go to serve me. The world you know, contemneth and despises us, counting us the Refuse of the people,
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or what may bee base and vile; but this loue is life, and this regard with God is honour most high:
or what may be base and vile; but this love is life, and this regard with God is honour most high:
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In the comfort whereof wee may suppe vp these earthly scornes, if his Grace bee with vs. And so much the rather wee may doe this,
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,
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because hee accounteth all the reproches, iniuries, stormes and hard dealings done to his seruants, as done vnto himselfe.
Because he accounteth all the Reproaches, injuries, storms and hard dealings done to his Servants, as done unto himself.
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And therefore there came a voyce from heauen to Saul, then a Persecuter, but after, Paul a Preacher;
And Therefore there Come a voice from heaven to Saul, then a Persecutor, but After, Paul a Preacher;
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that voyce sayd then vnto him: Saul, Saul, Why persecutest thou mee? And when hee sayd;
that voice said then unto him: Saul, Saul, Why Persecutest thou me? And when he said;
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Who art thou Lord? The Lord said; I am IESVS whom thou persecutest; It is hard for thee to kicke against prickes. Who art thou Lord? The Lord said; I am JESUS whom thou Persecutest; It is hard for thee to kick against pricks.
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Christ was then ascended into heauen, Saul did not, neither could if he would, persecute him,
christ was then ascended into heaven, Saul did not, neither could if he would, persecute him,
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but because hee persecuted his poore members on earth, Christ taketh their cause to bee his owne,
but Because he persecuted his poor members on earth, christ Takes their cause to be his own,
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and he counteth the cruelty offered to them, to be offered to himselfe.
and he counteth the cruelty offered to them, to be offered to himself.
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All good Princes and Gouernours euen in pollicy, as much as may be, are to seeke and procure the good will, loue and liking of all their subiects;
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;
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and much more of the better sort.
and much more of the better sort.
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Rulers are so to gouerne the people, as the soule gouerneth the body, and as God gouerneth the world;
Rulers Are so to govern the people, as the soul Governs the body, and as God Governs the world;
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that is, not onely iustly, but also kindly and gently.
that is, not only justly, but also kindly and gently.
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In God there is not onely power, iustice and wisdome, but also he is full of goodnesse and mercy Pastors & sheapheards are not only with discretiō,
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,
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but also with lenity, to lead & guid their flocke.
but also with lenity, to led & guide their flock.
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A good father doth bring vp and rule his children in as much loue and kindnesse as may be.
A good father does bring up and Rule his children in as much love and kindness as may be.
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A good ruler must be of the same mind to the people, as the good father of a family is to the houshold.
A good ruler must be of the same mind to the people, as the good father of a family is to the household.
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And what is a ruler of a City, or a kingdome, but the father of many childrē, he is not to abate his authority by too much lenity,
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,
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nor the peoples loue by too much seuerity. Hearts of honest men are gotten by mercy, kindnesse and goodnesse, so they wish well, and speake well;
nor the peoples love by too much severity. Hearts of honest men Are got by mercy, kindness and Goodness, so they wish well, and speak well;
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and they desire the continuance and increase of their Rulers aduancement. There bee three things (saith Augustine) in a Gouernour. First, a Calling: Secondly, a feare of him: Thirdly, a loue towards him.
and they desire the Continuance and increase of their Rulers advancement. There be three things (Says Augustine) in a Governor. First, a Calling: Secondly, a Fear of him: Thirdly, a love towards him.
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Calling is requisite, to the end hee may beare himselfe chearefully in a good conscience; yet if hee bee not both loued and feared, hee cannot subsist in his Calling:
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:
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Let him therefore aduise himselfe to procure loue by benefits, and feare by punishing wrong done, not against himselfe, but against the Law.
Let him Therefore advise himself to procure love by benefits, and Fear by punishing wrong done, not against himself, but against the Law.
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The Heathen man could say, that a Ruler must bee affable in speech, easy to bee seene,
The Heathen man could say, that a Ruler must be affable in speech, easy to be seen,
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and spoken to, in countenance amiable, kind to the iust, sharpe to the wicked. Such a Ruler is beloued, defended, and reuerenced by the whole Citty;
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;
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such a Ruler, by his owne benefite is safe, hath no need of defence, the heartes of the people are his armour, his inuisible strength and munition is the loue of the Cittizens,
such a Ruler, by his own benefit is safe, hath no need of defence, the hearts of the people Are his armour, his invisible strength and munition is the love of the Citizens,
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and what is more pleasant, then to liue with the desire, wishing, and good-will of all men.
and what is more pleasant, then to live with the desire, wishing, and goodwill of all men.
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Who dare set himselfe against such a one, vnder whom there flourisheth peace, righteousnesse, security, dignity;
Who Dare Set himself against such a one, under whom there flourishes peace, righteousness, security, dignity;
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and vnder whom a famous rich Citty aboundeth with plenty of all goodmen.
and under whom a famous rich city Aboundeth with plenty of all Good men.
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Those which gouerne the people, if they will haue their Throne surely established, let their countenance bee full of cheerefulnesse and grace, least being too seuere and rigorous, through arrogancy they procure the hatred of the people. 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 arrogance they procure the hatred of the people.
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There is nothing that maketh him, that hee hath the office of a Magistrate, more then a study and care of loue towards his people, There is nothing that makes him, that he hath the office of a Magistrate, more then a study and care of love towards his people,
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for it doth not onely make a father that hee hath begotten a child, but also that hee loue him after hee hath begotten him.
for it does not only make a father that he hath begotten a child, but also that he love him After he hath begotten him.
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If Nature hath need of so much loue, how much more Grace? & thus all the Prophets and Rulers, that were famous amongst the Hebrewes,
If Nature hath need of so much love, how much more Grace? & thus all the prophets and Rulers, that were famous among the Hebrews,
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as Abraham and Moses, Samuel and Dauid, haue shined and excelled in loue to their people.
as Abraham and Moses, Samuel and David, have shined and excelled in love to their people.
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Others haue said, that preseruatiō of Princes consisteth in the integrity of Religion, & in the loue of their Subiects,
Others have said, that preservation of Princes Consisteth in the integrity of Religion, & in the love of their Subjects,
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and these things procure the loue of the people:
and these things procure the love of the people:
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Not to bee too strange to them, to be humble and courteous, to speake kindly to them, to bee willing to see their Subiects,
Not to be too strange to them, to be humble and courteous, to speak kindly to them, to be willing to see their Subjects,
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and to shew themselues to them as much as may bee;
and to show themselves to them as much as may be;
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to heare causes in their owne persons, not to burthen the people too much, but to ease them of vnnecessary burthens;
to hear Causes in their own Persons, not to burden the people too much, but to ease them of unnecessary burdens;
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to bee liberall and bountifull, where there is need and desert.
to be liberal and bountiful, where there is need and desert.
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Absolon, though hee was a wicked man, and had a wicked cause, yet he had this pollicy by kindnesse to draw the hearts of the people to him.Absalom, 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.
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When any man came neere to him, and did him obeysance, hee put forth his hand, When any man Come near to him, and did him obeisance, he put forth his hand,
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and tooke him and kissed him;
and took him and kissed him;
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and on this manner did Absolon to all Israel, that came to the King for iudgement,
and on this manner did Absalom to all Israel, that Come to the King for judgement,
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so Absolon stole the hearts of all the men of Israel. so Absalom stole the hearts of all the men of Israel.
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This was a wicked action in him, but this pollicy may bee followed of lawfull Magistrates, by kinde words and deeds, to winne and hold, the hearts of their owne people.
This was a wicked actium 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.
d vbds dt j n1 p-acp pno31, cc-acp d n1 vmb vbi vvn pp-f j n2, p-acp j n2 cc n2, pc-acp vvi cc vvi, dt n2 pp-f po32 d n1.
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Good was that counsell, which the ancient men gaue to King Rehoboam. If thou bee a seruant to this people (say they) this day, and serue them,
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,
j vbds cst n1, r-crq dt j n2 vvd p-acp n1 np1. cs pns21 vbb dt n1 p-acp d n1 (vvb pns32) d n1, cc vvi pno32,
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and answere them, and speake kinde words to them, they will bee thy seruants for euer. and answer them, and speak kind words to them, they will be thy Servants for ever.
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They shew by this their counsell, that kindnesse is the way to winne the hearts of the people:
They show by this their counsel, that kindness is the Way to win the hearts of the people:
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but that King forsooke that good counsell, and hearkened to the counsell of yong men, and by their direction gaue the people this answere.
but that King forsook that good counsel, and harkened to the counsel of young men, and by their direction gave the people this answer.
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My father made your yoke grieuous, and I will make your yoke more grieuous; my father hath chastised you with rods, but I will correct you with scourges. And see what followed; 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;
po11 n1 vvd po22 n1 j, cc pns11 vmb vvi po22 n1 av-dc j; po11 n1 vhz vvn pn22 p-acp n2, cc-acp pns11 vmb vvi pn22 p-acp vvz. cc vvb r-crq vvd;
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When all Israel saw the King regarded them not, the people answered the King thus: When all Israel saw the King regarded them not, the people answered the King thus:
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What portion haue wee in Dauid, wee haue none inheritance in the son of Ishai, to your Tents oh Israel,
What portion have we in David, we have none inheritance in the son of Jesse, to your Tents o Israel,
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now see to thy house Dauid, and Israel rebelled against the house of Dauid vnto this day. This was wickednesse in the people, to rise and rebell against their King,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,
av vvb p-acp po21 n1 np1, cc np1 vvd p-acp dt n1 pp-f np1 p-acp d n1. d vbds n1 p-acp dt n1, pc-acp vvi cc vvi p-acp po32 n1,
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and a iust iudgement of God:
and a just judgement of God:
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But yet, as the Apostle saith to naturall fathers, so say I to you that are fathers of the Country;
But yet, as the Apostle Says to natural Father's, so say I to you that Are Father's of the Country;
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You fathers prouoke not your children to wrath, by austerity and hard dealing: You Father's provoke not your children to wrath, by austerity and hard dealing:
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Giue no occasion to the people, but rather as much as may bee draw their hearts to you, by humility and kindnesse.
Give no occasion to the people, but rather as much as may be draw their hearts to you, by humility and kindness.
vvb dx n1 p-acp dt n1, cc-acp av-c p-acp d c-acp vmb vbi n1 po32 n2 p-acp pn22, p-acp n1 cc n1.
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Nehemiah confesseth the poore distressed people to bee his brethren, of the same flesh and bloud with him. Nehemiah Confesses the poor distressed people to be his brothers, of the same Flesh and blood with him.
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Iob protesteth that hee did not contemne the iudgement of his seruants, when they did contend with him thinking themselues hardly entreated by 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,
np1 vvz cst pns31 vdd xx vvi dt n1 pp-f po31 n2, c-crq pns32 vdd vvi p-acp pno31 vvg px32 av vvd p-acp pno31,
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and then hee hath this in his thoughts:
and then he hath this in his thoughts:
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If I had oppressed others, how should I haue escaped Gods Iudgements? What then shall I do when God standeth vp, If I had oppressed Others, how should I have escaped God's Judgments? What then shall I do when God Stands up,
cs pns11 vhd vvn n2-jn, q-crq vmd pns11 vhi vvn npg1 n2? q-crq av vmb pns11 vdi c-crq np1 vvz a-acp,
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and when hee shall visite me, what shall I answere? hee that hath made mee in the wombe, hath hee not made him? hath not hee alone fashioned vs in the wombe? This moued him to pitty,and 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,
cc c-crq pns31 vmb vvi pno11, q-crq vmb pns11 vvi? pns31 cst vhz vvn pno11 p-acp dt n1, vhz pns31 xx vvn pno31? vhz xx pns31 av-j vvd pno12 p-acp dt n1? d vvd pno31 pc-acp vvi,
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and respect his basest seruants, because they were Gods creatures as well as he. Dauid prayeth for the peace of Ierusalem, saying;
and respect his Basest Servants, Because they were God's creatures as well as he. David Prayeth for the peace of Ierusalem, saying;
cc vvb po31 js n2, c-acp pns32 vbdr npg1 n2 c-acp av c-acp pns31. np1 vvz p-acp dt n1 pp-f np1, vvg;
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Let them prosper that loue thee, peace bee within thy Wals, and prosperity within thy Pallaces; Let them prosper that love thee, peace be within thy Walls, and Prosperity within thy Palaces;
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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. for my brothers and neighbours sakes I will wish thee now Prosperity, Because of the house of the Lord our God, I will procure thee wealth.
p-acp po11 n2 cc n2 n2 pns11 vmb vvi pno21 av n1, c-acp pp-f dt n1 pp-f dt n1 po12 n1, pns11 vmb vvi pno21 n1.
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Hee prayeth heartily for his Subiects, wishing them the fauour of God and all happinesse,
He Prayeth heartily for his Subjects, wishing them the favour of God and all happiness,
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and promiseth to do them what good hee can, and hee counteth them as his brethren, neighbours, and companions.
and promises to do them what good he can, and he counteth them as his brothers, neighbours, and Sodales.
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Let all Christian Rulers remember that saying of the Apostle:
Let all Christian Rulers Remember that saying of the Apostle:
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There is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor female, There is neither Iew nor Grecian, there is neither bound nor free, there is neither male nor female,
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for yee are all one in Christ Iesus; In the world there must needs bee difference and degrees, it must needs bee so,for ye Are all one in christ Iesus; In the world there must needs be difference and Degrees, it must needs be so,
c-acp pn22 vbr d pi p-acp np1 np1; p-acp dt n1 pc-acp vmb av vbi n1 cc n2, pn31 vmb av vbi av,
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for pollicy and order, but in Christ all are one. For God is no accepter of persons, but in euery Nation hee that feareth him,
for policy and order, but in christ all Are one. For God is no accepter of Persons, but in every nation he that fears him,
p-acp n1 cc n1, cc-acp p-acp np1 d vbr pi. p-acp np1 vbz dx n1 pp-f n2, cc-acp p-acp d n1 pns31 cst vvz pno31,
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and worketh righteousnesse is accepted of him, whether hee bee poore, or rich, Prince or Subiect.
and works righteousness is accepted of him, whither he be poor, or rich, Prince or Subject.
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Excellent is that counsell of a Gracious man; Excellent is that counsel of a Gracious man;
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let Kings (saith hee) if they had rather bee Christians indeed, then so called, giue themselues altogether to the wealth of their Realmes,
let Kings (Says he) if they had rather be Christians indeed, then so called, give themselves altogether to the wealth of their Realms,
vvb n2 (vvz pns31) cs pns32 vhd av-c vbi np1 av, av av vvn, vvb px32 av p-acp dt n1 pp-f po32 n2,
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after the example of Christ, remembring that the people are Gods, and not theirs; yea, they are Christs inheritance and possession, bought with his bloud;
After the Exampl of christ, remembering that the people Are God's, and not theirs; yea, they Are Christ inheritance and possession, bought with his blood;
p-acp dt n1 pp-f np1, vvg cst dt n1 vbr n2, cc xx png32; uh, pns32 vbr npg1 n1 cc n1, vvn p-acp po31 n1;
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the most despised person in this Realme, is the Kings brother, and fellow Member with him in the Kingdome of God and of Christ.
the most despised person in this Realm, is the Kings brother, and fellow Member with him in the Kingdom of God and of christ.
dt av-ds j-vvn n1 p-acp d n1, vbz dt ng1 n1, cc n1 n1 p-acp pno31 p-acp dt n1 pp-f np1 cc pp-f np1.
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Let him therefore not thinke himselfe too good to doe them seruice, neither seeke any other thing in them,
Let him Therefore not think himself too good to do them service, neither seek any other thing in them,
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then a father seeketh in his children;
then a father seeks in his children;
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yea, then Christ sought in vs, though that the King in his regiment bee in the roome of God,
yea, then christ sought in us, though that the King in his regiment be in the room of God,
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and representeth God himselfe, and is, without all comparison, better then his Subiects, yet let him put off that,
and Representeth God himself, and is, without all comparison, better then his Subjects, yet let him put off that,
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and become a brother, doing and leauing vndone all things in respect of the Common-wealth, that all men may see, that hee seeketh nothing but the profite of his Subiects.
and become a brother, doing and leaving undone all things in respect of the Commonwealth, that all men may see, that he seeks nothing but the profit of his Subjects.
cc vvi dt n1, vdg cc vvg vvn d n2 p-acp n1 pp-f dt n1, cst d n2 vmb vvi, cst pns31 vvz pix cc-acp dt n1 pp-f po31 n2-jn.
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Worthy is the example of good Mordechai, who when hee was a priuate man, yet hee was a faithfull subiect in discouering treasons.
Worthy is the Exampl of good Mordechai, who when he was a private man, yet he was a faithful Subject in discovering treasons.
j vbz dt n1 pp-f j np1, q-crq q-crq pns31 vbds dt j n1, av pns31 vbds dt j n-jn p-acp vvg n2.
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Howsoeeuer proud Hammon, comming of that cursed seed of Agag, informeth the King of him and the poore Iewes,
Howsoeeuer proud Hammon, coming of that cursed seed of Agag, Informeth the King of him and the poor Iewes,
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as though they were enemies to the State;
as though they were enemies to the State;
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yet both hee and they were faithfull both to God and the King, as it was plainely proued afterward.
yet both he and they were faithful both to God and the King, as it was plainly proved afterwards.
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At that time, and in that state, his care was for the Church of God, hee vsed all meanes,
At that time, and in that state, his care was for the Church of God, he used all means,
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and ventured all danger, for the helping of Gods people.
and ventured all danger, for the helping of God's people.
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After that the enemy of God, and of the Church, Hammon was cut off, and Gods people had deliuerance, safety and ioy,
After that the enemy of God, and of the Church, Hammon was Cut off, and God's people had deliverance, safety and joy,
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then Mordechai his faithfulnesse being knowne to the King, then (I say) hee was aduanced to great honour,
then Mordechai his faithfulness being known to the King, then (I say) he was advanced to great honour,
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and behaued himselfe as a worthy Ruler, for it is said that Mordechai the Iew was the second vnto King Ahashuerosh, and great among the Iewes,
and behaved himself as a worthy Ruler, for it is said that Mordechai the Iew was the second unto King Ahasuerus, and great among the Iewes,
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and accepted among the multitude of his brethren, who procured the wealth of his people, and spake peaceably to all his seed. and accepted among the multitude of his brothers, who procured the wealth of his people, and spoke peaceably to all his seed.
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Wherein wee are to obserue three things necessary in good Rulers, first to haue the fauour of the people: secondly, to procure their wealth:
Wherein we Are to observe three things necessary in good Rulers, First to have the favour of the people: secondly, to procure their wealth:
c-crq pns12 vbr pc-acp vvi crd n2 j p-acp j n2, ord pc-acp vhi dt n1 pp-f dt n1: ord, pc-acp vvi po32 n1:
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and thirdly to bee gentle and louing to them.
and Thirdly to be gentle and loving to them.
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This good Ruler being aduanced, hee doth not forget himselfe, hee is not high-minded, hee is not carelesse of his place,
This good Ruler being advanced, he does not forget himself, he is not High-minded, he is not careless of his place,
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but imployeth all his trauell, for the good and preseruation of the Church.
but employeth all his travel, for the good and preservation of the Church.
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This care had good Nehemiah, who though hee was safe himselfe, and great with the King,
This care had good Nehemiah, who though he was safe himself, and great with the King,
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yet when hee heard of the distresse of his Countrimen, hee is moued with compassion, hee mourneth, weepeth,
yet when he herd of the distress of his Countrymen, he is moved with compassion, he Mourneth, weeps,
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and fasteth for them, hee prayeth heartily to God, hee goeth to the King for his fauour,
and fasteth for them, he Prayeth heartily to God, he Goes to the King for his favour,
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and protection, and vseth all meanes that hee can, and endureth many reproches and dangers,
and protection, and uses all means that he can, and Endureth many Reproaches and dangers,
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for the comforting of the people, and for the building of the wals of the decayed Ierusalem.
for the comforting of the people, and for the building of the walls of the decayed Ierusalem.
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And thus wee see, describing the duties of good Kings and Gouernours, we see (I say) the necessity, the authority, the excellency, the blessing of good Kings,
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,
cc av pns12 vvb, vvg dt n2 pp-f j n2 cc n2, pns12 vvb (pns11 vvb) dt n1, dt n1, dt n1, dt n1 pp-f j n2,
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& the happinesse of good gouernment;
& the happiness of good government;
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by them the wicked, and notorious transgressours of the first and second Table are cut downe.
by them the wicked, and notorious transgressors of the First and second Table Are Cut down.
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Good Subiects are countenanced, Iustice, Peace, Honesty, and all vertue is maintained and cherished.
Good Subjects Are countenanced, justice, Peace, Honesty, and all virtue is maintained and cherished.
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In this gouernement, the Wisedome, Justice, and Goodnesse of God, towards mankind, is most cleerely to bee seene.
In this government, the Wisdom, justice, and goodness of God, towards mankind, is most clearly to be seen.
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His Wisedome is declared by order, which is in deserning vertues and vices, and in the Societies of Mankind, vnder lawfull gouernment,
His Wisdom is declared by order, which is in deserning Virtues and vices, and in the Societies of Mankind, under lawful government,
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and in contracts, guided and disposed by meruailous Wisedome.
and in contracts, guided and disposed by marvelous Wisdom.
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The Iustice of God appeareth in Ciuill Gouernment, in that hee will haue open sinnes punished by the Magistrate,
The justice of God appears in Civil Government, in that he will have open Sins punished by the Magistrate,
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and when they that are in authority do not take punishment on offenders, then God himselfe miraculously draweth them vnto punishment,
and when they that Are in Authority do not take punishment on offenders, then God himself miraculously draws them unto punishment,
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and proportionably doth lay vpon grieuous sinnes, grieuous punishments euen in this life, as it is said;
and proportionably does lay upon grievous Sins, grievous punishments even in this life, as it is said;
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whosoeuer taketh the sword shall perish with the sword, and Whore-mongers, and Adulterers God will iudge.
whosoever Takes the sword shall perish with the sword, and Whoremongers, and Adulterers God will judge.
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In these punishments God will haue to bee seene the differences of vertues and vices, and will haue vs learne that God is Wise, Iust, True, and Chaste.
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.
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The goodnesse of God also towards Man-kind, is seene, in that hee preserueth the society of men after this order,
The Goodness of God also towards Mankind, is seen, in that he Preserveth the society of men After this order,
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and for that cause doth hee maintaine it, that from thence his Church may bee gathered,
and for that cause does he maintain it, that from thence his Church may be gathered,
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and will haue Common-wealthes to bee places, for the entertainement of his Church.
and will have Commonwealths to be places, for the entertainment of his Church.
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THE EIGHTH SERMON. VERSE 9. And made thee King to doe equity and righteousnesse.
THE EIGHTH SERMON. VERSE 9. And made thee King to do equity and righteousness.
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THE Princely Prophet Dauid, the Predecessour and Father of Salomon, speaking of the gouernment of himselfe, of his houshold,
THE Princely Prophet David, the Predecessor and Father of Solomon, speaking of the government of himself, of his household,
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and also of the Church and Common-wealth committed to him from God, hee saith on this manner:
and also of the Church and Commonwealth committed to him from God, he Says on this manner:
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I will sing Mercy and Iudgement, vnto thee ô Lord will I sing. I will sing Mercy and Judgement, unto thee o Lord will I sing.
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In which words hee promiseth and protesteth openly to God, that when hee should place him in the throne of his kingdome, he would be in his whole gouernment, both iust and merciful;
In which words he promises 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;
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that is, executing iustice and iudgement against the wicked, and shewing all kindnesse and mercy to the good and godly.
that is, executing Justice and judgement against the wicked, and showing all kindness and mercy to the good and godly.
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In these two words of Iudgement and Mercy, is comprised the whole duety of good Gouernours, they must with Dauid strike vpon these two strings, Iudgement and Mercy, not onely of Iudgement, but also of Mercy;
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;
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and not onely of Mercy, but also of Iudgment: for iudgement without mercy is but cruelty, and mercy without iudgment, is but foolish pitty:
and not only of Mercy, but also of Judgement: for judgement without mercy is but cruelty, and mercy without judgement, is but foolish pity:
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therefore saith Salomon: Mercy and Truth preserue the King, for his throne shal be stablished with mercy. Therefore Says Solomon: Mercy and Truth preserve the King, for his throne shall be established with mercy.
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And in another place, A King by Iudgement maintaineth a Countrey.
And in Another place, A King by Judgement maintaineth a Country.
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Againe, A King that iudgeth the poore in truth, his throne shall be established for euer.
Again, A King that Judgeth the poor in truth, his throne shall be established for ever.
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This blessed Queene in describing the office of a King, ioyneth with these two blessed Kings, Dauid and Salomon, saying;
This blessed Queen in describing the office of a King, Joineth with these two blessed Kings, David and Solomon, saying;
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That God hath placed Salomon in his Throne to doe Equity and Righteousnesse. Though shee doe not name Mercy, yet no doubt it is included: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:
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for this Equity and Righteousnesse doth containe an vpright gouernment both in pollicy and religion, a gouernment (I say) according to the rule of Gods law•;
for this Equity and Righteousness does contain an upright government both in policy and Religion, a government (I say) according to the Rule of God's law•;
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punishing the wicked, comforting and defending the godly.
punishing the wicked, comforting and defending the godly.
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The very proper & principall obiect of the Magistrate are all the wicked vnder his gouernment.
The very proper & principal Object of the Magistrate Are all the wicked under his government.
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Not that he is to be carelesse of the good, for those that be good themselues, will haue a care of those that are good, seeing God himselfe is carefull of them.
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.
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And as for the good, they are soone and easily ruled: the greatest care, trouble and labour is about the ordering and gouernment of the wicked;
And 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;
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and the remouing, punishing, and ordering of them, is for the defence, comfort, peace, and good of the godly.
and the removing, punishing, and ordering of them, is for the defence, Comfort, peace, and good of the godly.
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As the head is to defend the body from all wrong and iniury so farre as it may:
As the head is to defend the body from all wrong and injury so Far as it may:
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and as the sheapheard is to defend his flocke against Wolues, Foxes, and wilde beasts, so are good Magistrates to defend their people from all oppressours at home and abroade.
and 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's At home and abroad.
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And therefore all worthy Kings and Rulers haue fought in open field against rebels and cruell enemies, in defence of their subiects.
And Therefore all worthy Kings and Rulers have fought in open field against rebels and cruel enemies, in defence of their Subjects.
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And thus did Ehud, Deborah, Barak, Gedeon, Iephtah deliuer the children of Israel out of the hands of their cruel enemies. And thus did Ehud, Deborah, Barak, Gideon, Jephthah deliver the children of Israel out of the hands of their cruel enemies.
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And thus did Iosua, and the Elders of Israel, and the men of warre, they besiedged the Citty of Ai, and destroyed it.
And thus did Iosua, and the Elders of Israel, and the men of war, they besieged the city of Ai, and destroyed it.
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And Samson, a most valiant Champion, hazarded himselfe, and ventured his life for the defence of Gods people against the bloudy Philistims, and both by his life,
And samson, a most valiant Champion, hazarded himself, and ventured his life for the defence of God's people against the bloody philistines, and both by his life,
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and by his death slue many thousands of them.
and by his death slew many thousands of them.
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And thus Dauid the King, the valiant Souldier, defended his subiects, the people of Israel, from the vncircumcised Philistims, and other enemies,
And thus David the King, the valiant Soldier, defended his Subjects, the people of Israel, from the uncircumcised philistines, and other enemies,
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and slue many thousands of them in the open field.
and slew many thousands of them in the open field.
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And so Iehoshaphat set himselfe against the children of Ammon, Moab, and mount Seir, which were come against Iudah, and the Lord gaue him a meruailous victory against these enemies. And so Jehoshaphat Set himself against the children of Ammon, Moab, and mount Seir, which were come against Iudah, and the Lord gave him a marvelous victory against these enemies.
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This blessed King feared God, and both he and his subiects gaue themselues first to fasting and prayer, and repentance:
This blessed King feared God, and both he and his Subjects gave themselves First to fasting and prayer, and Repentance:
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and so the Lord blessed their Armies against their enemies.
and so the Lord blessed their Armies against their enemies.
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It is lawfull for Kings to defend and maintaine their owne liberties, and to recouer by warres, that which hath beene vniustly taken away from them.
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.
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And as in warres there must bee a good cause, and a good affection, if we looke to speede:
And as in wars there must be a good cause, and a good affection, if we look to speed:
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so the authority and example of the chiefe Gouernours doth much encourage the people, and put life into them.
so the Authority and Exampl of the chief Governors does much encourage the people, and put life into them.
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And as Rulers are to defend their people from the force and violence of enemies abrode:
And as Rulers Are to defend their people from the force and violence of enemies abroad:
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so they must not suffer them to bee oppressed at home by their owne Countrey-men.
so they must not suffer them to be oppressed At home by their own Countrymen.
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And indeed this is most vnnaturall and intollerable, that one subiect should oppresse another, that Christians, Countrey-men,
And indeed this is most unnatural and intolerable, that one Subject should oppress Another, that Christians, Countrymen,
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and brethren should vexe and torment one another by hard and cruell dealing in the time of the Gospell, vnder Christian Gouernours.
and brothers should vex and torment one Another by hard and cruel dealing in the time of the Gospel, under Christian Governors.
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Wee haue not this many yeares (blessed be God) beene much troubled with violence of forraigne foes,
we have not this many Years (blessed be God) been much troubled with violence of foreign foes,
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but haue liued peaceable a long time.
but have lived peaceable a long time.
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And though our enemies haue sometimes made attempts and assaults against vs, yet the Lord himselfe hath fought for vs, to his great glory,
And though our enemies have sometime made attempts and assaults against us, yet the Lord himself hath fought for us, to his great glory,
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and to the shame of our Aduersaries. Our greatest troubles, exactions, and oppressions are amongst our selues one with onother.
and to the shame of our Adversaries. Our greatest Troubles, exactions, and oppressions Are among our selves one with onother.
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Now this is a speciall part of the Magistrates calling to relieue and defend the oppressed.
Now this is a special part of the Magistrates calling to relieve and defend the oppressed.
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And he may more easily, and sooner, with lesse charge and danger defend his owne subiects, against domesticall oppressours,
And he may more Easily, and sooner, with less charge and danger defend his own Subjects, against domestical Oppressors's,
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then set himselfe in combate against mighty, many, and cruell enemies abrode.
then Set himself in combat against mighty, many, and cruel enemies abroad.
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Priuate men may not reuenge their owne wrongs, but they are in place to doe it for them.
Private men may not revenge their own wrongs, but they Are in place to do it for them.
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It is their office to relieue the oppressed, and to auenge their cause.
It is their office to relieve the oppressed, and to avenge their cause.
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As a father ouer his children is both Lord and Iudge, forbidding that one brother should auenge himselfe of another,
As a father over his children is both Lord and Judge, forbidding that one brother should avenge himself of Another,
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but if any cause of strife bee betweene them, hee will haue it brought to himselfe,
but if any cause of strife be between them, he will have it brought to himself,
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or his Assignes, to haue it iudged and corrected:
or his Assigns, to have it judged and corrected:
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So God forbiddeth all men to auenge themselues, and takes that office into his owne hand. Therefore saith the Apostle;
So God forbiddeth all men to avenge themselves, and Takes that office into his own hand. Therefore Says the Apostle;
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Dearly beloued, auenge not your selues, but giue place to wrath: For it is written: Ʋengeance is mine, and I will repay, saith the Lord. Dearly Beloved, avenge not your selves, but give place to wrath: For it is written: Ʋengeance is mine, and I will repay, Says the Lord.
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But yet in the next Chapter the same Apostle sheweth, that God hath appointed Princes and Magistrates as reuengers of wrongs:
But yet in the next Chapter the same Apostle shows, that God hath appointed Princes and Magistrates as revengers of wrongs:
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For hee saith, that the Prince is the Minister of God for thy wealth: but if thou doe euill, feare:
For he Says, that the Prince is the Minister of God for thy wealth: but if thou do evil, Fear:
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For hee beareth not the sword for naught: for he is the Minister of God, to take vengeance on him that doth euill. For he bears not the sword for nought: for he is the Minister of God, to take vengeance on him that does evil.
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It is almost impossible that a manshould be an equall and indifferent iudge in his owne cause, lusts & appetites do so blind vs. And when thou auengest thy selfe, thou makest no peace, but stirst vp more debate.
It is almost impossible that a manshould be an equal and indifferent judge in his own cause, Lustiest & appetites do so blind us And when thou avengest thy self, thou Makest no peace, but stirst up more debate.
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God therfore hath giuen lawes to all nations, and hath in all countries placed Kings, Gouernours and Rulers in his owne stead, to rule the world through them,
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,
np1 av vhz vvn n2 p-acp d n2, cc vhz p-acp d n2 vvn n2, n2 cc n2 p-acp po31 d n1, pc-acp vvi dt n1 p-acp pno32,
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and hath commanded all causes to bee brought before them;
and hath commanded all Causes to be brought before them;
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and they are to determine and iudge of such causes, according to the rules of equity and righteousnesse.
and they Are to determine and judge of such Causes, according to the rules of equity and righteousness.
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This is part of the counsell which Salomons mother gaue vnto him: Open thy mouth for the dumbe in the cause of the children of destruction:
This is part of the counsel which Solomon's mother gave unto him: Open thy Mouth for the dumb in the cause of the children of destruction:
d vbz n1 pp-f dt n1 r-crq np1 n1 vvd p-acp pno31: j po21 n1 p-acp dt j p-acp dt n1 pp-f dt n2 pp-f n1:
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4031
Open thy mouth, iudge righteously, and iudge the afflicted and the poore. The Prophet saith to the Gouernours of Israel:Open thy Mouth, judge righteously, and judge the afflicted and the poor. The Prophet Says to the Governors of Israel:
vvb po21 n1, vvb av-j, cc vvi dt j-vvn cc dt j. dt n1 vvz p-acp dt n2 pp-f np1:
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4032
Learne to doe well, seeke iudgement, relieue the oppressed, iudge the fatherlesse, and defend the widdow. Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow.
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4033
Therfore such as were distressed, were wont in their distresse, to flye to the refuge of the chiefe Magistrate, for their protection and defence. Therefore such as were distressed, were wont in their distress, to fly to the refuge of the chief Magistrate, for their protection and defence.
av d c-acp vbdr vvn, vbdr vvn p-acp po32 n1, pc-acp vvi p-acp dt n1 pp-f dt j-jn n1, p-acp po32 n1 cc n1.
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4034
The Shunamite returning from the land of the Philistims, called vpon the King for her house,
The Shunamite returning from the land of the philistines, called upon the King for her house,
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4035
and for her land, which had beene wrongfully taken away from her, and the King said to an officer: and for her land, which had been wrongfully taken away from her, and the King said to an officer:
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4036
Restore thou all that are hers, and all the fruits of her lands, since the day she left her land, euen till this time.
Restore thou all that Are hers, and all the fruits of her Lands, since the day she left her land, even till this time.
vvb pns21 d cst vbr png31, cc d dt n2 pp-f po31 n2, c-acp dt n1 pns31 vvd po31 n1, av p-acp d n1.
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4037
Hee caused that to be iustly restored, which was wrongfully holden away from her. He caused that to be justly restored, which was wrongfully held away from her.
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4038
And herein good Magistrates should follow the example of God, and resemble his Nature, whose Name and Image they carry: And herein good Magistrates should follow the Exampl of God, and resemble his Nature, whose Name and Image they carry:
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4039
The Lord vpholdeth all that fall, and lifteth vp all that are ready to fall: Hee executeth iustice for the oppressed: The Lord upholdeth all that fallen, and lifts up all that Are ready to fallen: He Executeth Justice for the oppressed:
dt n1 vvz d cst vvb, cc vvz a-acp d cst vbr j pc-acp vvi: pns31 vvz n1 p-acp dt j-vvn:
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which giueth bread to the hungry: The Lord looseth the Prisoners: the Lord giueth sight to the blinde:
which gives bred to the hungry: The Lord loses the Prisoners: the Lord gives sighed to the blind:
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4041
The Lord raiseth vp the crooked the Lord loueth the righteous: the Lord keepeth the strangers:
The Lord Raiseth up the crooked the Lord loves the righteous: the Lord Keepeth the Strangers:
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4042
hee relieueth the fatherlesse and widdow, but hee ouer-throweth the way of the wicked. Therefore saith the Lord, rob not the poore, because hee is poore:
he relieveth the fatherless and widow, but he Overthroweth the Way of the wicked. Therefore Says the Lord, rob not the poor, Because he is poor:
pns31 vvz dt j cc n1, cc-acp pns31 j dt n1 pp-f dt j. av vvz dt n1, vvb xx dt j, c-acp pns31 vbz j:
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4043
neither oppresse the afflicted in iudgement:
neither oppress the afflicted in judgement:
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4044
for the Lord will defend their cause, and spoyle the soule of those that spoile them.
for the Lord will defend their cause, and spoil the soul of those that spoil them.
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4045
Againe hee saith, Remoue not the ancient bounds, and enter not into the fields of the fatherlesse; Again he Says, Remove not the ancient bounds, and enter not into the fields of the fatherless;
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4046
for hee that redeemed them is mighty, he will defend their cause against thee.
for he that redeemed them is mighty, he will defend their cause against thee.
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4047
When the Children of Israell, were sore afflicted by Pha•aoh, and the Aegiptians, the Lord in pitty said: When the Children of Israel, were soar afflicted by Pha•aoh, and the egyptians, the Lord in pity said:
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4048
I haue surely seene the trouble of my people, which are in Aegypt, and haue heard their cry, because of their Taske-maisters:
I have surely seen the trouble of my people, which Are in Egypt, and have herd their cry, Because of their Taskmasters:
pns11 vhb av-j vvn dt n1 pp-f po11 n1, r-crq vbr p-acp np1, cc vhb vvn po32 n1, c-acp pp-f po32 ng1:
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for I know their sorrowes therefore I am come downe to deliuer them out of the hands of the Egyptians, &c.
for I know their sorrows Therefore I am come down to deliver them out of the hands of the egyptians, etc.
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4050
And afterwards when they were vexed by sundry enemies one after another, though they sinned against him grieuously and sundry times,
And afterwards when they were vexed by sundry enemies one After Another, though they sinned against him grievously and sundry times,
cc av c-crq pns32 vbdr vvn p-acp j n2 pi p-acp n-jn, cs pns32 vvd p-acp pno31 av-j cc j n2,
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4051
yet when they cryed vnto him in their distresse and repented them of their sinnes, hee heard their cry,
yet when they cried unto him in their distress and repented them of their Sins, he herd their cry,
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4052
and sent them Iudges and Deliuerers, to deliuer them, and ease them of their oppressions.
and sent them Judges and Deliverers, to deliver them, and ease them of their oppressions.
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4053
Most excellent and worthy, is that worthy speech of that good Queene Elizabeth, our gracious Soueraigne of famous memory.
Most excellent and worthy, is that worthy speech of that good Queen Elizabeth, our gracious Sovereign of famous memory.
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A speech (I say) recorded by reuerend Iewel, in his answere to Pope Pius his seditious Bull:
A speech (I say) recorded by reverend Jewel, in his answer to Pope Pius his seditious Bull:
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Thus shee speaketh to the Councell and Iudges:
Thus she speaks to the Council and Judges:
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4056
Haue care of my people, you haue my place, doe you that which I ought to doe: Have care of my people, you have my place, do you that which I ought to do:
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4057
They are my people, euery one oppresseth them, and spoyleth them, without mercy; they cannot reuenge their owne quarrels, nor helpe themselues.
They Are my people, every one Oppresses them, and spoileth them, without mercy; they cannot revenge their own quarrels, nor help themselves.
pns32 vbr po11 n1, d pi vvz pno32, cc vvz pno32, p-acp n1; pns32 vmbx vvi po32 d n2, ccx vvb px32.
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4058
See to them, see to them, they are my charge. I charge you, as God chargeth mee;
See to them, see to them, they Are my charge. I charge you, as God charges me;
n1 p-acp pno32, vvb p-acp pno32, pns32 vbr po11 n1. pns11 vvb pn22, c-acp np1 vvz pno11;
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4059
I care not for my selfe, my life is not deere to mee, my care is for my people. I care not for my self, my life is not deer to me, my care is for my people.
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O blessed and gracious speech beseeming a gracious Prince, a patterne of piety.
Oh blessed and gracious speech beseeming a gracious Prince, a pattern of piety.
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4061
Wee may obserue in that speech, the tender care, pitty, and loue of her Maiesty, to her distressed Subiects;
we may observe in that speech, the tender care, pity, and love of her Majesty, to her distressed Subjects;
pns12 vmb vvi p-acp d n1, dt j n1, n1, cc n1 pp-f po31 n1, p-acp po31 j-vvn n2-jn;
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4062
and that in those times, being in the beginning of her Maiesties raigne about fifty yeares ago, there were sundry oppressions, and wrongs in the Land:
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:
cc cst p-acp d n2, vbg p-acp dt n-vvg pp-f po31 ng1 n1 p-acp crd n2 av, pc-acp vbdr j n2, cc vvz p-acp dt n1:
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4063
How more grieuously are they increased, and augmented since that time? Citties, Townes, and Countries, are full of exclamations, of the cryes,
How more grievously Are they increased, and augmented since that time? Cities, Towns, and Countries, Are full of exclamations, of the cries,
q-crq av-dc av-j vbr pns32 vvn, cc vvn p-acp d n1? ng1, n2, cc n2, vbr j pp-f n2, pp-f dt n2,
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4064
and teares, of the oppressed, and few or none to pitty, or relieue them.
and tears, of the oppressed, and few or none to pity, or relieve them.
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4065
Is not this lamentable and monstrous, that one Christian should vexe, spoyle, and oppresse another, being a sinne against nature, reason,
Is not this lamentable and monstrous, that one Christian should vex, spoil, and oppress Another, being a sin against nature, reason,
vbz xx d j cc j, cst crd np1 vmd vvi, n1, cc vvi j-jn, vbg dt n1 p-acp n1, n1,
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4066
and all humanity? yea such a sinne as the best sort of the Heathen do detest, and abhorre:
and all humanity? yea such a sin as the best sort of the Heathen do detest, and abhor:
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4067
The Scripture doth reckon any kind of oppression, amongst grieuous and crying sinnes. And God himselfe doth denounce most greiuous and fearefull iudgements against all oppressours whatsoeuer.
The Scripture does reckon any kind of oppression, among grievous and crying Sins. And God himself does denounce most grievous and fearful Judgments against all Oppressors's whatsoever.
dt n1 vdz vvi d n1 pp-f n1, p-acp j cc j-vvg n2. cc np1 px31 vdz vvi av-ds j cc j n2 p-acp d ng2 r-crq.
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4068
The Lord shall enter into iudgement with the Ancients of his people, and the Princes thereof: The Lord shall enter into judgement with the Ancients of his people, and the Princes thereof:
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4069
for yee haue eaten vp the vineyard, the spoyle of the poore is in your houses.
for ye have eaten up the vineyard, the spoil of the poor is in your houses.
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4070
What haue yee to do, that yee beate my people, and grinde the faces of the poore? saith the Lord, euen the Lord of Hoasts. What have ye to do, that ye beat my people, and grind the faces of the poor? Says the Lord, even the Lord of Hosts.
q-crq vhb pn22 pc-acp vdi, cst pn22 vvb po11 n1, cc vvi dt n2 pp-f dt j? vvz dt n1, av-j dt n1 pp-f n2.
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4071
And againe, Woe vnto them that ioyne house to house, and lay field to field, till there bee no place, that yee may bee placed by your selues in the midst of the earth.
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 your selves in the midst of the earth.
cc av, n1 p-acp pno32 cst vvb n1 p-acp n1, cc vvd n1 p-acp n1, c-acp pc-acp vbi dx n1, cst pn22 vmb vbi vvn p-acp po22 n2 p-acp dt n1 pp-f dt n1.
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4072
This is in mine eares, saith the Lord of Hoasts. Surely many houses shall bee desolate, euen great and faire without inhabitant. And in another place: This is in mine ears, Says the Lord of Hosts. Surely many houses shall be desolate, even great and fair without inhabitant. And in Another place:
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4073
Woe to thee that spoylest, and wast not spoyled: and dost wickedly, and they did not wickedly against thee; Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee;
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4074
when thou shalt cease to spoyle, thou shalt bee spoyled, when thou shalt make an end of doing wickedly, they shall doe wickedly against thee. Another Prophet saith: 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. another Prophet Says:
c-crq pns21 vm2 vvi pc-acp vvi, pns21 vm2 vbi vvn, c-crq pns21 vm2 vvi dt n1 pp-f vdg av-j, pns32 vmb vdi av-j p-acp pno21. j-jn n1 vvz:
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4075
Forasmuch as your treading is vpon the poore, and yee take from him burdens of wheate; Forasmuch as your treading is upon the poor, and ye take from him burdens of wheat;
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4076
yee haue built houses of hewen stone, but yee shall not dwell in them: yee haue planted pleasant Vine-yards, but yee shall not drink wine of them. Another Prophet saith: 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. another Prophet Says:
pn22 vhb vvn n2 pp-f j-vvn n1, cc-acp pn22 vmb xx vvi p-acp pno32: pn22 vhb vvn j n2, cc-acp pn22 vmb xx vvi n1 pp-f pno32. j-jn n1 vvz:
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4077
Woe vnto them that imagine iniquity, and worke wickednesse vpon their beds; when the morning is light they practise it, because their hand hath power; 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;
n1 p-acp pno32 cst vvb n1, cc vvi n1 p-acp po32 n2; c-crq dt n1 vbz j pns32 vvb pn31, c-acp po32 n1 vhz n1;
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4078
And they couet fields, and take them away by violence, and houses, and take them away.
And they covet fields, and take them away by violence, and houses, and take them away.
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4079
So they oppresse a man and his house, euen a man and his heritage. Therefore thus saith the Lord;
So they oppress a man and his house, even a man and his heritage. Therefore thus Says the Lord;
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4080
behold, against this family haue I deuised a plague, where out yee shall not plucke your neckes,
behold, against this family have I devised a plague, where out ye shall not pluck your necks,
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4081
and yee shall not go so proudly; for this time is euill. And againe the same Prophet saith:and ye shall not go so proudly; for this time is evil. And again the same Prophet Says:
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Heare I pray you ô heads of Iacob, and yee Princes of the house of Israel: Hear I pray you o Heads of Iacob, and ye Princes of the house of Israel:
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4083
Should not yee know iudgement? but they hate the good, and loue the euill: they plucke of their skinnes from them, and their flesh from their bones:
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:
vmd xx pn22 vvi n1? cc-acp pns32 vvb dt j, cc vvb dt j-jn: pns32 vvi pp-f po32 n2 p-acp pno32, cc po32 n1 p-acp po32 n2:
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4084
And they eate also the flesh of my people, and flay of their skinnes from them, and they breake their bones.
And they eat also the Flesh of my people, and flay of their skins from them, and they break their bones.
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4085
And chop them in peeces as for the pot, and as flesh with in the caldron:
And chop them in Pieces as for the pot, and as Flesh with in the caldron:
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4086
Then shall they cry vnto the Lord, but hee will not heare them.
Then shall they cry unto the Lord, but he will not hear them.
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Hee will euen hide his face from them at that time, because they haue done wickedly in their workes. He will even hide his face from them At that time, Because they have done wickedly in their works.
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The same Prophet threatneth the heauy iudgement of God against the Treasures of wickednesse, against the bagge of deceitefull waights. The same Prophet threatens the heavy judgement of God against the Treasures of wickedness, against the bag of deceitful weights.
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4089
The Prophet Habacucke threatneth as grieuous punishments against all cruell oppressours, and all such as get their goods, The Prophet Habacuck threatens as grievous punishments against all cruel Oppressors's, and all such as get their goods,
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4090
and raise vp their houses and estates, by wicked and vnlawfull meanes.
and raise up their houses and estates, by wicked and unlawful means.
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4091
All the Prophets, and the whole Scriptures, is full of cursings and threatnings against all kind of oppressours.
All the prophets, and the Whole Scriptures, is full of cursings and threatenings against all kind of Oppressors's.
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4092
So that their state must needes bee fearefull and damnable which liue and die in such a case.
So that their state must needs be fearful and damnable which live and die in such a case.
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Our God is a God of truth and mercy, the Law of God is Equity and Righteousnesse,
Our God is a God of truth and mercy, the Law of God is Equity and Righteousness,
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and the Lawes of the Land (wee doubt not) are grounded vpon Reason and Iustice;
and the Laws of the Land (we doubt not) Are grounded upon Reason and justice;
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and they were made to this end, that euery man might haue his own, that all good Subiects may be releiued,
and they were made to this end, that every man might have his own, that all good Subjects may be relieved,
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and defended, against-wrong and iniury, against the violence and deceite of men. Now good Magistrates must see good Lawes executed, for the reliefe of distressed people.
and 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.
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And that ye may the better bee stirred vp to performe this duty: Let mee set before you two worthy patternes and examples of good Magistrates.
And that you may the better be stirred up to perform this duty: Let me Set before you two worthy patterns and Examples of good Magistrates.
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The one is the example of Iob who speaketh thus of himselfe.
The one is the Exampl of Job who speaks thus of himself.
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When the eare heard mee it blessed mee, when the eie saw mee it gaue witnesse to mee; When the ear herd me it blessed me, when the eye saw me it gave witness to me;
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for I deliuered the poore that cryed, and the fatherlesse and him that had none to helpe him.
for I Delivered the poor that cried, and the fatherless and him that had none to help him.
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The blessing of him that was ready to perish came vpon mee, and I caused the widdowes heart to reioyce, I put on iustice and it couered me, my iudgement was a Robe and a Crowne;
The blessing of him that was ready to perish Come upon me, and I caused the widow's heart to rejoice, I put on Justice and it covered me, my judgement was a Robe and a Crown;
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I was the eie to the blind, and I was the feete to the Lame, I was a father to the poore,
I was the eye to the blind, and I was the feet to the Lame, I was a father to the poor,
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and when I knew not the cause, I sought it out diligently.
and when I knew not the cause, I sought it out diligently.
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I brake also the lawes of the varighteous man, and plucked the prey out of his teeth. I brake also the laws of the varighteous man, and plucked the prey out of his teeth.
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A worthy example for Iudges, Iustices, and Magistrates to imitate and follow. Iob sheweth before in what credite and fauour hee was among the people:
A worthy Exampl for Judges, Justices, and Magistrates to imitate and follow. Job shows before in what credit and favour he was among the people:
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when hee came to the place of Iudgement, yong men being ashamed of their loosenesse feared his grauity, great persons were silent and acknowledged his wisedome;
when he Come to the place of Judgement, young men being ashamed of their looseness feared his gravity, great Persons were silent and acknowledged his Wisdom;
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all that heard him praised his vpright dealing, all loued him and reuerenced him, and admired him, all were affraid to offend him;
all that herd him praised his upright dealing, all loved him and reverenced him, and admired him, all were afraid to offend him;
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By what meanes came hee to such authority, and credite? hee got it not by any corrupt meanes, as by pride, pompe, flattery;
By what means Come he to such Authority, and credit? he god it not by any corrupt means, as by pride, pomp, flattery;
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4109
but by vertue, by good gouernment, by iustice, and mercy.
but by virtue, by good government, by Justice, and mercy.
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Another worthy example is Nehemiah, who though hee was a Courtier, and liued in the Kings Pallace at case and pleasure,
another worthy Exampl is Nehemiah, who though he was a Courtier, and lived in the Kings Palace At case and pleasure,
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yet hee pittieth his deere countrimen the Iewes, he mourneth and prayeth for them.
yet he Pitieth his deer countrymen the Iewes, he Mourneth and Prayeth for them.
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And afterward when the poore people laied open their want and extremity, in time of dearth,
And afterwards when the poor people laid open their want and extremity, in time of dearth,
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and complained of the hard dealing of the rich men, oppressing them by Vsury; he heareth their cries, pitties their estate, reproueth the oppressours, and reformeth them.
and complained of the hard dealing of the rich men, oppressing them by Usury; he hears their cries, pities their estate, Reproveth the Oppressors's, and reformeth them.
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4114
The poore people complaine that the times were so hard, that they were faine to pawne their Lands, to make their sonnes and daughters bond-slaues,
The poor people complain that the times were so hard, that they were feign to pawn their Lands, to make their Sons and daughters bondslaves,
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4115
and that their owne Country-men would lend them nothing freely to serue their necessity withall; but dealt thus hardly with them, with pinching and oppressing them with Vsury;
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;
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the reason to moue pitty is, that they were of the same nature, of the same flesh and bloud with them.
the reason to move pity is, that they were of the same nature, of the same Flesh and blood with them.
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4117
Nehemiah vpon the complaint of these distressed people is moued with inward compassion, chargeth the rich men with their oppressions, setteth an assembly against them;Nehemiah upon the complaint of these distressed people is moved with inward compassion, charges the rich men with their oppressions, sets an assembly against them;
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to shame them hee alleageth the example of Gods mercy, who hath redeemed them from the Heathen,
to shame them he allegeth the Exampl of God's mercy, who hath redeemed them from the Heathen,
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and therefore that they should bee mercifull to their brethren;
and Therefore that they should be merciful to their brothers;
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4120
Hee chargeth them that their doings is euill and wicked, that they feared not God, that they gaue the Heathen cause to blaspheme God, that they dealt as cruelly as the Infidels;
He charges 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;
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Hee causeth them to bind themselues with an oath to restore that which they haue vniustly taken, hee curseth those that will not keepe their oath, hee moueth them, by his owne example, to mercy, liberality, and hospitality;
He Causes 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 moves them, by his own Exampl, to mercy, liberality, and hospitality;
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4122
hee and his lend money and corne to the needy, hee kept at his Table an 150. Iewes daily in this distresse.
he and his lend money and corn to the needy, he kept At his Table an 150. Iewes daily in this distress.
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Both these examples of Iob and Nehemiah, are as looking-glasses and mirrours for Magistrates to looke into;
Both these Examples of Job and Nehemiah, Are as Looking-glasses and mirrors for Magistrates to look into;
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wherein they may see what care and counsell, what pitty and compassion they are to haue, to ease and releiue the oppressions of their people:
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:
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And this will be greatly to their comfort, credite, and honour;
And this will be greatly to their Comfort, credit, and honour;
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And indeed it may be a great discomfort, and discredite to Princes, to suffer their people to bee abused by oppressours and tyrants, especially,
And indeed it may be a great discomfort, and discredit to Princes, to suffer their people to be abused by Oppressors's and Tyrants, especially,
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4127
when it lyeth in their power to helpe and relieue them.
when it lies in their power to help and relieve them.
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A reuerend Father, and blessed Martyr, in a certaine Sermon, before a King of worthy memory, sheweth wherin the honour of a King consisteth. A reverend Father, and blessed Martyr, in a certain Sermon, before a King of worthy memory, shows wherein the honour of a King Consisteth.
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4129
It is (saith hee) the Kings honour, that his Subiects be led in true Religion, that his Prelates and Cleargy bee set about their worke in Preaching and Studying,
It is (Says he) the Kings honour, that his Subjects be led in true Religion, that his Prelates and Clergy be Set about their work in Preaching and Studying,
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and not to be interrupted from their charge.
and not to be interrupted from their charge.
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Also it is the Kings honor that the Common-wealth bee aduanced, and that the dearth of things bee prouided for,
Also it is the Kings honour that the Commonwealth be advanced, and that the dearth of things be provided for,
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and the commodities of the Realme, bee so employed as it may bee to the setting of his Subiects on worke,
and the commodities of the Realm, be so employed as it may be to the setting of his Subjects on work,
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4133
and keeping them from Idlenesse, and herein consisteth the Kings honour and Office.
and keeping them from Idleness, and herein Consisteth the Kings honour and Office.
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4134
Furthermore, if the Kings honour (as some men say) standeth in great multitude of people;
Furthermore, if the Kings honour (as Some men say) Stands in great multitude of people;
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4135
then these Grasiers, Enclosers, and rent-raisers are hinderers of the Kings honour.
then these Graziers, Enclosers, and rent-raisers Are hinderers of the Kings honour.
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For where there hath beene a great many of Housholders and Inhabitants, there is now but the Shepeheard and his do,
For where there hath been a great many of Householders and Inhabitants, there is now but the Shepherd and his doe,
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so they hinder the Kings honour most of all.
so they hinder the Kings honour most of all.
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And indded these bee the words of Salomon: In the multitude of the people is the honour of a King, and for want of the people commeth the destruction of a Prince.
And indeed these be the words of Solomon: In the multitude of the people is the honour of a King, and for want of the people comes the destruction of a Prince.
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Increase and aboundance of people is a great blessing of God, and a credite and strength to the Prince.
Increase and abundance of people is a great blessing of God, and a credit and strength to the Prince.
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They are not Oxen or Sheepe, but men, that must fight for Prince and Country,
They Are not Oxen or Sheep, but men, that must fight for Prince and Country,
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4141
if the enemies arise and assault the Land. And there be many oppressions amongst vs besides these:
if the enemies arise and assault the Land. And there be many oppressions among us beside these:
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4142
Oppressours in the Church and in the Common-wealth, oppressions in euery Court, in buying and selling,
Oppressors in the Church and in the Commonwealth, oppressions in every Court, in buying and selling,
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and in other dealings amongst men to the hinderance and vndoing of many poore people.
and in other dealings among men to the hindrance and undoing of many poor people.
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4144
But to let passe the many kinds of oppressions (which the true Magistrate is to looke into,
But to let pass the many Kinds of oppressions (which the true Magistrate is to look into,
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and so farre as hee can to redresse and remoue) I speake onely of that one kind of oppression (that is) biting and cruell vsury, which Nehemiah reformed among his people:
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 reformed among his people:
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I will speake of this because it is most common and generall, & yet most pernicious & detestable,
I will speak of this Because it is most Common and general, & yet most pernicious & detestable,
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though many do count it no sin at all.
though many do count it no since At all.
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4148
Vsury had wont to be called the woe and sin of Citties, and it seemeth that as pride,
Usury had wont to be called the woe and since of Cities, and it seems that as pride,
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and other sinnes, had their beginnings in great Citties:
and other Sins, had their beginnings in great Cities:
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so had vsury, but it hath passed from Citties to the Country, to Townes and Villages.
so had Usury, but it hath passed from Cities to the Country, to Towns and Villages.
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4151
Euery place, & all sorts of persons in the Land are infected with this pestilence & leprosy;
Every place, & all sorts of Persons in the Land Are infected with this pestilence & leprosy;
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high, & low, rich and poore, men, women, and children, fathers & mothers, Maisters, and Dames, sons & daughters, men-seruants and maide-seruants, husband-men, trades-men, and Labourers;
high, & low, rich and poor, men, women, and children, Father's & mother's, Masters, and Dams, Sons & daughters, Menservants and maidservants, husbandmen, Tradesmen, and Labourers;
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yea, & some that go from dore to dore, to beg and craue of others, haue learned this trade of vsury.
yea, & Some that go from door to door, to beg and crave of Others, have learned this trade of Usury.
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4154
Free lending is hardly to be found; charity is waxen cold, & this iniquity hath gotten the vpper hand:
Free lending is hardly to be found; charity is waxed cold, & this iniquity hath got the upper hand:
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so that this sinne is not onely now a woe to Citties, but a woe to Townes, to Villages, and to priuate houses.
so that this sin is not only now a woe to Cities, but a woe to Towns, to Villages, and to private houses.
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It is the ruine and decay of many poore people in most places of the Land;
It is the ruin and decay of many poor people in most places of the Land;
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nay, it is the decay & ouerthrow of many worthy and great houses and families in the Land. It hath bitten them, it hath eaten them, it hath deuoured & consumed them to nothing;
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;
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It is pittifull and lamentable, that such a destroying and murdering sin should bee suffered,
It is pitiful and lamentable, that such a destroying and murdering since should be suffered,
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or tollerated in a Christian Land. Those that be true Christians indeed are to abstaine from all appearance of euill:
or tolerated in a Christian Land. Those that be true Christians indeed Are to abstain from all appearance of evil:
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How much more from so grosse and apparant euill, directly and expresly against the Law of God? If thou lend money to my people (saith God) that is, to the poore with thee, thou shalt not bee as an Vsurer vnto him, yee shall not oppresse him with Vsury.
How much more from so gross and apparent evil, directly and expressly against the Law of God? If thou lend money to my people (Says God) that is, to the poor with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with Usury.
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Againe, If thy brother bee impouerished and fallen into decay with thee, thou shalt releiue him, thou shalt take no vsury of him nor aduantage,
Again, If thy brother be impoverished and fallen into decay with thee, thou shalt relieve him, thou shalt take no Usury of him nor advantage,
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but thou shalt feare thy God, that thy brother may liue with thee; thou shalt not giue him thy money to vsury, nor lend him victuals for increase. 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.
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Dauid shutteth out the vsurer out of Gods Kingdome, as well as the slanderer, and him that taketh reward against the innocent. David shutteth out the usurer out of God's Kingdom, as well as the slanderer, and him that Takes reward against the innocent.
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Another Prophet putteth Vsury, amongst Idols, Adultery, and other filthy sinnes, and threatneth the same punishment to one, as to the other. Christ saith: another Prophet putteth Usury, among Idols, Adultery, and other filthy Sins, and threatens the same punishment to one, as to the other. christ Says:
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Whatsoeuer you would men should do to you, euen so doe yee to them, for this is the Law and the Prophets. Whatsoever you would men should do to you, even so do ye to them, for this is the Law and the prophets.
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Againe, Giue to him that asketh, and from him that would borrow of thee, turne not away. Again, Give to him that asks, and from him that would borrow of thee, turn not away.
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A Heathen man being asked what Vsury was, hee answered, what is it to kill a man? Another saith that it is robbery, Another that it is the death of life.
A Heathen man being asked what Usury was, he answered, what is it to kill a man? another Says that it is robbery, another that it is the death of life.
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The ancient learned fathers do vtterly condemne it:
The ancient learned Father's do utterly condemn it:
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One saith that Vsury swalloweth vp mens goods and Lands, & large Patrimony, as it were a Sea,
One Says that Usury swalloweth up men's goods and Lands, & large Patrimony, as it were a Sea,
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& yet the Sea is neuer filled.
& yet the Sea is never filled.
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The Seas, for the most part, are for profite and gaine, but the Vsurer can no man vse but to his owne hinderance:
The Seas, for the most part, Are for profit and gain, but the Usurer can no man use but to his own hindrance:
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4172
In the Sea there is profite of many things, but with the Vsurer shipwracke of all things.
In the Sea there is profit of many things, but with the Usurer shipwreck of all things.
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Againe, hee that taketh vsury, committeth extortion, rauen, and pillage. If hee will say, I haue nothing else to liue by;
Again, he that Takes Usury, Committeth extortion, raven, and pillage. If he will say, I have nothing Else to live by;
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so may the Theefe say, the Bawde, the Witch, the Sorcerer. Some compare the loane of mony vpon vse to the poyson of Aspes:
so may the Thief say, the Bawd, the Witch, the Sorcerer. some compare the loan of money upon use to the poison of Asps:
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Whosoeuer is strucken and stung of the Aspe, he falleth into a sweet pleasant sleep,
Whosoever is strucken and stung of the Asp, he falls into a sweet pleasant sleep,
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and so by sweetnesse of that sleepe dyeth, for then the venemous poyson disperseth into euery member:
and so by sweetness of that sleep Dies, for then the venomous poison disperses into every member:
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So he that beginneth with vsury, thinketh for a time that hee hath a great benefite,
So he that begins with Usury, Thinketh for a time that he hath a great benefit,
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but vsury runneth through all his riches, and conuerteth all he hath to debt. Another father being asked what vsury is, saith;
but Usury Runneth through all his riches, and Converts all he hath to debt. another father being asked what Usury is, Says;
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It is a poyson of patrimony:
It is a poison of patrimony:
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And being asked what is vsury permitted by Law, hee saith that it is a Theefe that before hand giueth warning what he mindeth to do.
And being asked what is Usury permitted by Law, he Says that it is a Thief that before hand gives warning what he minds to do.
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Some say that a Vsurer is worse then all sinners:
some say that a Usurer is Worse then all Sinners:
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hee is worse then a theefe, for he robbeth in the night, but the Vsurer robbeth day and night.
he is Worse then a thief, for he robbeth in the night, but the Usurer robbeth day and night.
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He is worse then hel, for in hel onely the wicked shall bee punished;
He is Worse then hell, for in hell only the wicked shall be punished;
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but the Vsurer spoyleth and punisheth both the good and bad, & spareth neither holy nor vnholy.
but the Usurer spoileth and Punisheth both the good and bad, & spares neither holy nor unholy.
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He is worse then a Iew, for one Iew will not take vsury of another, but the Vsurer will take vsury of his Christian brother.
He is Worse then a Iew, for one Iew will not take Usury of Another, but the Usurer will take Usury of his Christian brother.
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Hee is worse then death, for death killeth but the body, the Vsurer killeth bodies and soules.
He is Worse then death, for death kills but the body, the Usurer kills bodies and Souls.
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He is worse then Iudas, for he sold Christ but once for thirty pence; but they sell Christ continually as often as they can.
He is Worse then Iudas, for he sold christ but once for thirty pence; but they fell christ continually as often as they can.
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Iudas restored that which he had vniustly taken: but the vsurers neuer make restitution.Iudas restored that which he had unjustly taken: but the usurers never make restitution.
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Some compare the vsurer to an hogge or pigge, that while he liueth, is profitable and good for nothing:
some compare the usurer to an hog or pig, that while he lives, is profitable and good for nothing:
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hee will euer be rooting vp the earth, running through hedges, and eating vp good corne:
he will ever be rooting up the earth, running through hedges, and eating up good corn:
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So doth the vsurer much hurt while hee liueth. Indeed when the hog is dead there is some profite:
So does the usurer much hurt while he lives. Indeed when the hog is dead there is Some profit:
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So it may be when the vsurer dyeth, the poore shall get somthing.
So it may be when the usurer Dies, the poor shall get something.
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How many Sermons haue been preached in this and other places against vsury? how many Bookes and Treatises both long since,
How many Sermons have been preached in this and other places against Usury? how many Books and Treatises both long since,
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and of late haue beene written by the best learned men of our owne Countrey, against this monstrous sinne? Giue mee leaue to put you in minde of some of them, to the further shame and condemnation of greedy vsurers.
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.
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Worthy and reuerend Iuell (whose workes are now to be seene in euery Church) writing vpon the Epistle of the Thessalonians, the fourth chapter, doth bitterly inueigh against vsury, saying;
Worthy and reverend Jewel (whose works Are now to be seen in every Church) writing upon the Epistle of the Thessalonians, the fourth chapter, does bitterly inveigh against Usury, saying;
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That no good and godly man will vse it: that all that feare Gods iudgments abhorre and condemne it:
That no good and godly man will use it: that all that Fear God's Judgments abhor and condemn it:
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that it is filthy gaine, and a worke of darknesse, a monster in nature, the ouerthrow of mighty kingdomes, the destruction of flourishing states, the decay of wealthy Citties, the plague of the world, the misery of the people.
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.
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It is theft, the vsurer is worse then the thiefe, it is the curse of God,
It is theft, the usurer is Worse then the thief, it is the curse of God,
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and the curse of the people: this is vsury. There was neuer any religion (saith he) nor sect, nor state, nor degree,
and the curse of the people: this is Usury. There was never any Religion (Says he) nor sect, nor state, nor degree,
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nor profession of men, but they haue disliked it a Phylosophers, Greekes, Latines, Lawyers, Diuines, Catholickes, Heretickes, all tongues and nations haue euer thought an vsurer as bad as a thiefe;
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;
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Nature proueth it, if stones could speake, they would say as much.
Nature Proves it, if stones could speak, they would say as much.
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He threatneth to excommunicate all vsurers of that Citty where hee preached, to publish their names,
He threatens to excommunicate all usurers of that city where he preached, to publish their names,
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& shame them, that all men may know them and abhorre them, as the plagues & monsters of the world. And thus hee concludeth;
& shame them, that all men may know them and abhor them, as the plagues & monsters of the world. And thus he Concludeth;
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Tell mee, thou wretched wight of the world, thou vnkinde creature, which art past all sence and feeling of God, which knowest the will of God, and doest the contrary:
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:
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how darest thou come into the Church? It is the Church of God which hath said; Thou shalt take no vsury.
how Darest thou come into the Church? It is the Church of God which hath said; Thou shalt take no Usury.
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How darest thou reade or heare the word of God? It is the word of God that condemneth vsury,
How Darest thou read or hear the word of God? It is the word of God that Condemneth Usury,
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and thou knowest it, how darest thou come into the company of thy brethren? vsury is the plague and destruction,
and thou Knowest it, how Darest thou come into the company of thy brothers? Usury is the plague and destruction,
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and vndoing of thy brethren, and this thou knowest:
and undoing of thy brothers, and this thou Knowest:
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How darest thou look vpon thy children, thou makest the wrath of God fall downe from heauen vpon them:
How Darest thou look upon thy children, thou Makest the wrath of God fallen down from heaven upon them:
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thy iniquity shall bee punished in thē to the third & fourth generation, this thou knowest.
thy iniquity shall be punished in them to the third & fourth generation, this thou Knowest.
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How darest thou looke vp vnto the heauens? thou hast no dwelling there. Thou shalt haue no place in the tabernacle of the most high.
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.
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In many other Treatises vsury is arraigned, conuicted, condemned by sundry verdicts, it is proued scandalous,
In many other Treatises Usury is arraigned, convicted, condemned by sundry verdicts, it is proved scandalous,
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and of bad report, against the law of God, against the law of nations, against iustice, honesty and charity.
and of bad report, against the law of God, against the law of Nations, against Justice, honesty and charity.
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All shifts, excuses, obiections and exceptions are taken away and remoued.
All shifts, excuses, objections and exceptions Are taken away and removed.
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And whereas some learned men do seeme to fauour, & in some sort to tollerate this sin,
And whereas Some learned men do seem to favour, & in Some sort to tolerate this since,
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yet it is with these and such like cautions and limitations, To deale as he would be dealt withall, to lend freely where they borrow vpon necessity,
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,
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and that the borrowers gaines be so much more as the interest, at least that the Common-wealth haue no hurt by it.
and that the borrowers gains be so much more as the Interest, At least that the Commonwealth have no hurt by it.
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But before the vsurer will be tied to these conditions & exceptions; he will first giue ouer his trade.
But before the usurer will be tied to these conditions & exceptions; he will First give over his trade.
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And that all that hath beene spoken might at least perswade some vsurers to lead a new course, to restore their ill-gotten goods, to lend freely, in mercy, loue and compassion.
And that all that hath been spoken might At least persuade Some usurers to led a new course, to restore their ill-gotten goods, to lend freely, in mercy, love and compassion.
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These vsurers to whom Nehemiah spake, were touched at this one speech, and as it seemeth, confessed their fault,
These usurers to whom Nehemiah spoke, were touched At this one speech, and as it seems, confessed their fault,
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& amended it, and shall men which confesse Christ, after so many bookes written, and so many Sermons preached against them, shall they yet continue in this enormious sin without repentance and restitution? how shall they then escape the vengeance and damnation to come? Howsoeuer, let Magistrates,
& 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 since without Repentance and restitution? how shall they then escape the vengeance and damnation to come? Howsoever, let Magistrates,
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as their duty requires them, after the example of Nehemiah, be carefull to ease their people of this heauy burden and oppression.
as their duty requires them, After the Exampl of Nehemiah, be careful to ease their people of this heavy burden and oppression.
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Let the Magistrate (I say) by counsel, by example and reproofe, and by all possible meanes that they can, seeke (if it may be) to reforme these oppressors, at least to shame and restraine them.
Let the Magistrate (I say) by counsel, by Exampl and reproof, and by all possible means that they can, seek (if it may be) to reform these Oppressors's, At least to shame and restrain them.
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And pitty it is that there be not seuere & sharp lawes for the punishment of these,
And pity it is that there be not severe & sharp laws for the punishment of these,
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as well as of other notorious offenders.
as well as of other notorious offenders.
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We may wish (as one long since) Good Lord God send to England some Solon for the redresse of this, who took away the vsurers bookes and their gaines from them,
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,
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and forbad such filthy lucre, and brought in an easement of this burden, for that all debters were discharged from all such creditors which had lent their money for vsury and gaine;
and forbade such filthy lucre, and brought in an easement of this burden, for that all debtors were discharged from all such creditors which had lent their money for Usury and gain;
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or at leastwise were eased from the vsury of it. Thus did Solon in the detestation of vsury.
or At leastwise were eased from the Usury of it. Thus did Solon in the detestation of Usury.
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A sharpe kind of dealing no doubt, and a strange, but in great diseases sharpe corrosiues must needes bee vsed,
A sharp kind of dealing no doubt, and a strange, but in great diseases sharp corrosives must needs be used,
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when lenitiue salues will not serue.
when lenitive Salves will not serve.
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I reade that long before the Conquest King Edgar that iust gouernour, and seuere Magistrate against all leud officers in this Land, did amongst other his good deedes, make proclamation, that all the Wolues should bee killed in England and Wales, because they were rauenous beasts,
I read that long before the Conquest King Edgar that just governor, and severe Magistrate against all lewd Officers in this Land, did among other his good Deeds, make proclamation, that all the Wolves should be killed in England and Wales, Because they were ravenous beasts,
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and deuourers of sheepe and other cattel, to the great hinderance and harme of his subiects.
and devourers of sheep and other cattle, to the great hindrance and harm of his Subjects.
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And to haue this the beter done, he apointed many to bring for their fines and reuenues Wolues heads yearly, some more, some lesse,
And to have this the beter done, he appointed many to bring for their fines and revenues Wolves Heads yearly, Some more, Some less,
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and such as could not bring Wolues heads in, paid their fines and reuenues in money.
and such as could not bring Wolves Heads in, paid their fines and revenues in money.
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Now such force tooke this good order in this Land, that within a while there was not a Wolfe to bee had nor found,
Now such force took this good order in this Land, that within a while there was not a Wolf to be had nor found,
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neither in England nor Wales. That learned man wisheth, that likewise all vsurers should suffer the paines of death,
neither in England nor Wales. That learned man wishes, that likewise all usurers should suffer the pains of death,
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or be banished this realme for euer, that there might hereafter no more vsurers bee found in England, then are Wolues to bee had this day.
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.
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He doth not see but that it is as necessary to haue a law against vsurers,
He does not see but that it is as necessary to have a law against usurers,
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as against theeues, and a great deale more ▪ for theeues steale many times for necessity,
as against thieves, and a great deal more ▪ for thieves steal many times for necessity,
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whereas vsurers rob and vndo all men for greedy gluttony:
whereas usurers rob and undo all men for greedy gluttony:
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the one stealeth a crowne in the high way, the other robbeth men in the high street of all that they haue:
the one steals a crown in the high Way, the other robbeth men in the high street of all that they have:
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the one stealeth a little to sustaine nature, the other scratcheth vp the whole treasure of England to serue his owne couetous and wretched desire, to the vtter vndoing of thousands.
the one steals 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.
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And if these lawes seeme bloudy (although the hanging of poore wretches for smal matters, is counted nothing bloudy at all) then would I that the old lawes of England were put in execution, such as are called King Edwards lawes of the common lawes of England, whereof one was, that the goods of an vsurer after his discease should turne to the benefite of the Prince,
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 Edwards 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,
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when twelue men had found by proofe, that the party disceased was an vsurer in his life time.
when twelue men had found by proof, that the party diseased was an usurer in his life time.
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Finally, that learned man in that learned discourse against v•ury, written so many yeares agoe, alledgeth many sharpe punishments appointed by the ciuill & common lawes.
Finally, that learned man in that learned discourse against v•ury, written so many Years ago, allegeth many sharp punishments appointed by the civil & Common laws.
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And least he should seeme of small credit for to speake too hardly, and without proofe, let vs see what Mr Iuell in a letter speaketh of that booke;
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 speaks of that book;
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What it should worke in others I cannot tell (saith he,) for mine owne part if I were an vsurer neuer so greedily bent to spoile & rauen,
What it should work in Others I cannot tell (Says he,) for mine own part if I were an usurer never so greedily bent to spoil & raven,
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as vsurers be, yet would I thinke my selfe most vnhappy if such perswasions could not moue me:
as usurers be, yet would I think my self most unhappy if such persuasions could not move me:
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for what man would not be afraid, to liue desperately in that state of life that hee seeth manifestly condemned by Heathens, by Christians, by old Fathers, by the ancient Councels, by Emperours, by Bishops, by Cannons, by Decrees, by all Sects of all Religions, by the Gospell of Christ, by the mouth of God.
for what man would not be afraid, to live desperately in that state of life that he sees manifestly condemned by heathens, by Christians, by old Father's, 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.
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And if it be so, is not vsury to be punished and restrained by all possible meanes? It is the decree of a Counsel, that a Cleargy man an vsurer should be degraded,
And 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,
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and therefore it is counted a deadly sin. Another Councell condemneth all for Heretickes, who held vsury lawfull.
and Therefore it is counted a deadly since. another Council Condemneth all for Heretics, who held Usury lawful.
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Another decreed, that manifest vsurers should bee depriued of the communion and fellowship of the Christians in their life,
another decreed, that manifest usurers should be deprived of the communion and fellowship of the Christians in their life,
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and of Christian buriall after death, till their heires had restored their vsury.
and of Christian burial After death, till their Heirs had restored their Usury.
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Considering therefore the danger and hurtfulnesse of this sin which so commonly reigneth amongst vs, let all good Gouernours (I say) continually set before their eyes, this worthy example of good Nehemiah, hauing the like care and compassion that he had towards his people, vsing all meanes they can to ease them of heauy burdens,
Considering Therefore the danger and hurtfulness of this since which so commonly Reigneth among us, let all good Governors (I say) continually Set before their eyes, this worthy Exampl 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,
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and to suppresse vsury, extortion, and all kinde of oppression whatsoeuer.
and to suppress Usury, extortion, and all kind of oppression whatsoever.
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Herein they shall bee like God himselfe, who is said to execute righteousnesse and iudgement to all that are oppressed.
Herein they shall be like God himself, who is said to execute righteousness and judgement to all that Are oppressed.
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And not onely such as be oppressed with wrongs and iniuries are to bee respected of the good Magistrate,
And not only such as be oppressed with wrongs and injuries Are to be respected of the good Magistrate,
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but also all they whosoeuer, that be in want and necessity, not being able to maintaine themselues.
but also all they whosoever, that be in want and necessity, not being able to maintain themselves.
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All these (I say) are to be prouided for by the care and prouidence of good Gouernours;
All these (I say) Are to be provided for by the care and providence of good Governors;
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and this is a part of Iustice, Equity and Righteousnesse.
and this is a part of justice, Equity and Righteousness.
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This is a speciall part of their office to relieue and helpe the poore, by their example, counsell and power to draw others,
This is a special part of their office to relieve and help the poor, by their Exampl, counsel and power to draw Others,
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and if need require, to constraine them to the helping and aiding of the needy. Magistrates are Pastors, Fathers and Nurses;
and if need require, to constrain them to the helping and aiding of the needy. Magistrates Are Pastors, Father's and Nurse's;
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they must see that all their sheepe and children bee fed and nourished. God is the creator of the poore, and by his prouidence they are poore.
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.
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Christ is their Redeemer, and died for them as well as for the rich; and therefore they must not bee contemned, but much regarded as men; yea as Christian men.
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.
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God is the God of the poore, of the ••iect, of the fatherlesse, and widdowes, he is full of compassion to such,
God is the God of the poor, of the ••iect, of the fatherless, and widow's, he is full of compassion to such,
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& hath a care of them, hee hath made many lawes, giueth many precepts, for the defence and reliefe of the poore, hath ordained Kings, Iudges, Magistrates,
& hath a care of them, he hath made many laws, gives many Precepts, for the defence and relief of the poor, hath ordained Kings, Judges, Magistrates,
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and other officers in the Church & Common-wealth, for the comfort, succour, and help of the poore and needy:
and other Officers in the Church & Commonwealth, for the Comfort, succour, and help of the poor and needy:
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and because there shall be alwayes some poore in the land, therefore he commandeth, saying;
and Because there shall be always Some poor in the land, Therefore he commands, saying;
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Thou shalt open thy hand to thy brother to the needy, & to the poore in the land. Thou shalt open thy hand to thy brother to the needy, & to the poor in the land.
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And he saith a litle before: Thou shalt giue him, and let it not grie•e thine heart to giue him:
And he Says a little before: Thou shalt give him, and let it not grie•e thine heart to give him:
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for because of this, the Lord thy God shall blesse thee in all thy workes, and in all that thou doest take in hand to doe.
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.
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Salomon may be commended to bee the poore mans King, for he doth commend the poore vnto vs by many exhortations and precepts.Solomon may be commended to be the poor men King, for he does commend the poor unto us by many exhortations and Precepts.
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There is (saith hee) that se•ttereth, and is more increased, but hee that spareth more then is right, surely commeth to pouerty. There is (Says he) that se•ttereth, and is more increased, but he that spares more then is right, surely comes to poverty.
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The liberall person shall haue plenty, and he that watereth shall haue raine. He that •ppresseth the poore, reproueth him that made him:
The liberal person shall have plenty, and he that Waters shall have rain. He that •ppresseth the poor, Reproveth him that made him:
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but hee honoureth him that hath mercy on the poore. but he Honoureth him that hath mercy on the poor.
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He that stoppeth his eare at the crying of the poore, shall also cry and not be heard. He that stoppeth his ear At the crying of the poor, shall also cry and not be herd.
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Hee that hath mercy on the poore, lendeth vnto the Lord; and the Lord will recompence him that which hee hath giuen. He that hath mercy on the poor, dares unto the Lord; and the Lord will recompense him that which he hath given.
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Againe, He that giueth vnto the poore, shall not lacke: but he that hideth his eyes shall haue many curses. Again, He that gives unto the poor, shall not lack: but he that Hideth his eyes shall have many curses.
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Many such counsels and prouerbes he deliuereth for the comforting and relieuing of the poore.
Many such Counsels and proverbs he Delivereth for the comforting and relieving of the poor.
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And as he gaue this counsell to others, so hee was carefull to follow it himselfe.
And as he gave this counsel to Others, so he was careful to follow it himself.
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Dauid his father prophesieth of him;David his father Prophesieth of him;
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Hee shall deliuer the poore when hee crieth, the needy also and him that hath no helper, He shall be mercifull to the poore and needy, He shall deliver the poor when he cries, the needy also and him that hath no helper, He shall be merciful to the poor and needy,
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and shall preserue the soule of the poore. and shall preserve the soul of the poor.
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Christ the true Salomon giueth the like counsell touching the poore, and practiseth the same in himselfe, being a most liuely and perfect patterne of mercy and compassion to the distressed. He faith;
christ the true Solomon gives 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. He faith;
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Blessed are the mercifull, for they shall obtaine mercy. Againe, Be mercifull as your father is also mercifull. Blessed Are the merciful, for they shall obtain mercy. Again, Be merciful as your father is also merciful.
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And in another place, Giue almes of those things which are within, and behold all things shall be cleane to you. And in Another place, Give alms of those things which Are within, and behold all things shall be clean to you.
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Sell that yee haue, and giue almes: Sell that ye have, and give alms:
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make you bagges which waxe not old, a treasure that can neuer faile in heauen, where no thiefe commeth, neither moth corrupteth. make you bags which wax not old, a treasure that can never fail in heaven, where no thief comes, neither moth corrupteth.
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And when wee make a feast, hee biddeth vs call the poore, the maimed, the lame,
And when we make a feast, he bids us call the poor, the maimed, the lame,
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and the blinde, and so (saith he) thou shalt bee blessed, because they cannot recompence thee:
and the blind, and so (Says he) thou shalt be blessed, Because they cannot recompense thee:
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for thou shalt bee recompenced at the resurrection of the iust. for thou shalt be recompensed At the resurrection of the just.
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He sheweth the fearefull and damnable estate of the rich man, who fared delicately euery day,
He shows the fearful and damnable estate of the rich man, who fared delicately every day,
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but yet had no care to relieue poore Lazarus. And as the Lord Iesus doth perswade all men to mercy:
but yet had no care to relieve poor Lazarus. And as the Lord Iesus does persuade all men to mercy:
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so hee himselfe was most mercifull, ready and willing to do good to the bodies and soules of men.
so he himself was most merciful, ready and willing to do good to the bodies and Souls of men.
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Hee is touched with the feeling of our infirmities, and ready to helpe in time of need.
He is touched with the feeling of our infirmities, and ready to help in time of need.
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When he saw the multitude hee had compassion vpon them, because they were dispersed, and scattered abroad, as sheepe hauing no Sheapheard. When he saw the multitude he had compassion upon them, Because they were dispersed, and scattered abroad, as sheep having no Shepherd.
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And when he saw another great multitude which had nothing to eate, he called his Disciples to him, and said vnto them:
And when he saw Another great multitude which had nothing to eat, he called his Disciples to him, and said unto them:
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I haue compassion on the multitude, because they haue now continued with me three dayes, and haue nothing to eate: I have compassion on the multitude, Because they have now continued with me three days, and have nothing to eat:
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and if I send them away fasting to their owne houses, they will faint by the way,
and if I send them away fasting to their own houses, they will faint by the Way,
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for some of them came from farre. And presently hee wrought a miracle:for Some of them Come from Far. And presently he wrought a miracle:
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for with seuen loues ▪ and a few small fishes, he fed about foure thousand soules.
for with seuen loves ▪ and a few small Fish, he fed about foure thousand Souls.
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He is like that good Samaritane, who when hee saw that man that fell among the theeues, beeing robbed and wounded, came nere vnto him,
He is like that good Samaritan, who when he saw that man that fell among the thieves, being robbed and wounded, Come never unto him,
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and when hee saw him, he had compassion on him, and bound vp his wounds,
and when he saw him, he had compassion on him, and bound up his wounds,
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and powred in oyle and wine, and put him vpon his own horse, and brought him to an Inne, and made prouision for him.
and poured in oil and wine, and put him upon his own horse, and brought him to an Inn, and made provision for him.
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Finally, wee know the grace of our Lord Iesus Christ, that he being rich, for our sakes became poore, that through his pouerty wee might bee made rich.
Finally, we know the grace of our Lord Iesus christ, that he being rich, for our sakes became poor, that through his poverty we might be made rich.
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All the Apostles had speciall care of the poore, they put one another in minde of this• duty, Paul confesseth that hee had warning from others to remember the poore;
All the Apostles had special care of the poor, they put one Another in mind of this• duty, Paul Confesses that he had warning from Others to Remember the poor;
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which thing also he was diligent to doe. Hee doth in many places put the Church in minde of this duty.
which thing also he was diligent to do. He does in many places put the Church in mind of this duty.
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Concerning the gathering for the Saints (saith hee) as I haue ordained in the Church of Galatia: so doe yee also.
Concerning the gathering for the Saints (Says he) as I have ordained in the Church of Galatia: so do ye also.
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Euery first day of the weeke let euery one of you put aside by himselfe,
Every First day of the Week let every one of you put aside by himself,
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and lay vp as God hath prospered him, that there bee no gathering when I come.
and lay up as God hath prospered him, that there be no gathering when I come.
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And in another place hee bestoweth two whole Chapters in perswading them by sundry reasons to the cheerefull relieuing of the poore Saints.
And in Another place he bestoweth two Whole Chapters in persuading them by sundry Reasons to the cheerful relieving of the poor Saints.
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You may see that the primitiue Church had both ordinary & extraordinary gatherings for their own poore, and for strangers: You may see that the primitive Church had both ordinary & extraordinary gatherings for their own poor, and for Strangers:
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these collections were very fitly on the Lords day. Such workes of mercy are workes of the Sabaoth:
these collections were very fitly on the lords day. Such works of mercy Are works of the Sabaoth:
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then we heare the word which doth stirre vs vp to this duety, then are publicke prayers and petitions to God, which should moue vs to heare the petitions of others,
then we hear the word which does stir us up to this duty, then Are public Prayers and petitions to God, which should move us to hear the petitions of Others,
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as we will haue God to heare vs;
as we will have God to hear us;
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then wee cry and craue for mercy to him, and therefore wee should snewe mercy to others:
then we cry and crave for mercy to him, and Therefore we should snowed mercy to Others:
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then are the Sacraments administred, which doe moue vs to loue and charity one to another:
then Are the Sacraments administered, which do move us to love and charity one to Another:
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then the examples of others should prouoke vs to kindnesse and liberality towards our brethren:
then the Examples of Others should provoke us to kindness and liberality towards our brothers:
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then wee remember and call to minde the remembrance of God towards vs, which should moue vs to bee beneficiall to others:
then we Remember and call to mind the remembrance of God towards us, which should move us to be beneficial to Others:
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then wee professe the communion of Saints, and therefore should bee ready to impart such gifts as wee haue, to the comfort and benefite one of another.
then 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.
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Christians are all one Corporation and one houshold; and therefore should haue a care of the helping and relieuing 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.
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The end of riches is not onely to serue our owne necessities ▪ but specially the glory of God,
The end of riches is not only to serve our own necessities ▪ but specially the glory of God,
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and also the necessity of others.
and also the necessity of Others.
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The possession of riches is vncertaine, our life vncertaine, our state vncertaine, being subiect to the same calamities that others are:
The possession of riches is uncertain, our life uncertain, our state uncertain, being Subject to the same calamities that Others Are:
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And therefore while wee haue time let vs doe good to all men, and specially to the houshold of faith.
And Therefore while we have time let us do good to all men, and specially to the household of faith.
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And consider (I pray you) who it is that hath need, and requireth thy helpe:
And Consider (I pray you) who it is that hath need, and requires thy help:
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It is Man, euen one like thy selfe, of the same nature, and it may bee of the same Spirit and Grace.
It is Man, even one like thy self, of the same nature, and it may be of the same Spirit and Grace.
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And what doth hee aske of thee? but onely that which God doth giue thee, not onely fo• thine owne vse,
And what does he ask of thee? but only that which God does give thee, not only fo• thine own use,
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but for the good of others.
but for the good of Others.
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Nay, it is God himselfe that asketh, and is become petitioner to thee for the poore.
Nay, it is God himself that asks, and is become petitioner to thee for the poor.
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It is God (I say) that asketh, who hath giuen thee body and soule and goods;
It is God (I say) that asks, who hath given thee body and soul and goods;
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who hath giuen his sonne for thee who loueth the poore;
who hath given his son for thee who loves the poor;
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and whatsoeuer is done to them for his sake, hee accounteth it as done to himselfe.
and whatsoever is done to them for his sake, he accounteth it as done to himself.
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And he asketh nothing but his owne: for the earth is the Lords, and all that therein is;
And he asks nothing but his own: for the earth is the lords, and all that therein is;
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and all the beasts of the forrest are his, and all the beasts on a thousand mountaines.
and all the beasts of the forest Are his, and all the beasts on a thousand Mountains.
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And he doth not aske it to thy hurt and hinderance, but to thy greater gaine and aduantage.
And he does not ask it to thy hurt and hindrance, but to thy greater gain and advantage.
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He that is mercifull rewardeth his owne soule: He that is merciful Rewardeth his own soul:
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And he that hath mercie on the poore, lendeth to the Lord, and the Lord will recompence him that which he hath giuen. And he that hath mercy on the poor, dares to the Lord, and the Lord will recompense him that which he hath given.
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This is the best vsury, to put out money and riches to good and holy vses, to put them into the hands of God, to bestow them according to his will,
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,
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and then they shall be increased and multiplied.
and then they shall be increased and multiplied.
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We are all debters to God, we owe him all we haue, he hath ordained all things for our vse,
We Are all debtors to God, we owe him all we have, he hath ordained all things for our use,
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and therefore it is reason we should trust him, and commit all we haue into his hands.
and Therefore it is reason we should trust him, and commit all we have into his hands.
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A wise creditor will trust a faithful debter with any thing.
A wise creditor will trust a faithful debtor with any thing.
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And shall not wee trust our God who is most sure of his word, and the best paymaister of all others? He is God, the faithfull God, which keepeth couenant and mercy vnto them that loue him,
And shall not we trust our God who is most sure of his word, and the best paymaister of all Others? He is God, the faithful God, which Keepeth Covenant and mercy unto them that love him,
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and keep his Commandements, euen to a thousand generations. This God said vnto Abraham; I am thy Buckler, and thy exceeding great reward. God saith to thee:
and keep his commandments, even to a thousand generations. This God said unto Abraham; I am thy Buckler, and thy exceeding great reward. God Says to thee:
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Giue, and I will giue, thou hast had mee a giuer, make me now thy debter. Give, and I will give, thou hast had me a giver, make me now thy debtor.
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The poore man (saith a Father) is a fruitfull field, and quickely and plenteously returneth that which it hath receiued.
The poor man (Says a Father) is a fruitful field, and quickly and plenteously returns that which it hath received.
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The Husband-man buyeth Oxen, Horse, and feedeth them, he tilleth the ground, he casteth in his seede,
The Husbandman buyeth Oxen, Horse, and feeds them, he Tilleth the ground, he Cast in his seed,
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and all vpon hope of a doubtfull haruest: but almes is a seed to be sowen, the crop and haruest will certainly follow.
and all upon hope of a doubtful harvest: but alms is a seed to be sown, the crop and harvest will Certainly follow.
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Againe, If thou wilt bee a good Merchant, and an excellent vsurer, giue forth that thou canst not keepe, that thou maist receiue that thou canst not loose:
Again, If thou wilt be a good Merchant, and an excellent usurer, give forth that thou Canst not keep, that thou Mayest receive that thou Canst not lose:
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Giue a little, that thou maist receiue an hundred times as much: giue a temporall possession for an euerlasting inheritance.
Give a little, that thou Mayest receive an hundred times as much: give a temporal possession for an everlasting inheritance.
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What a folly is it (•aith another) there to lay vp thy goods from whence thou must depart,
What a folly is it (•aith Another) there to lay up thy goods from whence thou must depart,
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and not rather to send them before thee to the place where thou must go to inhabite.
and not rather to send them before thee to the place where thou must go to inhabit.
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Let thy goods be where thy country is, hee that hoordeth vp treasure in earth, hast nothing to looke for in heauen:
Let thy goods be where thy country is, he that hoardeth up treasure in earth, hast nothing to look for in heaven:
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Why lookest thou vp to heauen where thou hath laid vp nothing? Charge them that are rich in this world (saith the Apostle) that they bee not high-minded,
Why Lookest thou up to heaven where thou hath laid up nothing? Charge them that Are rich in this world (Says the Apostle) that they be not High-minded,
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and that they trust not in vncertaine riches, but in the liuing God, which giueth vs aboundance of all things to enioy;
and that they trust not in uncertain riches, but in the living God, which gives us abundance of all things to enjoy;
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that they do good, and bee rich in good worke, and ready to distribute and communicate, laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life. 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.
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God hath ordained (saith one) for men two Crownes; for the poore the Crowne of Patience, for the rich the Crowne of Liberality.
God hath ordained (Says one) for men two Crowns; for the poor the Crown of Patience, for the rich the Crown of Liberality.
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As the poore do depriue themselues of their Crowne by Impatiency and murmuring;
As the poor do deprive themselves of their Crown by Impatiency and murmuring;
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so ought the rich by helping the poore, to striue to obtaine the Crowne of Liberality.
so ought the rich by helping the poor, to strive to obtain the Crown of Liberality.
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Worthy is the example of the Primitiue Church, of whom it is said there was such order and charity amongst them that none of them lacked;
Worthy is the Exampl of the Primitive Church, of whom it is said there was such order and charity among them that none of them lacked;
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for as many as were possessours of lands and of houses sold them, and brought the price of the things that were sold, for as many as were possessors of Lands and of houses sold them, and brought the price of the things that were sold,
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and laid it downe at the Apostles feete, and it was distributed to euery one as he had need: and laid it down At the Apostles feet, and it was distributed to every one as he had need:
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The nūber of beleeuers at that time was about fiue thousand. They liued in time of persecution, they wanted the helpe of a good Magistrate.
The number of believers At that time was about fiue thousand. They lived in time of persecution, they wanted the help of a good Magistrate.
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All Kings and Princes were enemies to the Church at that time, yet they tooke such good order,
All Kings and Princes were enemies to the Church At that time, yet they took such good order,
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and were so charitable that they suffered none to lacke among them. It is a shame then for vs to suffer any to want necessary sustenance;
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;
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wee (I say) liuing in the daies of peace and plenty vnder a Christian King, hauing so many good Lawes for the prouision and reliefe of the poore.
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.
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There is a memorable example of the Christians vnder Maximinus the Emperour.
There is a memorable Exampl of the Christians under Maximinus the Emperor.
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In the time of famine many of the Heathens were preserued and saued from death, by the mercy and liberallity of the Christians, whereupon it came to passe, that those which did deadly hate them before, did now require their helpe,
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 Come to pass, that those which did deadly hate them before, did now require their help,
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and did openly confesse that the bowels of mercy were onely found amongst Christians, that therefore Christian Religion was the true Religion, which taught her worshippers true piety and godlinesse:
and did openly confess that the bowels of mercy were only found among Christians, that Therefore Christian Religion was the true Religion, which taught her worshippers true piety and godliness:
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The which, when Iulianus the Apostata, afterwards obserued and marked, least Christian Religion should bee the more esteemed,
The which, when Iulianus the Apostata, afterwards observed and marked, lest Christian Religion should be the more esteemed,
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because of such incredible kindnesse and mercy, shewed to all sorts of people; Iulienus (I say) euery where erected Hospitals, and endewed them with yeerely reuenues.
Because of such incredible kindness and mercy, showed to all sorts of people; Iulienus (I say) every where erected Hospitals, and endued them with yearly revenues.
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And hee setteth downe this reason of his purpose, writing to one Arsatius an Idolatrous Bishop:
And he sets down this reason of his purpose, writing to one Arsatius an Idolatrous Bishop:
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It is a shame (saith hee) that the worshippers of the Gods should neglect their owne, It is a shame (Says he) that the worshippers of the God's should neglect their own,
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when as the wicked Galileans (for so he had wont to call Christians) releiued not onely their owne, but also strangers;
when as the wicked Galileans (for so he had wont to call Christians) relieved not only their own, but also Strangers;
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yea, •uen the enemies of their Religion, and suffered none of their owne to beg from dore to dore. yea, •uen the enemies of their Religion, and suffered none of their own to beg from door to door.
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The most vnhappy Nation of the Iewes, hauing no certaine resting place, nor any forme of Common-wealth,
The most unhappy nation of the Iewes, having no certain resting place, nor any Form of Commonwealth,
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yet do they mainetaine and seed their owne, least they should be constrained to craue help from Christians.
yet do they maintain and seed their own, lest they should be constrained to crave help from Christians.
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The French and Dutch Churches in this our Land, they set all their owne on worke, they suffer none to beg nor to want among them.
The 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.
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The Papists our Fore-fathers, they did excell in liberallity to the Church and Common-wealth, in Hospitality and Almes to the poore:
The Papists our Forefathers, they did excel in liberality to the Church and Commonwealth, in Hospitality and Alms to the poor:
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Wee haue many Monuments of their liberality amongst vs, as Hospitals and Almes-houses for the releiefe of the needy, with good Reuenues adioyned to them.
we have many Monuments of their liberality among us, as Hospitals and Almshouses for the releiefe of the needy, with good Revenues adjoined to them.
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Nay, the Papists adorned, beautified, and cloathed, their dumbe Idols and Images, and shall wee suffer poore people to want food and cloathing, which carry vpon them the liuely Image of God? All these examples are to our shame and condemnation,
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,
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and shall bee iudges and witnesses against vs at the day of the Lord.
and shall be judges and Witnesses against us At the day of the Lord.
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Wee professe the glorious Gospell of Christ, wee haue the light of Gods word shining before vs, wee haue daily Sermons and Exhortations stirring vs vp to the workes of mercy, wee haue many good and godly Lawes, agreeing to the Lawes of God,
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,
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and to the true discipline of the Church, commanding and enioyning prouision and reliefe of the poore, forbidding all idlenesse, commanding all to bee set a worke,
and 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,
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and all that want to bee releiued, according to their necessity, and yet there be many idle persons amongst vs, many would worke and cannot get it, many though they do worke, labour,
and all that want to be relieved, according to their necessity, and yet there be many idle Persons among us, many would work and cannot get it, many though they do work, labour,
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and toyle, night and day, as much as may be, yet in respect of the hardnesse of the times, all that they get will hardly prouide bread for them and theirs.
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 bred for them and theirs.
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Others there bee that cannot worke at all, and others but a very little, yet these in many places are little regarded or prouided for.
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.
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Good Lawes wee haue, and in this place, I know there is good order and care taken for the poore.
Good Laws we have, and in this place, I know there is good order and care taken for the poor.
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Here bee many meanes for their reliefe, which others want:
Here be many means for their relief, which Others want:
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And I know there bee many tender, mercifull, and pittifull hearts, pittying the needy estates of their brethren, stretching forth their hands to their releife;
And I know there be many tender, merciful, and pitiful hearts, pitying the needy estates of their brothers, stretching forth their hands to their relief;
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yet considering the hardnesse of the time, and how vnmercifull and hard hearted some are, which yet are of great estate and ability,
yet considering the hardness of the time, and how unmerciful and hard hearted Some Are, which yet Are of great estate and ability,
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and considering also the multitude and great number of the poore, which increase daily.
and considering also the multitude and great number of the poor, which increase daily.
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Your care your pitty, your liberallity, your collections and almes, publicke, or secret, had need bee more then ordinary:
Your care your pity, your liberality, your collections and alms, public, or secret, had need be more then ordinary:
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And therefore I beseech you (deerely beloued) in the bowels of Christ, as the Elect of God, put on you the bowels of mercy, consider your owne abilities,
And 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,
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and the great necessitie of so many, and let it not grieue you to helpe and releiue them,
and the great necessity of so many, and let it not grieve you to help and relieve them,
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but freely, frankly, and cheerefully shew forth the fruite of your compassion, loue, and mercy to your distressed brethren,
but freely, frankly, and cheerfully show forth the fruit of your compassion, love, and mercy to your distressed brothers,
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and especially you (Right Worshipfull Magistrates & Gouernours,) do your best endeuours according to your place and callings, to see this seruice and worke performed;
and especially you (Right Worshipful Magistrates & Governors,) do your best endeavours according to your place and callings, to see this service and work performed;
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by your counsell and example to perswade and draw as many as you can to this duty.
by your counsel and Exampl to persuade and draw as many as you can to this duty.
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And as for those that are rich;
And as for those that Are rich;
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yet cruell, couetous, hard-heartd, and vnmercifull, compell and force them by rigour of Law, to giue that to good vses which they are vnwilling to giue at all.
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.
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All the poore vnder your gouernement be they neuer so many, they are your cure and charge, you must see them prouided for,
All the poor under your government be they never so many, they Are your cure and charge, you must see them provided for,
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if any of them perish through your default, their bloud shall bee required at your hands.
if any of them perish through your default, their blood shall be required At your hands.
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The good Minister is to be a mouth for the poore to speake and entr•ate for them,
The good Minister is to be a Mouth for the poor to speak and entr•ate for them,
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and also by his example as much as he may, to go before others in the duties of mercy:
and also by his Exampl as much as he may, to go before Others in the duties of mercy:
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But the good Magistrate is not onely to bee a good mouth for the poore, but an hand, an eare, an eye, and a foote for them;
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;
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to speake, to heare, to see, to go, to do what lyeth in him, both for the defence and reliefe of the poore.
to speak, to hear, to see, to go, to do what lies in him, both for the defence and relief of the poor.
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As God forbiddeth all cruelty and priuate reuenge in the sixth Commandement; so he commandeth all care and meanes to preserue the liues of our brethren;
As God forbiddeth all cruelty and private revenge in the sixth Commandment; so he commands all care and means to preserve the lives of our brothers;
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now releife of the needy is a meanes to preserue life, he that releeueth not when he may,
now relief of the needy is a means to preserve life, he that relieveth not when he may,
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and when there is great necessity offendeth against this Commandement, and is a murtherer.
and when there is great necessity offends against this Commandment, and is a murderer.
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Non pauisti, occidisti ▪ thou hast not fed (saith one) therefore thou hast killed.Non pauisti, occidisti ▪ thou hast not fed (Says one) Therefore thou hast killed.
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A Lampe is quenched not onely by blowing it out, but by keeping away the oile to feed it:
A Lamp is quenched not only by blowing it out, but by keeping away the oil to feed it:
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A fire is quenched, not onely by water but by keeping away wood from it;
A fire is quenched, not only by water but by keeping away wood from it;
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In a great drought many hearbs do die, not onely by plucking vp, but for want of watring;
In a great drought many herbs do die, not only by plucking up, but for want of watering;
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So, many poore people for want of food which they should haue by the care of good Gouernours and charitable good people;
So, many poor people for want of food which they should have by the care of good Governors and charitable good people;
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many (I say) for want of meanes and prouision, doe decay, pine, and perish, which is most shamefull, fearefull, lamentable,
many (I say) for want of means and provision, do decay, pine, and perish, which is most shameful, fearful, lamentable,
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and intollerable in a Christian State.
and intolerable in a Christian State.
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But I nothing doubt of your care and dilligence to performe this so worthy and necessary duty:
But I nothing doubt of your care and diligence to perform this so worthy and necessary duty:
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I know you are dayly put in minde of these things, and therefore I will cease to vrge this point any further.
I know you Are daily put in mind of these things, and Therefore I will cease to urge this point any further.
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Onely by the way let mee giue some few instructions and caueats, and some comforts to the poorer sort.
Only by the Way let me give Some few instructions and caveats, and Some comforts to the Poorer sort.
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These must know that God hath so ordained, and appointed in his prouidence, that there shall bee some poore as long as the world endureth.
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.
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Let them therefore bee content with their state, seeing God (who knoweth what is best for them) hath so decreed it in his Wisedome:
Let them Therefore be content with their state, seeing God (who Knoweth what is best for them) hath so decreed it in his Wisdom:
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It may bee if they had riches they would abuse them in pride and wantonnesse;
It may be if they had riches they would abuse them in pride and wantonness;
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he can (if he see good) turne their want into plenty, Let them know that many worthy men haue beene in want and necessity;
he can (if he see good) turn their want into plenty, Let them know that many worthy men have been in want and necessity;
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Let them take their pouerty as a crosse, and let them be patient and humble, the rather because sometimes their owne idlenesse and loosenesse of life hath caused it, let them repent of their sinnes past, let them take heed hereafter of pride, en•y, slothfulnesse, and vnlawfull shifts and meanes;
Let them take their poverty as a cross, and let them be patient and humble, the rather Because sometime 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;
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Let them depend vpon God and cast their whole care vpon him, and though they bee poore in the world, let their chiefe care bee to bee rich in grace, in knowledge,
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,
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and in faith, and so they shall bee sure to bee greatly in the fauour of God:
and in faith, and so they shall be sure to be greatly in the favour of God:
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Let euery one of them say with the Apostle: I haue learned in what state I am, there-with to bee content; Let every one of them say with the Apostle: I have learned in what state I am, therewith to be content;
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I can be abased, and I can abound, euery where in all things, I am instructed both to bee full and to be hungry,
I can be abased, and I can abound, every where in all things, I am instructed both to be full and to be hungry,
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and to abound and to haue want, I am able to doe all things through the helpe of Christ which strengthneth mee. and to abound and to have want, I am able to do all things through the help of christ which strengtheneth me.
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Let them bee kind and pittifull to those which bee in like case with them, seeing they are in the same misery:
Let them be kind and pitiful to those which bee in like case with them, seeing they Are in the same misery:
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Let them bee thankefull towards their Benefactors;
Let them be thankful towards their Benefactors;
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and though some rich-men bee hard-hearted & vnmercifull to thē, let them not curse, but blesse,
and though Some Rich-men be hardhearted & unmerciful to them, let them not curse, but bless,
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and pray to God for them, who is able to mollifie and soften their hard hearts:
and pray to God for them, who is able to mollify and soften their hard hearts:
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for it may bee God in his iustice doth turne the hearts of men from them,
for it may be God in his Justice does turn the hearts of men from them,
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because they haue turned their eares and hearts from him:
Because they have turned their ears and hearts from him:
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they haue beene hard hearted against God, against Gods word, and against their brethren, and therefore the hearts of others are iustly hardened against them.
they have been hard hearted against God, against God's word, and against their brothers, and Therefore the hearts of Others Are justly hardened against them.
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Let them remember and follow the example of poore Lazarus, which though the rich man dealtmore cruelly with him thē did his dogs,
Let them Remember and follow the Exampl of poor Lazarus, which though the rich man dealtmore cruelly with him them did his Dogs,
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& had no pitty at all of so poore a creature, yet this poore man did neither grudge, repine, nor curse:
& had no pity At all of so poor a creature, yet this poor man did neither grudge, repine, nor curse:
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and therefore being full of faith and patience, he was receiued into Abrahams bosome.
and Therefore being full of faith and patience, he was received into Abrahams bosom.
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And finally, seeing that God hath such a great care of the poore in making so many Lawes for them, in giuing so many preceps for their reliefe,
And 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,
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and taketh their cause to be his owne, and seeing he hath appointed Ministers to speake for them, and Officers and Magistrates;
and Takes their cause to be his own, and seeing he hath appointed Ministers to speak for them, and Officers and Magistrates;
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yea, Kings and Princes for their defence and reliefe:
yea, Kings and Princes for their defence and relief:
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Let the poore (I say) bee carefull to serue & feare that God, which is so carefull of them;
Let the poor (I say) be careful to serve & Fear that God, which is so careful of them;
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let them reuerence and loue the Ministers & louingly embrace that word which doth perswade, moue & prouoke all men to the duties of mercy, loue, & liberality;
let them Reverence and love the Ministers & lovingly embrace that word which does persuade, move & provoke all men to the duties of mercy, love, & liberality;
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Let them honor the Magistrates who are appointed as fathers vnto them, who take care and watch,
Let them honour the Magistrates who Are appointed as Father's unto them, who take care and watch,
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and take continuall paines to comfort and helpe them: And let them say in their soules, blessed be God for good Gouernours:
and take continual pains to Comfort and help them: And let them say in their Souls, blessed be God for good Governors:
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And thus we haue heard many good parts of good Gouernours, that by their meanes the wicked are punished, the good are praised and countenanced, euery man possesseth his owne;
And thus we have herd many good parts of good Governors, that by their means the wicked Are punished, the good Are praised and countenanced, every man Possesses his own;
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oppressions and wrongs are suppressed, the poore and needy are comforted and relieued, and all these benefits & duties this gracious Queene includeth in these words Equity and Righteousnesse. One duty yet remaineth, which is also a part of Equity,
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 remains, which is also a part of Equity,
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and that is to establish and mainetaine true Religion;
and that is to establish and maintain true Religion;
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this is the first & chiefe duty of a good Prince, though I haue referred it to the last place.
this is the First & chief duty of a good Prince, though I have referred it to the last place.
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Good Princes are not onely to haue a care of iustice in punishing the wicked, & of mercy in defending the good, and releeuing the distressed;
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;
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but also to plant and maintane the worship of God in their Kingdomes.
but also to plant and maintane the worship of God in their Kingdoms.
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Thus much wee haue heard already, that Religion & Diuine Wisedome belongeth to all sorts & degrees of men, to rich and poore, to yong & old, to men, women & children,
Thus much we have herd already, that Religion & Divine Wisdom belongeth to all sorts & Degrees of men, to rich and poor, to young & old, to men, women & children,
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and most of all to Princes & Gouernours, who are to be giudes and ringleaders to others.
and most of all to Princes & Governors, who Are to be giudes and ringleaders to Others.
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We haue examples before our eyes of a religious Queene comming so great and long a iourny to be resolued in the truth of religion,
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,
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& reposing the greatest happines in true & heauenly wisedome:
& reposing the greatest happiness in true & heavenly Wisdom:
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Here also is the example of Salomon a mirrour of Religion and Diuine Wisedom to all the world;
Here also is the Exampl of Solomon a mirror of Religion and Divine Wisdom to all the world;
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who also planted and established the true worship of God in his Kingdome.
who also planted and established the true worship of God in his Kingdom.
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We haue heard also that God is the authour of the callings of Kings and Princes, that they are in his steed and carry his Name and Image;
We have herd 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;
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& therfore they, of all others, are to be most Religious, & to be most carefull that the true God, who hath so highly aduanced them, may bee worshipped and serued in their Kingdomes:
& 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:
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And this is Equity and Righteousnesse to command & establish the Law and Seruice of their Creator and Protector:
And this is Equity and Righteousness to command & establish the Law and Service of their Creator and Protector:
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And further wee haue heard, that it is the duty of Gouernours to ouerthrow and roote out all false worship, all false doctrine, heresie, and idolatry:
And further we have herd, that it is the duty of Governors to overthrow and root out all false worship, all false Doctrine, heresy, and idolatry:
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as all these are to bee remoued;
as all these Are to be removed;
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so in steed of these, good Princes are to plant true Religion, & to establish faithfull Teachers in their Kingdomes:
so in steed of these, good Princes Are to plant true Religion, & to establish faithful Teachers in their Kingdoms:
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They must be examples of Religion and Piety to others, they must guide their families so carefully, religiously, that they may be patternes and presidents to others,
They must be Examples of Religion and Piety to Others, they must guide their families so carefully, religiously, that they may be patterns and Presidents to Others,
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If Religion be first in their owne hearts, & also planted in their houshold and families, they will be also carefull that all the people committed to their charge may feare God, & be truely Religious.
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.
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This is part of the counsell of Iethro, Moses father in law, wishing him that hee should prouide not onely men of courage, and iust men, hating couetousnesse,
This is part of the counsel of Jethro, Moses father in law, wishing him that he should provide not only men of courage, and just men, hating covetousness,
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but also such as feared God. There be generall places in the Scripture, as; Loue God with all thine heart, with all thy soule, with all thy strength:
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:
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Feare God, and keep his Cōmandements. Seeke for Gods Kingdome. Labor for the meat that neuer perisheth. fear God, and keep his commandments. Seek for God's Kingdom. Labour for the meat that never Perishes.
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These, & such like commandements, & exhortations, as they belong to all Christians, so also to Magistrates:
These, & such like Commandments, & exhortations, as they belong to all Christians, so also to Magistrates:
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They are keepers of both the Tables of the Commandements, & therfore to maintaine the one as well as the other:
They Are keepers of both the Tables of the commandments, & Therefore to maintain the one as well as the other:
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they must see as well the duties to God, performed to him, as the duties to mē one to another.
they must see as well the duties to God, performed to him, as the duties to men one to Another.
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They must haue a care not only of iustice, peace, & ciuil honesty; but also of the sincerity of Religion:
They must have a care not only of Justice, peace, & civil honesty; but also of the sincerity of Religion:
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The King is commanded to haue the book of the Law, to reade in it continually;
The King is commanded to have the book of the Law, to read in it continually;
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that so he may learne to feare both his God, and to keep al the words of the Law. that so he may Learn to Fear both his God, and to keep all the words of the Law.
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Dauid saith, Be wise ye Kings, be learned ye Iudges of the earth, serue the Lord in feare, David Says, Be wise you Kings, be learned you Judges of the earth, serve the Lord in Fear,
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& reioyce in trembling, kisse the sonne least hee bee angry. And in another place he saith; & rejoice in trembling, kiss the son lest he be angry. And in Another place he Says;
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Kings of the earth, all people, Princes, & all that iudge the world ▪ •ong men & maids, old men & children, let them praise the Lord: Kings of the earth, all people, Princes, & all that judge the world ▪ •ong men & maids, old men & children, let them praise the Lord:
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his Name is onely to bee exalted, and his praise aboue the earth, & the heauens.
his Name is only to be exalted, and his praise above the earth, & the heavens.
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Dauid before his death chargeth his son Salomon, to walke in the Waies of God,
David before his death charges his son Solomon, to walk in the Ways of God,
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and to keepe his Statutes, that so he might prosper in that he tooke in hand. and to keep his Statutes, that so he might prosper in that he took in hand.
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Princes we heard are fathers of the Country, of the Church, & Common-wealth:
Princes we herd Are Father's of the Country, of the Church, & Commonwealth:
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Now, the Apostle exhorts fathers to bring vp their children in the feare of the Lord.
Now, the Apostle exhorts Father's to bring up their children in the Fear of the Lord.
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Dauid Prepared a place for the Arke of God, and pitched for it a Tent, David Prepared a place for the Ark of God, and pitched for it a Tent,
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and gathered all Israel together to Ierusalem, to bring vp the Arke of G•d to his place which he had ordained for it;
and gathered all Israel together to Ierusalem, to bring up the Ark of G•d to his place which he had ordained for it;
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so he & they brought it with great ioy. Salomon after he had built a famous house for God; so he & they brought it with great joy. Solomon After he had built a famous house for God;
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Hee blessed the people, hee praiseth the Lord, hee prayeth to God for those that should pray in the Temple. He blessed the people, he Praiseth the Lord, he Prayeth to God for those that should pray in the Temple.
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Asah destroyeth Idolatry, and commandeth his people to serue the true God; Asa Destroyeth Idolatry, and commands his people to serve the true God;
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and they made a couenant to seeke the Lord God of their fathers with all their heart,
and they made a Covenant to seek the Lord God of their Father's with all their heart,
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and with all their soule, and whosoeuer will not seeke the Lord God of Israel shall be slaine,
and with all their soul, and whosoever will not seek the Lord God of Israel shall be slain,
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whether hee be great or small, man or woman, & they sware vnto the Lord with a loud voyce,
whither he be great or small, man or woman, & they sware unto the Lord with a loud voice,
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and all Iuda reioyced at the oath. Iehoshaphat he walked in the waies of his father Dauid, & sought the Lord God of his fathers,
and all Iuda rejoiced At the oath. Jehoshaphat he walked in the ways of his father David, & sought the Lord God of his Father's,
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and walked in his Cōmandements, and tooke away Idolatry, and sent forth Teachers with the book of the Law of the Lord, who went about through the Citties of Iudah, & taught the people. In time of distresse he prayed vnto the Lord,
and 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 Iudah, & taught the people. In time of distress he prayed unto the Lord,
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and proclaimed a fast throughout all Iudah, and humbled his soule and asked counsell of the Lord. and proclaimed a fast throughout all Iudah, and humbled his soul and asked counsel of the Lord.
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Hezekiah repaireth the Temple, aduertiseth the Leuits of the corruption of Religion, the King and his Princes sacrifice ian the Temple, he cōmandeth the Passe-ouer to be k•pt & exhorteth his people to returne to the Lord. Hezekiah repaireth the Temple, advertiseth the Leuits of the corruption of Religion, the King and his Princes sacrifice Jan the Temple, he commands the Passover to be k•pt & exhorteth his people to return to the Lord.
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Good Iosiah destroyeth Id•l•, repaireth the Temple, took away all the abhomination• out of all the countries that pertaine to the children of Israel, Good Josiah Destroyeth Id•l•, repaireth the Temple, took away all the abhomination• out of all the countries that pertain to the children of Israel,
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& compelled all that were found in Israel to serue the Lord their God. Nehemiah reproueth, and reformeth the prophanation of the Sabboath. & compelled all that were found in Israel to serve the Lord their God. Nehemiah Reproveth, and reformeth the profanation of the Sabbath.
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The Lord stirred vp Cyrus King of Persia, to build him an house in Ierusalem: And see the zeale of that King in furthering the building of that house.
The Lord stirred up Cyrus King of Persiam, to built him an house in Ierusalem: And see the zeal of that King in furthering the building of that house.
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Nebuchadnezzar maketh a decree that euery People, Nation, and Language, which speake any blasphemy against the God of Shadrach, Meshech, and Abednego, should be drawne in ••eces, Nebuchadnezzar makes 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,
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& their houses should bee m•de a I•kes, because there is no God that can del•••r after this sort. & their houses should be m•de a I•kes, Because there is no God that can del•••r After this sort.
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Darius maketh a Decree that in all the Deminions of his Kingdome men tremble and feare before the God of Daniel, for hee is the liuing God, and remaineth for euer. Darius makes a decree that in all the Dominions of his Kingdom men tremble and Fear before the God of daniel, for he is the living God, and remains for ever.
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The King of Niniue after hee heard the Preaching of Ionah, hee beleeued God, hee proclaimed a fast,
The King of Nineveh After he herd the Preaching of Jonah, he believed God, he proclaimed a fast,
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and commanded his Subiects to cry mightily vnto God, and to turne from their euill way. and commanded his Subjects to cry mightily unto God, and to turn from their evil Way.
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Thus wee see by all these examples that good Princes are to haue a care of Religion both in themselues and others.
Thus we see by all these Examples that good Princes Are to have a care of Religion both in themselves and Others.
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And here is a further blessing of a good King, that wee haue not onely by his meanes, iustice, peace,
And Here is a further blessing of a good King, that we have not only by his means, Justice, peace,
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and ciuill honesty, protection of body and goods;
and civil honesty, protection of body and goods;
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but also true Religion, and the worship of the true God, and the Gospell of Christ commanded,
but also true Religion, and the worship of the true God, and the Gospel of christ commanded,
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and enioyned, and established amongst vs by many good Lawes and Statutes.
and enjoined, and established among us by many good Laws and Statutes.
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Now for a conclusion of the duties of good Gouernours, let them remember these counsels, directions, and examples.
Now for a conclusion of the duties of good Governors, let them Remember these Counsels, directions, and Examples.
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A worthy King by his last will gaue this aduise to his son and successour, saying;
A worthy King by his last will gave this advise to his son and successor, saying;
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Be deuout in the seriuce of God, bee in heart pittifull, & charitable to the poore,
Be devout in the seriuce of God, be in heart pitiful, & charitable to the poor,
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& comfort thē with thy good deeds, keep the good Lawes of the Realme, take no Subsidies,
& Comfort them with thy good Deeds, keep the good Laws of the Realm, take no Subsidies,
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nor releise of thy Subiects, but vpon vrgent necessity, & for to profite the Common-wealth vpon iust cause voluntarily.
nor releise of thy Subjects, but upon urgent necessity, & for to profit the Commonwealth upon just cause voluntarily.
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Iulius Pollux, Gouern or of the Emperour Commodus in his youth, giueth him these titles, calling him Father of the people, Gentle, Louing, Merciful, Wise, Iust, courteous, Couragious, despising Mony, not subiect to Passion,Julius Pollux, Govern or of the Emperor Commodus in his youth, gives him these titles, calling him Father of the people, Gentle, Loving, Merciful, Wise, Just, courteous, Courageous, despising Money, not Subject to Passion,
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but commanding ouer himselfe, ouercomming Lust, vsing reason, quick of cōceit, Sober, Religious, carefull for his Subiects, Constant, no deceiuer, adorned with Authority, ready in his affaires, prouided to doe well, slow to reuenge, Affable, gracious in speech, open-hearted, a louer of the vertuous, desirous of peace, valiant in warre,
but commanding over himself, overcoming Lust, using reason, quick of conceit, Sobrium, 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,
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an example of good manners to his subiects, a maker of good lawes, and an obseruer of the same.
an Exampl of good manners to his Subjects, a maker of good laws, and an observer of the same.
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There was a worthy Table (as is recorded) found at Thebes, by Marcus Aurelius, and at his death giuen to his sonne as a precious Iewell, conteining these protestations and sentences following:
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:
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I neuer exalted the proud rich man, neither hated the poore that was iust:
I never exalted the proud rich man, neither hated the poor that was just:
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I neuer denied iustice to the poore for his pouerty, neither pardoned the wealthy for his riches:
I never denied Justice to the poor for his poverty, neither pardoned the wealthy for his riches:
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I neuer benefited nor gaue reward for affection, nor punished for passion onely: I neuer suffered euill to escape vnpunished, neither goodnesse vn-rewarded:
I never benefited nor gave reward for affection, nor punished for passion only: I never suffered evil to escape unpunished, neither Goodness unrewarded:
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I neuer committed the execution of manifest iustice to another, neither determined that which was difficult by my selfe alone:
I never committed the execution of manifest Justice to Another, neither determined that which was difficult by my self alone:
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I neuer denied Iustice to him that asked it, neither Mercy to him that deserued it:
I never denied justice to him that asked it, neither Mercy to him that deserved it:
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I neuer punished in anger, nor promised benefite in mirth: I was neuer carelesse in prosperity, neither faint-hearted in aduersity:
I never punished in anger, nor promised benefit in mirth: I was never careless in Prosperity, neither fainthearted in adversity:
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I neuer did euill vpon mallice, nor commited villany for couetousnesse: I neuer opened my gate to the flatterer, nor gaue care to the backe-biter:
I never did evil upon malice, nor committed villainy for covetousness: I never opened my gate to the flatterer, nor gave care to the backbiter:
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I alwayes sought to be loued of the good, and feared of the wicked:
I always sought to be loved of the good, and feared of the wicked:
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Lastly, I alwayes fauoured the poore, that were able to doe little, and God, who was able to do much, fauoured me.
Lastly, I always favoured the poor, that were able to do little, and God, who was able to do much, favoured me.
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A mirrour for Magistrates, a patterne for Princes, and happy are they that in the end of their gouernement can truely say thus:
A mirror for Magistrates, a pattern for Princes, and happy Are they that in the end of their government can truly say thus:
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at least let Gouernours striue and endeuour to the vtmost of their power, to learne and practise these lessons,
At least let Governors strive and endeavour to the utmost of their power, to Learn and practise these Lessons,
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and to performe all other duties of their callings.
and to perform all other duties of their callings.
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And thus we haue heard the chiefe and principall doctrines concerning the Magistrate, as the necessity, authority,
And thus we have herd the chief and principal doctrines Concerning the Magistrate, as the necessity, Authority,
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and dignity, and duty of their callings.
and dignity, and duty of their callings.
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This doctrine is necessa•y and profitable often to bee vrged, and serueth for many good vses.
This Doctrine is necessa•y and profitable often to be urged, and serveth for many good uses.
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By this the Magistrate may be encouraged and comforted in the execution of all the parts of his calling, hauing his allowance and warrant from God.
By this the Magistrate may be encouraged and comforted in the execution of all the parts of his calling, having his allowance and warrant from God.
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By this hee is stirred vp and prouoked to zeale, and religion, and holinesse of life, seeing hee carrieth vpon him the name, the place and Image of God.
By this 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.
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By this doctrine he may see the greatnesse, the difficulty, and the heauy burden of his calling, which may bee a cause sufficient to humble him in the sight of God and men.
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 sighed of God and men.
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In consideration wherof he may say with the Apostle, who is sufficient for these things? And let him pray with Salomon; Giue vnto thy seruant an vnderstanding heart, to iudge thy people, that he may discerne betweene good and bad:
In consideration whereof he may say with the Apostle, who is sufficient for these things? And let him pray with Solomon; Give unto thy servant an understanding heart, to judge thy people, that he may discern between good and bad:
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For who is able to iudge this so mighty a people? This doctrine serueth also to reproue, conuince,For who is able to judge this so mighty a people? This Doctrine serveth also to reprove, convince,
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and condemne all rebels, traytors, and seditious spirits, which make insurrection against their lawfull Soueraigne. And hereby all good subiects are encouraged to loue, honour and obey their lawfull Rulers;
and 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;
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and with this Queene, to blesse and praise God for the happinesse of good Gouernement.
and with this Queen, to bless and praise God for the happiness of good Government.
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And considering the manifold blessings which wee receiue by good Rulers, as Iustice, peace, punishment of euill doers, defence against forraigne and domesticall foes, reliefe for the poore, comfort to the good, fruition of liberty,
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,
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yea freedome of the Gospell, and true Religion.
yea freedom of the Gospel, and true Religion.
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Considering (I say) so many and so great benefites which wee enioy vnder Christian Magistrates, let vs all with this Queene, blesse God for so happy gouernement.
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.
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And indeede all true English Christian hearts haue iust cause to reioyce and praise God for his Maiesties happy reigne amongst vs, both for his entrance and continuance.
And indeed all true English Christian hearts have just cause to rejoice and praise God for his Majesties happy Reign among us, both for his Entrance and Continuance.
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What feares? what perplexities, and doubts had we at the death of our late Soueraigne? What boasting, what hopes and triumphing of the Aduersaries? who made account they had that day which they long looked and gaped for.
What fears? what perplexities, and doubts had we At the death of our late Sovereign? What boasting, what hope's and triumphing of the Adversaries? who made account they had that day which they long looked and gaped for.
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They had spoken it often, and thought it often in their hearts, saying and thinking with Esau; The dayes of mourning for my father wil come shortly,
They had spoken it often, and Thought it often in their hearts, saying and thinking with Esau; The days of mourning for my father will come shortly,
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then wil I slay my brother Iacob. then will I slay my brother Iacob.
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The best had cause to feare, in respect of the horrible and manifold sinnes of the Land, deseruing such a iudgement.
The best had cause to Fear, in respect of the horrible and manifold Sins of the Land, deserving such a judgement.
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But blessed bee God, who cared for vs, though we little cared for him:
But blessed bee God, who cared for us, though we little cared for him:
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He presently prouided another gracious Soueraigne for vs, the next in bloud, a Christian Prince, a man of wisedome and experience in Gouernement.
He presently provided Another gracious Sovereign for us, the next in blood, a Christian Prince, a man of Wisdom and experience in Government.
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After Moses succeded Iosuah, after Dauid Salomon. Let vs say with the Prophet:
After Moses succeeded Joshua, After David Solomon. Let us say with the Prophet:
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Thou hast saued vs ô Lord from our aduersaries, and hast put them to confusion that hate vs: Thou hast saved us o Lord from our Adversaries, and hast put them to confusion that hate us:
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therefore will we praise God continually, & will confesse thy name for euer. It may be said of diuers other Countries:
Therefore will we praise God continually, & will confess thy name for ever. It may be said of diverse other Countries:
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There is no peace to him that goeth out and in amongst them, but great troubles are to all their inhabitants. There is no peace to him that Goes out and in among them, but great Troubles Are to all their inhabitants.
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But it may be said of vs as the Lord saith to Dauid: Behold a Sonne is borne to thee, which shall bee a man of rest: But it may be said of us as the Lord Says to David: Behold a Son is born to thee, which shall be a man of rest:
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for I will giue him rest from all his enemies round about, therefore his name is Salomon.
for I will give him rest from all his enemies round about, Therefore his name is Solomon.
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And I will send peace and quietnesse vpon Israel in his daies, &c.
And I will send peace and quietness upon Israel in his days, etc.
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And that which the Prophet Ieremy speaketh, is fulfilled amongst vs: Behold the dayes come (saith the Lord) that I wil• raise vnto Dauid a righteous branch, And that which the Prophet Ieremy speaks, is fulfilled among us: Behold the days come (Says the Lord) that I wil• raise unto David a righteous branch,
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and a King shall reigne and prosper, and shall execute iudgment and iustice in the earth.
and a King shall Reign and prosper, and shall execute judgement and Justice in the earth.
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In his daies Iudah shall bee saued, and Israell shall dwell safely.
In his days Iudah shall be saved, and Israel shall dwell safely.
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How much are wee beholden to God, that so soone and suddenly turned our sorrow and feare into ioy and gladnesse, How much Are we beholden to God, that so soon and suddenly turned our sorrow and Fear into joy and gladness,
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and doth still continue and confirme the same vnto vs? Though weeping was in the euening, yet ioy came in the morning. and does still continue and confirm the same unto us? Though weeping was in the evening, yet joy Come in the morning.
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As the cold waters to a weary soule, so good newes from a farre countrey did cheere and refresh our hearts. As the cold waters to a weary soul, so good news from a Far country did cheer and refresh our hearts.
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Wherefore praise the Lord, ô Ierusalem, praise thy God, ô Sion, for he hath made the barre of thy gates strong, Wherefore praise the Lord, o Ierusalem, praise thy God, o Sion, for he hath made the bar of thy gates strong,
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and hath blessed thy children within thee: Hee setteth peace in thy borders, and satisfieth thee with the flowre of Wheate:
and hath blessed thy children within thee: He sets peace in thy borders, and Satisfieth thee with the flower of Wheat:
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He sheweth his word to Iacob, his statutes and his iudgements to Israel. He hath not dealt so with euery Nation, neither haue they knowne his iudgements. Praise yee the Lord.
He shows his word to Iacob, his statutes and his Judgments to Israel. He hath not dealt so with every nation, neither have they known his Judgments. Praise ye the Lord.
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O that we had hearts to think seriously of these benefits which we enioy vnder his Maiesty, Oh that we had hearts to think seriously of these benefits which we enjoy under his Majesty,
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and that we were truly thankfull for them: then might we hope for the continuance and increase of these blessings: and that we were truly thankful for them: then might we hope for the Continuance and increase of these blessings:
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But our iniquities haue turned away these things, and our sinnes haue hidden good things from vs. O that we had such hearts and tongues that wee might continually with ioy say in our soules:
But our iniquities have turned away these things, and our Sins have hidden good things from us Oh that we had such hearts and tongues that we might continually with joy say in our Souls:
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Blessed be God for his so great and vndeserued blessings bestowed vpon this sinfull land:
Blessed be God for his so great and undeserved blessings bestowed upon this sinful land:
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blessed be his name for all good Lawes, good Gouernours, and good Gouernement vnder his gracious Maiestie. blessed be his name for all good Laws, good Governors, and good Government under his gracious Majesty.
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One thing more I obserue worthy of commendation, both in this Queene, and in Salomon: It is worthy of memory in her that shee made choyce of such a Teacher and Schoole-maister:
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:
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And indeede shee could not at that time make a better choyce in the world.
And indeed she could not At that time make a better choice in the world.
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Dionysius made choyce of Donatus for his Schoole-maister in Grammer, and Victorinus for Rhetoricke, and Gregery Nazianzene for Theology.Dionysius made choice of Donatus for his Schoolmaster in Grammar, and Victorinus for Rhetoric, and Gregory Nazianzene for Theology.
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Theophrastes made choyce of Aristotle to be his teacher: Aristotle made choyce of Plato, and Plato made choyce of Socrates. Theophrastus made choice of Aristotle to be his teacher: Aristotle made choice of Plato, and Plato made choice of Socrates.
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These were all wise in their choyce, but this Queene goeth beyond them all, choosing Salomon for her Teacher, who excelled all men in the world, both in humane and Diuine wisedome.
These were all wise in their choice, but this Queen Goes beyond them all, choosing Solomon for her Teacher, who excelled all men in the world, both in humane and Divine Wisdom.
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And as she made choyce of him, so she was content to bee taught by him,
And as she made choice of him, so she was content to be taught by him,
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and profited much by his instructions, as wee haue already heard.
and profited much by his instructions, as we have already herd.
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Yea she so profited, that in some sort she teacheth him, and putteth him in minde of his duety:
Yea she so profited, that in Some sort she Teaches him, and putteth him in mind of his duty:
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Shee remembreth Gods mercies towards him, and admonisheth him of the end of his place and calling.
She Remember God's Mercies towards him, and Admonisheth him of the end of his place and calling.
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And it is worthy of commendation in Salomon, that as hee was willing to teach her,
And it is worthy of commendation in Solomon, that as he was willing to teach her,
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so he is content to bee taught by her.
so he is content to be taught by her.
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And if Salomon had but remembred this her admonition, it might haue beene a pretious preseruatiue against those horrible and grosse sinnes, into which he most fearfully fell in his old dayes.
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.
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But he forgot the loue and mercies of God towards him, he forgot his high place and dignity, he forgot the end why God had placed him,
But he forgotten the love and Mercies of God towards him, he forgotten his high place and dignity, he forgotten the end why God had placed him,
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and the rules of Equity and Righteousnesse. Yet this is worthy of commendation in him, that at this time hee doth not,
and the rules of Equity and Righteousness. Yet this is worthy of commendation in him, that At this time he does not,
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as some would haue done, reiect the admonition of this woman, being farre his inferiour. He might haue said;
as Some would have done, reject the admonition of this woman, being Far his inferior. He might have said;
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Doest thou take vpon thee to teach me, seeing thou camest to learne of me? I know my duty wel enough, I need no teaching.
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.
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But Salomon doth take in good part her good counsell, and doth still most louingly and kindly entertaine her.
But Solomon does take in good part her good counsel, and does still most lovingly and kindly entertain her.
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From hence we are to learne, that wee must be content to receiue good counsel, admonition,
From hence we Are to Learn, that we must be content to receive good counsel, admonition,
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and instruction from any, though they be farre our inferiours.
and instruction from any, though they be Far our inferiors.
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Such as bee truely humble and lowly in their owne eyes, are content to receiue good doctrine from meane persons:
Such as be truly humble and lowly in their own eyes, Are content to receive good Doctrine from mean Persons:
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they are not ashamed to learne of any, yong or old, learned or vnlearned, good or bad, men or women, they are not ashamed to confesse their ignorance, wants and infirmities, they do not contemne the plaine stile of teaching, which is agreeing to Scripture:
they 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:
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they can be content to receiue good drinke, not onely in cups of gold & siluer,
they can be content to receive good drink, not only in cups of gold & silver,
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but also in cups of pewter, wood and stone. Worthy is that counsell of an ancient Father:
but also in cups of pewter, wood and stone. Worthy is that counsel of an ancient Father:
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There is no age (saith he) too late to learne that which is needfull; There is no age (Says he) too late to Learn that which is needful;
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and though it bee more fit for old men to teach then to learne, yet it is better to learne then to be ignorant.
and though it be more fit for old men to teach then to Learn, yet it is better to Learn then to be ignorant.
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Another saith, It is a thing I desire, and is most worthy, to learne euen to my last age,
another Says, It is a thing I desire, and is most worthy, to Learn even to my last age,
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because that no age is so sufficient to learne throughly all that we need.
Because that no age is so sufficient to Learn thoroughly all that we need.
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Againe saith another, Be willing to learne of all that which thou knownest not thy selfe; Again Says Another, Be willing to Learn of all that which thou knownest not thy self;
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because humility can make that common to thee which Nature hath made proper to any: thou shalt be wiser then all, if thou bee willing to learne of all:
Because humility can make that Common to thee which Nature hath made proper to any: thou shalt be Wiser then all, if thou be willing to Learn of all:
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they are most rich of all, which receiue from all.
they Are most rich of all, which receive from all.
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Moses was content to hearken to the counsell of his Father-in-law in choosing officers to be assistant to him in his great charge. Moses was content to harken to the counsel of his Father-in-law in choosing Officers to be assistant to him in his great charge.
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Dauid receiueth and accepteth the counsell of Abigail a woman, and blesseth her in her counsell. David receiveth and Accepteth the counsel of Abigail a woman, and Blesses her in her counsel.
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Naaman the Syrian hearkeneth to the counsell of his maid, wishing him to send to Elisha for the curing of his leprosie; Naaman the Syrian harkeneth to the counsel of his maid, wishing him to send to Elisha for the curing of his leprosy;
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and the same noble man obeyed the counsell of his seruants aduising him to do as the Prophet bad him.
and the same noble man obeyed the counsel of his Servants advising him to do as the Prophet bade him.
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The blessed virgin was content to receiue instruction from the Sheapheards, of those things which shee knew before. The blessed Virgae was content to receive instruction from the Shepherds, of those things which she knew before.
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Apollos, an eloquent man, mighty in the Scriptures, instructed in the way of the Lord, feruent in the spirit, is content to receiue further instruction from Aquila and Priscilla, which were far his inferiors. Apollos, 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.
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The Apostle wisheth the Colossians to put Archippus in mind of his duty, wishing them to say to Archippus: Take heed to the Ministery that thou bast receiued in the Lord, that thou fulfill it.
The Apostle wishes the colossians to put Archippus in mind of his duty, wishing them to say to Archippus: Take heed to the Ministry that thou baste received in the Lord, that thou fulfil it.
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The vse of this doctrine is chiefly for reproofe of proud and scornfull persons, which either scorne all instructions,
The use of this Doctrine is chiefly for reproof of proud and scornful Persons, which either scorn all instructions,
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or at least they reiect the counsels of meane persons, and of their inferiours.
or At lest they reject the Counsels of mean Persons, and of their inferiors.
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Gouernours scorne to learne of their subiects, the old disdaine to learne of the yonger, parents wil not hearken to their children, no• maisters to their seruants:
Governors scorn to Learn of their Subjects, the old disdain to Learn of the younger, Parents will not harken to their children, no• masters to their Servants:
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Ministers scorne to receiue admonition from the people;
Ministers scorn to receive admonition from the people;
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yea from their fellow-ministers, if they be of meaner gifts, or lesse account in the world.
yea from their fellow-ministers, if they be of meaner Gifts, or less account in the world.
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And this is the cause that so many holy counsels and Sermons of godly Ministers are reiected,
And this is the cause that so many holy Counsels and Sermons of godly Ministers Are rejected,
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or little regarded, because they themselues are men of no great estimation in the world.
or little regarded, Because they themselves Are men of no great estimation in the world.
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Worthy is that example of the Eunuch, Treasurer of Aethiopia, who did so willingly hearken to Philip, and kindly entertaine him:
Worthy is that Exampl of the Eunuch, Treasurer of Ethiopia, who did so willingly harken to Philip, and kindly entertain him:
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for this noble man reading the Prophet Esay in his Chariot, being demanded of Philip, if he vnderstood that hee read:
for this noble man reading the Prophet Isaiah in his Chariot, being demanded of Philip, if he understood that he read:
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hee did not taunt nor scorne this poore Preacher, but confessed his ignorance, & willingnesse to learne,
he did not taunt nor scorn this poor Preacher, but confessed his ignorance, & willingness to Learn,
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and kindly entertained Philip, & took him into the chariot with him.
and kindly entertained Philip, & took him into the chariot with him.
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It is pride of heart, and want of humility, that causeth men to scorne good instructions from meane persons, The Lord sendeth such proud men to the very beastes, to learne from them.
It is pride of heart, and want of humility, that Causes men to scorn good instructions from mean Persons, The Lord sends such proud men to the very beasts, to Learn from them.
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The Oxe knoweth his owner (saith he) and the Asse his Maisters cribbe, but Israel hath not knowne. The Ox Knoweth his owner (Says he) and the Ass his Masters crib, but Israel hath not known.
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Againe, the Storke in the Aire knoweth her appointed times; Again, the Stork in the Air Knoweth her appointed times;
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the Turtle, the Crane, and the Swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lord. And Iob saith; the Turtle, the Crane, and the Swallow, observe the time of their coming, but my people Knoweth not the judgement of the Lord. And Job Says;
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Aske now the beasts and they shall teach thee, and the fowles of the heauen and they shall tell thee. Ask now the beasts and they shall teach thee, and the fowls of the heaven and they shall tell thee.
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Our Sauiour Christ, to draw his Disciples to humility, setteth a child before them to bee their Teacher, saying:
Our Saviour christ, to draw his Disciples to humility, sets a child before them to be their Teacher, saying:
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Verily I say vnto you, except yee bee conuerted and become as little children, ye cannot enter into the Kingdome of heauen; Verily I say unto you, except ye be converted and become as little children, you cannot enter into the Kingdom of heaven;
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whosoeuer therefore shall humble himselfe as this little child the same is the greatest in the Kingdome of heauen. whosoever Therefore shall humble himself as this little child the same is the greatest in the Kingdom of heaven.
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Wee must bee lowly, tractable, docible, and willing to learne, as good children are.
we must be lowly, tractable, docible, and willing to Learn, as good children Are.
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Salomon, so execellent a man, so extraordinarily wise, so famous in all learning, is content to receiue the instruction and admonition of this woman, a stranger, his scholler, nothing comparable to him in any grace,Solomon, so excellent 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,
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yet doth hee take in good part her counsell, teaching him nothing but that which he knew well enough before.
yet does he take in good part her counsel, teaching him nothing but that which he knew well enough before.
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And thus at last we haue gone through and finished, as wee could, this short, sweete and worthy Story, wherein wee haue laid before our eyes an example of a blessed Queene, of a blessed Hearer, of a blessed Teacher, and of a blessed King.
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 Exampl of a blessed Queen, of a blessed Hearer, of a blessed Teacher, and of a blessed King.
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Now the Lord, the most wise God, the Father of all good giftes, make vs all the true children and schollers of true Wisedome, that wee may esteeme that as our chiefe felicity in earth;
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;
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that so the King in ruling, the Nobles and Magistrates in assisting, Ministers in teaching, People in hearing and obeying, may bee truely blessed in this life,
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,
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and fully blessed for euer in the life to come, in the place of eternall blessednesse, in the Kindome of the true Salomon CHRIST IESVS who sitteth at the right hand of his Father,
and 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,
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and with Equity and Righteousnesse shall iudge the quicke and dead at his appearing. Amen. FINIS.
and with Equity and Righteousness shall judge the quick and dead At his appearing. Amen. FINIS.
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