The Christian gouernour, in the common-wealth, and priuate families described by Dauid, in his 101. Psalme. Guiding all men in a right course to heauen. Herewith also a part of the parable of the lost sonne. Luke 15. Both expounded and opened by Robert Horn. With the doctrines and vses thence arising. The more particular contents see on the page following.

THE CHRISTIAN GOVERNOVR. Psalme 101. expounded.

A Psalme of DAVID. I will sing Mercie and Iudgement:Vers. 1. vnto thee, O Lord, will I sing.

THis Psalme is Dauids: For, in the title which it hath, it is called Dauids Psalme, and beareth Dauids name. In which, He declareth how he will behaue himselfe in the Kingdome, after he is inuested in it, both for the affaires of his Crowne, and for the more priuate matters of his Court. For the time, when he wrote this most excellent Psalme, as it is not named, so the certaine houre, day, or yeere of it is not materiall: and it is probable that it was made some short time after the report of Sauls death, or not long before he came to the Kingdome by the common voice of all the Tribes, who came to Hebron to make him King. 2 Sam. 5.3.1. The Psalme itselfe consisteth of the title and bodie of the Psalme: the title is in these words: A Psalme of Dauid. Where the Kingly Prophet writeth his name in the beginning of the Psalme, as Princes doe in their Letters and Commandements, to giue further matter vnto it, and saith; A Psalme of Dauid, as if he should say; if any shall doubt who made so large a promise to God of bringing himselfe vnder him in obedience and faithfulnesse, yea, and bound himselfe by a religious Psalme, as by his bond and pawne, so solemnely to performe the same, let that person know that it was Dauid (Gods King) that entred thus into couenants with the Lord for the good gouernment of his owne house, and the whole Kingdome. This is the meaning.

Where we learne that none can be so Doct. great as to be ouer great and good for the good ordring and holy instruction of the charge that God hath put him in trust with: therefore this Princely Prophet; as he placed his greatest delight in the Arke of the Couenant, because it was the presence of God, to Gods people; so to bring it into Ierusalem was the ioy of his heart. 2 Sam. 6.12.14.15. This made Solomon his Sonne (the mightiest and wisest King that euer raigned in Israell, Christ excepted, (of whose eternall wisedome and greatnes his wisdome and greatnes mortal, were types & shadowes) to cal himselfe a Preacher. Eccl. 1.12. Iosua ruled his house as a Bishop. Ios. 24.15. & Abraham, who had a great family, catechised it. Gen. 14.14. After, God himselfe is Abrahams witnesse that he would keepe none in his house, Sonne or Seruant, whom he would not traine vp in Religion, & therfore saith; I know Abraham. Gen. 18.19, or, I dare giue my word for Abraham, that he will command his sonne and houshold after him: that is, as he feareth God, so hee will make them to feare him, and to keepe the way of the Lord as he keepeth it, doing righteousnesse, as he is righteous. So C • rnelius was a denout man, and deuout Cornelius had a good house. For, of him it is written, that he feared God with all his house. Act. 10.2. These all were great men, and in their times, famous; yet did they looke straightly to the waies of their people, and diligently teach them in the wayes of the Lord.

The Reasons.

First. In doing this, we are Gods seruants, and, is any too good or great to doe him seruice? Secondly, we may saue a soule from Hell: and, who can doe too much, or be too good to deliuer his brother from perdition? Againe, Christ died for the poorest soule: did Christ die for him; and doest thou despise thy brother, for whom Christ died? Thirdly, none can bee too good to keepe hi • house from infection, and those whom he hath in house from the plague of ill counsell. Not to reforme a wicked person, or not to remoue him if he will not be reformed, is to cast an infection and plague of euill example vpon those that be good, and promiseth no better successe then they can looke for who bring a leprous person among the whole, and a contagious person among the sound; and, can any be so proud and mercilesse as not to preuent a spoile and losse of Christian soules, so certaine and neare? Lastly, He that will not see the persons vnder him well ordered, doth giue way to them to runne into disorder, and to breake out into wickednesse: and, what is this but to communicate with their euill? and to be (if not authors, yet) abettors to them of all the vngodlinesse that is committed by them in that vndisciplined estate? Nay, he that shutteth not his doores against such, if he know them, openeth them to the curse of God which (vndoubtedly) will know him, and follow him. And, can any man be too good to preuent so great a danger toward • himselfe, though he will not doe good, by preuenting it in mercie toward others?

Vses.

Hence (then) they are reproued who disdaine to set the Teachers chaire, Vse. 1. with Dauid, in the mids of their house. Vers. 2. and with him to doe wisely in it, till the people that be vnder them doe (all) know the Lord. Some put from them with great contempt, this charitable worke, to others: and, some that looke for seruice from the persons they keepe, hate to giue them instruction. But the best day that euer Dauid saw, was that day when he danced before the Arke, in a linnen Eph • d, and with all his might. 2 Sam. 6.22. for, that was a good day indeed, when his zeale made him so vile before the Lord, and so humble before the Arke of his seruice. Solomon (as we heard) a great King, became a Preacher: the Scripture calleth him, & he called himself, Solomon, the Preacher. Iosua protested for him and his house, that he would serue the Lord: and Hester the Queene did as much for her and her maids. Hest. 4.16. Abraham and Cornelius are praised in their storie, because they had religious families. And who art thou? and what is thy fathers house that thou shouldest fancie to thy selfe greater honour then (thus) to worship at the Lords feet, in the sight of his Saints, with so great a Cloud of famous Leaders, all of them excellent persons, and well reported of in their times? I confesse that Princes and the Nobles of the Earth may and ought to haue, in their Courts and great houses, their speciall Ministers, and eyes of assistance (the Scripture calleth them Seers, as Gad, Dauids Seer, and wee Chaplens) in this great worke; yet so as they forget not to be good Nehemiahs and ouerseers of the worke themselues. For, if they doe, that that perisheth, perisheth by their default, and is lost vpon their account, and they shall answere for it.

An instruction, Vse. 2 • to Fathers of Families, and of Children, to doe this high office of a Teacher or Catechist vnto them, for godly knowledge and nurture. If wee would haue the Church of God to continue among vs, we must bring it into our houses, and beginne it in our Families. For, as of particular persons come Families, so from Families well ordered, proceed florishing Churches. Many complaine that there is no discipline in the Church: but thou that so complainest for Gods house, looke into thine owne house, and be sure that good discipline be there. Many crie out vpon euill seruants, and stubborne Sonnes: But thou, that makest this outcrie, take heed the fault be not thine, and cause in thee that thy Seruants are so bad, and thy Sonnes and Daughters no better. For, hast thou endeauoured to make thy Seruants, the Seruants of God, and thy Sonnes and Daughters, the Sonnes and Daughters of the Lord, by good education and teaching? Then thou mayest well complaine that they are no better, but if not, then it is thy iust plague that they are so euill. But must great men doe this dutie? Surely great Dauid did it: and they must eyther doe it themselues, or see it done by others. But, as when Ahimaaz would haue runne to haue told Dauid of the death of Absolom his wicked Sonne, Ioab said; thou shalt not be the Messenger to day: to day, or in this thing) thou shalt not beare the tidings, seeing the Kings Sonne is dead: 2. Sam. 18.20. So when any of our worthies shall, hauing the Absolom of rebellion slaine in themselues, offer to bring the good newes of it to others, not to Dauid, but to the house of Dauid and Church of Christ, by endeauouring (shall I say to runne?) nay, but to creepe in this race of priuate discipline for the making of a religious and well catechised Familie, they shall meete with many Ioabs and pull-backes. But Noble Ahimaaz be not kept backe: the more Noble your birth is, the better it doth become you to runne the race or way of Gods commandements. For, as Apples of gold vpon pictures of siluer, Prou. 25.11. so is true zeale when it is found in the heart of a Noble-man or Gentleman of great parentage. Yea, as pearle set in gold, so is it to finde sanctified vertue in the steppes of Honourable Lords. So much for the title of the Psalme, the matter followeth.

I will sing mercie,Vers. 1. and Iudgement to thee, &c.

VVE haue heard of the maker of the Psalme, which was Dauid; the matter of it consisteth of sundrie protestations (as it were bills of couenant) concerning his owne person, in the two first verses, and concerning both it and his Subiects, in the rest of the Psalme. That which concerneth his owne person, in this verse, is his bill of promise, by which He entreth into bond to the Lord, to execute holily and indifferently mercie and iudgement in his kingly place. And, this containeth the ditt • e, and person to whom he will sing it. The dittie may be considered in the manner of expressing it, or in the parts whereof it consisteth. The manner is by singing. The parts are: first, mercy or gentlenesse to those that doe well, opposed to tyrannie and crueltie; then iustice or seueritie, due to incorrigible offenders, till they be rooted out, opposed to dastardie and carnall feare. The person to whom this holy Psalme is holily ascribed, is the Lord. Where He that is the Author of this solemne v • we, promiseth to shew mercie, and to practise iudgement to his glory. For the manner, and in as much as the Prophet (here) taketh vpon him to sing the matter which hee hath in hand, not coldly to deliuer it; he doth in effect say, that he will doe it with ioy and cheerefulnesse, with a lo • d voyce, and with all his might. For, they that sing, are (commonly) merrie: and the Apostle Iames saith; Is any merry? let him sing. Iam. 5.13. Also, they extend their voice, and put strength vnto it that sing, as the Prophet here vnderstandeth singing.

From vvhence this Doctrine may be gathered: Doct. 1. what wee doe to God, or our Brethren for God, to doe it with ioy, heartily and willingly. The Prophet here doth so, seeing the manner by which he voweth praise to God, is by a Psalme, which he spreadeth before Him in his sanctuarie, as his pawne and witnesse to testifie for him, that what • e solemnely confesseth as debt, he meaneth iustly to pay. He that distributeth, must doe it with simplicitie; he that ruleth with diligence: he that sheweth mercie with cheerefulnesse. Rom. 12.8. The words are plaine, and they speake thus much, in effect, vnto vs: that in Gods matters, all things must be done in good forme and vprightly. The matter must be good, and the manner must please him. Wee must doe good, and doe that good well: and come to God, when he calleth vs, and come willingly to him. Psal. 110.3 • For, the commers to him, that is, they that come acceptably, are (all of them) voluntaries, and not prest-men: And, wee must not onely doe seruice, but doe it diligently. Rom. 12.11. For, he that loueth a cheerefull giuer, 2 Cor. 9.7. holdeth him accursed by his word, that doth his worke negligently, or with deceipt. Ier. 48.10. And therefore, God, by Moses, chargeth vs to loue him with all our heart; not with some of our heart, or something in our heart, but p • rfectly, with the whole heart. For, he will not haue a little, but all: and, hee further • aith, with all your soule; not with a part, but with euery part; nor by halfes, but wholy, and, with all your strength. As if hee should say; all, or none. And therefore st • ong in anger against his enemies, and strong in zeale for his glory: strong to doe good, weake to doe euill: strong in forgiuing a wrong, weake in reuenging it: strong to serue him, weake to serue sin. Deut. 6. • . The reasons of the Doctrine are. First, men cannot endure a grudging giuer: and will God respect him? Secondly, Dauid was the Lords type, when he reioyced with great ioy, that the people off • red willingly to the Lord, 1 Chr. 29.9. Which is to teach vs; when wee bring to God, for the building, not of an earthly but heauenly • ouse in which wee dwell by faith, not talents of gold, or the shekell of siluer, but a pure and willing minde, as it were, a golden inhabitant in a meane and perishable tenement of clay; that wee cannot but greatly please the Lord, offering the same, as wee haue receiued of him the measure and gift of faith, and desiring to doe well from a free heart. Thirdly, it is no gift, that is no free-gift; nor good seruice, that is done with eye-seruice. Colos. 3.22. and, we please God, when wee offer not much but willingly. The childe that doth his goodwill, doth as much content his Father, as if he had done the thing, which he would gladly haue done, but could not. And, where there is a willing minde, it is accepted according • o that a man hath, and not according to that he hath not. 2 Cor. 8.12.

Vses.

Vse. 1.A reproofe to those who come to our Church-meetings by constraint, and grudgingly, rather to saue their credit, then their soules. Dauid daunced before the Arke, with all hi • might. 2 Sam. 6.14. but these (so soone as they come into the assembly) squat downe before the Arke of publique Prayer and Preachings, neither hauing affection, nor doing reuerence. Or, if they heare vvhat is spoken • and ioyne in prayer, they doe the seruice but coldly, and with a desire to be gone. Now, if a woman should be wearie, and take no pleasure in her owne husbands company and presence, where (yet) shee is neuer wearie, and taketh great delight to be in companie and to haue fellowship with other men, howsoeuer shee may giue her selfe to her husband in certaine bodily duties, because the law and condition of their marriage compels her so to doe, her husband may well take her to be a wanton and euill affected wife. So, if being married to Christ, by our vow in Baptisme, and promise a • his Table, so often and solemnely made, we shall offer • in his presence, and to him, in place, vnpleasing prayer and hearing, hauing small ioy while we haue him with vs in the assembly, howsoeuer (because the law commandeth our bodily presence, and certaine bodily duties of the eare, and tongue, and knee) wee offer these for fashion, not with any good will (for our hearts in the meane while are in secret conference with the world, the profits of it, or pleasures in it, which we desire to serue and to haue fellowship with, euen when we seeme to • erue God, and to haue fellowship with ••• Saints;) how can the Bridegrome steem • vs as friends and Lo • ers, and •• ot ioyne vs vvith women of fornica ••• on, that • aue departed from the faith ••• their Lor • and followed other Louers? ••• ich may be ••• ken (also) of such as ••• God, not of sin •••• tie but for wage • : w • ose good deedes 〈◊〉 not from a lo •• of righteousnesse, but • om feare, and wh • giue a pennie, but not almes to a poo • e man. For, it is no 〈◊〉 that is giuen for merit, or the praise men. The Papists almes is all such: and ••••• fore neuer did a right Papist giue true almes in all his giuings, and a poore Cottage buil • by a Christian, in faith, is better (I • eane better respected of God, and better to the doer) then all the Cels and Monestaries that euer Papist builded for his owne glory and merit. Good works follow faith, and must proceede from a loue of Christ, on whose members wee bestow our gifts for his sake. Therefore, though a man giue neuer so much, yet if that which is giuer be not giuen in faith (which maketh gift to be an almes-gift) it is not so muc • as a pennie giuen, by a sound Christia • in mercie, to a Disciple, because he i • Disciple. But let no man here say, t •• t we (of the R • ligion) cond • nne alm, because wee doe not iusti •• (as neit • er doth Christ our •• ster) Ph • risa •• ll almes. Matth. 6. For, the poore are he Lords Altar • • ong vs, and we mus • sacrifice our • nes vpon it. They 〈◊〉 his ground, on which wee must so • the seede reliefe, when they fall into mi 〈◊〉 God requireth a l • ane of vs, and 〈◊〉 must send it to him in their hands. The Apostle Iohn saith; Whosoeuer hath this worlds good, and seeth his Brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1 Ioh. 3.17. As if he should say, it dwelleth not in him. And if the loue of God be not in him, I am sure the life of God is not in him, neither (except the Lord giue him repentance) shall he liue with God, but with Deuils. For, though wee shall • not be saued by our giuing to the poore, yet • e that will be saued, must giue to the poore cheerefully, and as God hath blessed him. Our good deedes cannot saue vs, yet if wee will be saued, we must doe good deedes. And, though our good deedes cannot saue vs, our bad deedes, and want of good, can damne vs. We (then) preach good workes as much as Papists, but not in Papisticall manner, to merit by them. And for the Law, wee teach that it is good and holy, and bindeth our obedience to it in all things. Gal. 3.10. Indeede we cannot continue in all things that are written in th • booke of the Law, to doe them: yet if wee doe what we can, and be grieued for th •• we cannot; that which we doe is accepted, that which we cannot doe, is pardoned. And so the law hath a necessarie vse, as we teach: and that is to prescribe what in dutie we should doe, not to giue vs the wages of life for that wee haue done, except we could (which we neuer shall) continue in all things, which are written, to doe them. So we exhort men to doe good willingly, as the Lords free men, and not as seruants for praise, or wages.

Vse. 2.An instruction (further) to labour for the spirit of Dauid, which is his cheerefull and singing spirit in matters pertaining to God and Religion. Now, that wee may get this spirit, where the wicked delight in sinne, we must delight in the law, to meditate in it day and night. Psal. 1.1. For, delight in a thing maketh the burthen of it light, and the y • ake ea • ie. And heere wee see how farre they are from hauing this spirit, who take so little pleasure in the seruice of God, and so much pleasure in vanitie. Which maketh them to heare coldly, to pray without feeling, to finde no taste in the Sacraments, to beare the Sabbath as a burthen, and so; as they could wish (and that from their heart) that there were no Sabbath, or that the Sabbath were gone. Amos. 8.5. The Sabbath should be our delight, Esa. 58.13. that is, we should keepe it with ioy, and take delight to keepe it. And, for prayer, we should doe seruice in it with gladnesse; that is, pray with comfort, and giue thankes with reioycing. Psal. 101.1. And for the Sacraments; as we come willingly to a feast, so wee should come gladly to them. And for the word, we should desirously heare it, as they that gladly receiued the word, and were baptized. Act. 2.41. And for doing good, wee should make it our comfort to doe good alwaies from a pure heart. And thus, taking delight in good things, we shall more willingly, and with greater pleasure doe them.

Further, in these words Dauid propoundeth himselfe for an example, say • ng; I will sing. He saith not, I will see mercie shewed, and iudgement executed by such as haue places vnder me, (and • et this will he doe too;) but I in person, will sing, that is, ioyfully stirre and be a dealer (my selfe) in these matters: yea, Dauid a great King saith, I will sing. He saith not, I will call my Musitians, and they shall sing, laying the burthen from himselfe, vpon others; but promiseth to doe (himselfe) what he would haue to be well done by others. Doct. 2. And here the doctrine is; that there is great hope the people will be good, where their leaders are good; and where they doe well, the people will doe the better. Which made the same Prophet when he called others to the praise of God, to leade the way, and (first) to praise him. Psal. 95.1. So Iosua seruing God (as we heard;) his house serued him. Ios. 24.15. And Cornelius, being a religious Captaine, had a religious house. Act. 10.2. Also, Abrahams family, was a godly family, because Abraham (the Master) was a godly man. Iob had not a swearer in his house; for Iob (himselfe) was none, but an vpright man, one that feared God, and esch • wed euill. Iob. 1.1. or, if his sonnes might (perhaps) blaspheme God in their hearts, that is, secretly, Vers. 5. yet openly, and with their lips they durst not; I perswade my selfe they did not.

The reasons.

Great men are the windes that moue the people; and where they that rule, feare God, the people that are gouerned, will (at least) seeme to feare him. They are the white that all looke at. As (therefore) in a piece of a very faire and white paper, a little blot is sooner seene then sundrie blurres in that which is course and browne: so in great leaders, one little fault is sooner espied and followed, then many in the meaner and lesse marked ranke of people. Caiaphas was against Christ, and were not his men against him? and did not the Maides helpe the matter? Matth. • 6.69.71.73. So certaine it is, and (for the most part true) that they that gouerne are the partie coloured rods, at which they looke that are gouerned, and their example, the colour, by which they conceiue, following their Gouernours. Gen. 30.39. Secondly, as when the head is well, all the bodie is the better for it; and (on the other side) when it is sicke, the heart is heauie, Esa. 1. 5: so a good head in the politicke bodie or family, is a good meane to make a good and sound Citie or house; as (contrarily) a sicke or bad head in the same, is able to draw them to transgression and sinne. Peter dissembled not alone; Gal. 2.13. and when Herod was moued, Ierusalem was troubled with him. Matth. 2.3. Thirdly, good leaders will teach their followers, and pray for them. Iob. 1.5. Now of what force good teaching and good prayers are to a godly life, wee know.

Vses.

Vs • . 1.An instruction to great men, and all Gouernours to learne for themselues the feare of the Lord, that they may teach it to others. Psal. 34.11. For, they that will haue good followers, must be good leaders, and they that call others to the praise of God, must (themselues) come vnto it. They must not speak • to others, and be deafe themselues; bid others to goe, and (themselues) stand still; pipe and sing to others, and not be (themselues) delighted with the song: for, then they mocke others, and shame themselues; and loose their grace with GOD, and diminish their • uthoritie vvith men. Magistrates in the common-wealth, and Ministers of the congregation, are called lights that must giue light; Matth. 5.16: and when the people shine in vertue, their ex • mple (vnder God) must be the Sunne of it. If they be zealous, it is their words and example that enflames them: if they draw backe, it is their cold affection and bad leading that stayes them. Besides, true godlinesse doth (naturally) communicate it selfe. It cannot shut vp it selfe within it selfe, but breaketh out, to the glorie of him that gaue it, and good of those that are made truly better by it. Where (therefore) they in authoritie are truly good, that true goodnesse (as a tree that still flourisheth in the Church and Common-wealth) will shoote forth in diuers boughes and armes of encrease, till many (that partake of the sap and roote of the same) be turned to righteousnesse. Dan. 12.3. And as the dewe and raine falling vpon the mountaines, resteth not there, but passeth downe into the lower grounds, making them to flourish, and to be fruitfull as the field that God hath blessed: so where the Rulers, as the high hilles) haue receiued the dewe of goodnesse & raine of grace, there the people that are gouerned by them, cannot but (as the lower grounds) that lie at their feete, in their subiection, receiue of their fulnesse somewhat to the benefit of a well ordered life. And, as the waters descend easily that come from the mountaines; so there will be a present following where such begin.

Vse. 2.A terrour to wicked Rulers. For, as good R • lers may gaine much people to God by leading well: so corrupt Gouernour • may draw troupes to hell by going (themselues) before in their bad liues. Ieroboam, an ill leader, had as bad followers: Ieroboam that made Israell to sinne. 2 King. 3.3: and when the Emperours fauoured Arius, the world became an Arian. These great red Dragons fall not alone, but with their tailes draw downe others. Apoc. 12.3.4. And therefore, are they well compared to great trees, and the people vnder them to lowe boughe • and shrubs, which must needes fall when they fall.

Vse. 3.An admonition to all vnder authoritie to pray for all in authoritie, that they vnder them may leade a quiet and peaceable life in all godlines and honestie. 1 Tim. 2.2. For, their good commeth with the good of their ouer-seers. A good President will helpe to make a good Prouince; and where are such Masters in the house as Abraham was, there will be such people in it, as Abraham had. Parents that be religious will traine vp children in religion; and Iudges that feare God, will commaund the Countrie to feare him. Then; how much are we bound to God, that had a vertuous Mother, and haue a religious King. Queene ELIZABETH we had • King IAMES we haue (and long may haue) who begunne in this whole Realme this sacred song of pietie, which Dauid tuned to his Harpe, and (now) King IAMES (our Dauid) preferreth • o his chief • ioy. Pray we (therfore) as we are bound to pray, that hee may sing it long and merrily to God his strength, in despite of all enemies within the land, • nd in other lands, who would haue him to change his not • , and, in stead of the sweet song of Si •• , to sing the lewd song of the whore of Rome in a strange tongue. Hee that gaue him this grace to be a King, must giue him grace also to raigne aright. For, as no man is borne an Artificer; so none is borne a good King: and as it is one thing to be borne a man, and another thing to be a good man; so is it to be borne a King, and to be a good King. Therefore, and since it commeth from God onely, that Kings continue to rule well; wee had neede to pray to him heartily for our good King, and for all our Rulers vnder him, that they may do • wisely in the truth, and be truly zealous for that God and truth which giueth them their honour heere, and will (hence) as good and faithfull seruants glorifie them in heauen for euer. So shall we doe well, better (at least) because they haue ruled well. So much for the manner of expressing the d •• tie; the part • of it follow.

Mercie and Iudgement, &c.

THese two parts are put together, and may not be sundred in the administration of iustice, by Christian Magistrates. And here, by mercie, the Prophet vnderstandeth fauour & grace, such as hee would shew to well doers in their good cause: and by iustice, that course of iustice that he would obserue straitly in the chastisement of offenders. And, by putting both together, hee meaneth that in the sentence that should come from the Throne of the King • mercie should not be alone, nor iustice dwell alone, but mercie and iustice together • as vnder one roofe, and closer, as in one roome. As if he should haue said, that hee would be mercifull with iustice, and iust with mercie, fauouring the good for their goodnesse, and punishing the euill for the euill in them, concerning whom hee would not beare the sword in vaine. So he will sing the song of mercie with cheere, and the dolefull song of iustice with courage.

Now, where the Prophets song is of two parts, in which hee singeth, not of mercie alone, nor of iustice alone, but of both together; Doct. 1. hee teacheth that these • wo must goe hand in hand, and in association be combined together, namely mercie and iudgement, when a sentence commeth from the Lord, by his Magistrate, Mercie and iudgement must be his song. For, mercie, without iudgement, may turne into foolish pittie; and iudgement, vvithout the temper of mercie, proue summum ius, and cruelty in matters. Also, what are Kings & the thrones of Kings without iustice, and seuered from mercie? without terrour to the wicked, and honour to the good? without punishment, and recompence? Rom. 13.4.5. These two, are the two daughters of wisedome, by which Kings raigne: Prou. 8.15. and the two Lions of wisedomes throne, by which it is stayed; 1 King. 10.19; nay, by which it flourisheth: mercie being administred, and iustice bearing sway. In one place it is said, the throne is established by iustice. Prou. 16.12: and in another place, the throne is vpheld by mercie. Prou. 20.28. The meaning is, that Kings, and they that sit in the Kings place, or vpon the Kings Bench, are Fathers and Iudges, and that which they minister, must be mercie and iudgement. So, in Psal. 112.5.9. it is noted for a iust mans propertie, and a good mans praise, that he is mercifull, and that his righteousnesse abideth for euer. And the Apostle requireth of Magistrates, that they be for the wealth of them that doe well, and that they take vengeance of euill doers. Mercie (therefore) and iustice belong to one sword, but to opposite Subiects; as mercie to the righteous, and iudgement with righteousnesse to sinners. The sword of fauour, in the good mans defence, and the sword of iustice, threatning death in the faces of the wicked. Prou. 16.14: compared with Prou. 19.12. The good Magistrate must be carefull of both, so shall he finde life and glory: Prou. 21.21: in this world glorie, and in the other, eternall life. Further; these two, mercie and iustice haue their roote in the good trees, and digge at the roote of the bad trees of the Common-wealth. One of them spreadeth in the sinewes of the Realme, to containe the people in their duties, and another in the veines, comfortably to refresh the people that doe well, with the Princes fauour. And so mercie and truth must meete, and righteousnes •• and peace kisse one another. Psal. 85.50.

The reasons.

Iustice is the bo • d of all societie among men, which being lo • sed, or not well kept, the state is brought to confusion and tumult. And, where the sta • e keepeth no order, the King looseth glorie. Prou. 14.28. So for mercie, it correcteth the sharpnesse of iustice without merc • e in the point of soueraigntie, and maketh the hard b • rthen of subiection • asie to such as must obay. Therefore is mercie well called by one, the preseruer of Scepters. The body of man is kept in good estate by a good diet, and when it is decayed, it is restored by yro • and fire, that is, by cutting and • earing: so, this great bodie of the Common-wealth, must be maintained by the sweet diet of mercie, and when it is impaired in • state, be r • couered by the yron and fire of iustice, vsed against desperate offenders. Secondly, mercie is necessarie to abate the courage of iustice that it riot not, and iustice as necessarie to master the large affection of mercie, that it be not foolish. For, iustice will be too har • ie, if mercie pull it not downe, and mercie too base minded, if iustice doe not encourage it. Dauid enquired if there were any left of the ho • se of Saul, on whom hee might shew mercie, that is, laudable and thankfull mercie • 2 Sam. 9.1.3. and it is mercie in God, to beare the mourning of the Prisoner, and to deli • er the children of death. Psal. 102.20: to loose the bands of wickednesse, to tak • off the heauie burthens, to let the oppressed goe free, and to breake euery yoake. Esa. 58.7. but it had beene cruell pittie in Dauid, and in Gods King, • n vnkingly • biectnesse to haue enlarged mercies fauour • and ouer head, to all that (then) would haue offered to bowe and speake faire. Thirdly; mercie without iustice i • stifieth the wicked, and iustice without mercie, condemneth the i • st: both which are an abomination to God. Prou. 17.15. that is, both alike are loathed of God, and abhorred by him. For, he that cleareth the wicked, condemneth • he law; and he that bringeth sinne into credit, leadeth vertue into reproach. Also, corrections are the medicin • s of God for the cure of the euils of men; and he that deliuereth a malefactor from deserued correction, dealeth • s a Murtherer vnder the name of a Phisitian, who, in couraging him to feede vpon poison, killeth him. So the partiall Magistrate, whom he should deliuer from the poison of sinne, murthereth vnmercifully with the poiso • of indulgence in sinne. And therefore it is said, that such are an abhomination to the Lord, and (further) said, that such shall be plagued and smitten of • im. For, how can it be but that God should plague those that destroy his people, and abhorr • those that conde • ne his law? So, for those that are cruell against the righteous, they are cruell to goodnesse, and • urne the edge of iustice where they should turne the backe: that is, whom they should defend by it, they smite with it. And how can God but smite such whited walles, and raine downe euen a storme of fire & brimstone vpon such hipocrites and painted Sepulchers in authoritie? Fourthly; for this the King hath his Scepter and sword. His Scepter in mercie to protect the good, and his sword in iudgement to punish euill doers, and by these two, his thro • e is preserued, but without them, or by one onely it cannot stand long •

Vse • . Vse 1. An instruction to all in places of authoritie, not to haue respect • f perso • s in iudgement, and to giue sen • ence vp • ightly in m • tters. So is Gods Iudge de • cribed by Moses, Deu • er. 1.17. & 16. • 9. and God the Iudge, by Abraham, be • ore tha •• Shall not the Iudge of the whole • arth doe rig • t? Gen. 18.25. For, as the head in the naturall b • die, is set in the midst betweene the two shoulders: and if • t be a straight bodie, not more on one side then on another: so he that is Ru • er (as it were head) in the politique state • nd bodie, must not and (if his iudgement • e vpright, and his conscience good) • ill not by partiall iustice, lea • e more to • ne side then to another, or hang all of • ne side • inclining too much to iustice, • y carnall anger, or too much to mercie • y laboured remissenes. He will not be • oo pittifull, and wring iustice, nor too • uch addicted to a rich friend and gift • gainst iustice, and make mercie to complaine of oppression: but as God waighed Belshazer in the balance, and found him light before hee iudged him so, Dan. 5.27. so • for the matter in iudgement, hee will put it into the scales of an indifferent hearing, and know it to be light, deseruing no fauour, before he iudge against it. Which, that a man may do, & be a good Iudge indeede, he must let all loue of mens persons goe, and feare of mens persons more then God, and couetousnes, the spawne of all euill: for, as in Musicke, if we strike a string too softly or too hard, or strike a wrong string, wee make discords and i • rring: so in the Musicke of iustice, if a little weeke string be wrested too high, that is, if small matters be made hainous, where the great strings are but softly touched, if touched at all, that is, great faults are extenuated, or not medled with: or, if a string be mistaken, that is, if we punish where we should reward: or, if striking the right string, that is, punishing the offending person, either loue of the person makes vs to strike too softly, that is, to punish partially; or hatred of the person, to strike too hard, that is, to punish aboue desert: or, if not mistaking in this manner, feare or couetousnes (two Sathans at euery Iudges elboe, but preuailing onely against Iudges of corrupt mindes) shall make vs quite to omit the string that we should strike, as some great Gentleman, or rich man, or our friend, or brother, how can there be any sweete report in the stroke of iustice, that, so vntunably to all good hearing, proceedeth from vs? Therefore that Christian Magistrates may not make such harsh disagreements in the cause and iudgement, mercy and iudgement must be their stops; so shall they neither finger nor strike amisse.

A reproofe to those in authoritie, Vse 2. who in stead of singing of iustice, make iustice weepe, and turne the songs of mercie into • cry. Some sing a song of their owne case, and not of mercie and iudgement: and these will do a man right but it shall be for feare of exclamation, Luk. 184.5. Some sing a song of peoples loue, with Felix, Act. 24.28. And some a song of selfe-loue, with cruell Pilate, Mark. 15. 15. Ioh. 19.8.12.13. But a good man will sing a song of loue to mercy and iudgement with Dauid, and such Magistrates. Some will not proceede to sentence in a matter till they heare how their Noble Lord will take it: and some, being to giue iudgement in a cause, will looke vpon it, not in the christ all of iustice & mercie, but in some friends letter, as through false spectacles. But such, though they may be acceptable to men, are abhominable to God; and they that so magnifie the vngodly, may (iustly) bee thought, little to dislike of vngodlines. Pro. 28.4.

Vse 3.Here (also) we haue a further admonition to Princes and their Officers, as to bee refuges and hidden places to the righteous by mercy, Esa. 32.2. so by a right vse of iustice, to bring offendours to punishment, Pro. 20.26. as men of courage, Exod, 18.21. and not as men-pleasers. For, as the King ought not to deny the sun-shine of soueraigntie to well deseruing Subiects; so he is bound in the obligation of true iustice, to couer his throne with a cloude when he is to giue sentence against pernicious sinners. There is a great error vnder the sunne, Papists are spared, which maketh Papists so to encrease, and Papistrie so to tryumph. The King hath much taxed, and often giuen charge against this vnmercifull mildnes, in his owne Royall Person, and by his Honourable Chancelour: but what is done? surely deceiuing Iezabel, and her children of fornication, are still suffered among vs, Apoc. 2.20: but this trespasse be on them and on their fathers house, that so suffer her and her children, and the King and his throne bee guiltlesse, 2 Sam. 14.9. And let those that haue their hand in this trespasse pull away their hand and set it to iustice, for the putting out of the remembrance of Romane Amalecke from England, Deut. 25.19. For, what peace (as Iehu saide to Iehoram) whiles the whore domes of Iezabel and her witchcrafts are in such number? 2 Kin. 9.22. That is, whiles Iezabel of Rome, in her children of spirituall fornication among vs, is vsed with such vnreasonable and dangerous clemencie, what hope of peace, or expectation of safetie for good men? The reason is: as full and strong seedes, throwne into a ground fit for them, and cherished with conuenient moisture, and the comfortable gleames of the Sunne, cannot but grow ranklie, and bring foorth hearbs or weedes of their owne kinde: so trayterous seedes laide vp in the fat soyle of Papists, watered with wealth and indulgence, and shined vpon with the cheerefull glimpses of opportunities, cannot but bring forth fruite of their owne qualitie, to wit, Treason against Princes, and per • urbation of States professing true Religion. Our owne experience hath dearely taught vs, that to haue vsed some of them with more rigour, had beene a beneficiall and mercifull sharpnesse, Cant. 2.15. 1 Sam. 15.22.23. Eccles. 8.11. Num. 33. • 5. 2 King. 13.14.15.16. and 1 King. 20.42. 2 Chro. 15.16. Now as these ought not to be boren with as they are, so good Subiects should bee cherished by good Magistrates. They that doe well should bee without feare of the power, and haue praise of the same, Rom. 13.3. Their Soueraignes mercie should preserue them, and they should haue their portion in the common comforts of his fauour. This is the good Subiects hope: but take this hope from him, and what is his life, but a life of sorrow and paine, or of death, which were better? And this hope they take from them who enclose the Kings fauour by corrupt iustice, or make a Monopolie of their Princes grace, that should be toll-free. Or that pull their Soueraignes S • nne out of the firmament, but threatning them with the Kings sword, when they should vse his sword for their defence and comfort.

Againe, Doct. 2. Dauids song heere is of mercie and iudgement, that is, of profitable matter. From whence wee learne that the songs of Christians should be profitable and edifying songs: therefore Saint Paul exhorteth the Ephesians, and vs in them, to songs that containe spirituall Musicke, and which make melodie, not to a carnall eare, but to God in the heart. Eph. 5.19. And writing of the like argument to the Colossians, he willeth them to teach themselues & others in a Psalme: and to sing, not Psalmes of wantonnesse, but Psalm •• of praise to the Lord with reuerence, Colos. 3.16. Such was the song of Moses and Miriam, Exod. 15.1.2. &c. of Esay and Solomon, Esa. 5.1.2. &c. Cantic. Salom. and such be all the Psalmes of Dauid.

The Reasons.

When we sing, we must sing vnto God; and therefore to him, not wantonly, but with grace in our hearts. Secondly, whatsoeuer we doe, we must doe it to the praise of God, 1 Corinth. 10.31. Singing is an action; and therefore when we sing, we must sing to Gods glory. Thirdly, when Christ sung, he sung a Psalme, Mark. 14. 26. not any vaine song, but a Psalme of praise; and wee should bee followers of Christ, so many as Christ hath redeemed.

Vse.

Vse. The Vse, as it reproueth those, who either of bashfulnes, or in contempt, abstaine altogether from singing; so it condemneth such as sing carnall and prouoking songs; songs that serue for nothing, but to set an edge of wantonnes vpon the hearers, or to satisfie loose mindes with a kinde of contemplatiue fornication, rather then to build them forward to vertue and the power of godlinesse, by a gracious Psalme: which may bee spoken (likewise) of all Poems and Meters that • re penned and sung with such an artifi • iall ••• tonnes, and exquisite voice, that • hey seeme no better (and they are as • hey seeme) then so many sacrifices and •• ities made and sung to the honour of the 〈◊〉 . They that made them, did but make them to abuse and disgrace the • orthy facultie of Poetrie with vncleane •• me • , and to send them (as so many fil • hie Bawdes) into the world, to en • ise by • hem to materiall follie and wantonnes • ff •• minate soules. So much for the ditie • r song: the Person followeth to whom 〈◊〉 will sing.

To thee, O Lord, will I sing.

THe Person to whom the Prophet solemnely promiseth to sing this di • ine ditie of mercy and iudgement, is the Lord: not doubting (howsoeuer others should accept of it) but that God would like it well enough, it being sung with a • rac • vnto him: as if hee should haue • aid; Though others mislike the song, and though it be harsh in a carnall • are, ye • (Lord) seeing it is melodious in thine, and pleasing to thee, I will offer it. 〈◊〉 seeke not to please men, and it is my comfort that I can doe any thing that will pleas • thee.

Doct. 1.The Doctrine from hence is; We • must not regard what men approoue or condemne in the matters of God, and 〈◊〉 precise seruice, but what God ••• selfe alloweth or doth mislike. Noahs the 〈◊〉 was mocked by the w • rld of wicked men 〈◊〉 his time, yet did he beare it, and for it, obtaine mercie to be called the Preach •• of righteousnes to all ages, 2 Pet. 2.5. Dauid, who for his humble sinceritie and reuerend demeanour toward the Arke • going to Ierusalem, was scorned of M •• chol, was yet had in high estimation by the Maides of Honour attending vpon Mich • l, 2 Sam. 6.14.16. He cared not what shee minded, his care was to approoue himselfe to Gods minde. He was vile, it was before God, and hee would bee viler. Paul spake the words of truth and soberness • , though Festus iudged such words to be madnes, and him that spake • hem, madde, and besides himselfe, Act. 26. • 4.25. But he passed little to be iudged of • im, or of mans iudgement, knowing that • e that iudged him was the Lord, 1 Cor. • .3.4. And what careth Michiah what • ure hundred flattering men say to the • ing: what the Lord saith vnto him, that •• ll hee speake, 1 King. 22.6.14. Hee • ake to God; and not to please the King 〈◊〉 that which was • uill. Nabuchad • ezar • ought it to be great precisenesse in Sha • ach, Meshach, and Abednego, that •• ey (onely) were not readie, when they •• ard the sound of th • : Cornet, Trumpet, •• d other Instruments of Musicke, to fall •• wne, and worship his golden Image, Dan. • .14.15. But 〈◊〉 were not carefull, nor •• garded to answere the King in that •• at ••• , vers. 16 • for God had made the 〈◊〉 to bow to him, and they would not •• ffer the knee (that hee made) to bowe • o an Image: therefore that that seemed • isorder to the King, seemed, and was o • edience to God. They sung to him, and • hat which they sung, pleased him, resol • ing to obay the King vnder God, not a • ainst God, which made them to refuse as they did, and to answere, as wee h • u • heard.

The Reasons.

Gods wisedome is (incomparably) great, and who is like him in knowledge? Now, is God incomparably wise? then his direction is safe, and what hee commendeth to be wise, is wise: or, hath he all knowledge? then how can we do better then to learne of him? or then to stand or fall to him? Againe, a wise man speaketh in a matter, and a foole speaketh in it; the one to purpose, the other to no purpose: whom will we regard? I tro • the wise man, not the foole. But the fo • lishnes of God is wiser then men, 1 Cor. 1.25: that is, that which seemeth foolishnes to men, but to men fool •• h, as this foolish thing of Preaching, and thi • simple thing of hearing, is wiser t • e • men; that is, • hen the best wisedome that euer was in Man, or in all Men. And (then) shall not that and that onely that hee approoueth bee approoueable? Shall not his direction be perfect that hath all perfection? Or shall wee care who disprayseth our song, so he like it? Secondly, the children of Men, iudge as Men, and they that are like the world, are vnlike God. Now, being men, that is, naturall men, and the men of • his world, that is, men that haue the •• • ome in it, as Citizens, and not their Tabernacle onely, and Inne of remooue, • s Pilgrims here, how can they but iudge • s men, and walke as men? and if so, then • hat will bee highly esteemed among them, which is abhominable in the sight of God, Luk. 16.15. They will better like wittie • rophanesse, then humble righteousnesse: • nd Esaus roughnesse will better please, • hen Iacobs playnenesse. Where God • Image appeareth (as it doth in the soules • nd liues of them that dedicate themselues to his truth) there God loueth: • nd Men, that is, Men sensuall and earth • ie hate. Men respect a man according • o his goods and state; but God, according to his good wayes & good behauiour. They that haue wealth with much wickednesse, are accepted of men: but godlie men in great pouertie, are precious • o God.

Vses.

A reproofe to those who tune their song to mens eare, Vse 1. and care not what sound it hath in Gods eares. They will sing the songs of mercy and i • stice so farre and long as they may please men, but they will not sing them to the Lord: that is, they will not then sing them, when the song shall please God, and displease Man. Perhaps, a wicked man is (deseruedly) c • t off, but did he that followed him, or the Iudge that gaue the sentence vpon him, doe it simply, of a hatred to his sinne, and not hasten the Execution for their owne ends? So some doe some good to a good man: Doe they doe it vnfainedly for his goodnesse, and because they would honour God with their mercies: or are they drawne to it, for some blameworthy affection, as for respects to kindred, policie, and gaine, or to haue praise of men? Surely, if we doe not hate sinne, and loue vertue, though (sometimes) we punish the sinner, and reward the vertuous, we sing not to God, to delight him, but to our selues and men to gratifie them: then are we not doers of righteousnes, but hypocrites in our doings.

Vse 2.Also, here they are condemned, who doe as multitudes doe, which honour men; and not as the best doe, that feare the Lord: for men will not bee singular; • ooke which way the most goe, that way • ill they goe: as Chusa said to Absolon; Whom this people, and all the men of Israel • huse, his will I bee, and with him will I • well, 2 Sam. 16.18. But it • areth with such (oftentimes) as with Beasts, who • istrusting nothing, and following the Droue, whiles they suppose they are go • ng to the Pasture to be fed, are driuen • o the Shambles to be slayne. Company • good, but it is better to goe the right • ay alone, then to wander with the Mul • itude; Exod. 23.2. Better to sing to the Lord with the few that shalbe saued, then • ith the many, in the broad way of death, • o sing to the tune and humours of men, • nd with them to be damned. Then let • he abi • cts assemble themselues, to drawe good things into disgrace, Psal. 35.15. yet let not this sway with vs to drawe vs • nto euill.

A comfort to those that so walke in their vocations, Vse 3. so holily, and so without guile, that in them they sing to God the playne song of truth; not to men the craftie descant of the pollicies and flatteries that are in the world: for the 〈◊〉 words and works please the Lord: an • what matter (then) if they displease th • world of vngodly men? Esa and his chi •• dren were as signes and wonders in Isra •• Esa. 8.18. but what of that • seeing the • iudgement was with the Lord, and thei • worke with their God, Ch. 40.4. Let i • be sayd of Iohn, That hee hath a Diuel & of the Son of Man, That he is a Glutto • and drinker of Wine: yet Wisedome is i • stifyed of her Children, Math. 11.18.15 • In our well doings, let men condemn vs; God will iustifie vs: and if he iustifie who shall condemne? Rom. 8.33.3 •• The iudgement of God is greater the • Mans iudgement.

Doct. 2.But this which the Prophet singeth hee singeth by a Vow, putting in th • Psalme of promise, as his pawne to do • it: from whence wee (secondly) learn • that Christian Professors ought (sometimes) by some solemne promise 〈◊〉 binde themselues, as by their obligati •• to God for the seruice of his glorie. So th •• Prophet, Psal. 119.106. made an oath • and kept it, saying, that he would obserue Gods righteous iudgements. The chiefe of the people, in the time of Nehemiah, did as much when they came to the oath, and to the curse, promising that they would walke in Gods Statutes, Nehem. 10.22.30.31. Iosua (also) entred into bond to the Lord, to serue him with his whole house, I • s. 24.15. And, if men eger on some • lay that hurteth them in wealth or credit, binde themselues from it, by some • hing receiued, that they may say when others shall entise them; I haue bound my selfe from play, or from this kinde of play: How much more should Chri • tians, so much wasted in the graces of God, by their naturall foolishnes, binde • hemselues by some vow (as it were a bond • iuen) that they will no longer bee so •• olish, or doe so foolishly by the cor • uption that dwelleth in them, but striue •• please God better in all his Comman • ements, and, by his grace, more abstaine •• om that that shall prouoke the wrath • f God then euer they did? Our Baptisme a bond in this matter; yet it were good •• r vs to be further bound by some law •• ll vow, as by a second helping obligation, that a two-fold cord may hold vs faster in our promises.

The reasons.

First, this manner of entring into bond with the Lord, in a sacred vow of his seruice, preuenteth, or will helpe to preuent a great vntowardnes of our nature to good things, and then serue to shame vs, as promise breakers, & to cast vs into prison as debters, by our owne confession, if wee breake with God concerning our bond of couenants in such matters. Secondly, if in things agreeable to nature, wee helpe our delight by often speaking of, and repeating them: Much more in things aboue nature, or rather against corrupt nature, should we get furtherance, and seeke helpe to our duties, by promising (often) to doe them to God, (vnfainedly) in his seruice. Which I speake, not to iustifie Popish vowes, made of matters, from which a Christian hath no warrant to binde himselfe, or of Marriage, &c.

Vses.

Vse 1.From hence wee may (first) gather, that there is a weake desire in the best to good things; and (therefore) that all stand in neede of this discipline: which (also) warranteth some kinds of vowings in the Gospell, and (for our better sufficiencie in spirituall matters) commandeth them, Psal. 76.11.

Further, Vse 2. here are reprooued all sluggish Christians that neuer open their mouthes to God, in the new Testament, for the pricking of them forward to good, or the holding them backe from •• ill. I confesse that such vowes are not any parts of Religion; yet are they (as hath beene noted) bonds to our mindes for a faster setting of vs onward to Heauen, and a speedier drawing of vs out of the world, and from the loue of worldlie things. Another protestation concerning the Prophets person followeth.

I will doe wisely in the perfect way, &c. Vers. 2.

OR, I will prudently attend vnto, and with all diligence, walke in the perfect way. The sweete Singer of Israel, Dauid, • s he is called, 2 Sam. 23.1. hauing promised to sing the sweet and diuine dittie of mercie and iudgement to the Lord in the first verse; doth in this next, further promise, for his owne person, that hee will sing it also to the same God, his King and Deliuerer: Where (first) he speaketh of the meanes, according to which, or by the helpe of which hee will, both toward himselfe and others, performe his song, and then of the things to bee performed by him in that song. In the meanes, he telleth how he will doe these duties, and how long. He will doe them wisely, according to the word, wherein is true wisedome. And hee will doe them till God come vnto him, to wit, In his promise to make him King, and by death to take his King • that is, to his last breath he will doe them. Before he said, That hee would sing deuoutly; heere hee saith, that hee will doe wisely; and so promiseth to be at once, both merry and wise. A good resolution, and promise of some hardnesse, which made Iob • when his Sonnes gaue themselues to feasting, to giue himselfe to sacrificing for his Sonnes, lest Mirth might enter, and God bee shut out, Iob. 1.5. And it was a singular blessing of God, that Salomon could taste of all Courtly delights, and yet his wisedome remaine with him, Eccles. 2.8.9. But Dauid will bee merry and wise, and sing, and doe wisely, knowing that it is an euill thing vnder the Sunne, when an errour proceedeth from the face of him that Ruleth, Eccles. 10.5. Now, by doing wisely, the Prophet vnderstandeth, the doing of his matters with good report, order, and warinesse; as if hee should haue sayd, That he would waigh matters in the balance of true iudgement by the word, before he would deale in them: and by perfect way, hee meaneth the way of the word, to which he will addresse his steps, and bring his heart, and so doe wisely in matters both at home and abroad. Thus Dauid vvill doe wisely: and wherein wisely? In the perfect way; that is, in that integritie of sound Religion, and incorruptnesse of honest life, that the word prescribeth, which is cleane, and endureth for euer. Psa. 19.9. The summe is this; He will wiselie demeane himselfe in all his gouernment, vvalking in the way of grace and obedience to God, as hee hath learned in his perfect Lawe.

Doct. 1.The doctrine from hence is; They that rule shall rule wisely, so long as they walke prudently in Gods wayes, following his vvord: for there is no sound direction for matter of Religion, or manner of conuersation, but from it. So much knovvledge vve haue, as vvee knovv it; and so much ignorance is in vs, as vvee are ignorant of it. The Prophet, vvho is authour of the 119. Psalme, in the 98.99. and 100. verses of that Psalme, maketh this conclusion: whosoeuer sh •• l hide the Commaundements of God in his hear • , shall bee wiser then his enemies, then his teachers, then the auncient. But the Prophet did so, and so doe the godlie: and therefore hee found this wisdome; and therefore they shall finde it. Dauid, while he rested on God, vvas wise: but vvhen hee numbred his men, and trusted in man, he was confounded, 2 Sam. 24.14. Salomon, so long as he walked before the Lord with a perfect heart, was wiser then his Father Dauid: for the wisedome of God was in him to doe iustice, 1 King. 3.28: but vvhen hee turned away, by the temptation of his out-landish wiues, to serue other Gods, and to walke in other waies; he was more foolish then any man: for hee turned the face to Idols, and the backe to God, 1 King. 11.1.3.4.9.11. Asa did wisely so long as he did that that was good and right in the eyes of the Lord; and God gaue him great victories. 2 Chr. 14.2.11.12.13: but hee did foolishly, when hee rested on the King of Ar • m, and trusted not in the Lord: when he was wroth with the Seer, and put the Lords Prophet in prison: after that he had warres. 2 Chr. 16.7.9. Iehosaphat, Hezekiah, and Iosuah, three worthie Kings, raigned worthily so long as they walked in the perfect way, doing wisely by it: but when, and so long as they turned from it to carnall wisedome, they did vnwisely in matters, and well in nothing. Therefore the people that knoweth not God, that is, that knoweth him not in his word, are called, A foolish people, Ier. 4.22: and they that cast off God in his word, that is, that care not for the word, by which onely commeth true vnderstanding, haue no wisedome in them, Ier. 8.9.

The Reasons.

The Scripture (vsually) calleth men without Religion, Men of no vnderstanding, Deut. 32.28. and vnregenerate men, Fooles: for no man can bee truely wise, who is not vnfainedly Religious: therefore the feare of the Lord, that is, his true seruice by the Scriptures, is sayd to bee the beginning of wisedome, Pro. 9.10: and men beginne not to be wise, till they begin to feare him, Eccles. 12.13. Psal. 111.10. Wisedome is a streame, and the seruice of God, by the word of God, the fountaine from which it floweth to vs. If we be Suitors to wisedome, this is the father that must giue her. If wee be Merchants of wisedome, this is the Key and Hauen at the which wee must haue her. If we delight in wisedome, wee must reioyce in the Lord, and delight in his waies: so shall wee finde wisedome, and iudgement, and righteousnes, and euery good path, Pro. 2.9. Secondly, the word, and our walking according vnto it, maketh vs to walke safely, Pro. 3.23. which is an effect of wisedome, and recompence of one that is wise; where they that walke otherwaies • walke as fooles, and see not their dangerous way till they enter into deaths house, and with follies guests, receiue such recompence of their errour as is meete; death wai • ing on follie, to take them at her hands, and hell following death to receiue them (presently) at his hands, Prouer. 9.18. Thirdly, they that walke prudently in good wayes, following the word, haue God for their Leader: (for they that are ruled by his word, are ruled by him, and what hee is, that his word is:) and they must needes bee wise, and doe wisely that are lead by him. This is the wisedome from aboue, many fruits of the spirit are enclosed in it, and issue from it: for it is pure, and peaceable, and gentle, and easie to be entreated, full of mercie and good works, without iudging, and without hypocrisie. Iam. 3.17.

Vses.

An instruction to all men, Vse 1. chiefely to such as haue the charge of others committed to their care and trust, and namelie to Rulers, to get the word into their houses, and store of knowledge by it into their hearts, that they may doe wisely in the perfect way: for this is their wisedome and vnderstanding in the sight of the people. Deut. 4.6: and this vnderstanding and wisedome commeth from the word, that giueth vnderstanding, and maketh wise.

If (therefore) they bee wise, they are wise by it; and if they bee learned, they haue their learning from it: and in this sense, Kings are exhorted to be wise, and Iudges to be learned, Psal. 2.10. For to be wise, is not to haue a politicke head, but a sanctified heart: and to be learned, is not to be able to discourse; but being able to discourse of points & matters in Religion, to labour for faith to beleeue, & for a good conscience to performe obedience as we haue belieued, Deu. 4.6. Some esteeme those to be the onely wise men, who can goe beyond others in wit and fetches: but what was Achitophel? was not he counted wise? that is, (as I vnderstand it) craftie and deepe; and yet did (euer) man more play the foole then he, who hauing no meanes to helpe himselfe, straight went home to hang himselfe? 2 Sam. 17.23. Also, who can compare with Sathan for craft and subtletie? and yet the Scripture, that calleth him craftie, neuer calleth him wise. He is more subtle then all subtle men in the world, and yet more foolish to worke his owne woe then (euer) was creature that God made in the world. The rich man in the Gospell was worldly wise: hee could get and saue, and keepe, and thriue, and feather his nest, and increase his substance while he liued: but God called him foole when he dyed, Luk. 12.20.21. And so is euery one that gathereth riches to himselfe, and is not rich in God. It is true wisedome (then) that is heere commended to all Rulers, and men vnder rule, and not a craftie head. And of this, God saith by Salomon, that the wise mans eyes are in his head, but the foole walketh in darknesse, Eccles. 2.14. His meaning is, The prudent man forecasteth perils, which the vnwise fall into by the darknes that is in them, Pro. 22.3. There is a wisdome in States, inferiour to heauenly wisedome, yet necessarie for the managing of businesses, and doing of acts about the same, for common or particular benefit. Rebekah had this wisedome by the spirit that was in her, when shee sent away Iacob from his death-threatning brother Esa • Gen. 24.42.43. And Dauid was wise, and had his eyes in his head, when hee would giue Saul no aduantage, though he put him in great trust: for the text saith, that Dauid behaued himselfe wisely in all his wayes: but will you know the reason? the same text further saith, The Lord was with him, 1 Sam. 18.14. And was not Salomon wise, when hee gaue the liuing childe to her, whom by the pulse of a mothers affection, he discerned to bee true mother to the liuing childe? 1 King. 3.26.27. So, when my Lord Shebna would hew out for himselfe a Sepulcher in Ierusalem, at that time, when the King of Ashur threatned it with his great hoast, Hezekiah, by the wisdome that was in him, gathered that he was but a temporizing States-man, one that was readie to entertaine friendship with the Kings enemie, and did cast to liue safely in all changes of Church & Common-wealth, Es • . 22.16: therefore he had an eye vnto him. This wisedome is a blessing and gift of God, good for all Gouernours, and necessarie for those whose offices are to stand Sentinell ouer the life of Kings, and safetie of States: yet that true wisedome, which is here said to be a walking in the perfect way, and a causing of others to walke in the same way, is much greater then it, and much more necessarie: for how shall hee direct others, that knoweth not the way himselfe, nor will learne it? For this cause it is necessary, that hee that will be a good Magistrate, should (first) be a good Man. Philosophie saith otherwaies, but true Diuinitie saith so: and the want hereof in the Magistrates of our time hath turned the grape of iustice into such a sowre wine, and bitter drink of oppression, that good and bad in the Countrey complaine much, and cannot away with iudgements which in some Courts of iustice are now deliuered. Abraham said to Abimelech, I thought the feare of God was not in this place, and that they would slay mee for my Wiues sake, Gen. 20.11. His meaning was, that nothing can bee safe where God is not feared; as, where God is reuerenced, all things are in peace. So when they that minister in the affaires of state, doe so little feare God, or know what belongeth to his true feare, by the wisedome which he hath put in his word, how can iustice goe forward, and mercie take effect? as on the contrary, where such are men of courage, fearing God, they will deale truely, hating Couetousnes, the ban • of all good iudgement, Exod. 18.21. As therefore a shrewd boy is but ill timber to make a good man of; so an euill man is no fit matter, out of it, to make a good Magistrate: looke Deut. 17.18.19. But this which is spoken of Magistrates in the Common-wealth, must be considered (also,) and is necessarie for Maisters of families, who (if they will doe wisely) must walke likewise in this good way.

Vse 1.A reproofe to those Magistrates and Ouer-seers who let goe Religion, and cast the word behinde them in their places of gouernment and priuate houses, and yet thinke to doe wisely enough: ill enough I may well say, so long as they neyther gouerne their owne persons wisely, nor the persons vnder them prudently by the word: for if they goe out of the way, who • hall doe wisely in the perfect way? if they cast off Religion, who shall care for it? and who shall punish the abhominable • wearer, if they sweare? and liue chastlie, • f they breake wedlocke? and sanctifie Gods Sabbaths, if they prophane them? • f Noah be drunken, who shall reprooue Cham? What Oliues can we gather of our Magistrates, when they bee not Oliue trees in Gods house, but catching brambles; and minde not iustice, but scratching couetousnes? for if the head be sicke, can the heart be merry? Esa. 1.5. and if the eye be darke, how great is that darknes? the eye that will giue light, must haue light; and they must bee good Magistra • es that will make a good people.

A consolation against the reproaches that are cast vpon men, Vse. 2. when they set themselues to feare the Lord, and to walk • in his wayes: Now they begin to be fooles, saith the world; nay, now they doe wisely, saith the Lord. Men say, They haue beene taken for sensible wise men, but now they dote: God sayth, They are now sensible good men, and take the way for good vnderstanding. The world iudgeth them fooles, and God calleth them wise. Before they ruled by forc • onely, now they rule by discretion; before as men, now as wise men; before in darknes or vnregeneration, now in the Lord.

By perfect way, the Prophet meaneth (as we heard) the way of Religion, and true godlinesse by the word which is perfect, & it is called the perfect law, Psal. 19.7. Or perfect law of libertie, Iam. 1.25. And perfect will of God, Rom. 12.2. because in it is contayned perfectly whatsoeuer is required to righteousnes or mans saluation.

Doct. 2.The doctrine from whence is; The holy Scripture and word of God, as it is the onely register of true wisedome, so it is a most sufficient rule of mans life, to instract him in righteousnes, and to make him absolute to all good works: for this, it is called the wisedome of God, and the power of God, 1 Cor. 1.24. Rom. 1.16. and the whole of it is saide to be giuen by inspiration: and to bee profitable, that is, sufficient for doctrine, for rebuke, for instruction, for correction: and therefore is it further sayd, to make, not the meane person onely, but the man of God, the Minister himselfe; not able in part, but absolute; and not to some worke, or some few works, but to all good works, 2 Tim. 3.16. Yea, so perfect is the word of God, that hee that addeth to it, addeth to his owne plagues; and hee that taketh any part from it, taketh so much of his part out of th • Booke of life, Apoc. 22.18.19. and in Iude 3. we reade of a faith once giuen, that is sufficiently, or once for all. Indeed the holy Bookes and Monuments of the righteous are as strong Chests and Storehouses, wherein God hath reserued alway some precious foode for posteritie, neyther may wee reiect the industrie of the Heathen; for (euen) they haue some foode meete for liberall men, in matters naturall and politike, seruing well (if due regard bee had, and choyse made) for good direction in the things of this present life: but these knowledges (meerelie humane) as those waters of Tema, spoken of in Iob, •• yle those that drinke of the Riuer thereof, and delight in the Brooke thereof: for when men are dryed vp with Gods burning indignation, and consumed with a hot fire in their bones, because of his wrath, these sciences profit not: they that goe to Tema haue considered them, and they that trauell to Sheba, wayted for them, yet were they confounded when they hoped, and ashamed when they came thither: for, as waters that passe away, they failed out of their places, and departed from their way and course, Iob. 6.15.17.18.19.20. But the waters and this riuer of the word is a well of liuing water: hee that drinketh of it, shall neuer bee more a thirst, Ioh. 4.14. The other foode contracteth corruption, as our naturall foode doth; but this is the bread that endureth to euerlasting life, Ioh. 6.27. That wisedome is earthly, and tasteth of the soyle from which it came; but this wisedome is heauenly, and from God, who abideth for euer.

The Reasons.

The word is heere called, the perfect way of a Christian; the way that will bring him to heauen, if hee walke in it and in no other: and therefore that which is sufficient; that is, in and by it selfe sufficient to his saluation. Secondly, the Scriptures are (perfectly) holy; that is, holy in themselues, & by themselues, Psal. 19.8. and perfectly profitable, that is, profitable by the truth which is in them, and profitable without any other truth added to them, to instruct to saluation, 2 Tim. 3.16. and therefore all other writings (supposed necessary) are superfluous. Thirdly, what is perfect but that which is entire of it selfe, and needeth nothing? Now that which is so entire and independent, what lacketh it that it hath not? and what can we adde vnto it, that is not already in it? but so perfect is the word. For where the Prophet speaketh of the perfect way, it is not meant that he could be perfect that did walke in that way, except perfect in account and by endeauour, as Gods righteous seruants are said to be; but he meaneth the word written, which he calleth the perfect way.

Vses.

A confutation to Poperie: Papists adde to the written truth, their vnwritten truths, as they call them truths, which they affirme to be as necessarie rules of faith to saluation as the Scriptures are; and so the Papists require a supply: but wherefore a supply, when the thing is sufficient? That Booke that was sprinckled with the bloud of the Lambe, that onely was put into the Arke, and fetched from thence, Heb. 9.19: and this is the word of faith which we preach, Rom. 10.8. Also we reade of a sure word of the Prophets, 2 Pet. 1.19: and the same Apostle chargeth the Christians of his time, and vs in them, to take heede vnto it; not to the vncertaine breath of man, but to the most certaine word of God: for who will walke in a blinde way, when hee hath a knowne way to goe in? But that place in Mathew is notable to this purpose, where an Angell, in his message to Ioseph, would not vse his owne credit and authoritie for that hee speake, but alledgeth Scripture for it, Math. 1.21.22.23. Ioseph might haue maruelled that his Wife should bee with childe by the holy Ghost, though an Angell had spoken it; but when hee heard Scripture for it, he beleeued.

An instruction to Christians, Vse 2. chiefely to such as haue charge of others, to read much & deliberately in the word: for it is it onely that can make vs perfect to all good works, both in respect of knowledge, what ought to bee done, and of power to doe it.

Quest. But may a man be perfect in this life, seeing Dauid saith, Hee will doe wisely in the perfect way: and Christ exhorting, sayd, Be perfect, as your heauenlie Father is perfect? Mat. 5.28.

Answere. No man, who is not more then man, can: and therefore where Dauid promiseth to walke perfectly; and Christ exhorteth to bee perfect; Dauid meant not that he could be perfect, saue in respect of Gods imputation, or as he stood in balance with others, who were ruder in knowledge, and weaker in faith then himselfe: and Christs words, Be perfect, as your heauenly Father is perfect, implie onely a like qualitie, but no way an equalitie.

Obiect. How (then) can the Scriptures make vs perfect in all good works?

Answere. The Scriptures are able to make vs perfect, if there were no defect in vs (the obiect) they worke vpon: and yet the way of the godly is called perfect, not in respect of action, but of endeauour and desire, Luk. 1.6. There are great infirmities in our best works, yet if we striue against our imperfections, and labour to perfection, the euill that we doe shall not bee remembred, the good that wee would doe, shall bee taken as done: for we are by imputation, what we are in affection; and hee is no sinner, who for the loue that he beareth to righteousnesse desireth to be none. If (then) we would be perfect in Gods account and by imputation, and bee meanes to make others so, wee must attend to reading, and (as it were) weare the Booke of God in our hands, hauing it alway with vs, Deut. 17.19. The practise of this we reade, Psal. 119.97; Oh how loue I thy law, it is my meditation continually! Where the Prophet sheweth that the loue of God is the loue of his word, and that so much as we loue him, so much wee loue his truth. The King must exercise it, Deut. 17.18. and God be thanked that our King is so well exercised in it. Now is it necesssary for the King often to reade in the word, to teach him to rule? and is it not as necessarie for common persons, and all inferiours (that haue more time) to meditate in it, that they may learne to obay? Is it necessarie for him to grow learned by reading, and by meditation to bee made wise in the Scriptures, that he may not by the swelling of the heart (a grieuous disease in Kings) commaund things vnlawfull and intolerable? and is it not as necessary for these, with like diligence, to exercise themselues in the word, that in too great a basenesse of minde they yeeld not themselues (seruilely) to obay man rather then God? That we may giue our selues (thus) to the studie of the word, we must pray that we may loue it: for where loue is, there is delight; and what we loue to doe, that we delight to doe. The rich man loueth to be rich, and therefore meditateth of riches. The ambitious person loueth prayse, and therfore casteth to be praysed. The Naturall man loueth naturally, and therefore liueth naturally: and so, if we had no greater pleasure, wealth, or glorie, then to meditate in the word, our loue (this way) would constraine vs continually to reade and meditate in the same.

Vse. 3.A reproofe to Popish superstition, and our common peoples prophanesse, who are so farre (themselues) from reading the word, that they abhorre that others should read it. The Papists keepe it from the people vnder the Lo • ke of a strange tongue: and our people, that may reade, and heare it read in their Mother-tongue, neglect it altogether. Of such we cannot say, by their fulnesse in the word, that out of the abundance of the heart the mouth speaketh, Luk. 6.45. For if wee shall iudge of their inward knowledge by their barren tongues, we may truely giue sentence against them, that there is no droppe of heauenly learning in them, and that their Fountaines within are as a long drouth in Summer. So farre for the manner how the Prophet will doe these good duties; the time how long followeth.

Till thou come vnto me, &c.

THe Prophet will doe wisely by the word, and waite on God, doing his will, till he come vnto him; that is, (as some restraine it) during his interim of attendance, and till God should giue him the Crowne of Saul, by Sauls death: but (as I take it) not onely so long, but till his dust should returne to earth, as it was, and the spirit to God that gaue it, Eccles. 12.7. that is, till God, by death should come vnto him, calling him out of this land of his pilgrimage, and valley of misery, by his happie change and translation from an earthly, to an heauenly Kingdome. And so the Prophet promiseth to walke in the way of the Lord by his practise of patience, till the Kingdome fell vnto him, and of true wisedome after it was fallen: for when God should set him in the Throne, may we thinke that hee would leaue off to doe wisely? nay, but hee vndertaketh this taske by promise, till God should call him out of this world by death. Indeede, though in that great distance and gulfe of time that was from his being annointed by Samuel, when hee was by God: owne mouth proclaymed beyre apparent to the Kingdome which Saul then had, he saw many weary dayes, & endured many hard penances by the iniury of Saul, yet he neuer hastned his owne aduancement by the making away of his Soueraigne. And though by the prouidence of God, Saul, who deadly pursued him, was offered into his hands once in the Wildernesse of Engodi, 1 Sam. 24.3.5. And another time in the Desert of Ziph, Ch. 26.8.9.10.11.12. yet he spared him, and would offer no manner violence to him, committing the iudgement to God, and tarrying his leasure till hee should possesse him of the Royall Diado •• . And when once he had it, he promiseth to perseuere in a godly course, till God should take him away, and till his cha • ge came. Before he had it, he would not practise for it, and when hee had it, he would doe wisely in it.

Doct. 1.First (therefore) hee promiseth to keepe within the bonds of dutie to his Soueraigne while hee was subiect to Saul; which may be a good lesson to vs, when God deferreth vs in any thing that hee hath promised, to walke in hope, & not to goe out of the way of patience til 〈◊〉 come • So Sarah receiued strength to conceiue seede, being past children by ordinarie course, because she iudged him faithfull that had promised, Heb. 11.11. Isaac waited for children tvventie yeeres, and prayed vnto the Lord, that is, vvaited Gods good pleasure for them, and he had two at a birth, Gen, 25.20.24.26. The pittifull Church waited long for the God of her helpe; did she (therefore) cast away her confidence, and by meanes, altogether vnlawfull, become her ovvne helper? no, but shee practised patience, and exercised prayer, saying, Let vs lift vp our hearts with our hands to God in the heauens, Lam. 3.41. Of an excellent Prophet we read, that his life claue to the dust; but vvhat follovveth? it follovveth • and his heart claue to Gods testimonies, Psalm. 119.25.31. Heere Dauid vvould bee Gods King, 〈◊〉 King: and as this was his practise, so this vvas his precept, waste vpon the Lord, and hope in him, Psa. 37.7. Now, vvhy hath God in his vvord and in the vvorld, left vs so many examples of this holy subiect but for our imitation, and that vvee by them should learne to runne this race of patience, and of a contented life in all changes.

The Reasons.

God knovveth the fittest time vvhen to bestovv his blessings vpon vs; and it is good reason, that hee vvho giueth vs all things freely, should take vvhat time he thinketh best to giue them in: for so shall they bring more benefit to vs, and thanks to him. Secondly, it is the tryall of our faith and patience: and therefore necessarie that there should bee some space of time betweene Gods promises and our receiuing of them, that patience may haue her perfect worke, and God, by faith, his deserued glory. Thirdly, God doth often put vs off, not to put vs by that we looke for according to his ordinance in his word, I say, that we looke for and he will giue vs, but to make vs more readie for it, and more earnest about it, by making many prayers. Fourthly, the longer it is before the Lord performe his promises, the larger his mercies are when they come. When he prolongeth his seeding, hee prouideth a more plentifull haruest; and when he doth not presently giue his gifts, he taketh the more time to tell out much, that he may giue more liberally, and offer larger gifts.

Vses.

A reproose to those, Vse 1. who if they obtayne not a thing when they would haue it, and as they would haue it • fall to shifting for it. They vvill waite vpon God no longer, imagining that euill commeth from him, and no good, seeing he maketh so long tarrying, 2 King. 6.33. If he lay crosses vpon them for a time, and troubles of some continuance, for a tryall, they make more haste then good speede to shake them off by corrupt courses; and so depriue the Lord of that honour, vvhich they should yeeld him in vvayting for his helpe, and themselues of that comfort vvhich hee vvould giue them together vvith his helpe.

An admonition, Vse 2. vvhen God delayes our matters, and puts vs off, to acquaint our selues with the patience of the Saints, and that excellent fruit of hope which maketh not ashamed: for, these things are written for our learning, that wee through patience, and comfort of the Scriptures, might haue hope, Rom. 15.4. So shall we possesse our soules • and keepe all sound vvithin: vvhich aduantage vvee lose, vvhen wee haue neither povver of our soules, nor commaund of our selues, through a feuer of distrusts, and impatient vnsetlings.

Secondly, the Prophet vvill vvaite for God in righteousnes, till hee come vnto him, that is, till by death hee come vnto him, and take him from basenes to glorie. Where we learne to spend our short time well, Doct. 2. and that there will bee a time when God will come vnto vs, as a Father, to receiue vs, or as a Iudge, to account with vs how we haue liued here: Iob considered this, and therefore, both shewing what he had done, and further testifying what he would doe, he saith, All the daies of my appoynted time, I will waite, till my change come, Iob 14.14. His meaning is, that he would not be lead away from his attendance, though God now had fastned his arrowes in him, and set him as a But to shoote at. The Prophet was very low brought, when vvith a crying voyce hee sayd, My soule fainteth for thy saluation; yet he forsooke not the path of righteousnes, but wayted for God in his word: that is, in a good vvay vvayted for him, Psal. 119.81. The exhortation of our Sauiour Christ is this; Let your loynes be girded about, and your lights burning, Luk. 12.35. and it is as much as if hee should haue saide; As they vvhose Garments are long, doing some businesse, or being on some iourney, trusse them vp: so you that are Christians, and haue so many impediments of Christian conuersation to hinder you in good things, and to stay your course in good vvayes, cut short these worldly affections, and (girded vvith diligence) trusse vp the loynes of your minds, abstayning from all things that may hinder you, eyther in your fight for Religion, as warriours, or in your passage to saluation, as way-faring men, 2 Tim. 2.4. And as they that receiue their Master, or vvaite for him in the euening, set vp lights in the house, and haue some in their hands at his comming home: so you that looke for the Lord, when he will come to you, or when you shall remooue to him, must waite for him continually, with store of faith in your hearts, and like plentie of good deedes in your liues, that you may haue the prayse and reward of good seruants at his comming, Luk. 12.36.

The Reasons are:

Death it selfe, and the last Iudgement (both which shall most certainely bee) doe vncertainely, and will most suddenly come; and therefore wee should alwaies be ready, like wise Virgins, and true Christians, to meete our Bridegroome Christ, Mat. 25.6.7.13. Secondly, it is a fearefull thing to liue so as thou wouldest not bee taken dying, or in such an estate, as thou wouldest not dye in and be iudged in: and therefore it is necessarie, remembring that thou must die and be iudged, so to settle thy conscience, and order thy conuersation at all times, that at no time thou bee found vnready and vndisposed to thy last end, by a carnall life: for such shall be sawne asunder, and haue their portion with hypocrites, Mat. 24 • 51. Thirdly, if a wise Master will not deliuer his money to his seruants, but he will account with them for it; we may not thinke that so wise a House-holder will deliuer any talent of grace to his household-people, (the Merchants of so precious saluation) without account, Luk. 19.15.

Vses.

An admonition to all in authoritie, Vse 1. or in roomes of seruice about authoritie, to consider their fearefull iudgement, if they haue not ministred well: for though Magistrates be called Gods, because they haue Gods place, and are called by God • name, yet they shall dye as men, Psa. 82.6.7. their Stewardship will not continue alway, and God will keepe his audit with these earthly Gods, Luk. 16.1.2. They shall dye; and after that commeth the iudgement, Heb. 9.27. If (then) they haue oppressed the poore man in his cause, at the entreatie, or vpon the letter of a wealthy friend; if they haue taken a reward to peruert iudgement; if they haue dishonoured God, who hath so highly honoured them. If the Lawyer, who is the liuing Land-marke, that by a true opening of the case, should binde euery man within the compasse of his owne title, set in the Land-marke, and bound a man shorter in his true title then is cause, by deceitfull pleading. If the Officer that is put in trust with dispatch of causes, and is the very hand by which the Iudge must reach from his seate of iustice to a poore man his right, after hee hath iudged it, wil keepe it in his hands foure, fiue daies, or more without deliuerie, because he is not bribed for expedition, a couetousnes which I • b neuer knew, who neuer caused the eyes of the Widdow to fayle, Iob 31.16. Let all these know (except they repent) that their Master will come in a day when they looke not for him; and that for all these things God will bring them to iudgement, Eccles. 11.9. Generally, all must learne (here) to redeeme the time, and to bestow good houres well, Ephe. 5.16. for time must be accounted for: as how many dayes haue beene spent in vanitie, and how few in Gods seruice: how long time in sports, how little time (if any) in prayer: how wearie of an houres hearing, and how little vvearie of a dayes play at Bowles, Tables, or Cardes, vvherein vve doe not redeeme, but lose time. To recouer which losse, vve must (presently) breake from this fellowship of the vvorld, to haue fellowship with the Saints; who number their dayes, not vainely to bestow them, but vvisely to passe them in Christian duties, Psal. 90.12. Young men must remember their Creatour young, Eccles. 12.1. And old men (because they bee olde) as they haue most cause, so they should giue most diligence to remember him: for young men may dye quickly, and olde men cannot liue long.

A reproofe to the Atheists of our dayes, Vse 2. vvho thinke there is no day of account, or liue as if there vvere none: of such Amos speaking, sayth; They put farre away the euill day, and approach to the seate of iniquitie, Amos 6.3. Indeede they are (sometimes) incumbred vvith the horrours of conscience, and the sound of feare is in their eares: but against all these, Sathan doth succour them, by teaching them to make out a power of blasphemies, and derisions both of heauen and hell, or to earth themselues in the canes of obliuion, that the iudgment (to come) may not come into their mindes. So farre for the meanes that the Prophet vvill vse for the performance of his song. The things hee will performe in it, first as a priuate man, secondly as a publike King, follow.

I will walke in the vprightnesse of my heart, &c.

THe matters which the Prophet meaneth to sing of, concerne his priuate Court, and the publike Kingdome: and these vvill hee looke vnto as a priuate man, or as a publike King. But in these vvords he speaketh further of his priuate behauiour, and sheweth how he vvould carry himselfe priuately in his owne person; and therefore saith that he will walke; that is, conuerse, and carry himselfe: but how? in the vprightnesse of his heart: and where? in the midst of his house. He saith that he will walke, not as a Pharisee, in open places, to haue prayse of men, but as a true Israelite, in the close roomes of his heart, that God, who seeth in secret, may prayse him. And he saith that he will doe good, not dissemblingly abroad, when men may commend his doings, but priuately in his house, and more priuately, in his chamber, where he hath but a few witnesses. Also, that he will walke with an vpright or sound heart, or heart wherein are no holes or clefis: where hee compareth his heart to a Vessell, which (if it be close, whole, and sound) will preserue the liquour that is put into it; but being riuen, and hauing holes, will hold nothing. So the Prophet speaketh of his one heart, promising that it shall be entire and sound, keeping faith and a good conscience, and not leake through hypocrisie, nor bee full of the holes of shifts, and euasion from the truth, as the heart which is deceitfull vseth to be, and which (therefore) loseth quickly, by such vnsoundnes all integritie, and the very name of conscience. The summe of all is: The Prophet heere promiseth, not onely to looke to the tackle of his heart, his actions in publike place, that they be sound, but to the heart it selfe, that it be kept in good plight, and that the fountains be kept sweete, from which must issue such a riuer of solemne reformation to Church, and Common-wealth. Euerie one is readie to commend a straight body; but the Prophet vndertaketh (heere) to keepe (that which is the commendation of a true Christian) an vpright heart.

Doct. The doctrine from hence is; The seate of integritie is not in a mans words or countenance, but in his heart: as Dauids heart was, so was he: and wee are truely that (and that onely) that wee are in heart and affection: neither are they truelie godly (though outwardly professing godlynesse) whose Chambers, Cabbins, and Closets, serue but for lurking holes, or places of retyre for sinne. The Prophet therefore solemnely promiseth, that the windowes of his priuatest life, and secretest heart shall be open to all that will desire to looke into him for the integritie of those matters that he publikelie dealeth in, professing, that if he doe them not well his desire was, and labour shall be to doe them better. And thus he will walks in the vprightnes of his heart, knowing, that without such a soundnesse within, neyther his actions, nor sayings could please the Lord. Therefore all semblance of conuersation in the olde Israelites, was but meere flatterie, because their heart was not vpright with God, neyther were they faithfull in his couenant, Psal. 78.34.35.36.37. Simon Magus continued with Philip, and was among the Apostles, yet not as a Christian, but as an Intruder, because his heart was not right in the sight of God, Act. 8 • 13.21. He that came to the wedding dinner, and sate downe with the wedding guests, was singled out to shame & torments perpetuall, because he had not on a wedding garment; that is, vvas in body there, but not in affection there, Mat. 23.11.13. And did not Iudas speake as good words, and shew as great works as the other Disciples did; yet the Diuell hauing put treason into his heart, what good could be expected from him, euen when he saluted and kissed his Master? Ioh. 13.2. Mat. 26.48. Ananias and Saphira shall lose the reward and thanks of their contribution, if Sathan fill their hearts, and cause them to lye vnto the holy Ghost. Act. 5.3.4.9. and so shall they, vvho counterfait with their lippes, but in their hearts lay vp deceit, Pro. 26.24.

The Reasons.

Hypocrites seeme to drawe in the same yoke of sinceritie with the Saints of God; yet because their heart is not vpright, as the heart of the Saints is: they are as graues which appeare not, and the men that walke ouer them perceiue not, Luk 11.44. Or, if painting will serue and smoothing be inough, the carion Iezebel shall goe for a beautifull and well-fauoured creature, looking out at the window, 2 King. 9.30. and where outward works are sufficient, the veriest hypocrite and rankest Pharisee, shall passe for a most sufficient Christian. Secondly, it appeareth Psal. 119.1.2. verses, that sound happinesse consisteth in a sound heart; and that it is not in the action done, or words spoken, that blessednes is to be found, but in the qualitie of these, when all is done sincerelie, and spoken soundly from a minde without guile, Psal. 15.2. Thirdly, the seruice of the hypocrite is as loathsome to God, as a Toade to man, (be his outward colour neuer so fresh, and worke glorious) which would not bee if integritie could bee found in the externall deede, that resteth in the heart, Luk. 16.15. The Pharisees would pray euery where, with great deuotion, and fast euery weeke with great stricknesse, and blow a Trumpet to their liberalitie and almes deedes, that they might haue testimonie and receiue the prayse of zealous and good men from the world, yet the Lord had them in vtter detestation: which could not haue beene, if there had beene any true loue in these things.

Vses.

A reproofe to those, Vse. 1. who are (as one calleth Hypocrites) signes without the things signified, or Pottes seething in their scumme. Hos. 2.10. Good men care not, so good be done, who haue the prayse: but Hypocrites desire not so much to be doers of good, as to haue glory for well doing: therefore sayth the Tribe of Ephraim, Why were not we called? Iudg. 8.1. The godly abstayne from euill, because it is euill and forbidden: the vngodly, if they forbeare to doe euill, doe it for other ends; as because the world may know it, or hee that taketh vengeance for euill workes: the ciuill Magistrate, may heare of it, and so, it is like, they shall be punished with shame or stripes. Vpright men, when they commit any sinne, though neuer so secretly, are not without feare, because the Lord is priuie to it, that knoweth the heart: but the hypocrite, so hee may keepe his credit with men, careth not to keepe his sinne too, and so feareth not God, but Man: or if his actions be straight, that M • n see • he cares not how crooked his heart is, that God sees, Psa. 51.4.

Vse 2.An admonition aboue all things to looke to the heart, when (eyther) we serue God, or doe seruice one to another by loue, Pro. 4.23. Of the wise builder it is said, that he digged deepe, and layd the foundation on a Rocke, Luk. 6.48. So of the sound hearted Christian it may be sayd, that knowing how much loose earth is in him, and that the heart is deceitfull aboue all things, Ier. 17.9. when he meaneth to doe good duties to God and his Neighbour, he entreth farre into himselfe, searching his heart, and bewayling his sinne, that his building may be on a rocke, and not on the sand: for he purgeth away the leauen of hypocrisi • that hath infected his nature, the loose and vnfast earth of a hollow and false heart he casteth forth, and whatsoeuer may seeme contrary and offensiue to the worke of sound repentance, he laboureth to be rid of in his entrance to reformation. The Hypocrite (contrarily) makes quicke worke, all his building is aboue ground, and hee careth not how well hee doth any thing, so he doe some thing: he looketh not to his heart, that it bee in order, but to his outward wayes, that they may not shame him. If he leade a ciuill life, and pertake of the word and Sacraments, hee thinketh he hath done enough, and that he is a Christian good enough. But will a good builder, meeting with an ill foundation, build vpon it? nay, will he not throw out all that shall endanger his foundation? And shall we lay a good worke vpon an vnsound heart? To pray is a good action; but will we lay the good action of prayer vpon the rubbish of an vncleane soule to God, and vncharitable minde to our brother? To receiue the Sacrament is a good worke; but will wee lay the good worke of receiuing it vpon a foundation of malice, or spirit of bitternes, when we come together to eate of one bread, and to drinke of one Cup? To heare the word is a good dutie; but will we doe the good dutie of hearing with deceitfull affections, when we make shew to heare whatsoeuer the Lord will say vnto vs? will wee not take h • ede how we heare? Let vs (therefore) when we enter vpon any good way, endeauour with an vpright & sound heart, to proceede therein, else had it beene better neuer to haue entred or begun, seeing wee haue set no surer in the path of grace.

Vse 3.A comfort to those whose hearts are sound in matters, though their best works be mixed with the infimities of men: for this that we desire (vnfainedly,) when wee haue done amisse, that wee had, or could haue done better, is imputed to vs for vprightnesse. If sinne hang on vs, and we would faine cast it off: if we finde vnbeliefe, and would gladly haue faith: if we be troubled with hardnes, and would be softned: if we be humbled, because we cannot bee humbled enough; and haue great sorrow, because we cannot be sufficiently sorry for our many sinnes; let not our defects discourage vs, but let this small measure of grace enbolden vs to enter before the throne of grace for a greater measure, which God will not deny to those that prepare their whole heart to seeke him, though in a person, not clensed according to the purification of the Sanctuary, 2 Chr. 30.19. and for perfection, the Lord lookes not for it at our hands in this vaile of frail • ie. The place followeth wherein the Prophet promiseth to walke in his vprightnes.

In the midst of mine house.

THe place where the Prophet will rightly order his way, or vprightly walke, is his priuate house, or more priuate chamber. Where his meaning is that he will be no changeling, and that among his household-people, where few behold him, he will be the same that hee is abroad, where many eyes see him. Yea, he will doe wisely in his chamber, as if he were vpon the tribunall: and be godly at home, as if hee stood in the temple. Here (also) by the midst of his house, he meaneth the priuatest roomes of it, as his priuie-chamber, or bed-chamber: and euen in these hee promiseth to doe nothing that shall be vncomely.

Doct. From whence this doctrine ariseth; That Christians should carry themselues in their houses, or alone by themselues, as if they were in open place. Many will pretend holinesse, and professe honestie while the are ouer-looked by two good Tutors, Open-place, and Day-light; but (otherwayes) when they be priuate or alone, they giue themselues to wantonnes, to worke all vncleanenes, euen with greedynesse, Eph. 4.19. Then, because they are not vnder the eye of men, they perswade themselues that the Lord shall not see them, and that the God of Iacob will not regard them, Psal. 94.7. and thus they flatter themselues in an euill way, while their iniquitie is found worthy to be hated. Iob speaking of thieues, saith, that they digge through houses in the darke, making darknes the couer of their sinne, Iob 24.16. So the eye of the Adulterer is sayde to waite for the twylight, making that kinde of light, a kinde of Bawde to his lewde life, vers. 15. And of the Murtherer it is sayde, vers. 14. that he riseth early, or at breake of day to kill the poore, making the morning as the shadow of death, wherin to murther the innocent. So they doe that in darknesse, that they would not dare to doe in the light. But Christians will walke vprightly as well at breake of day as at noone-day, and vpon their bedds at night, as in open places bef • re the Sunne, and in the darkest twylight, as in the cleerest day.

The Reasons.

God, who is holyer, and mightier then all men seeth vs euery where; there is not a thought in our heart, nor a word in our tongue, but hee knoweth it altogether, Psal. 139.2.4. And, our turning of deuices shall be but as the Potters clay, when we seeke deepe to hide our counsell from the Lord, Esa. 29.14.15. Now doth the righteous God, who knoweth the hearts and reines, Psal. 7.9. and, who will bring euery worke to iudgment, with euery secret thing, Eccles. 12.14. behold vs; and shall we not care how he seeth vs occupyed? Doth the presence of a mortall man or woman (sometimes) bridle vs from that we would doe? and vvill vve giue the bridle to all manner vvickednes, God looking on? Will a thiefe steale before him that he knoweth shall be his iudge? and shall we not tremble to doe euill in his sight who shall iudge the world? Gen, 18.15. Secondly, it is playne Idolatrie, more to feare Man, whose breath is in his nosthrils, then to feare God, who is the Father of spirits, Esa. 51.12.13. and yet some, when they are in company vvith those vvhom they cannot but reuerence for their calling and graces, of vvhom they desire to be vvell thought and spoken of, vvill make great shew of a desire to doe vvell themselues, and to bring their houses to good order, who (neuerthelesse) haue no care (afterwards) eyther for their owne persons, or their houses to doe thereafter.

Vses.

A reproofe to those, Vse • . who if they doe any thing well, doe it in open places, and before men; that they may haue prayse for the same, Mat. 6.2.5. but in their houses, and when they are alone, they turne to their race, as the Horse rusheth to the battell, Ier. 8.6. or, as wee vse to say, They are Angels abroad, and Diuels at home: the Sabbath is prophaned, Gods fearefull Name dishonoured, the wife and seruants shamefully abused, no measure kept in chafing and fretting for euery trifle, somtime without cause, sometime without shew of cause. And this is an hypocrite in kinde: by his fruits you shall know him, Math. 7.20.

An instruction to beware of secret sinnes, Vse 2. that the closenes of the place doe not enbolden vs to doe that priuately, that wee would be ashamed should be brought before the face of men, and light of the Sunne: for there is nothing couered that shall not be disclosed, nor hid, that shall not be knowne, Mat. 10.26. the scrowle and register of our close sinnes shall be layde open before the Lord, and before the Angels, and before men. Mens great places (perhaps) may priuiledge them for a while, yet at their death, the sting of Conscience, and worme of tormenting feare, will greatly worke vpon them, and force them to some desperate confession; and being dead, there is no farther sparing of them. Their name that was Honourable in the signe and in a figure onely, will now in speech and truth, be most shamefull after their death, when that chanell is raked into, and the filthynesse of their secret sinne is brought to light. Dauid, Gods owne King, the authour of this excellent Psalme, was not spared long after his sinne, which is so much marked in Scripture, both by himselfe in the Psalmes, and by him that wrot his Story. He went closely about it, and had (no doubt) men of secrecie and counsell, whom he vsed in it: vvhen the woman was brought vnto him, hee had men (that could keepe counsell) to bring her, 2 Sam. 11.4. and either hee wrot himselfe, or had some trustie Secretarie to write to Ioab. vers. 14. So all vvas done secretly and cunningly, no tongue did mutter of it, 2 Sam. 12.12. But the iust God would not let matters so passe, and therefore sends a Messenger to him, one of a thousand, first, to round him in the eare, by a parable or darke speach, and then to tell him plainely and openly, what he had done, and that by a deede, so dishonourable in Gods great Seruant, he had caused the enemies of the Lord of blaspheme, vers. 14. and after to pricke him to repentance with the goade of the Lords seueritie, whom hee had prouoked so much by his abhominable sinne: then the whole matter came out by himselfe, and now the whole Church rings of his impious fault to this day.

Now if they be reproued that closely doe euill, Vse 3. how much more they, who with no bridle of shame, or common ciuilitie, can be held from acting those impieties, and doing that thing publikely in the sun-shine, and at noone-day, which others cannot, without blushing and the helpe of darknes doe. And (then) vvhat a Monster was Absolom, who spread a tent vpon the top of his Fathers Palace, and blushed not to goe in to his Father: Concubines in the sight of all Israel? 2 Sam. 16 22. And what Monsters were the Sodomites, who declared their sinnes, and hid them not? Esa. 3.9. Though painted Tombes be spoken against, that is hypocrites, so resembled: yet better be a paint • d Tombe then a filthy Sincke, foule without, and foule within. And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore, that sitteth vpon many waters? Apoc. 17.4 5. Is it not better to haue Lamps without store of Oyle, then to haue neyther Lamps nor Oyle; that is, neyther meanes nor meaning to attend Christ? and better to doe some good, then to professe all wickednes? and better to seeme holie, then neyther to seeme, nor be? So much for those protestations that concerne the Prophets owne person: they vvhich concerne him, vvith others, follow.

I will set no wicked thing before mine eyes.

BEfore the Prophet had sayd that hee would follow the good; Vers. 3. here he sayth, and makes faith for himselfe, that he will hate the euill, and not some euill, but all wickednes: for, not to set a thing before our eyes, is, in common speech, to l • ath it, or with dislike, to turne from it. And here we haue the matter that he speaketh against, euery wicked thing and obi • ct, by which it is carryed to the heart, the eye. By wicked thing, or Beli • l, the Interpreters (some of them) vnderstand the Man of Belial, or Man of wickednes; as if the Prophet should haue sayd that he would not abide to looke vpon any such. But I take it to be meant of the thing that is naught, though with a reference to the person that is naught also: and so the Prophets meaning is, that hee will, when euill is in sight, turne away from it, as from carion: for a man cannot rightly doe iustice, till he perfectly hate iniustice, nor loue the good, till hee abhorre the euill. Neyther doth he say and promise for some euill, that he will be against it, but his chalenge is to all euill, that his eyes should not behold it in any.

Doct. 1.From whence this point of doctrine may be gathered, that a true Christian must retrayne, not from some euils onely, but from all wickednes. He must not set any euill thing before his eyes; or, if any such thing come in place, eyther not see it, or see it with griefe. The Apostle Iames, shewing that no corruption, in any manner, is to be fostred in Christians, biddeth them to lay apart all filthynes, Iam. 1.21 not some, but all; nor some way, but by all meanes. The Apostle Paul goeth farther, who, writing to the Thessalonians, and to vs in them, would haue, and bidde • h them to abstaine from all euill, and appearance of euill, 1 Thes. 5.22. They that follow Christ, leaue all to follow him, Luk. 18.28. And he that found the treasure, sold all to buy it. Mat. 13.44. And he that proueth Masteries, abstayneth from all things, 1 Cor. 9.25. Now what is it to leaue all for Christ, but to abandon the world, and all worldly desires, that vve may be Christs? And what to sell all for saluation, but to giue all in the bargaine, that we may be saued? And what to abstaine from all things, but to renounce all euill things, for the mastery and reward of life? Againe, he that willeth vs to cast off the old Man, willeth vs to cast him off with his works, Eph. 4.22. Colos. 3.8.9. His workes are sinnes, and to cast off all his workes, is to cast off all sinne: the like, Heb. 12.1. & 1 Pet. 2.1: for what is that that pr • sseth downe, but sinne? and to cast away euery pressing thing, is to refrayne, not a few, or many, but all sinnes. And vvhat doth Saint Peter meane by laying aside all maliciousnes, and all guile, and dissimulation, but a resoluing to lay away, not some iniquitie, but euery sinne and iniquitie?

The Reasons.

It is our calling and dutie (as vve are Christians) to please God in euery commaundement; and therefore it is against our Christian dutie and vocation to offend God, by sinne, in any. What Master will allow a Seruant, who in some things shall serue him carefully, & in other some be carelesse of his commaundements? and vvill our Master in heauen commend vs, or discharge vs, because vve haue done some things vvell, hauing offended and done vvickedly in many? What though thou be no Thiefe, nor Murtherer, nor Fornicator, nor Swearer, nor Drunkard; if thou breake the Sabbath, thou hast grieuously offended: for as one disease may bring death as well as many: so this one sinne (vnput off, and vnrepented of) may damne thee as well as many sinnes may. Secondly, euery sinne is a dishonour to God: but vve Christians are bound, not onely to honour God, but to abstaine from his dishonour; as it is the dutie of good Subiects, not onely to doe the King reuerence, but to do nothing to his reproach. Thirdly, God is of pure eyes, and cannot see euill; so saith the Prophet Habaccuk, Chap. 1.13. where he saith (simply) euill, and not (definitely) this, or that euill: as if he had sayd, God can see no euill; and therefore he must abstaine from all euill, that vvill see God. No Lazar is more loathsome to Man, then sinne is to him. A sore eye offends a sound eye; and much more an euill eye, Gods pure eyes. It is a true doctrine (therefore) that Christians must not thinke it enough to auoyde some sinnes, except they abstaine from all iniquitie.

Vses.

An instruction to deale roundly both vvith small and great sinnes: Vse 1. vvith our good vvill vve vvill not leaue a weede in our Gardens. O that vvee had the like care and good will for the Garden of our hearts, to suffer no weede of sinne to grow in it! A little deformitie in our face troubles vs; and should it not as much concerne v • , vvhen vve perceiue any little deformitie in the face of our soules? Is not he that is Lord of the bodie, Lord of the spirit also? hee hath payd for both, and will he not be glorified in both? 1 Cor. 6.20. That God may be thus glorified, consider to what sinne, or speciall sinnes thou art most inclined by nature or education, and take the armour of God vnto thee, for it or them. Men fortifie vvhere the batterie is hottest, and vvhere the enemie is most like to enter; & not where there is no assault, or feare by weaknes. So doe thou watch ouer thy selfe in that, or those corruptions of thy soule, in which Sathan is most busie to force thy heart, and thou most readie to open vnto him. That which is thy sinne, spend time about it, and cry fie vpon it, and not onely vpon Drunkennesse, Whoredome, Blasphemie, when these are not thy sin • : Pride (perhaps) groweth in thee, perhaps Couetousnes is thy sinne, peraduenture both: or if these be not thy speciall sinnes, (and yet who can say his heart is cleane from these?) peraduenture, Impatience, peraduenture, Rage and Malice are, Here thy enemy assaileth thee, and here, and in these, thou must take thy armour against him, and prouide for his comming.

Vse 2.A reproofe to those who put the Diuell away in some sin • & yet bring him backe, and make much of him in other sinnes. In Drunkennes (it may be) they can take heede of him, or in the sinnes of Whoredome, and raging blasphemie, but he Inneth, nay, dwelleth with them in Couetousnes, Oppression, and Sacriledge; with Herod, they will heare their IOHNS in many things, Mark. 6.20. but not in the Herodias, of any beloued sinne, nor in those things that shall offer to touch the quicke of their sinnes, as in their brothers wife. Euery one must haue his peculiar sinne, or Rimmon, that he must be spared for, 2 King. 5.18. and therefore some haue a Rimmon of Drunkennesse, some of Fornication, some of Pride, some of Recusancie & the prophane contempt of our assemblies to bow in: spare them for these, and they will heare you for other matters patiently and gladly, while you touch any other sinne: but haue we not read, how great a thing a little fire kindleth? Iam. 3.5. Sathan careth not how he possesseth vs, whether by one sinne, or by many, by Whoredome, or by Pride.

A defence for those that make some Vse. 3. sound conscience of striuing to some puritie of body and minde by Dauids example here. Our Sauiour saith, Yee shall be perfect, as your heauenly Father is perfect, Math. 5.48. His meaning is, though this cannot be, yet such you must striue to be; or to be in like manner, though not in the same measure, perfect. They that thus doe, are nick-named, Precise: but euery Christian hath warrant, and receiueth commandement to be so precise. While we dwell in flesh, wee shall be imperfect; but we must labour to be perfect • and we shall haue corruption, but we must striue against it. No strife, no victorie • no victorie, no Crowne.

Doct. 2.The obiect: and that which carrieth wickednes to the heart, is heere sayd to be the eye; not that it alone doth so, (for all the outward senses haue their part and hand in this trespasse) but because the eye is chiefe of the senses that so offend.

From whence wee learne, as to keepe the heart (principally,) Pro. 4.23. so to watch ouer the senses that streame vnto it, that they serue not the turne of sinne. A Christian must keepe his heart to God against his owne eyes, and the treason (as I may say) of his outward senses. This made Iob to make a bargaine with his eyes, Iob 31.1. as if he should binde them from seeing; that is, from seeing vnlawfullie, by some thing receiued. So vvhen Christ our Sauiour biddeth vs to plucke out our right eye, and to cut off our right hand, Math. 5.29.30. his meaning is, that wee should plucke out, and cut off the offence, not the member; as in the eye, the wantonnes of seeing, and in the hand, the violence of doing: and so we should serue euery member that offendeth, though it were our right eye, and our right hand, when they be weapons to sinne, or fewell to the fire of that sinne that is in our bodyes: for if we will not be Adulterers, wee must pull adultery out of the eye; that is, the eye must not be our Broker, nor driue the bargaine betweene the heart and the sinne that is so committed. If we would not be vncharitable, we must take away the occasion of it from the eare, and receiue no false report: for, the easie care is a confederate with the lying tongue, when our neighbour is slaundered. If we would not hurt our Neighbour, we must binde our hand to it good a bearing toward him: for when we strike hastilie, the hand is the Murtherer; that is, the instrument of murther, or the weapon of our wrath in that action. If we would not offend with our tongue, we must hold it in with a bridle; or, set a watch before our mouth, and keepe the dore of our lips, that our tongue may be peaceable: for when we giue it libertie, it becommeth Slaunderers hyreling. And if we would not sinne by intemperance, and excesse, wee must not labour to please • our taste, nor to fill appetites eye with varietie, but be carefull to dyet and sti •• it to that with is sufficient, keeping it low, that it ryot not: for when it is made vvanton with feeding too curiously and with too much nicenesse, it must needes proue a Glutton and Drunkard too.

The Reasons.

The outward senses are the Conduill of sinne, not onely by carrying from the heart, but by bringing to it. And therefore we must take heede, what they carrie out, and what they bring in. Secondly, to offer our bodyes to God, in the dialect of Saint Paul, Rom. 12.1. vvhat is it, but by care and diligence, to giue the bodily senses in the sacrifice of new life vnto him? Thirdly, there could be no murther in act, if there were not an hand to kill: nor adultery in act, if there were not eyes to see, and eares to heare vvhat is vncomely to be spoken, and wicked to be done: nor slaunder in act, if there were not a tongue to report, and itching eares to receiue a wicked tale: nor Gluttonie in act, or Drunkennes acted, if the sense of taste were as it should be, and not corrupt through lust; as it is in fleshly men.

Vses.

A reproofe to those, Vse 1. who say there is no hurt in seeing, and that words are nothing, whereas vice hath a great entrance into the heart by these windowes. But could the Apostle speake of eyes of adulterie, 2 Pe • . 2.14. if there were no hurt in seeing? and if words were nothing, would chaste Ioseph haue so carefully kept his eares vnder locke, from his M • stresses vnchaste talke, Gen. 39.10. The bodie may cease to sinne, for want of occasion, or through weaknes: but the wanton eye, as it seldome wanteth occasion, so it ceaseth not to commit Adultery euery where by vnchaste and wanton looking, 2 Pet. 2.14. So when the body is innocent, the eare may become an Adulterer, and the tongue a Harlot, by reading, or hearing read some Loue-booke, or Loue-songs, with the match whereof • lust may soone be prouoked, and wantonnes take fire. Therefore the Prophet speaketh of the turning away of his eyes from vanitie, Psal. 119.37. His meaning was not, that he vvould giue his eares libertie, or lay no raines vpon his hands and tongue; but that he would see that the scoutes of the heart, the outward senses, should (all of them) be preserued from the poyson of conspiracie with sinne; knowing that where coun • ell is giuen to kill the Kings Guard, there a deuise is set to kill the King himselfe: for the outward senses are the Centinels or Guard of the heart; if Sathan can corrupt these, he will easily corrupt the heart it selfe, and take it, taking these. Achan & Achab saw by the eye what the heart rued Ios. 7.21. & 1 King. 21.1.2. &c. And a Iudge, in matters, may vse his eares, but must haue no eyes to see a gift, Deut. 16.19. For a gift, (I say not a filthy bribe) though somewhat innocently, yet because inconsiderately at first receiued, begetteth (oftentimes) an vnknowne errour of corruption in the receiuers, which, as a Clocke in the pocket, though it bee silent for a while, striketh at a fit houre. Besides, rewards (though not bribingly taken, yet taken where wee haue no calling to receiue) hold the receiuers captiue to the giuer, and so, as they cannot be their owne men, but must see with other mens eyes; heare with other mens eares, and vse other mens tongues in the iustice of a matter. And therefore it concerneth Christian Magistrates, with Abraham to life vp their hands to the God of heauen, against all those who shall seeke thus to pin vpon them a false sentence in a matter, with a mocking gift, Gen. 39.17. lest it be said that such haue enriched Abraham, Gen. 14.22. for such P •• s haue Nedles points, and will (one day) pricke the conscience in the veine of despayre, with torments of second death. Men must learne (therefore) I meane men in authoritie, as to hate a bribe, so to suspect the inchauntment of a gif • . And where iustice must be the girdle of the reynes, that must be obserued, which our Sauiour, sending the Tw • lue abroad, sayd vnto them; Possesse no m • ny in your girdles, lest iustice hang too much of that side that the bag hangeth.

Vse 2.A second vse is, to shew vs that all the fault is not in the heart, when it becommeth wicked and vicious: for (as one saith) the heart is a spring that hath not onely spouts to send out, as a Cond • it, but pipes of sense wherewith it is fed. And (therefore) as they gather ill that transferre all fault from the heart to the sensitiue powers; as of Seeing, Hearing, Talking, Taste, and Handling; so they reason badly, who, because the heart is the life of these, and the fountaine of motion to these, doe (therefore) lay all blame vpon the heart, for the corruption that these receiue else-where, as from their originall impuritie, and the corrupt examples of Men. Also, as they reason not sufficiently, who (because bad fellowship draweth into sinne) say, If I had neuer knowne such company, I had neuer knowne such sinne: (for if their hearts had beene good, the company could nor haue been euill, that is euil to them:) so they reason ill, who (because ill company is not the whole, or principall cause of our errour, but the heart, that is onely euill continually, Gen. 6.5. hold, that it is no cause at all, & that the heart receiueth no impression of errour from the stampe of lewde fellowship, 1. Cor. 15.33. So much for the Prophets promises concerning himselfe: they which concerne others, follow.

I hate the works of them that fall away.

THe promises that concerne others now follow to bee spoken of, the Prophet hauing spoken of those that concerne himselfe. And these concerne the wicked, in his hatred of them; and the good, in the fauour that he will shew vnto them. In those that concerne the wicked, he sheweth what minde he beareth toward them, and what punishments hee will lay vpon them; which I cannot follow in their owne order, but must follow in the Proph • ts order, and as he speaketh of them. The first kinde of wicked persons here spoken against, are Fallers away; concerning whom, the Prophet sheweth that hee hateth them, and that they shall not cleaue to, or haue protection from him. In the first, we may note the Prophets affection, and the obiect: the affection is hatred, the obiect of his hatred is, not goodnes, but sinne; nor the person of the offender, but his falling away. So his meaning is, that he did not mislike sleightly, but hate greatly all declining: and Decliners in good things.

Doct. 1.The point taught is: As the Prophet was affected against fallers away, so should wee be against euery sinne, specially against the height of sinne, and highest of sinners: that is, wee should burne with wrath til sinne be consumed as drosse in the fire. And heere we must hate the Flesh, that is, sinne, and the garment spotted by it, Iude 23. So this Prophet maketh protestation, that hee did hate the haters of God, not with superficiall anger, but with deepe indignation, and with an vnfained hatred, Psal. 139.21.22. He hated those (also) that gaue themselues to deceitfull vanities, Psal. 31.6. and these he hated, not in their created good substance, but in their mis-create vaine minde. The like we reade, P • al. 26.5. where he is said to abhorre that (which too many loue too well) the assemblie of euill persons, or that knot of fellowship in a towne, that is combined in societie against good Men and good things. Moses was so farre gone in his zeale against Idolaters, that hee forgate the Tables in his hand, and brake them, when hee saw the Idolatrous Calfe, Exod. 32.19. The Lord President, Nehemiah, hating those who had so polluted the Sabbath with their Markets, and the Sanctuary with their wares, protested against them, that hee would lay them by the heeles, or (as the text saith) Lay hands vpon them, if they did so againe, Neh. 13.19.21. The same may be said of Iehosophat, Asa, Hezekiah, Iosiah, and other reforming Kings: of Peter, Stephen, Iohn, Barnabas, Paul, and other excellent men in the new T ••• ement. By all which it is playne that true Christians should, and will professe vnfained hatred to those that fall away from the truth • and power of godlinesse: and it may be further prooued by these reasons following. For, first, we must loue where God loueth, and hate, where hee hateth: but God hateth fallers away, yea, and all declinings from the path of truth, by a false beliefe, and the good way of righteousnes by a corrupt life. Such (therefore) must be hated by vs, not as they be men, but as they be such men, Pro. 8.13. Secondly, it is Gods Commaundement, by his Prophet Amos, that we seeke good, and not euill, Amos 5.14. and that we loue the good, and hate the euill, vers. 15. Thirdly, where wee are not hot against sinne, we are soone entised to make peace with sinne, when we should make warre against it. So when we waxe cold in hearing, and begin to coole in prayer, and yet neyther abhorre our coldnes to heare, nor loathe our blockish praying, wee shall quickly be weary, and soone giue ouer to heare and pray. Fourthly, we will not be reconciled easily, where we hate perfectly, as wee are soone agreed, where we hate but little. Therefore that we may not be at one with sinne, to which God is enemie, Hab. 1.13. and for which (without Christ) he will neuer be entreated, we must (no way) mince with sinne, nor stand indifferent to fallers away.

Vses.

Vse 2.An instruction to bee zealous in the cause of truth; so will we hate those that fall from it. The Apostle saith, it is good to loue earnestlie, and alwayes, in a good thing, Gal. 4.18. the wordes are playne, and haue this farther meaning, that our affection to truth and good wayes, must not be cold, but earnest; nor for a fit earnest, but alway zealous: for we are bought with a price, to be a people peculiar to God; that is, enclosed from the world, to him: and zealous of good works; that is, such as are carefull to doe well from a good heart; or such as haue a hot breath in good actions, and loue feruently in good things, Tit. 2.14. The contrary to this is Luke-warmenes, or indifferencie in Gods matters: but God doth threaten such halting Gospellers, that hee will cast them out of his mouth, as a loathsome vomit, Apoc. 3.16 for Luke-warmenes agreeth vvith God, as warme water doth with the stomacke of a man: and he loueth not cold Suitors, but is found of those who seeke him in the zeale of fire. Yet that we abuse not this fire, to the burning of the good, as well as of the badde, in our offending Neighbour, our zeale must begin and end where the word • beginneth and endeth. For that must be Moderator, and as that Pillar of cloude to our zeale, that wee reade of, Exod, 13.21. to order it: when that goeth, wee must walke in our zeale, when that standeth, our zeale must stop: If the word, and farther then the word, condemneth our brother, we must not condemne him. Also, there must be no Pharisaicall 〈◊〉 of Min • & Cummin, with the losse of better things in the law; as iudgement, and mercie, and fidelitie, Mat. • 3.23. But our quiet, and vnmedling Politiques can abide no courage for the truth, and such will rather hate good men, then fallers away. Such we call peaceable men. and men of great charitie, as if all that were otherwaies minded, were seditious persons, and persons which are enemies vnto peace: but then should the excellentest men that euer were, and Christ himselfe be traduced for busie bodies, and no friends to quietnes; looke Exod. 32.19. Num. 25.8. Ez • . 9 3. Nehem. 13.15. 2 Pet. 2.7. Ioh. 2.15.

Vse 2.A reproofe to those, who though they accuse not sinne, which is bad, not maintaine it, which is worse, yet hate it not, as they would to see or heare their • ather dishonoured. Some are so smooth and gentle in the pursuit of sinne, that no sinne can be so haynous, or errour absurd, that shall not finde some house of harbour in their mouth. Some will pretend an hatred of Papistrie, and yet commend Papists to be honest men, and such as they know no euill by: who because they are no more hot, may expect that the Lord will plague them with heresie or prophanenes before they goe hence. A good warning to all men, specially to those men whom God hath called by their great places, to see Religion, and the power of godlines aduaunced among the common people. The works of such as fall away, they must pursue to punishment or reformation: they must not approue them in their Kinsmen, and rich Friends • nor winke at them in their seruants, and children; nor spare to punish them, being found in their Mothers sonnes. Eli, for his sinfull mildnes, brake his necke, 1 Sam. 4.18. And if they be not so punished, that is, so as Eli was, who transgresse as Eli did, let them beware that in Hell, the necke of their soules be not broken by Fiends there. But are there no Pilates now on the Bench, who are readie to loose Barrabas, and to condemne Christ? Are there not among persons in authoritie, some Merchants and Factors for the fift Monarchie, that it may not goe vtterly into destruction? Are not fallers away winked at? are they called? nay, are they not still at great libertie in their houses of pleasure, eating and drinking, as if they carryed no sinne for their partaking with the sinnes of the Whore of Babylon? Doe they not ouer-flow as a Riuer, and compasse vs as Bees, who wish little good to the breath of our nosthrils, the Lords annoynted among vs: and who (againe) thirst to set vp Altar against Altar, with Ieroboam, and to fill the Land with Idols? Are there not that (daily) depart from the house of Dauid, with those false Israelites vnder Rehoboam, making them Priests contrary to the Law, and declyning from the Lord, to set vp Calues in Dan and Bethel? 1 King. 12.16.28.29. Are there not that reuolt to Poperie from our assemblies, euen to this houre? and doth not the number of them increase yet more and more, who cleaue to the Ieroboam of Rome, whom we may (therefore) truely call fallers away? The consideration whereof should mooue you ( The Lord Zouch then President in the Marches of Wales. Christian LORD) to strengthen your hand to the rooting out of such noisome weedes, growing in the Lords field, and seeking to choake and ouer-grow the pure graine of Religion, that would (otherwaies) flourish among vs. This Countrey is greatly diseased, and your Honour is the appointed Physitian. It hath many sores running on it, and one of the chiefe is the making of Papists by Seminarie men: for there is not a Papist made, but King IAMES aduentureth a Subiect: and Roc • s ••• ie (as a pernitiou • G •• grene) runnes from ioynt to ioynt, from man to man, and will not stay (if it be not cured with your early assistance) till it haue infected many sound members in this body of the Marches, wherein you are a principall and worthy member vnder his Maiesti • , the head. Therefore the Countrey comes to your Honour as to a Phisitian of account, for helpe in a case of so great infection and common feare, caused by the contagious growing of Papists, and rising of Papisticall plague-sores vpon men, who were lately of our fellowship, and are now departed from vs to the Beliall of Italy. God hath promoted you to great Honour, and I doubt not but you haue the wisedome which is of God. Now this wisedome requireth, and must haue practise in the care of Religion, and in the care of Iustice. Dauid was called the light of Israel, because at his fire they all lighted their candles, both of Religious knowledge, and of righteousnes. The principall resident Light, vpon the Table of this Countrey, is your Honour, (a borrowed Light I confesse from the Sun of our Soueraigne;) it must so shine (therefore) that it may giue light to all that are in this large house of the Marches. And here I beseech you, with that notable Lord President, Nehemiah, to see that God • Sabbaths be kept in the Prouince, and that fallers away be obserued and watched, that they increase not by infection. At least doe what you can herein, and what law wil permit, (as you well do already) and God will be with you in the deede and will. And for the cause of Iustice, in the punishment of offenders, your Honour, and the Rest in Commission with You, must be men of courage, hating that which is euill, with a perfect hatred. Herein Yee must not honour your selues, but seeke the honour which is of God, doing Iustice out of the loue of Iustice, and hatred of wrong. You must not be indifferent to offenders, but haters of iniquitie, though the wicked hate you for it: for God will loue you, and what can mans hatred doe where God loueth? And so I come to my second note, the obiect of your hatred.

The matter of the Prophets hatred (as was said) is not vertue or godlinesse, but (generally) sinne, and (more particularly) all declining from God. He abhorred the plague, and pittyed their cases that were infected by it. Doct. 2. From whence I gather, that in the affection of hatred, the person of man should not be the obiect or thing hated, but the sinne of the person. So this same Prophet hated, but whom? Gods enemies, not his enemies; or Gods enemies perfectly, and his owne in part. And Psal. 69.6. he speaketh of the rebukes that fell vpon him, no doubt because himselfe was a rebuker: but whom rebuked he, and whose faults? theirs who rebuked the Lord, theirs he rebuked, and to them he was enemie. So Christ was angrie, and yet mourned, Mark. 3.5. that is, hee was angrie with sinne, and mourned for those that sinned. As (therfore) in Iustice there must bee mercy; so in hating there must be loue: for we must hate the sinne, and loue the creature. In every sinner, there is a man, and a transgressing man: and we must loue the man, and hate the transgressour. The man God made; but the Diuell made the sinfull man: therefore we must loue the creature that God made, as wee must hate his sinne which (not God) but the Diuell is authour of.

The reasons of the doctrine: As we must pittie where God is pittifull, so wee must be angrie where God is offended. But it is not the substance that he made, which displeaseth him, but the euill qualitie which hee cannot abide, that is his griefe. The same must vexe vs (therefore) that grieueth him, and we must be so moued with offences, as, in the meane while, we be troubled that a Brother hath so offended: and as the good Phisitian may loue his Patient, and yet minister sharply to his disease: so hee that is his Brothers Christian Phisitian, may, in loue to his Brother, spare his Brother that hath offended, and yet deale roughly with the offenders sinne. Secondly, the person in his substance, is Gods creature. Now all that God maketh is good, Gen. 1.31. and nothing is to bee hated that good is.

Vses.

An instruction to those, Vse 1. who haue an ouer-flowing of the gall of anger in them, to spend it vpon the faults, and not the person of their offending brother. The hyp • crite will pull out his brothers eye, instead of pulling out the mo • e that is in his brothers eye, Luk. 6.42. and they that are zealous amisse, commend that in a friend, that they condemne highly in an enemie, and that which is a great sinne in another man, is no sinne in their Kinsman. These accept the persons of men, not regarding so much the matter which they loue or hate, as the person of the man that is loued or hated. But the good Christian loueth alway for good matter, and hateth for bad things, reproouing sinne, as principally in himselfe; so secondarily in these who are neerest and dearest vnto him; as Christ sharply reproued Peter, Mat. 16.23. If he be angrie, it is with himselfe for sinne, or for sinne in others. If he be displeased, it is because God is displeased: and if he burne, he is offended because the law is broken. And therefore he loueth good, and hateth euill, wheresoeuer, and in whomsoeuer; louing a good thing in his most professed enemie, and hating an euill thing in his most assured friend.

Vse 2.A reproofe to those who feede anger with the bloud of their Christian brother, in whom, all that they respect is, what he is to them, not regarding how deare he is to God. So Iosephs brethren were mortally out with their good brother, and had almost quenched their fi • rce wrath with his last droppe of bloud, Gen. 37.20. and Caines murderous anger against an innocent man, arose from hence,Heb. 11.4. because he offered to God a greater, that is, better accepted sacrifice then his brother did, by which he obtayned testimonie that he was righteous, Gen. 4.4.5. Examples in this kinde are innumerable, registered in Scripture, and in the monuments of later and our owne times. All which shew that the nature of the wicked is to turne anger vpon the person or goodnes of their godly brother, which should be held in from these, and let goe at sinne in themselues and others, to practise there. So much for the Prophets first affection against fallers away: the second followeth.

They shall not cleaue vnto me.

IN these words the Prophet protesteth his hatred of fallers away in a second effect: Their work • shall not cleaue to him; that is, they shall haue no countenance from him, nor protection vnder him: where his further meaning is, that their euill shall not be in his soule, nor their persons in his Court or Kingdome: and that (therefore) he would auoyd them as poyson • to the fountaine of good discipline in a house; and (as plaguie persons) lodge them without the host of Gods sound people, in their graues or in prison, where they shall not be able to spread their infection as they might, either liuing or at libertie.

Doct. 1.This is the Prophets meaning, where, in his example, all may learne that haue the charge of others, to take heede how they giue hyre or countenance to any vnder them, who are corrupt in Religion, or manners: where they must prouide, and be carefull that they be the seruants of God, who shall be their seruants, and bee religious in Gods house, who would haue countenance in theirs; and that they haue grace in their hearts, and a good conscience in their wayes, that shall serue them. But I shall haue fitter occasion when I come to the sixt verse, to speake more, and more fitly to this purpose. Adam must not keepe a Martherer in his house, Gen. 4 14. And Abraham must cast out Ismael, a Mocker, Gen. 21.10. And Iosua must put out of the host. and put to death Aca • , an excerable sinner, Ios. 7.25.26. And Dauid (heere) will neither haue wicked persons, nor tale-tellers, nor proud persons, nor lyers, nor men of big-lookes, and little grace, nor deceiuers, nor slaunderers, to serue him, they shall not cleane to the house where he is Master, nor liue in the Realme where he is King.

The Reasons.

Such are as pitch, that defileth those who touch it, and cleaueth to those whom it toucheth. Or, they are as Leprous persons among the whole, and as contagious persons among the sound: and then who will suffer them that would not haue the sound corrupted, and the good made naught? Secondly, so much as wee are ioyned to God, we must be parted from sinners; and so much place as God hath in vs, so little countenance we must giue to sinne. If (then) we will haue God to dwell with vs, wee must put the vngodlie from vs; and if wee will sticke to him, we must breake from them.

The vse reprooueth those Protestant Maisters, Vse 1. who keepe in their houses a medley of Seruants, of all sorts: for some shall be Protestants, some Papists, some Atheists and Neuters, some Swearers, some Drinkers & Swaggerers, and some such as those foure hundred men of Esau, who came against Iacob, deriders of Religion and decliners from it, Gen. 33.1. These doe not promise for their followers, as Dauid did for his; nor for their trayne of Seruing-men, as hee did for those that should serue him, that none shall haue their badge, and weare their cloth, that will not cleaue to God in the badge of his truth, and liuery cloth of his holinesse, keeping his Sabbaths, and reuerencing his Sanctuary, being religious to him, and charitable to their neighbour.

Vse 2.Here (also) are condemned all lincks and tyings in Mariage betweene Protestants-sonnes and Papists-daughters, being Papists for some portion of money or piece of land. For how can these but countenance false Religion, when they will be hyred for a matter of nothing to marry with it? When Protestants will match with the Diuels Daughter for a portion, and hee content that the Diuell shall be their Father-in-lawe for a little money? So much for the Prophets protestation concerning fallers away: his protestations concerning other wicked persons follow.

A froward heart shall depart from me, Vers. 4. &c.

IN the second verse before, the Prophet had sayde that he would haue an vpright heart: here he promiseth to bid auant to a froward and euill; that is, to a crooked and sinfull heart, neyther nourishing it in himselfe, nor suffering it in others. In the third verse, hee shewed how he would, & how Christians should proceede against fallers away: heere he sheweth how hee will deale with those, who (though they fall not away) yet misbehaue themselues in their way, or seeming religious, are prophane. By a froward heart, therefore we must vnderstand not a testie and angry, but (more generally) a proud and stubborne heart, that will not submit to God, nor be taught of him: and by an euill heart, an euill counselling heart, or a heart euill in opinion and purpose. And where (speaking of a froward heart) hee saith it shall depart from him, his meaning is, that he will not abide it in himselfe, nor beare with it in others. And where he saith hee will know no euill, his meaning is, that hee will not allow it with any knowledge of approbation, as God knoweth the way of the righteous, Psa. 1.6. that is, alloweth of it; but with a knowledge of much dislike, abhorre it, as God knoweth the wicked afarre off, that is, greatly contemneth them: for we must not thinke that hee would be grosely ignorant of the euill wayes of his people, and not obserue them vnto punishment, as hee would note the good, to reward them: but in that he saith, hee would chase away a froward heart; and know no euill, it is manifest that he would looke into matters with his owne eyes, & marke what is done by his owne knowledge. So we haue the meaning of this verse. From whence (and because the Prophet could not (thus) abandon the froward heart, nor dislike the euill, except he had so set his watch of sight and hearing, that the knowledge and report of things, might come directly to himselfe, and truely, as they were done and past: for what man knoweth the heart of man but by the outward wayes of it, and by obseruing those wayes? Doct. ) vve learne that it is the dutie of a good Ruler, to restrayne offenders vvith his owne eye, Pro. 20.8. His lookes must be terrible to them, and vvith his eyes hee must follow them; to cut them off, or to cast them off, if they vvill not be amended. Therefore Salomon, speaking to Ouer-seers, saith; Be diligent to know the estate of thy Flocke, and take heede to thy Heards, Pro. 27.23. The speech is taken, by similitude, from vvatchfull Shepheards, vvho looke to their Flocke, and to euery head in it, in their owne persons, and not by Deputies. And thus Dauid himselfe walked in the simplicitie of his heart, Psal. 78.72. Iob carryed so resident an eye o • er Vagabonds and vile persons in his time, that he compelled them to flye into the darke, desolate, and waste Wildernes, Iob. 30.3. Hee made them to hide their heads, so that they dwelt in the clefs of Riuers, and in the holes of the earth, vers. 6. Neither did he thus proceede onely against those that were young, and wanted experience or begga • lie, and lacked power; but he brake the iawes of the vnrighteous, of what estate or time soeuer, and pluckt the prey out of his teeth, Iob. 29.17. Great men (therefore) must thinke themselues to be set vp of the Lord, in places of power, to gouerne such places vvith their owne eye, and not to set ouer the charge to Cuza • s, vvith the carelesse Minister of soules.

The Reasons.

They that preuent not euill in others, hauing the Sword committed to them for that worke, make themselues guiltie before the Lord of that euil, vnredressed, as if themselues had done it, 1 King. 20.42. All sinnes, not punished by them, vvhere they may and should punish, are their owne sinnes, and sinnes which they put vpon their owne account to reckon for. Secondly, from vvhence commeth this huge hoast of sinne that hath ouer runne the land as a Conquerer, but from hence, that Magistrates haue multiplyed offenders by cruell impunitie, and by not looking into matters? for, as Iustice exalteth a Nation, Pro. 14.34. so lacke of Iustice must needes bring it low. Thirdlie, good Rulers are for the praise of the righteous, and punishment of euill doers, 1 Pet. 2.14. but how can they reward the good, and punish the euill, defend the innocencie of the meanest, and censure the wickednes of the mightiest, if they know not, neyther care (vnpartially) to know who be good, and who euill, who innocent, and who offenders?

Vses.

A reproofe to those, Vse 1. who eye the best and most harmeles, in malice, to picke quarrells to them; and set an eye vpon the worst, in way of liking to giue countenance to them. A thing commonly seene, and much to be lamented in many great Families, and Courts of Iustice, where they that should driue out of the Countrey, Drunkards, Blasphemers, and such like notorious offenders, suffer them to roost, and make their nests in their owne houses, feede them at their owne Tables, and (because they can play, iest, game, and make fooles of themselues and others) vse them as their familiar companions: and from hence doe such heards of euill doers, and droues of beast • multiply in the Kingdome. Besides, the Magistrates eares (oftentimes) are so inchaunted with flatterie, and their eyes dazled with the brightnes of some golden gift, that they cannot see, neyther are willing to heare of those foule matters that the whole Countrey doth vphold, and cry out of.

Vse 2.An instruction to all inferiours, if they would stand before their Gouernours with credit & good acceptation, to stand against the corruption that is in themselues, and the common vices that are in others: for so shall they finde Christian Magistracie comfortable, and not terrible vnto them; and Christian Gouernours like milde showers of raine to refresh them, and not as raging tempests to quell them; and the powers ordayned of God, as shields for their defence, and not as swords prepared for their destruction. O (then) wouldest thou be without feare of the power? doe well, so shalt thou haue prayse of the same, Rom. 13.3. Wouldest thou haue defence from the Magistrate? be innocent, that he may defend thee. Wouldest thou liue with good Subiects? be no malefactor to death, that thou mayst liue. Giue not thy selfe to Riot and quaffing, and garishnes, and sinfulnes, and Whoredome, and execrable Swearing, and impious Sabbath-breaking, and other enormities, so little feared, and so much committed, if thou wouldest haue the reward of good, and auoyd the punishment of euil. For the Magistrate is bound in the chayne of his high calling to be vnpartiall in his iudgement, as God is no respecter of persons in iudgement, and to giue to euery one according to the equitie of his cause, and not the qualitie of his estate: and for this he is armed with Gods authoritie, that the Maiestie of his glory might shine forth in the execution of Iustice, which is Gods delight. Iustice and iust men doe helpe to aduance a Nation; and therefore iust men and Iustice must be made of in the Nation. So on the contrary, sinners and sinne bring great shame to a people; and therefore sinne and sinners should be disgraced among the people. If (then) thou wilt cut thy selfe off from God by dangerous Poperie and rebellious wickednes, ho • can the Magistrate do lesse then cut thee off from men, by the Sword, which he must not beare in vaine? A Cananite may not be spared: if (then) thou be a Popish Cananite, the Magistrate may not spare thee. A murtherer must not liue: if (then) thou shed mans bloud, by man, that is, by the Magistrate, must thy bloud be shed againe? The wicked must be rooted out: if (then) thou dost wickedly, thy roote must wither. Swearing, that is, cursed and odious Swearing, and Drunkennes, and Whoredome, must be punished, and God will require the sparing of such at his Magistrates hands if they be not punished: if (then) thou be any of these, or all of these, repent, or expect thy deserued punishment here, or in hell. The like may be spoken of other euils, and euill doers.

But heere the Prophet speaketh of a froward, that is, sinfull or peruerse heart, because, when men doe euill, they (commonly) doe so by the wickednes of the heart. Doct. 2. From whence this doctrine may be gathered, that the Fountaine and root of sinne is in the corruption of the soule, which wee call the heart that is euill from our youth, Gen. 8.21. For the heart is not heere taken for that fleshly part that is in the middle of the body, which wee call the Fountaine of vitall bloud, but for the soule in the corruption of it, or faculties corrupted. And so our Sauiour is to be vnderstood, when he sayth, that out of the heart, that is, out of the powers of the heart corrupted, proceede euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slaunders, Mat. 15.19. for all these spawne in the heart. Lust in the heart begetteth; and the heart by lust beareth, and bringeth to forme and shape all these filthy sinnes. It is a prouerbe of Salomons, that the heart imagigineth destruction, and the lippes speake mischiefe, Pro. 24.2. For of the abundance of the heart (saith our Sauiour) the mouth speaketh, Mat. 12.34. I may adde further, the eye seeth, the eare heareth, the palate tasteth, the foote walketh, the hand worketh: therefore saith the Wise King, Keepe thy heart with all diligence, as with many locks: for thereout proceede the actions of life; to wit, by good regard, but of death by negligence without regard, Pro. 4.23. Other things may occasion sinne, but our hearts cause it. Ioseph saw as well as Dauid, and with more opportunitie, but Ioseph looked to his heart: Dauid (in part regenerate) neglected it: therefore Ioseph, though tempted by the tongue and eare, had a good issue of his temptation; Dauid, in a like temptation, not considering his weaknes, and careles of his heart, was foiled, and did yeeld. Now if an vnregenerate heart in one trulie renued, did so soone and dangerously yeeld to euill, what may the best iudge of his heart at this day? and how will it riot, if he doe not set a guard of diligence about it, and keepe it vnder many tutor? But not to speake of a froward heart, in which sinne is Crowned King, and ruleth by sundry lusts; what shall wee say of a heart, such as Dauid had, how quickly may (euen that) for the corruption dwelling in it, be allured to wickednes, in the best, if it be not watched? And then how true is it, that though the occasion of euill may come from others, yet the cause of euill is all in our selues?

The Reasons.

First, if we speake of actuall sinne, the roote of it is in the soule, as the branches of it are in the outward parts: for there is no sinne actuall, but the will is in it. Now the body is not the seat of our will, but our reasonable soule, which is sayd to haue in it two principall faculties, the will and vnderstanding. Secondly, the heart doth carry with it, euery way, all our outward senses, and (as the Heathen man could say) it is not the eye that seeth, but the heart; nor the eare that heareth, but the heart: and so of the other senses; which doth further appeare: For let there be great sounds and much noyse in a place, yet if our heart be earnestly set vpon some other matter, our eares that attend the heart, neither heare the sound, nor listen to the noyse: yea, sometime we stumble in the playne ground, and our feete fayle vs in faire places, because our feet are carryed with our hearts that minde some other matter. Thirdly, it is the heart that maketh or marreth all our actions; which proueth that the Fountaine of goodnesse or vice is in the heart, and the streame of them in the outward senses: for as the heart is in an action, so it is accepted both of God and man. Giue a small thing with a good heart, and it is well taken; but offer a better thing vnwillingly, and it is not regarded: and wherefore not regarded? but because, not the gift, but the minde of the giuer is wont to be considered. So a man may leaue a sinne, and not be innocent: for example; he may refrayne Adulterie, and yet be an Adulterer; and forbeare to steale, and yet be a Thiefe: for the heart may loue Adulterie, though the body be cleane; and a Thiefe (without the hatred of theft) not dare to robbe, lest the lawe proceede against him. Shame, or want of opportunitie may make an Adulterer in heart, no Adulterer in act; and feare of the law may keepe a Thiefe true, when his heart, before God, and by the verdict of his owne conscience, is a shamelesse Thiefe.

Vses.

Vse 1.This may serue to humble vs, seeing the cause of all sinne is in our selues, and cannot be layd vpon any other. It is our owne heart that causeth vs to sinne, whiles, through the corruption that is in it, it yeeldeth to the suggestions of Satan, to the perswasions of euill men, and to the treason of our owne flesh: for if this corruption were not in vs, no temptation could ouercome vs, and wee should ouercome euill through goodnes. Christ was voyd and free from sinne, therefore Sathan in temptation could doe nothing against him, Ioh. 14.30. no, nor yet against our first Father, till his heart was corrupted through vnbeliefe. We vse to say, Woe be to such a Man and to such a Woman, that euer I knew them; for if I had neuer knowne them, I had neuer knowne woe. Indeede euill fellowship is a strong occasion of falling, & in companie we meete with great temptations, (which should make vs to take good heede what company wee aduenture vpon:) yet our owne corruption is it that maketh vs to be ouercome with euill, and by meanes of it, the euill examples of Men doe wound vs to a following in badnesse: and therfore the cause of sinne is still in our selues, because our owne heart, that is, (the corruption in it) hath deceiued vs.

Vse 2.A reproofe to those who content themselues to haue done some good outwardly, and outwardly to haue left some euill vndone, and yet neuer care to plant true goodnesse in the heart, or to purge it from euill; which is as foolish a part. as if one, desiring to haue all weedes taken out of his Garden, should cut the toppes onely, and let the roote grow: or, willing to haue wholsome hearbs and flowers, should onely plant the leaues of them, & neyther the roote nor slips. So to toppe the weedes of sinne, and to leaue the roote of them growing in the heart; and to plant some leaues of goodnesse (that may shew for a day or two) and not the roote, or some part thereof, what follie is it, entending to haue and preserue (well cleansed from • inne, and stored with grace) the fayre Garden of a pure and cleane heart? The Prophet therefore here, and Psal. 51.10. when hee meant to haue the outward conuersation refo • med, beginneth with the heart; as they who desire to haue sweete and wholsome water, begin at the spring: which should moue vs, with our first care, to looke to our heart, that the spring of our actions be cleane and holy, the rather because it is in vs by nature so deceitfull and foule, Ier. 17.9. or as a filthy Garment, that must bee washed throughly, as it were in many waters, Psal. 51.2. before it will be cleane in part, and some way get out of corruption. Also, seeing the heart in man is as a rotten garment past mending, what care should there be of putting it off, praying GOD to giue vs a new heart, and to take the old from vs? Ezech. 30.26. That which remayneth in this verse, is the Prophets vndertaking for himselfe, that he will know none euill. He had sayd before in the second verse, that hee would walke in the right and perfect way; and that (therefore) he would put from him all such as peruerted their way, or turned aside by crooked wayes, Psa. 125.5. Here he saith that he will know; that is, approue or avow none such, neyther communicate vnto them or bestow vpon them any honours vnder him: but seeing that God had authorised him, and that God was in him, hee would highly dislike sinne, as in himselfe specially, so zealously in others. Neyther would he put Offices (as it were sta • es) into the hands of wicked Magistrates of strike with, knowing that a wicked budde will quickly shoote out by so dangerous a Sun-shine of fauour and countenance from the Throne of the King, and by the abuse of supreme greatnes so ill imployed, proue fruitfull of all bad behauiour.

Doct. 3.The poynt and doctrine from hence is; It is not enough for Magistrates and other publike persons, to liue well, and to hate to sinne grosely themselues, except (as men carefull to doe that that belongeth to their places) they will know no euill; that is, approue no grose sinne or euill life in others. We must looke to our selues, as we be Christians, but (if we haue roomes in the Common-wealth, or haue the charge of a familie) our care must be for others. In this case we must not doe onely what appertayneth to vs, as we are Christians, but consider what we ought to doe in this or that calling wherein God hath placed vs, as men that haue moe then our selues to answer for. This is significantly noted by the comparison of a head, as Num. 1.4. where such publike persons are called heads. For hereby they are taught, that they are called by that name, not so much because they are placed vppermost in the body, as the head, as that they are placed there with eares, to heare what is good and fitting, with smelling and tasting to choose what is wholsome, and with the tongue to shew what wil helpe or may hurt that body: but (specially) with eyes to see afarre off which way the foot should walke, the stomacke be relieued, the body in some good sort maintayned, and euery member so prouided for, that the whole (both head and members) may long continue. And this doth Almightie God require of the heads of Lands and Nations, that is, that in the midst of dangers, and height of sinne, they looke not abroad with drousie eyes, but (as men perfectly awak't) see what is comming towards them, and (withdrawing themselues from perill) withdrawe their people also. Eli himselfe was a good man, but his owne goodnesse could not saue him from breaking his necke, seeing he suffered his sonnes to be wicked. 1 Sam. 2.29.30.31. & 4.18. Dauid was carnally tender of Ab • alom, and would not displease Adonijah, but what came of it, his story sheweth, 2 Sam. 15.13.14. and 1 King. 1.5.6.

The reasons of the doctrine are: Magistrates are to see to themselues, and to looke to others: they must haue conscience to order themselues, and they haue the Sword to pull in others: therefore it is not enough that they liue ciuilly and religiously • except they prouide that the people vnder them leade a ciuill and religious life. Iosua (as wee heard) would not alone be no Idolater; but as he himselfe would serue no Idols, so his house shall serue the Lord, Ies. 24.15. He that vseth not his authoritie to restraine from euill, giueth leaue by it, and power with it, to doe euill: for hee assisteth the wicked man, lending him his hand, and doth the wicked deede, because his power doth it. Secondly, in actions that depend vpon vs, and be in our power, there is small difference betweene the doing of them, and suffering them to be done, saue that (sometimes) he may haue more fault that permitteth euill, then he that doth it: for hee that doth it, may be mooued to it by some temptation of benefit or sudden desire; but he that suffereth it (when he knoweth it) if hee be a great Commaunder, receiueth discredit by it in his place of Honour, and hurt in the people which he gouerneth, who from the bad ayre of so corrupt an example, may draw in a very dangerous infection. The one doth it with intended profit, the other suffereth it with apparent hurt; and who hath the greater sinne? Thirdly, a Nurse that taketh the charge of a young childe, is not excused though she looke to her selfe, if she neglect the childe. Neyther is the Master of a Schoole faultles, though he goe to his owne Booke, if hee apply not his Schollers. So Magistrates, being Nurses of Gods people, beare a great sinne before God, if they feede themselues with case, and feede not the people with their gouernment: and euil Tutors that minde themselues onely, and not the people, as it were Schollers, that are vnder their rod, in the Schoole of policie, cannot be innocent.

Vses.

Vse 1.An instruction to those who haue places, so to watch in those places ouer those, both for their sinceritie in Religion, and manner or life, whom they take charge of, that they may be, neyther in points of faith impious, nor in behauiour prophane: for though themselues be neuer so eminent and prayse-worthie for sanctitie and righteousnesse, yet all is nothing, if they make not those whom they rule to sauour thereof, vnder the sweete perfume of their gouernment. If a blessing be vpon them, it must, like Aarons precious Oyntment, drop from the beard to the skirts of their cloathing, that the low Vallies may haue the benefit of that fruitfull raine that falleth vpon the Mountaines. Psal. 133.2.3. The people which God hath subdued vnto them, they must acknowledge to be the Field wherein the Lord hath bestowed them, to the end that they might labour to make it like the Paradise of God, full of chosen plants, and free from all weedes and rubbish of sinne. They must (therefore) plant it, and prune it, and water it, and hedge it, and carefully dresse it, that it may be beautifull to God, and comfortable to man, reioycing God and Man.

A reproofe to those publike persons Vse 2. who (euen) tempt vnto sinne by giuing countenance and matter to notorious offenders, and when they should imitate the Highest, whose soule delighteth not in the death of a sinner, but that he may turne, and be saued, put on corrupt affections, eyther of soothing men in their sinnes, or of winking at faults in pernitious sinners. Also, heere we haue a confutation of that speech, which seemeth to giue commendation of sufficiencie to publike persons; because they are good priuate men, though naughty Common-wealths men, and Church-men, liuing as a body diuided from the publike body, and publike good: for wee shall many times heare such speeches as these concerning the Magistrate; as that he is a good gentle man, and one that keepeth a good house: and concerning the Minister • that he is an honest man, and liueth well • and yet the one punisheth no faults as a Magistrate, neither doth the other teach diligently, or at all, as a Minister. But as it will not discharge him that hath the charge of the Chamber, Kitchin, or Stable in a Noble-mans house, to busie himselfe in other matters, and to neglect the duties of his proper place: So to shew some zeale in the common duties of our Christian places, will not aquite vs before God, if wee be not sufficient, or be carelesse, if wee be sufficient, in the discharge of our particular callings. We must know no euill; or if wee know any, the Minister must reprooue it, and the Magistrate punish it, and hee that hath charge in a familie, proceede against it. A fault (then) in Ministers, who dawbe the sinnes of a Parish with the vntempred morter of flattery, and of saying all is well, where nothing is well, Ezech. 13.10. A fault in doting Fathers, and cockering Mothers, who are not displeased with sinne in their tender children, whom they carnally loue, that is, honour aboue God. A fault in Magistrates and Ouerseers, who, rather by vngodly indulgence giue men authoritie to doe euill, then restraine euill with timely discipline. And a fault in all Men, who, instead of reprouing sinne in their Neighbours and brother, set them on by an vncharitable delight to see them to doe euill. For as Cham saw his Fathers nakednes with pleasure, Gen. 9.22. so they behold their their brethrens naughtinesse with ioy: yea, they are so pleased with sinne in others, that they laugh till they be sore with laughing, to perceiue men to break the Commaundements of God, to discourse filthily in common talke, and to runne ryot into all manner sinne, with greadynesse, foaming out their owne-shame, Iude. 13. which, what is it else, but to professe that they are glad to see, and helpe forward the perdition of their brother, to whom they should wish saluation in Christ?

But the Prophet will know no euill in himselfe, as he will not alow any euill in others. And so, as he vowed in the verse before to doe no euill, so in this he protesteth with an affection answereable to his outward practise, that his heart should like no euill. Doct. 4. From whence the doctrine is: As we outwardly leaue sinne, so 〈◊〉 heart we must abhorre it, if we will be innocent. Many (outwardly) forbeare a thing, who (inwardly) affect and loue that thing. In such, sinne is rather restrained then mortified, as in the faithfull, Rom. 8.13. For, hope of benefit, or feare of punishment may make men to leaue some enormitie without true mortification, or some by-respect may restraine it. A • imelechs adulterie was kept in of God, but not vanquished, Gen. 20.6. And Ham • n, full of wrath, without conscience of being wroth, refrayned himselfe in a policie, Hest. 5.10. And many haue abstayned from euill, when their heart hath beene set vpon mischiefe.

The Reasons.

As in good things, the will is taken for the deede, and what we would be, that we are by acceptation: so in euill, not somuch what we doe, as what wee haue a minde to doe, is respected by God. Secondly, he that is restrayned from euill, • s not innocent; but hee that will not offend, though he might, may be accoun • ed righteous: for the mind is the trespasser, the tongue and hands are but instruments. Thirdly, the veryest hypocrite may (outwardly) leaue that sinne, which in heart he is commanded of: and there is nothing more ordinary (what if I had sayd generall?) then to seeme religious, and to be a worldling, and to professe Religion, and to minde earthly things.

Vses.

An admonition, Vse 1. in leauing of sinne, not onely to take the euill of it out of our hands, but the loue of it out of our hearts: for what wee loue not to doe, that we will doe vnwillingly, though we doe it necessarily. If we loue goodnesse, we will doe good gladly, and euill against our willes: but if we loue to doe euill, we may forbeare it for purposes, but vvill not forgoe it for any thing. The children of God finde such a strife in them betweene regeneration and vnregeneration, as was betweene Iacob and Esau in their Mothers wombe, Gen. 25.22. And why such a strife? but because the good which they would doe, they cannot doe, and because they doe the euill which they would not, Rom. 7.19. For they commit euill vnwillingly, and though, when it is conceiued, they bring it forth necessarily, yet they beare such an enemies heart vnto it, that they would smoother it if they could, while it is yet young in thought and conception; or, because they cannot so doe, destroy it in the birth, and before it be growne by custome of sinning, to a habite of wickednes. The cause is, the will, so farre forth as it is regenerate, resisteth and draweth backe: yea, when the naturall man is thrust forward vnto euill by the sinne dwelling in him, the spirituall man, reuiued by the holy Ghost in part, meetes with diuers contrary windes against that Barke of his, vnder sayle, striuing in him to destroy the good worke of regenerate conscience. And from hence commeth that warre of lust that the Apostle speaketh of, Gal. 5.17. which hee calleth the lusting of the flesh against the spirit, and the like lusting of the spirit against it. They that meete with no such spirituall throwes in the trauell of new birth, are still in their filthynes, as it were olde nature, and doe still loue sinne, though sometime, and for some causes, they do not practise it by open sinfulnes.

A comfort to those who dislike the euill which they doe, Vse 2. for they are neerer to innocencie then they who eyther would sinne, but cannot or can & would, but dare not, lest they should suffer discredit or punishment. And, which is better, to sinne greedily and willingly, or of infirmitie, and partly against our will? Gods children mislike sinne, as it is sinne, yea, though by nature they be inclined to it: and because sinne displeaseth God, it displeaseth them, though it be their owne sinne, and not any sinne in a stranger or enemie. But the wicked mislike some sinne, eyther because they are past it by course of yeeres, or because they feare punishment, or because accusing conscience doth affright them from it, as in the example of Pilate, Mat. 27.19. 24. Ioh. 19.12. Gods best children, because their whole will is partly flesh, and partly spirit, as the whole aire in the dawning of the day, is partly light, and partly darke throughout, therefore they partly sinne, and partly worke righteousnes; or, are partly sinners, and partly righteous: but the wicked are flesh and not spirit, wholy carnall and no way spirituall: euil they doe, and will doe it, good they doe not, nor vvill doe: vvhere the godly (contrarily) doe euill, but vvould not doe it, and doe not good, but vvould doe it. The Prophets further protestation against other offenders and offences, but of more speciall kinde, followeth.

Vers. 5.Him that priuily slaundereth his Neighbour, will I destroy.

IN this verse the Prophet more specially doth protest against tvvo kinds of euill persons, and their two seuerall euils. The euill persons are Slaunderers and Proud persons: the euils condemned in them, are detraction in the Slaunderer, and bigge lookes, and a large heart in proud persons. For the Slaunderer, the Prophet threatneth to cut him off: and for the Proud person, he saith threatningly, that he will not abide him in the Kingdome. But first for the Slaunderer; here is noted his offence and punishment. His offence is described by the qualitie of it, it is called a priuie slaunder; and the obiect, he is called a Neighbour that is slaundered: the punishment is, hee shall be destroyed or cut off. To slaunder heere, is by giuing out, or by receiuing in of a false tale, or true report, but vncharitably made, to wrong our innocent, or absent brother. And to slaunder priuily, is to wound a man vpon his back by a cowardly tongue. A slaunderer (therefore) is a malitious informer; and a priuie slaunderer, a priuie thiefe of his brothers name. Such vnmanly dealing with our Neighbour, by a whispering tongue, the Prophet so abhorreth, that he threatneth destruction to it. Such vnauthorised Relators, and secret Thieues of a mans name in the world, who abuse the eares of persons in authoritie, or of brethren in amitie with offensiue and siding tales, yea, though there be some truth in the reporters words, hee promiseth to cut off.

From whence this doctrine may be obserued, Doct. that the sinne of slaunder or priuie detraction, whether by giuing out, or receiuing in of a false and malitious, or true, but vncharitable and hurtfull report against our Neighbour secretly, is a detestable sinne. That the giuers forth of a false report to the hurt of their neighbour; that is, of any Christian, in his name, (for now euery Christian is our Neighbour) are horrible sinners may appeare by that which is written of them, Ezech. 22.9. where they are called Cursitants, or, goers about with tales to shed bloud. Such a sonne of Belial, and man of bloud, was Ziba, who falsely accused his Master to the King, that he might be Master of his Possessions, 2 Sam. 16.3. The Diuell spared not God himselfe, Gen. 3.4.5. and these tongues (descended from his house and linage) haue a like disposition in them to touch all his children: and for this they be compared with most deadly and hurtfull things; as to the Poyson of Aspes, to a Rasor, to a Venemous Arrow, to a Scorpion, and greedy Viper, to fire and coales of Iuniper; and when they are inflamed by Sathans Bellowes, and Gun-powder to the fire of Hell • Iam. 3.8. Psal. 140.3. Nay, the Scorpion hurteth not as the scorching tongue, nor is the biting of a venemous Viper so deadly as the wound of a tongue that telleth lyes: for the Scorpion hurteth not but where hee toucheth, nor the Viper but where he biteth first. But the Slaunderer woundeth and killeth, not neere onely, but farre off, nor at hand, but remoued, nor in our owne Land, but in a strange Land, nor curably, but deadly, nor the liuing onely, but quicke and dead. Such a detestable beast is euery malitious Slanderer. There is a Lawe against such walkers, and goers about with tales, Leuit. 19. 16. where the Spirit of God, as also in Pro. 11.13. & 20.19. compareth such busie bodies, to pettie Chapmen, or Pedlers. who carry wares about, selling in one place, and buying in an other: for so these Chapmen of reports goe from place to place, and from house to house, and wander hither and thither, to gather vp tales to tell againe, and to vent in one place what they haue receiued, and more then euer they receiued or heard in another. And now, as they be detestable beasts, that giue forth false tales to their Neighbours hurt, so they are euill beasts that hurt him, though by true reports; else Doeg could haue beene no Slaunderer: for that which he spake, and whereof he accused Dauid in absence, was true, yet hee is noted for a cursed Slaunderer, because hee blabbed out the truth to an euill end, and at an vnseasonable time, euen when Saul was in a great chafe against Dauid, to kindle hotter persecution against him, Psal. 55.2.3.4. &c. The like may be said of Daniels enemies: for what they reported concerning him, was true; yet they were malitious Slaunderers, because they reported a truth maliciously, Dan. 6.6.7. Lastly, they that loue to heare such tales are wicked Slanderers, as well as they that tell them. So Eue listning to the Serpent, and Adam to her, both suffered as Slaunderers of their Creator, Gen. 3.6.7. Tale-bearers, and Tale-hearers (saith one) are guiltie alike:Bernard de considerat. lib. 2. in fine. for as the Tale-bearer hath the Diuell in his tongue, so the Tale-hearer hath him in his eare. The Apostle speaking of such as are deceiued with vaine words, calleth them Companions with such, Eph. 5.6. the Receiuer as bad as the Thiefe. And the words of the Law are • Thou shalt not receiue a false report. Exod. 23.1. It is not sayd, Thou shalt not make a false tale; but, Thou shalt not receiue it, being made.

Quest. But may not a man without sinne, heare of his Neighbours faults, his Neighbour not in place?

Answere. Yes, and report them to, if it be profitable for him that is absent, or expedient for thee that hearest, or necessary for him that speaketh of them. Profitable for the absent partie, as when his faults, by such information may be corrected. Expedient for the hearing partie, as when danger may come to him of iniury or infection by that persons faults. Necessarie for the speaking partie, as being the deliuering of him from the concealement of an offence. Eli complayned not that the euill behauiour of his sonnes was brought to him by faithfull relation, 1 Sam. 2.22. indeede it had beene good for Eli, and better for his sonnes, if that information had beene better regarded. So Iacob was well content (I doubt not) that his sonne Ioseph should enforme against his brethren their slaunder or euill saying, Gen. 37.2. And all good men will confesse, that it is necessary for a publike State, and for good order in a populous Familie, that some be authorised to make report of offences. But the reports here spoken of, and enueighed against, are reports false, or malitious, made, and receiued. And that it is abhominable to deuise these, or to giue an eare vnto them, being deuised by others, may further appeare.

The Reasons.

First,Mr. D • d on the ninth Commandement. because they that bring vp a false report, hurt three at once, and cause three wounds at one time: The first stroke lights vpon him to whom they tell the false tale and he is made vncharitable by it. The second lights on the reputation of him that is slaundered, and his name is blotted by it. The last and greatest lights vpon the soules of those who make that false report: for it infecteth them with slaunder, and maketh them guiltie of a lye. Of these three, he scapes best who is falsely slaundered: for being innocent, God will heale his name, and bring forth his righteousnes as the Su • . The other two wounds are more dangerous, because they are made in the soule, & more hard to be cured because they are made by sinne. Secondly, they that make a true, but vnseasonable, or malitious report, speake eyther idely, and must answere for idle words; or vncharitably, and so hate their brother. And though wee speake the truth, yet if wee speake without discretion, or vnseasonably, out of time and place, because our end is vaine, and purpose naught, it is a slaunder. A good man, when he repeates a matter, will haue some good end in telling it; as that it shall be good to him of whom it is spoken, or good for him who heareth it, or good to both. Thirdly, they that heare a false tale; that is, they who with patience and liking heare it, encourage such offenders as receiuers make the thiefe. Nay, as in Murther, there is neuer an accessary, but all are principall: so in this kinde of murther, euery such hearer is as hee that slaundereth with his tongue. Yea, though a tale were suddenly raysed, yet would it as quickly fall againe, if it were not held vp by some easie eare.

Vses.

Vse 1.A warning (therefore) to all, since Tale-bearing is so detestable to God, and iniurious to man, to auoyd to be, or to receiue Slaunderers. The first would be considered of Flatterers and Sicophants, who insinuate themselues by the thrusting out of others. The other of Magistrates and great Men, that they punish by discountenance, or with the Sword, the malitious Tale-bearer, and Sycophant. He that doth not chastise Slaunderers doth prouoke them. And as the fauour of great men is most desired of men, so their tender complection will soonest be altered by a cunning tongue. Dauid himselfe (this way) was grosely flattered, 2 Sam. 16.3.4. and tooke such a staine from Ziba's subtle words, in the beautifull countenance of Iustice, that the mark of his blacke tongue is found remayning in it to this day. 2 Sam. 19.29. But to perswade Christians to abhorre the sinne of hauing, or bidding welcome to a faithlesse and deprauing tongue, let it be considered that charitie is by it impeached; first in the reporter: for, the rule of loue is; Whatsoeuer things we would haue men to doe to vs, to doe the same to them againe. Matth. 7.12. And (secondly) in the person spoken of; for, it causeth him to seeke to requite the report-maker with as bad or worse: and so Satan sets one to hunt another, till Hell catch both. And (thirdly) in the person spoken vnto: for, where charitie thinketh not euill, 1 Cor. 13 5. he by such aspersions in absence, causelesly condemnes his brother. Againe, hee that slandereth with his tongue, is commonly a liar, and alway seditious. For, he will tell so much of the truth as may doe hurt, and nothing that may pacifie anger, if he speake true: & if he speake not the truth in a matter, he will clip it by a deceitful tongue, or adde vnto it by lying lips, his owne soulder and base inuention. Thirdly, besides the sinnes of malice and lying, his mouth is grimed with foule hypocrisie, perswading, or labouring to perswade the partie to whom he • brings this false report of his neighbour, that it is spoken in good will to him, when it is rather spoken in malice to the other • and therefore hee must keepe it to himselfe, and the diuell with it, or he shall not heare of him. And by this tricke of false play, the partie who is accused, shall neuer come to his purgation, and hee, to whom he is accused, must promise to keepe the Diuels counsell in a lie. So, he shall beare coales without cause; but to the burning of himselfe, while he burneth in displeasure secretly against him or her, who in no such manner offended him. Fourthly he that is a slanderer, is of base condition, and (for his vnworthie minde) fitly compared to certaine abiect Flies, that are alwaies lighting vpon galleà backes, and foule places. So, the slanderer of his neighbour, resting onely or chiefly vpon the sores and galls of men, passeth by things in them of good report, and when he meeteth with a matter that deserueth dispraise, he bloweth it as farre as the winde of his wide mouth will suffer him, where his whole speech tendeth not to amend the fault, but to damnifie his brother. Hee aggrauates a light fault, and deales extreamely with a great fault. Also, he addeth to the good actions of men, his diminutiues; as that they did well, but did it of affection to praise, or in much hipocrisie, and others doe as well. So the clearest water shall be defiled with mudde, when it passeth through his foule conduit. And heere (by the way) let mee remember you (Christian Lord, and the rest in commission, you worthy Iudges in this honorable Court) of an abuse that would be amended in those that draw Informations and Billes, to be presented to those eyes that should be as the pure eyes of the Almightie that cannot see euill. Habac. 1.13. For, how many Billes, filled with lyes, and fraught with vanitie, are, without respect to Truth (whose countenance should bee louely, and estimation precious in all Courts) offered to the sacred eyes and eares of God, and Gods high Magistrates here? and shal vncharitable slander haue for protection, the iudgement seate? But this by the way. Now these things that haue beene spoken against the slanderer, may & should be strong motiues to set vs out with the slanderers sin. Where this may be further added, that to hearken, or giue the care to tale-bearers, is a thing vnlawfull, hurtfull, and shamefull. Vnlawfull, because he that would be (here) the child of grace, and (hereafter) an heire of glory, must receiue no false report against his neighbour. Psal. 15.3. Vnlawfull (also) because it is no honest thing either for men to deliuer slanderous reports, one to another, or for the hearers to receiue them. Hurtfull it is, as is euident by our Mother Eue, who giuing both eares to the Father of liars, speaking in the Serpent, by such credulitie ouerthrew her selfe, and her husband, and in him, the whole race of man. Shamefull it is, and of no good report: for, it brandeth those who fauour the slanderer with the marke of wicked men, Prou. 17.4, making them false as he is, and liars like to him. Therefore, a curst tongue and carnall eare are well met. The former rubbeth where the latter itcheth, and the latter is chapman for that which the former vttereth. Lastly, neither hee that telleth lies, nor he that hearkeneth to him, can be good: for, if the tongue of the one be slanderous, the eare of the other is gracelesse.

A reproofe to those who drinke in Vse 2. with greater thirst of hearing and more eagerly, a false and vncharitable tale against their neighbour, then the foule conduit of the slanderer can deliuer it: and who, in true reports, regard altogether the matter, and not the good manner of vttering them: neither abhorring in themselues, nor reproouing in others the discouering of a secret, to the touch of their absent neighbour in his name, when their complaint can no way edifie. For, we Christians, should follow after things that be of good report, Philip. 4.8. Salomon saith: As the North-winde dri • eth away the raine, so doth the angrie countenance, a slandering tongue. Prouer. 25.23. His meaning is, that the countenance of a man and woman in great place, should be set as the North-winde against the raine of slander, and that their frowning browes should shut vp, and silence all clamorous lips. For, it is the ouer-good entertainement that the slanderous tongue findeth that cherisheth it, and it is the sterne countenance that driueth such guests away. But some loue to clawe these hissing Serpents, till they haue spent their poison, and left their sting in the good name of those who are simple in heart. Such digge a pit for the innocent, and fall into it themselues. Therefore men and women in credit should, with no better will, entertaine these Deuils in flesh, then they would the Deuill in person, if they could be aware of his comming.

Vse 3.Heere (also) they are reproued, who proclaime their Neighbours secret faults to the wide world: and who, because their speech is true, though their end, in speaking, be euill and wicked, say, they are farre from slander. For, what is it to slander in a true report, but to speake against our Neighbour, and to blaze his weakenesse at all times, and before all companies? The ordinarie defence of such, is, when they are reproued: I speake truely, and tell no lie; and, I will neuer be ashamed of the truth. But a wise man will be ashamed to speake the truth foolishly, when his words may doe much harme and no good: and, it is sinne to speake slanderously (though truely) in a matter. Yea, a man may more sinne by speaking some truth with an ill minde, then when (through infirmitie) he shall speake an vntruth, with a purpose to doe good; the Midwiues lie being more tolerable, Exod. 1, then Doegs intolerable true report. Psal. 53. That wee may (therefore) keepe the mid-way of charitie in our reports, and neither speake the truth foolishly, nor speak lewdly against it, let vs well obserue these rules which follow. And first, let vs make a couenant with our mouth, not to giue our tongue libertie to be busied ouer-much about other mens faults. For, he that speaketh too often of other mens infirmities, cannot, at all times, keepe himselfe from speaking too-much of them, and from slipping too farre into them. Secondly, when wee haue a good calling, and iust cause to speake, let vs speake discreetly in time and place, that good may come of our speech, to the amending of him that is faultie, and to the bettering of them that heare vs. Thirdly, in good affection, & with good discretion, let vs so reproue another, that we forget not our selues to be faultie, and that it is a brother that hath offended. So shall wee make him to confesse, that that which is then vttered and spoken, commeth in tender bowels from vs, and not from wrath, or humour. Fourthly, what wee would haue others to doe to vs, let vs doe to them. We would not (our selues) be reproued with bitternesse, so let vs reproue others mildely: we would not haue our owne priuate infirmities published, so let vs conceale our brothers: we would not (our selues) be made a Table talke, so let not our brother. Fiftly, to discourage the backe-biter, and to defend the innocent; if the report that is made be of things doubtfull, let vs admonish him who is the reporter, in charitie, to interpret things to the best; if of things true, when the fault is priuate, priuately to reproue it; when it is manifest and publike, not to enforce it too-much, nor too busily, if it be little; and if it be great, to consider if • e had not great prouocations to it. Thus doing, if the slandere • be fir • , wee shall be water to quench him. Lastly, let vs remember the Law that putteth the slanderer to that same punishment that the fault he spake of had deserued, and the person, he accused, should haue suffered, if the thing had beene true. For, he that wrongfully accused another of theft, should haue beene dealt with as if he himselfe had plaid the thiefe: He that falsely should say, another committed adulterie, should (himselfe) haue beene punished as an Adulterer. For, what can be more indifferent, then that hee who prepareth a pit for another, should fall (himselfe) into it? and hee that seekes to take away his neighbours name and life by a lie, should (himselfe) loose his owne credit and life for a lie? Deuter. 19.19. So much for the qualitie of the offence, the obiect followeth.

His Neighbour.

THe obiect of the Slanderers tongue is his Neighbour. And it aggrauateth his sinne, because it is against a neighbour, that is, a Christian, his nearest neighbour. A Neighbour (properly) is he that dwelleth neere vs, or next vnto vs, or in the same streete. Commonly, by participation of Nature in the image of God, all men are neighbours. By a figure and strictly, they are our neighbours who are of one houshold of faith with vs, in the loue and profession of the same Gospell. And, heere hee is called our neighbour, whatsoeuer he be, with whom wee haue any dealings in our fellowship and trade of life. Luc. 10.36.37. Hee that slandereth such an one, and (consequently) any one, is worthie to be punished; Dauid saith by death, his meaning is, if he offend vnto death. But some thing may be gathered from the word, which here the Prophets vseth, to the conuiction of the Slanderer. For, whom will he slander? euen his neighbour, one who is neerest to him in societie and common vse of life: one that dwelleth before him, or at the next dore to him: Then, whom will he not slander?

Doct. The Doctrine from hence is: a slanderer is false to all men. So the Prouerb • saith, that speaketh of the slanderer: Prou. 11.13. for, it maketh him a geer about with tales, and a discouerer of secrets; that is, one that will be as readie to defame them whom he speaketh vnto, as whom hee speaketh against: for, hee trafiques altogether by exchange. He will not goe emptie, and if hee deliuer any thing vnto you, it shall be on condition to receiue something from you. As hee telleth you secrets, so he will blaze your secrets. And who can trust him? Prou. 20.19.

The reasons.

The slanderer is true to Satan, who is false to mankinde; and his worke they doe, whose worke they cannot doe, and doe well. Secondly, that that moueth the slanderer to relate other mens affaires to thee, cannot but induce him to discouer thine to others; which is want of loue, and a desire that he hath to serue the Market of an itching eare. Thirdly, the slanderer is Satans Gun-powder, and if Satan put fire vnto him, he cannot chuse but take it. Iam. 3.6. But Satan will not faile to giue fire where he is sure it will burne, seeing he is a continuall make-bate betweene God and man, and man and man, and a friend, and his neerest friend.

Vses.

Vse. 1.This sheweth how vnnaturall the sin of slander is, which maketh a man cruell against his owne kinde, vide: Man; and the nighest, in dwelling to him, his Neighbour. I may adde, the neerest of all, his Mothers Sonne. Psal. 50.20. The Lion rageth not against his fellow-Lions, but maketh his prey of beasts of another kinde. The venemous Serpent spetteth not his poison at wormes of his owne shell, but at the enemies of his life. But a man teareth a man in pieces with words of crueltie: Men at Man, the brother at his brother spetteth the venome of a Dragons tongue, and destroyeth those by falshood, whom he should preserue by grace in his lips.

Vse. 2.An instruction, not to hang any thing vpon the report of a deprauing tongue. For, hee that is false to one, will betray another. And, who will trust him that is false to all? Slanderers are such. They will speake faire, and protest as friends, but their sweet counsels are as an infusion of Wormewood, and their delicacies more bitter then the bitternesse of death. Therefore, when such shall offer friendship to vs, and the sweet bait of good will, Let not their Balmes breake our heads. Psal. 141.4.5. Insteede of opening their mouthes, let vs shut our owne eares, and the doores of our lips against them, be they our friends, or counsellours, or yoake-fellowes: For, their commoning is not for peace, and either they haue alreadie betrayed vs, or are about to doe it. Surgeons heale when they inflict paine and cause smart: but flatterers, that is, flatterers of vs, and slanderers of their neighbour, kill, when they pretend to please, and offer to delight. So much for the slanderers offence, his punishment followeth.

I will destroy.

THE punishment threatned to the slanderer, is destruction, or cutting off, if the case so require: as Deut. 19.19. And where the Prophet thus minaceth the slanderer, his meaning is, that he will prosecute him with all the extreamitie he can shew, though it be vnto death if the qualitie of the offence deserue it. And he will not so doe onely, when himselfe shall be slandered, or it shall be his friend, or neere kinsman who is slaundered; but if any Neighbour, or Subiect, kinsman, or other man, friend or not friend be so slandered, hee will cut off the slanderer.

Doct. The point to be learned is; Gods Magistrates must indifferently administer punishments and rewards. As men sin, so they must be punished, and as they doe well, so they must haue praise for well doing. This the Lord commanded by Moses, Deut. 25.2.3: Where he that deserued chastisement was to be beaten according to his trespasse: for, according to the qualitie of his offence; he was to receiue moe, or fewer stripes. From the Throne proceeded lightnings and thunders. Apoc. 4.5. So from earthly thrones should come lightnings, that is, warnings; and thunders, that is, strokes and claps, and sometimes, and for some faults, the bolt it selfe, which is present death. In Rome-heathen, the Magistrates had caried before them a bundle of roddes, and an Axe: the roddes for lesser faults, the Axe for greater. And this equitie should be obserued by all those to whom is committed the power of life and death.

The reasons.

As in the last iudgement, euery one shall receiue the things that he hath done in his bodie, according to that which he hath done, good or euill. 2 Corinth. 5.10: so in mans iudgement, the qualitie must be considered of that good or euill that shall be rewarded, or must be corrected by him. Secondly, as the Lord iudgeth according to right, Gen. 18: so ought they also, who are his Ministers. Now, it is right that euery one should beare his sinne, that is, haue the punishment that it deserueth, and that he who soweth iniquitie, should reape the same. Ioh. 5.29. Thirdly, iudgement is to be giuen in respect of matter, without respect of persons, Deuter. 1.17. Magistrates must not further the euill cause of a good man, nor hinder the good cause of an euill man. Though hee be a good man, if his cause be naught, they must iudge it, and though he be an euill man, if his cause be iust, they must heare it. In a stranger, they must consider iustice, which is the friend; and in a friend, proceede against wrong, which is the stranger.

Vses.

Vse. An admonition to Magistrates to be men of such courage in their iudgements, and of such experience in matters, that they may discerne what is right, & knowing what is iust, no consideration mortall may draw them from it. But more was spoken to this purpose (before) vpon the first verse. So much for the first kinde of euill persons: the second followeth.

Him that hath a high looke, and large heart, &c.

THe Prophet now speaketh of a proud person, whom he describeth by the signe, a high looke; and the thing signified, a large heart. For, pride (properly) is in the heart, manifestly in the eyes and externall behauiour. The eyes, that is, the eyes life vp, are the windowes out at which pride looketh, and the heart (the large heart, for, so it is in the owne tongue) is that highly exalted Chaire of estate in which pride sitteth. So that proud persons haue bigge lookes, and a large heart; or are large in heart; that is, aspire to great matters, & swell with ouer-weenings. And though the heart be vnsearchable, yet it may be found and iudged of by the pulse, and beating of it in a disdainefull countenance, according to the Phisiognome of the holy Ghost in this place. In the words themselues the Prophet sheweth what a proud person is, and how hee will proceede against him; he will not abide him: where hee immitateth the Highest, who resisteth the proud, 1 Pet. 5.5. For the first, hee sayth that (for the most part) a proud heart may be seene in the Glasse of a proud countenance: at least, where there is a loftie countenance, there must needes be a proud heart.

The doctrine heere taught is: Doct. 1. A bigge looke, and a large heart, are inseperable M • tes: and where a haughtie face lookes out at the window, there is a Iezebel (certainely) within doores, 2 King. 9 30. So Pro. 21.4. A haughtie looke, and a proud heart goe hand in hand. And Esa. 2.11. The high looke of man, and the loftinesse of men, are taken for proud Man, by a figure of the signe for the thing signified. Also the Prophet Esa, speaking of proud w • men, layeth • hem open in diuers token • of pride and lightnes: as that they ha • stretched- • ut neckes, wandering eyes, and made a tinkling with their feete, Esa. 3.16. The like wee reade, Deut. 28.56. And so now adayes many of our coy women goe tripping, and mince it as they goe: which proud gesture, in such, what is it but the euidence or blab of a proud heart?

The Reasons.

As the fruit doth manifest what the tree is, Mat. 12.33. so the behauiour shewes the man. An Adulterous heart hath eyes full of Adulterie, 2 Pet. 2.14. and a Couetous heart is quickly displayd in a couetous tongue. Secondly, the countenance and the outward parts are moued by the heart, and as the heart is so goe they. They that haue proud hearts, walke proudly, and looke bigge: and they that haue froward hearts, talke churlishly, and speake ill: and they that haue guile in their hearts, will haue vanitie in their mouths, and falshood in their right hand, Psal. 144.8.

Vses.

A reproofe to those who being reprooued for their outward euill behauiour, Vse. 1. (the true copie of an euill heart) as, because they looke bigge, haue rolling eyes in their head, filthie talke in their mouth, and put on pride in all their apparrell, vse to say that their heart is as good as any mans, or as theirs that reprooue them. But is not the body the Lords as well as the soul • ? and did not he that made the soule, for his seruice, make the body for his glory? 1 Cor. 6.20. Why then should hee not be serued with both, who made both? Or, to speake more to purpose; Doth not the Lord bring to light that which is within, by that which is without? and doe not proud speeches, countenances, goings, and apparrell, signifie a vaine & proud heart? when mens actions are worldly, doe we not say that they haue a worldly heart? and who, seeing streames of pride in the cloathes men weare, will not thinke that they flow from the well-head that boyleth in the heart? If wee haue humble soules, our eyes will be cast downe, as were the Publicans, Luk. 18.13. or if we thinke other • better then ourselues (and it is our dutie to be so minded, Rom. 12.10.) wee will striue to giue them honour, and not honour our selues by striuing with them for the better hand. Seeing (then) wee lay forth our hearts thus in these bodily actions, who will not say that our heart is as these are? and who will finde fault with him that shall say, This is naughtie fruit, and therefore the tree is naught that beares it?

Vse 2.Againe, heere wee see what may be thought of Swaggerers and Ruffians, who looke bigge, and care for no man, are rude in behauiour, and wicked in talke, hauing no grace in them, nor outward thing to commend them. They thinke themselues to be some body, and that all men should looke after them: but they are abiect base persons, their glorie is to their sha • e, Phil. 3.19. and their valour (that which they call valour) is nothing but a kinde of drunken rudenesse. They shew that they haue a vaine heart, by so foolish behauiour. I pray you, who did swagger more then Ismael, whose hand was against euery man? Gen. 16.12. but was hee for such fiercenes euer the better man: nay, sayth the Scripture, hee was a wilde man; and what was his swaggering (then) but the effect and testimony of a wilde heart? And thus we haue heard how a man may trace a proud person by his high looke. That which followeth is the swelling heart, blowne vp by the winde of conceit, and may therefore be compared to a payre of Bellowes that hauing gathered winde, begin to swell, and take a larger roome. But that which is called here a large heart, is called, Pr • . 16.5. pride of heart: and they that are swayed by it, proud in heart. Such as haue an habite of pride, and in whom pride hath dominion, such are sayde to haue a large heart, or heart enlarged by couetousnes.

From whence wee learne, Doct. 2. that proud persons thinke all too little for themselues: so sayth the Lord by Esa, (speaking of such) that they ioyne house to house, and lay field to field, till there be no place, that they may be placed by themselues in the midst of the earth, Esa. 5.8. The meaning is, that they will haue none to dwell by them, that shall not hold of them; and that all others shall be Tennants, and no Lords but they. Ieremie speaketh of some, who build a wide house and large chambers, Ier. 22.14. as if a little house could not hold them, nor a few roomes contayne them. If then we would auoid the vlcer of Couetousnes, wee must abhorre the itch of vaine-glory.

The Reasons.

A proud person is euer couetous of more, and neuer content with that hee hath: for hee cannot abide to be lesse then another; and he cannot be greater, but by a desire of greatnesse. Secondly, a proud person neuer thinketh what hee hath, but alwayes enuieth what another hath: and from hence it is that pride stirreth vp so much strife, Pro. 28.25. and that there is no peace in their Tabernacles, that haue a proud heart, Pro. 13.10.

Vses.

Vse 1.An instruction to abhorre Pride as we would hate to be Extortioners, & couetous: for the Wolfe of Pride is hungrie, and must be fedde with supplyes from whomsoever: Also, Pride is haughtie, and will not be satisfied with a little. Then we must keepe downe our hart, if we would keepe vnder the humour of desire.

A reproofe to those who keepe no banke by humble affections, Vse 2. and therefore cannot but runne ouer, as a Floud, by large couetousnes. This is euident in all those Tyrants, who, not content with their owne territories (because Pride hath made them insatiable) haue broken into other Princes possessions, and taken the wide roomes of the earth by oppression, that there might be one alone, and not a second, Eccl. 4.8. Such before the Floud, were called Giants, Gen. 6.4. and after it, Hunters, as Nimrod, the mightie Hunter before the Lord, Gen 10.9. These were Rangers, and kept not their pale as good Princes doe. The Prophets manner of proceeding against a proud person followeth.

I cannot suffer.

DAVID (heere) sheweth, not onely that he would not, but that he could not dispense with a proud person to haue him about him. He might haue contented himselfe to haue said hee would not suffer such an one; but more plainely to expresse his hatred of this high soaring sinne, he saith he could not. And herein Dauid is a worthy Magistrate in the image of God: for God could not suffer proud persons to serue him in heauen, Iude 6. and Dauid in his image, cannot abide that such should liue vnder him in earth. Therefore where he saith, I cannot suffer him; his meaning is, that hee would not be perswaded by any meanes to beare with such an one, or to be otherwaies affected then God is toward proud ones.

Doct. The Doctrine that I gather is; No proud person must be encouraged, but resisted by a Christian Magistrate, in a Christian Common-wealth. Ismael was a proud Scorner; therefore God commaunded Abraham, and Abraham at Gods commaundement cast him out, Gen • 21.9.12.14. Moses, when he saw a proud Aegyptian smiting his brother, a poore Hebrew, as Gods High Marshall, presently slew him, Exod. 2.11.12. Salomon saith that humility goeth before glorie; as much as if Salomon had sayde • They whom Magistrates should preferre, and good men set by, must be humble. But Haman, that was lift vp by pride to so great crueltie against Mordecai, and so many innocent Iewes, came with much shame to his end: for God made the King that loued him, his Officer to execute him vpon his owne Gallowes, Hest. 7.

The Reasons.

Gods Magistrates must be affected as God is, whose Magistrates they are: they must loue where he loueth, and be enemies where hee is enemie. Now, God resisteth the proud, 1 Pet. 5.5. or, sets his hoast in array, and orders his Armie against him: and therefore they must do so to. Secondly, the proud robbe God of his glorie; and shall the spoylers of God be spared? Thirdly, the proud are fooles, and proud persons sinfull fooles, such as must inherit destruction, Pro. 3.35. Now if destruction be their inheritance from the Lord, they sinne that keepe them from it. But not onely Magistrates that may punish pride, are here prouoked to their duties; but they who hauing the charge of others in a priuate Cure, may restraine it, are taught also, & must learne, though not to punish it as Magistrates, yet not to beare with it as fooles.

Vses.

Vse. 1.A reproofe to those in authoritie, who countenance Swaggerers, rude in carriage, and proud in heart: nay, Papists, and such proud ones as clayme heauen by their works: for he that must not suffer a proud person, how shall hee abide a Papist, that thinketh his works worthie to stand before the Sonne of God? Dauid (I perswade my selfe) if he were now liuing, would not beare with him, who so sharply) threatneth a high looke, and large heart. Heere (also) those foolish Parents and Husbands are reprooued, who are so farre from not suffering pride, or a proud person in their children and wiues, that they pranke them in it, by offering the meanes in cu • ious apparrell and new fashions, that rather blow vp then keepe downe the swelling of a vaine heart.

Vse. 2.An admonition to auoyd pride, as we would not haue good men to auoyd vs, and good Magistrates not to abide vs: nay, if wee would not haue God for our enemie • let vs not haue pride for our friend. Let vs rather vse all cooling remedies for the inflamation of so windie a stomacke. And let vs (if God haue graced vs with good things) bewayle the euill things that are in vs in greater measure. Neyther let his blessings make vs proud, and let our wants humble vs. Let vs consider that wee haue nothing but what wee haue receiued. 1 Cor. 4.7. and shall a Beggar, that liueth of the Almes-basket, be proud of the meate that is giuen him? Let vs not conceit of our selues aboue that which is in vs, nor haue our selues in more admiration then is cause. Finally, let vs take heede of the flattering prayser: for what needle creature, pinched with want, will be made to beleeue that he swimmeth in plentie? and that hee were a liberall House-keeper that hath not wherewith to keepe himselfe? So much for the Prophets affection toward euill doers: his good affections to those that doe well, follow.

Vers. 6.Mine eyes shall be to the Faithfull of the land, &c.

THe Prophet in this verse sheweth what kinde of persons he will make speciall choyse of, to vse in his gouernment, and to haue in his seruice. And they be the faithfull of the Land; not the great men, but the good men of the Kingdome. And that wee may know what hee meaneth by faithfull men, hee (therefore) addeth; they that walke in the perfect way; to wit, of the word, as wee heard before out of the second verse. Not that fulfill the perfect way and sinne not; for there are none such, Pro. 20.9. 1 Iob. 1.8. Eccles. 7.22. but that walke in it, though with slippes. So the Scriptures call those vpright; that is, faithfull men, not who are altogether free from sinne, and indued with righteousnes, but that are voyd of hypocrisie, and fraught with truth, Luk. 1.6. 2 Chron. 15.17. compared with Chapter. 16.2.3.10, 12. Two things (then) are propounded in this verse: As how the Prophet will choose the Seruants of his house, and Ministers of the State; and how hee will vse them being chosen. For the manner of choosing them, hee sayth, his eyes shall be toward them, eyther to hearken after them, or to giue grace vnto them. And for his kinde manner of vsing them, it is expressed where hee sayth that they shall dwell with him; to wit, in the house, and that they shall serue him in the affayres of the Kingdome. In the manner of his choyse, he promiseth to giue diligence, and to vse care for the hauing of good Seruants in the Court and Common-wealth: for he sayth, in effect, that hee will seeke them, and enquire after them, as such Iewels are worthie, and employ his eyes ouer the whole Land, till he finde them.

Now, from so good an example in a King, eyther already placed, or shortly to be placed, great Magistrates and good Masters may learne how to get good Officers neere them, Doct. 1. and to haue good Seruants about them. They must choose them with wisedome and good discretion, and not take the next at hand: and though they would hide themselues among the stuffe, as did Saul, they must seeke them, and from thence fetch them, 1 Sam. 10.22.23. Abraham made a good choyse, and had good Seruants, Gen. 14.14. & 24.12.13.14.33.34. And it could neuer haue beene saide of Cornelius, that he feared God, with all his house, Act. 10.2. if he had not regarded what manner Seruants and kinde of people he had entertained in his house. And did not Dauid, when he gaue a charge to Salomon his sonne, concerning certaine euill Seruants, to proceede against them, 1 King. 2.5.8. giue a contrarie charge concerning good Men, and good Seruants, to make much of them? to wage them? to shew kindnes vnto them? vers. 7. And did not Rehoboam loose as much by euill Counsellers, 1 King. 12.9.10. 14. as euer King gat by good?

The Reasons.

They that seeke shall finde: it is spoken of our Christian-seeking by prayer, and Christian diligence in good things, Mat. 7.7. So they who choose good Seruants with wisedome, and vse them with consci • nce, shall haue them. But they must vse diligence to get such; and hauing them, haue care to vse them wel. Secondly, a good man will make choyse of his company which he vseth seldome; and shall he be carelesse of the Familie which hee must vse daily? Thirdly, hee that hopes for benefit by his Orchyard, will not runne to euery hedge to fet Grafts from it, but will prouide himselfe of the best Grafts and Sciences to make Trees of them, and to plant them in his Orchyard: Will a man care thus for his Orchyard, what good Plants hee doth set in it? and in the planting of his Familie, will hee be carelesse what Seruants and Officers he doth bring into it? If such complaine of vntrusty Seruants and euill Ministers, whom can they blame but themselues? for doe men gather Grapes of Thornes? Mat. 7.16. and can we from a wilde hedge of vnruly people fet the Graffes & Sciences of good Officers and good Seruants in a Familie? or should we not set them from the Trees of righteousnes in well gouerned houses? Hee that setteth Thornes, and Bryers, and Brambles in his ground, must not wonder if it beare Hips, and Hawes, and Sloes: and is it maruell that they who plant their houses with vnfaithfull people; should haue vnfaithfull Seruants? and who care not to choose the good, should light vpon the bad?

Vses.

Vse. 1.A reproofe to those Masters that haue no regard of grace and Religion in the Seruants which they receiue into couenant but inquire onely what wages they will take, and what worke they can doe; where, if they can doe sufficient worke, and will take reasonable wages, they seeke no farther: be they Papists, Atheists, Drunkards, abhominable Swearers and Swaggerers, the worst in a Countrey, they will receiue them: though they be vnfaithfull to God, if they will be faithfull to them (which they shall seldome see;) and though they walke ill, if they worke well, they will sooner put Christ away, then such. Here (also) those great Men are reproued, who take so little care to prouide themselues of good followers: for though they be good themselues, yet if they whom they trust in matters, be not good, or if they be not trustie bearers, vvhom they send abroad as Messengers of their good edge to many; their goodnesse is but to themselues, and they to whom they wish it, are neuer the better for it. If then (Christian Lord) you would haue your credit and true honour communicated, you must see that they be faithfull, whom you put in place about you. For, euill officers about great persons, as Iuie, clasping to the Tree about which it groweth, eate out the heart of their Honour, and discredit them with the people, of whom they should be honoured. And, though their cisternes were full of honourable courtesies, able to refresh a multitude of wearie soules, yet should but a few drinke of their fountaines, the passages being stopt with earth, or with the corrupt mindes of men, as vile as earth. Therefore, as you loue your honour, when you finde such Wormes and Cankers of true Nobilitie about you, abandon them.

But, Vse. 2. must godly Gouernours be so carefull to chuse religious persons, whom they must admit to seruice and places about them? then it is their dutie to call vpon those whom they keepe in their seruice, for duties of religion, and the seruice of God. The law is plaine in this, Exod. 20.10; where it is required, not onely that the Masters themselues, but that the Masters & their Seruants should enter together into the house of God to keepe his Sabbaths, and to doe him seruice in the face of the assembly. And it is great reason that men should be as carefull of Gods worke, as they are of their owne worke: and, if they will not keepe one that is not true vnto them, no reason that they should be Masters of one that is vnfaithfull to God. The Queene of the South, she & her seruants came together to Salomon, to heare his wisedome. 1 King. 10.1.2. How (then) will it he answered, if Masters in Christian Israel shal refuse to bring, not from the furthest parts of the earth, but from their houses at hand, not to Salomon, whose wisedome was mortall and limited, but to the true Salomon, Iesus Christ, in whom is all wisedome, and treasures of knowledge without measure. Colos. 2.3. and not Heathen Seruants, but Christians, bound in like bonds as their Masters are of promise in their baptisme, to forsake the Deuill and all his workes: I say, if such Masters shal refuse to bring (comming themselues) such Seruants to such a Salomon to be taught of him, what will they answere to him, who hath bought their soules as deere as theirs, when in wrath he shall bring them to iudgement, and in that great iudgement make them to answere, not for themselues onely, but for all these, and for the poorest Kitchen-boy, among those whom they shall wilfully suffer to perish, by not caring to bring him, or to make him come to the waters of life, drawne out of the Welles of saluation, that he may liue for euer? Many complaine of bad Seruants. But doe they, who make the complaint, consider that the greatest fault is in themselues, as because their choise was naught, and their gouernment as bad after they had chosen. You haue taken heere a briar, and there a bramble, and thorne, and set them in your Orchyard, and doe you complaine of a bad Orchyard, and that you haue neither Apples, nor Peares, nor Plummes as others haue? So, you would haue a good family, when your care is not to graft it with good Seruants? For, haue you cared to make your Seruants, the Seruants of God, that they might be good Seruants to you? Haue you set them about Gods worke, on his day, as you are carefull to set them about your owne worke on other dayes? Abraham did so, and had good Seruants, and they that would haue good Seruants as Abraham had, must be good Masters, such as Abraham was.

Now the persons whom the Prophet would make choise of, to be in his Court, and to serue in the Kingdome, are called the faithfull of the Land. And, that wee may (further) know what these are, he calleth them such as walke in the perfect way, that is, as walke in the way of Gods word, with purpose of heart, though imperfectly. He saith not, they that are perfect in the way, but they that walke in the perfect way, though (sometimes) they may trip as they goe, yea stumble and fall. From whence it is plaine, that there is no state of perfection here.

Doct. 2.But the point and thing that I obserue is: they that are to be imployed in a publike State or priuate house, must be men of conscience and religion, fearing God. Because Princes and great persons cannot doe all themselues, but must haue some to deale for them, and vnder them; therefore Iethro his counsell to Moses, was to prouide some among all the people, whom he might appoint to be Rulers ouer thousands, rulers ouer hundreds, rulers ouer fifties, and rulers ouer tennes; by whose eyes he might see, by whose eares he might heare, and by whose hands he might minister in smaller causes. But what kinde of persons must these be? they must be men of courage, fearing God, Exod. 18.21. that is, men of conscience, hauing religion, and not Papists in affection, or Atheists in life. Iosiah was Gods King; God looked toward him: and he was a most religious and zealous King. Hee feared God betimes, and twice in his time, reformed religion, the first reformation, not being perfect enough, 2 Chron. 34.3.4.8. The King must not be a child: Eccles. 10.16; that is, they must not stand in neede of a Ruler that should rule others, nor be ignorant of GOD, that should make others to know him. For, a fit Ruler is the childe of Nobilitie, that is, of vertue; and they that will rule fitly, must be truly noble, that is, vertuous, vers. 17. Also, the pleasure of a King is toward a wise seruant. Prou. 14.35. Then, they that serue must be wise, and whom wee take into ser-godly. For, when the vnworthie are put in authoritie, and the worthie are kept out; what is it but to set folly in great excellencie, and the rich, that is, such as are truly rich and sufficiently wise, in a low place? Eccles. 10.6.

The reasons.

Euery officer, though neuer so meane in place, and low in degree, ought to punish wickednesse and reward vertue, that is, ought (to his power) to reward it. But, who will suppresse sinne in others, who fauoureth it in himselfe? and vphold godlinesse in the life of another, who abhorres it in his owne? Secondly, it is a ioy to the people when the righteous are in authoritie, as they (contrarily) lament when the wicked beare rule. Prou. 29.2. Thirdly, though euery officer haue not a Throne to sit in, yet the lowest ruling-officer, is Gods officer, or the Kings officer in Gods place; and therefore ought to carie Gods image, and to resemble Gods Maiestie; which they cannot doe who are not zealous of true religion, and friendly to such as feare him. Besides, when Magistrates become great offenders, they doe (what lieth in them) to make others beleeue that the Almightie is so, Fourthly, they who truely feare God, will honour those that God hath set ouer them, and be faithfull in the things which their Masters commit vnto them, as in the examples of Iacob and Ioseph. Gen. 29.30. & 39. Chapters. For, all obedience and faithfulnesse floweth from the first Table, and hath his Spring head there. Lastly, as a good seruant opens many doores to God, blessing: so bee that opens his doore to an euill seruant, and when he should send him out of his house, makes much of him in his house, though a swearer, drinker, liar, swaggerer, &c. let him know that the curse of God will follow that house, and the vnfaithfulnesse of Seruants plague that house-keeper.

Vses.

Vse. 1.A terrour to irreligious persons. For, if they would serue, none may receiue them, and if they desire to be in office, none may employ them. None may open his doores to a wicked seruant, who would not open them to his hinderance and the curse of God. And, to set vp the vngodly, is to pull downe the godly, which none may doe. Besides, euerie good Man is bound to cast off a prophane wretch as a sorie curre-dogge; and who (that is professedly impious) can looke for countenance, or hope to get seruice in a well ordered State?

Vse. 2.An instruction to Nobilitie, to adde to their great parentage and worldly birth, the grace of faithfulnesse and feare of God, that they may be fit for great employments. For, if Noble-men be not wise, Princes must make wise men, Noble. Though a man be neuer so worthie by birth, if hee be not so by grace, hee doth forfait, in the sight of God and account of all prudent Monarches, all his other estimation that springeth out of the earth, and standeth onely vpon the clay-feete of pedigree and auncestors. Dan. 2.33. Therefore, true Nobilitie (Christian Lord) must not dwell solitarie, but combine it selfe in fellowship with true and sincere religion. The girdle of it must be faithfulnesse, and it must haue more then that which is fet from the Golgotha of corruption. It must honour God, that it may be honoured of God with euerlasting honour. It must walke in the perfect way of truth and grace, that it may haue grace and fauour with God and man. And it must submit to the Gospell, that good men may submit to it, and good Princes may employ it.

An admonition to all those who are publikely vsed in the businesse of iustice, Vse. 3. to be men of religion and conscience, that Gods seate be not made a seate, or rather graue of wickednesse; and their Soueraignes trust, nay oath, (left in their hand) a strong fore-horse to corruption, being made vile by abuse, and intolerable by executing no iudgement in the gate. But this hath bin spoken of.

A like admonition to Seruants to ioyne the seruice of God with their Masters seruice, that their labours may prosper, and their hand may not be emptie in the house. For, much good commeth in by a godly Seruant, as (on the contrarie) much goeth out at the backe-gate of one that is vngodly and prophane, Couetous Masters, who onely minde their worldly aduantage, which they seeke to make fertile with their Seruants blood, count it no gaine but losse, that their Seruants so much feare God, and so desire to doe him reuerence vpon his Sabbaths. But Christian Masters should enquire after such onely, and receiue them into wages; couenanting with them at their admission, that they doe Gods worke, and in the Lord, their worke. That they serue GOD, if they will serue them, and be religious in Gods house, if they looke to haue countenance in theirs. And for those who thinke religion an enemie to lawfull gaine, let them know that all their encrease, gotten vvith the breach or neglect of that gaine which is according to godlinesse, cannot be called the Lords encrease, but our owne getting, or his gift who said to Christ; All these will I giue thee, if thou wilt fall downe and worship me. Matth. 4.9. What lost Obed-Edom by making his house the Tabernacle of the Lords Arke? 2 Sam. 6.12. His house fared much better for receiuing so honourable a stranger into it. I say further (that their condemnation may be iust, vvho thinke Religion to be an enemie to godly gaine) that true Religion is that onely that maketh a Seruant to make conscience of his Masters thrift, and that the readiest way to thriue indeede, is to get and keepe good, that is, religious Seruants. And, to put them out of doubt that to haue, and to make much of religious Seruants, is not any losse, but the comfortablest Christian aduantage that may be, let them but remember how the Lord blessed the houses of Laban the Aramite, and Potiphar the Egiptian, for Iacob and Iosephs sakes. Gen. 30.30. & 39.3: So much for the Prophets choise of good men and faithfull, his manner of vsing them, followeth.

That they may dwell with me, and serue mee.

THE Prophet hauing shewed what choise he would make of his publike officers and priuate seruants, here sheweth how hee would fauour them, and how much he would make of them when they were chosen. Hee had promised to approue of, and to aduance, not simply the honorable, but the faithfull, and the honourable, not for their noble birth, but for vertue, and (therefore) not prophane Nobles, nor the sonnes of nobles, that be fooles, but the wise in heart, and godly in conuersation: here hee promiseth that such shall dwel with him in his Court, and attend vpon him in his counsels of state. Hee that walketh in the perfect way, saith the Prophet; that is, who walketh in righteousnesse, and not crookedly in his sins, hee, hee, (for hee doubleth the speech) as if hee should say, hee, and no other, shall be my seruant, or be put in office and place by me. This is the Prophets meaning, where, that vvhich moued him to stand thus affected to men of good conscience, and holy conuersation, was the fauour that God beareth to such, and that hee might loue where the Lord had loued first. These are greatly beloued of God • and bring his letters of commendation in their behalfe, requiring godly Princes and al Christian Magistrates and Masters, as they fauour him, to care for them, and (therefore) hee promiseth to settle his affections where God had setled his, and to respect where he hath had respect.

From whence this doctrine and Note ariseth, Doct. that we must set our hearts vpon those that vvalke in the truth, and are faithfull: that is, wee must cherish the good, and fauour the righteous. The Good will that we beare to God, we must shew by dealing well with those that bee his, Psal. 16.3. For, it is a marke of those that shall be saued, that they honour those that feare the Lord, Psal. 15.4. that is, they defend and preferre those that be good, as they ought to oppose vnto, and put down the vnrighteous. Then, as we must not flatter the wicked for their wealth, so wee must not despise the godly because they are poore. Salomon saith, the fauour of a King is toward a wise seruant, Prou. 14.35. the meaning is, a Magistrate hath not a better seale in his bosome then this, that hee loues the wise God in a wise hearted Christian, defends him against the oppositions of the wicked, is a wall vnto him, and a recompence, and in his good race giueth him, both at his setting forth, and while he striueth lawfully, his due applause and garland of praise. In the 1 Ioh. 3.14. it is made a signe of our translation from death to life, that wee loue the brethren, that is, the godly, delighting in them, and fauouring them.

The Reasons.

Wee must honour those whom God honoureth, and loue where hee loueth: but his eyes are vpon those that feare him, and he loueth the righteous, Psal. 34.15. Such (therefore) must we loue: also, vertue maketh honourable, not the gold ring, Iam. 2.2. and honour is the adiunct of verine, not birth nor externall pompe, wanting vertue. Secondly, he that loueth him that begate, must needs loue him that is begotten of him, 1 Iohn 5.1. that is, he that loueth God in his being, wil loue man in his image. He that loueth the Father will loue that Childe who is most like vnto him, and hee that regardeth the Master, will receiue the meanest whom hee shall send for the Masters sake. How (then) can wee loue God, and hate the good that are so like him? or reuerence Gods maiestie, and despise his image? and honour our Master when vvee reuile his seruants? Thirdly, that vvhich wee owe to God in these debts of outward fauour, delight, bountie, and loue, wee must pay to him in the hand of his Saints, and such as excell in goodnesse, Psal. 16.2.3. and, what wee doe to the least of these, we doe it to him, Mat. 25.40. wouldest thou (then) doe any thing for God? nay, vvouldest thou doe much for God? do that much for a good man. Wouldest thou take Christ part? then take part with a Christian: or, vvouldest thou receiue Christ? then reiect not a Christian. Fourthly, the World, that is, the companie of them who are not Citizens of Heauen, loue those who are of the World, Iohn 15.19. therfore (contrarily) they who are not of the world, will loue those whom the world hateth.

Vses.

Vse 1.An instruction to delight in goodnes, and to loue righteousnesse: so will we loue and delight in the owners of these things, that is, wee will loue their names and reioyce in their persons. For, wherefore doe vvee loue a worldling, but because wee are in our disposition, worldlings? and why doe men companie with drunkards, but because they bee affected as drunkards are, and loue as drunkards doe? And so, if wee vvere truly good, we could not be familiar vvith an euill person, and wee would reioyce in the Communion of Saints: if vvee loued vertue, vve would single our selues to those that loue to doe well; at least, we vvould not in our daily familiaritie, espouse our selues to those vvho haue another husband then Christ, and other dowers that they trust to then the dower of Heauen. If vve reioyced in goodnesse, would wee delight to be vvhere vve shall heare little goodnes, and much euill? vvould a man, when his prouision is spent, goe vvhere is no market, and not vvhere hee may helpe himselfe with varietie of Markets? doe wee not seeke rich friends because vvee need them, and they can helpe vs? and shall vvee spend our time in the company of beggarly Christians that cannot helpe vs to God, nor any vvay furnish vs for heauen?

A reproofe to those who grace Swaggerers, Vse 2. and disgrace the simple because they cannot swagger, nor creepe into fauour by flatterie, and sycophancie, and such courses. We may not honour such with our companie, and shall vvee speake good of euill, to honour them! Esa. 5.20. As farre as we beleeue the Communion of Saints, so farre vve should separate from them, else our practise is against our faith: and, shall vve cast in our lots with them for respects in flesh, and praise them in their sinnes? Is it any credit to grace a theefe and robber? and, what more credit; nay, what greater discredit and shame for a Christian to take pleasure in, and to grace tha • fellowship that robbeth God of his honour, and would robbe a childe of God of his saluation? Then, as sin hath made them vile to the Church and odi •• s to God: so euery good man, vvho is a member of the true Church, and seruant of the liuing GOD, should thinke of them and vse them. But, as the image in Daniel had the head of gold, when the feet were yron and clay, Daniel 2.32.33. so the golden societie of the Saints that should, as the head of fine gold, be and liue without the mixture of the vngodly, is made in many places, a very Idoll, strangely compounded: for, the head is gold, the rest are clay and yron. They that can make Idols of vs in our vein • , and will flatter vs in our sinnes, shall (though they be neuer so vnworthy otherwayes) bee made our companions and dearest louers and friends. And, if there be a Cedar in the Towne in which vve dwell, though a Cedar but in worldly stature, and in goodnesse a bramble, we rather combine in societie with that pricking briar, then with those meeke ones that feare the Lord, and doe reuerence to his Name. The reason is, the smoake of pride loueth to be climbing, till it vanish by a high minde, that goeth before the fall, Prouerb. 16.18. And, this is it that maketh our proud Christians to looke with such disdaine vpon those that are of low degree, though their vertues deserue their best countenance; vvhere yet they honour the apparell and externall habit of persons in high place, though their vices deserue contempt, and their names no good report. Indeed, so long as vve be in the world, we shal not chose, but sometimes must keepe some kinde of companie with such, yet wee may chuse to grace them, & to take pleasure in them, and though we cannot in body, yet wee should alwayes in affection separate from them.

A terrour (therefore) to the wicked, Vse 3. who (though they flourish in the world) yet they wither and grow vile in the estimation of euery good man. Gods children must hold them base, though the worlds children thinke them precious. For the world loueth them, but with the enmitie of God. People salute them, but with disdaine, and, at feasts they haue the chiefe roome, but no place in heauen.

A comfort to those vvho lye open to all contempt for their profession. Vse 4. For the world may despise them, but good men are bound to honor them. The wicked may vnhouse them, but they shal dwell in the hearts of Gods children. Vile persons may euill entreate them, but good Magistrates will saue them from wrong, and punish those that wrong them. Scorners may mocke so meane a type of honor in those who are content to be f • oles for Christ, but Dauid, and such as Dauid is, vvill praise them as wise, and vse them as companions • Other wicked persons protested against, follow.

Ver. 7.There shall no dissembling person dwell, &c.

THE persons against which the Prophet maketh a further promise to proceed, are Dissemblers and Lyars, and their qualities, deceipt, and lying. Before, hee said that hee would entertaine faithfull persons, and persons that walke in the perfect way, or way of truth: here he promiseth to put from him and from all affaires vnder him • those who practise deceit, and tell lies. For the first of the two, which is a diss • mbler, and the propertie in him, which is dissimulation; by a dissembling person, wee must vnderstand a deceiuer and hypocrite in vvord and deed, and by dissimulation, falsehood and guile in both. The Scripture calleth it the guile of heart, or, the sinne of a double heart, contrarie to integritie and faithfulnesse, fruits of a simple heart, and properties of plaine men, simple-hearted. Now the Prophet saith that no such persons, and that no persons of such parts shall dwell in house with him: his meaning is, that so farre as hee could know them, they should not tarry in his seruice, nor continue seruants in his house: which hee speaketh as Master in a Familie, and as chiefe Magistrate in a kingdome. From whence the point taught, is; that all Gouernors should haue an eye vnto, and proceede against all dissemblers and dissimulation publikely, and in their priuate gouernement. Saul, an hypocrite had an eye on Dauid, 1 Sam. 18.9. where he needed not, but where is need, euery Dauid should haue an eye of suspicion on all hypocrites, such as Saul was, in a Countrie or great house. Elisha had a dissembling and bribing seruant; a Gehazi vvho would runne after a reward, where his Master would take none: but his eye went with him, and hee watched his hypocrisie vvhen he vvent from him, 2 Kin. 5.26. Shebna was a dissembler, and Chancellour to Hezekiah: therefore, vvhen the King sent him to the parle with Rabshakeh, hee sent two good men with him to vvatch him, euen Eliakim the steward of his house, and Ioab the Recorder. For, Hezekiah, for his hypocrisie and ill deser • , had lately, at the commaundement of the Lord, taken one great place from him, and giuen it to his fellow, that was better then hee, though hee durst not disrobe him all together, and leaue him without all place, le • t his ambition mounted before vpon the wings of two so great honours in the kingdome, should, furthered also vvith too great discontentment (if both his w •• gs had beene cut) haue beene set vpon reuenge and disloialtie: therefore, he would put no great trust in him, but sent him vnder guard: and (as it vvere) with two Superintendents to the King of Ashurs Lieutenant, then before the wall, to watch him that hee might not bee lift vp to do • euill • sa. 36.11.22..

And thus Eliakim and Ioab, two great men were sent vvith him to be bridles to his ambition, that hee might not take head against his Master. There was little confidence to be put in Ioab: Dauid durst not trust him, and could neuer master him, and therefore giueth a great charge to Salomon his sonne to looke vnto him, 1 King. 2.5. Shim •• (also) dissembled and could co • nterfait: that Dauid knew; and therefore gaue a like charge to his sonne concerning him, ver. 9. Ananias, that hypocrite, and Saphirae his Wife as very an hypocrite (both of them great dissemblers and lyars to GOD) were striken by the hand of God, in the Ministery of Peter. Peter could not abide them in his sight, and they fell downe dead at his feet, Act. 5.5.10.

The Reasons.

First, dissembling taketh away the vse of speach, vvhich should be the Key to the minde to open it. For, the vse of speech is to expresse the meaning of the heart, or to be the hearts I • terpreter. But the dissembler corrupteth this vse of speech and end of talke by a deceitful tongue; nay, ouer-turneth all humane societie and dealings betweene man and man, by vttering with the tongue what was neuer conceiued by the heart. And is he to be suffered among men who laboureth to destroy the fellowship of men? Secondly, the dissembler is not only false in tongue but in deed: and dissimulation, as it maketh a diuorce betweene the tongue and the minde, so doth it betweene the tongue and the hand; and so he that is a dissembler, is false tongued, and left-handed. But, he that is such shall be knowne, that is, made an example, that he may be knowne. Prou. 10.9. And, who shall make this example of him, but Magistrates, and such as are in authoritie? Thirdly, a dissembler is like a couered pi • in the fellowship of men: the simple fall into it. For, hauing crept into the seruice or fauour of persons of countenance by flatterie, and keeping in by falshood; what is he not able to doe against the innocent by a smooth & glosing tongue? How priuily vvill hee accuse him? and vvhat protestations vvill hee make to be beleeued against him? Such a tongue, as a dangerous rocke, hidden vnder a calme Sea, is to be found in the mouth of the dissembler. One flattering word, in the mouth of such, can doe more harme in an houre, then a good Preacher shall be able to doe good in many Moneths. And should not good Gouernours looke vnto such, least they be made by them, a sharpe sword to the righteous, and a strong buckler to flatterers. Fourthly, a deceitfull person (such as Achan) may bring vpon a family, yea, vvhole Prouince, great wrath and destruction. Ios. 7.5.12. And lastly, it vvell becommeth a great house to haue all the seruants of the same, suteable, as in Lineries, so in goodnesse. For, as it is euill in nature to compound fire and water, and hurtfull in policie to nourish peace and warre, and impious in Religion to beare with two Religions: so is it dangerous in a house to keepe faithfull persons in it, and dissemblers.

Vses.

Heere (then) wee see what an odious sinne the sinne of dissembling is, Vse. 1. seeing that good Gouernours are bound so (as hath beene shewed) to haue an eye vnto it, and to proc • ede against it. The contrarie to it is plainenesse and Christian simplicitie, which should be as precious to vs, as the other is vile to God. But where are the plaine-hearted Iacobs, and simple-hearted Nathaniels of elder times: Is not simplicitie called folly, and are not simple-men counted fooles? nay, is not simplicitie so much hated, that the name it selfe is had in reproach? and to be a simple man and a foole • are they not now, in our dialect and language, synonima, that is, names of one thing and signification? Is not truth fallen in the streetes? And doth not he who refraineth from euill, make himselfe a prey? Esa. 59.14 • 15. Our plaine Fathers, vvho loued faithfulnesse more then wealth knew not what this meant: He that cannot dissemble, cannot liue; and their vvord vvould be taken, where our bond vvill not. Therefore, that vvhich should be odious, is now precious, and which should be hated and had in reproach, is now commended, and made of. So contrarie is this age of our • to the dayes of our plaine Fathers. And here, the Papists figure of aequiuocation in Oathes, halfe in the lippes, halfe in the heart and conscience, is argued of irreligious periurie, and odious opposition to Christian plainenesse. Which is a protestation with a mentall reseruation in a thousand windings and turnings, all conceiued in the minde, and no way expressed in the speech of him that protesteth or maketh faith. Which (yet) they with the faces of Sodome and Gomorrha, defend to be lawfull and godly in Catholikes when they come to answere before Protestant Iudges.

But, Vse. 2. should dissemblers be watched ouer by good Gouernours? then good Gouernours must watch ouer dissimulation in themselues. They must take heed of dissembling persons, and that they (themselues) be no dissemblers. They must not endure nor countenance a bribing Seruant, nor (themselues) loue gifts. They must not beare with a deceitfull person, nor lay waite (themselues) as he that setteth snares. They must not cherish those that ouerthrow the right of the poore, nor (themselues) make pittes to catch men. Ier. 5.26. They must punish others for lying, and (themselues) be no liars. They must teach others, and hee that will teach another, must teach himselfe. Rom. 2.21.

Vse. 3.An admonition to Gouernours to be diligent inquirers into the conditions and nature of the people, vvhom they keepe in seruice, or put in office vnder them. For, among some that be good, there may be such as will seeme and are not. Such as we reade of Iude 4. who are said to haue crept in, or to haue entred, not boldly, but by stealth. Such are the Popes Factors among vs, vvho (as Serpents sent from Rome, or some of Romes Schooles) for want of the diligence, or by reason of the negligence of the householders of Counties and Corporations, haue gotten into some of the fairest Gardens of our Land, and there, hauing preuailed against Eue the woman, haue by her preuailed also against Adam the Man, turning both Man and Woman from GOD to Poperie. Gen. 3.1.5.6. 2 Tim. 3.6. Matth. 23.15. Also, Gouernours must, and the good will be awake in the causes that come before them. For, sometimes, as the woman of Tekoah, who was (her selfe) subtle, and instructed by subtle Ioab, to put on mourning apparell, and a mourning behauiour, spake vnto the King, and falling downe before him, and doing obeysance to him, said, Helpe, O King: 2 Sam. 14.4.5. So some subtle man or woman, taught, as by some deceiuing Ioab, to put on mourning apparell and a sad countenance, may come vnto them, and doing low obeysa • ce, may crie vnto them, and say with a pittifull, but lying tongue: Helpe my good Lord, helpe, good your Honours, or as she; Helpe my Lord, O King. Sometimes (as we heard) a treacherous Ziba will not feare to accuse the innocent vnto them, vvith a gift in the hand: 2 Sam. 16.1.2.3: therefore it standeth them in hand to obserue wisely, and to heare indifferently and iustly the truth of those cries, vvhich are many times (causelesly) raised, and vvith false teares. Againe, in swearing in a matter, many will haue a fallacie in their Oath: and sweare with a double heart: These and such like shifts of faithlesse wretches, cannot be discerned, but by hauing a watchful eye ouer matters in iudgement. Therefore necessary it is that they should not sleepe in causes that would turne away, or auoyd the edge of dissimulation or dissemblers in them, which Dauid protested to doe, and which all carefull Gouernours will doe.

Vse 4.A reproofe to those who will keepe in their house, or in places vnder them Dissemblers, and wretched men, because they be their Kinsmen or Friends sonnes, or an old Seruant, or Seruant that they may not spare, and who cannot liue if they put him from them, though otherwaies hee be a common Drunkard, Whore-monger, Swearer, prophane person, and what not?

In the meane while what is become of our Sauiours admonition; If thy right hand offend thee, or cause thee to offend, rather cut it off, then suffer it to be a continuall offence vnto thee, Mat. 5.30. Or, If thy right eye offend thee, rather pluck it out, then suffer it still to be an hinderance and scandall vnto thee. Surely, nothing can be, for situation, more deare vnto vs, or, for vse, necessary, then our right eye, or that other member, our right hand; yet should we rather pull out the one, and cut off the other, then suffer them to offend vs to damnation. And shall they, who are farther off, dwell in our house, though grimed with most black vices, though loathsome to God, and hurtfull to our selues, and though in bad nature and condition so lewd that hell hath better (saue that they in hell cannot repent, these may) because of kindred, & friendship, and seruice, and things that they can doe about vs? Shall they take heart in a great persons liuery, as by a protection, to doe euill, who doe so much euill, and take such boldnes to offend daily, because they doubt not to be borne out by the credit of their great Master in any disorder? I speake not this with any suspition of you ( The Lord Zouch then Lord President. my LORD) in place: for I can testifie truly before the Lord, that your Honour hath great care to purge both your owne Familie, and the whole Prouince from such loathsome spots. In your owne priuate charge (be it spoken to Gods glory, and your true iustification, against all tongues, specially such as oppose vnto quicke, but necessary and sober gouernment) you haue giuen, and still giue good proofe of a good minde and will in you, to bring your whole charge to the discipline of the Gospell in things appertayning to saluation, when time shall serue: for you will keepe none in your house, that hath not, at least who pretendeth not to haue a care to serue God and your Honour in the way of Religion and obedience to lawes: which I speake not to giue titles, (fearing my Makers reproofe if I should so doe) but to stirre you vp farther, and the grace in you, to continue as you haue begun (as I doubt not but you will) and to prouoke others by so faire a precedent, to begin and continue as you haue done, hauing in your worthy selfe, so cleere a Piller of fire to goe before them. So much for that which the Prophet speaketh against dissemblers: that which is spoken against those who tell lyes, followeth.

He that telleth Lyes shall not remaine, &c.

THe second sort of Offenders are Tellers of Lyes, or common Lyers: persons so deceitfull and false that one cannot trust them. Such hee promiseth to put out of his house, and to throw out of the Kingdome. Before hee spake of the sinne of Slander, which is by the tongue, vers. 5. and of dissembling, which requireth the tongue: Now hee speaketh of Lying, or of telling of Lyes, which is a worke of the tongue, and doth lesse or more increase, as the tongue is better or worse directed.

From whence the poynt to be learned is: Doct. 1. As the tongue is gouerned well or ill, so wickednes breaketh out, or is restrayned in the body. Salomon sayth, He that keepeth his mouth, by ordering aright the tongue in his mouth, keepeth his life; and who would lose his life that may keepe it? or liue vnquietly, who may liue in peace? but hee that openeth his lippes, or prostituteth them in his talke, by much babling, shall come to destruction; that is, such an one shall neuer want woe, and at last be destroyed, Pro. 13.3. The same Salomon sayth that death and life are in the power of the tongue, Pro. 18.21. that is, the abuse or good gouernment of the same is effectuall for destruction or saluation. Christ our Sauiour hauing sayd that men shall giue an account of their idle words, addeth this for a reason; because by our words we shall be iustified, and by our words we shall be condemned, Mat. 12.24. And Iames sayth, If a man will seeme relig • ous, that is, would be iudged godly, and cannot refraine his tongue, or if hee haue an vnruly tongue, his hope is vaine that any man will take him to be a vertuous and good man: for a good man, is a good tongued man; but he that cannot command himselfe in that member, can commaund himselfe in nothing.

The Reasons.

Saint Iames compareth the tongue to fire. Iam. 3.6. Now fire well gouerned, will warme vs, but misguided, vndoe vs; and who will not looke to his fire? So the •• ngue, well ordered, will comfort vs; but set at large, shame vs: who (then) will giue such a member libertie? Secondly, a good tongue is the meanes by which our actions are well mannaged: therefore Saint Iames calleth it the rudder of the Man, Iam. 3.4. then as the Shippe is directed by the rudder; so are mens deedes by the tongue: and he who wanteth a good tongu • , is in as great perill, as a Shippe in the roughest Sea, that wanteth both Sterue and Pilot.

Vses.

An instruction to set a guard of attendance before the doores of our lippes: Vse. 1. for no Malefactors are more ready to breake out of Prison, nor waters to flow out of their Fountaines then lewd, or foolish, or fruitlesse words are to proceede out of our mouthes. And how quickly shall (euen the best) forget themselues this way, if they be carelesse what passeth from them? for how many vnfit and idle speeches come from men (otherwayes not euill) because they bound not their talke with the law of grace when they speake in matters? Therefore hath Nature, not without cause, shut in the tongue with a double wall of lippes and teeth; which proueth that it is no easie thing thus (as hath beene sayde) to gouerne the tongue; and therefore Dauid prayeth the Lord to set this watch before it, Psal. 141.3. And where the Apostle Iames calleth it an vnruly euill, Iam. 3.8. hee would haue vs to giue great diligence to master it: that we may so doe, we must (first) speake considerately, and not without some premeditation: for hee who answereth a matter before he heare it; that is, he that will open his heart before hee open his eares, shall haue shame, Pro. 18.13. Iam. 1.19. The minde should be the tongues guide, as the tongue is the mindes messenger. And therefore so oft as wee speake (not minding what vvee say) the messenger runneth without his errand. Secondly, wee must speake wisely, or (as the Apostle speaketh) gratiously to ed • fication, and within bounds of truth, Colos. 4.6. Eph. 4.29. Our speach must be poudred with grace to those that heare vs: else, as fresh meate long kept without salt, doth putrifie; so our talke, if it be not salted with wisedome, will proue rotten talke. This wisedome is shewed when a man speaketh with iudgement, (which a foole cannot) who poureth out all his mind, where the wise keepeth something for hereafter, Pro. 19.11. Thirdly, wee must not be too full of talke; and when we speake, wee must speake little and soberly: for in many words there is iniquitie, Pro 10.19. and hee that speaketh much, shall speake falsely, or idlely, or both. God (therefore) hath giuen vs two eares, and but one tongue, to the end wee might be more ready to heare then to speake; or to teach vs to heare much, and to speake little. And, as when a Riuer ouer-floweth, it leaueth much slime: so much talke, much corruption: and wee cannot runne ouer in our talke, but we shall offend with our tongue.

A reproofe (therefore) to those who turne their tongues loose, Vse 2. and giue them libertie in their mouthes, leauing them without a Rudder or Steers-man. Now this libertie of speech is in respect of God, or man, as when we speake not reuerently of God, nor soberly to Man. We speake not reuerently of God, when out of an Oath we speake idlely of him, or blasphemously in an Oath. Out of an oath wee speake idlely of God, when wee speake of his titles, neither in due time, nor with any reuerence: as they, vvho for euery trifle, and when they would vtter a troubled affection, breake out into a speech of God, in some of his names, neither making profit of them to themselues, nor to those who heare them: as Iesus Lord, where hast thou beene? Lord haue mercy vpon vs, what a thing is this? and, O Christ what a man are you? with the like. But Moses saith to such, Thou shalt feare this glorious and fearefull name, the LORD THY GOD, Deut. 28.58. and Dauid, to the shame of such; They shall prayse thy great and fearefull Name, because it is holy, Psal. 99.3. In an oath wee speake blasphemously, when, with a contemptuous and raging tongue, vve call God to witnesse for euery trifle: specially, when wee deuide the LORD into parts and quarters by lippes of blasphemie in common talke, which is a sinne so rife and generall in our dayes, that it cannot bee but GOD must still plague our Land, as in that vision of the flying Booke, with varietie of curses, till vve bee consumed, our houses and our persons with stroke after stroke, except the horrible swearers of our Countrie, and the Kingdome be by compulsiue discipline (betimes) amended, Zechar. 5.4. And here, who can but prophesie? for (alas) how doth the Land mourne because of Oathes? What danger are we in who liue in an age of such wickednesse, where, if men be neuer so little crossed in their affections, they are readie, and sometimes when no man crosseth them, to cast vp their choler, and disgorge their filthy stomacke vpon the name of God, by tearing and rending it into small shiuers? then, wounds, and sides, and blood, and nailes, and such a chopping and hewing in pieces of that great and fearefull name, the Lord our God, in common speech, that hee that heareth (if hee feare God) cannot but feare that God will shew some visible iudgement vpon such places and Monsters, to teach them not to blaspheme. And, shall vvee keepe silence, vvhen no good man may hold his peace? or say nothing when such oathes cry? The Apostle saith, His seruants ye are to whom ye obey, Rom. 6.16. and, i • hee an obedient seruant that will ease his distempered stomacke vpon his Masters credit; flie, like a madde dog in the face of him that giueth him his meate and finding, and vse him with the vilest names hee can inuent & vtter, to his reproach? vvhose seruants are they (then) vvho, if they be crossed (neuer so little) in their pleasures, will crosse God in his glory? If they be at the Tables, and the Dice runne against them; looke how fast the Dice runne against them, so fast their tongues shall runne against him: or, if there be but a penny in a bargaine betweene a Man and his Neighbour, hee vvill haue it, or dig into Hell for oathes, if swearing wil get it. And be these Gods seruants, and not seruants of sinne, and brands of Hell? Pilate and Paynim was not so outragious: for, when hee heard but the name of the Sonne of the Soune of God hee was afrayd, Iohn 19.8. These tosse and bandy it from one to another, and feare not the condemnation of hell. The high Priest in his fury against Christ, shewed more reuerence. For, at the hearing of that which hee supposed to be blasphemie, he rent his clothes, and was troubled, Matth. 26.65. but menruffians, and women-roisters in these dayes, wickedly name God at euery other word, and insteed of tearing their garments, teare in pieces his glory. And for Christ, who must bee their Sauiour or Iudge, they crowne with piercing oathes, as with most sharpe thornes, his tender head: they smite through his body, with the speare of swearing, and goare his sides with swearing by his sides: they rage against his wounds, by which wee are saued: they prophane his blood and death, and wound his heart, his hands, and blessed feet, by damnable swearing, and are not moued. And shall any great person clothe such? or, any good mans house receiue such? Doth not the plague enter where they enter? and vengeance pursue the house where they liue? Christ saith, forbidding whatsoeuer is more in common talke then Yea or Nay, Mat. 5.37. Whatsoeuer is more commeth of euill, that is, of the Deuill. His meaning is, that that detestable sin of idle and common swearing, is spauned of the Deuill, and becommeth a plant of his setting, the root whereof is sinne, and the fruit damnation, Iam. 5.12. and should not this terrifie wretched and prodigious Swearers? and teach Masters not to keepe a swearing seruant, as they would not keepe the plague of God in their house? and perswade Magistrates not to fauour a common Swearer, as they would not countenance the Deuill, vvhose spaune and generation common Swearers are? For, are such plants of the Deuils se • ting? how (then) can the Orchyard of God in a priuate familie, and the Church of God in a publike state, bring forth any good fruits where such slippes of Hell are, and haue their roote of continuance? Consider this ( The Lord Zouch my honoured Lord,) and you Masters, who haue the charge of a Familie; put the Deuill from you in these members of perdition, if you know any such in your Houses, and if they proue miscreant and incorrigible. You vvould not (willingly) keepe a theefe in your House: and, are you not afraid to keepe in your cloth and seruice a common blasphemer? or, is it a greater sinne to robbe you of your goods, then it is to robbe God of his glory? or, can you be more moued for a litle perishing wealth, then iustly vexed for Gods dishonour? Iob sacrificed for his sonnes, because they might blaspheme God at their feasts, hee was not sure they did; and yet they were not so wicked as to blaspheme him with lippes, onely hee saith they might doe it in their hearts, Iob 1.5. And should not you sacrifice care, and burne in zeale and diligence to reforme that seruant, and those children whom you doe not imagine but heare daily to blaspheme, and not in their hearts, but with fearefull oathes the name of the Almightie? If this were thought of in some good conscience, vvee should not haue such families of Beliaell and households of cursed swearers, as now multiply in euery Towne and little Village, and threaten the Land. And heere I wish that both Towne and Countrie would be followers of that example that your The L. Zouch, his well ordered Familie. Honours Family in this behalfe (I speake in Faith vnder the seale of my Office, and not dissemblingly) doth as a worthy light, kindled at the fire, and vvith the breath of your owne religious authoritie and great zeale, giue to the same.

But the vvant of this care is cause, that not onely the old Bramble, but the yong spray comming from it, beareth sharpe prickes of blasphemie in the tender tongue of it: and that the little childe, that is but lately crept out of the shell, hath a mouth full of cursing and bitternesse, as that which hath no sooner learned to speake, then it hath learned to blaspheme, and is taught no sooner to name God, then it is instructed, or (vvithout teaching) apt by that which it heareth daily, to sweare by God. So true it is, that vvhere the Father is a Bramble, the Childe will be a prick. But, as we speake not reuerently of God, so neither doe vvee speake soberly to Men. I say not soberly: for, do we not giue our tongues libertie to say any thing of our enemies, and of our betters, if they be our enemies? Doe vve not disgrace such as are faithfull, with vnseemely titles? Doe not Papists call the professors of the truth, by the names of such as haue beene famous instruments of God in the Gospell, as Caluinists, Zuinglians, Lutherans, and that in reproach and derision? Doe not brethren call some of their godly brethren, Puritans? Doth not a Christian cal his fellow Christian Hypocrite, Sectary, Raca, Foole? Doe wee speake as if God had made our tongues? or rather, doe wee not speake as if our tongues were our owne, Psal. 12.4.

But, the Prophet mentioneth here, among other vvicked sinners, whom hee would put from his court & presence, tellers of lies. What he meaneth by such vve haue heard, & they are contrary to those who speake the truth from the heart, Psal. 15.2. A lyar is hee vvho speaketh an vntruth weetingly, or the truth otherwayes then he thinketh. And, a lye is a false speech, vented willingly, and with a minde to deceiue. Where, vvee are to put a difference between a lye and an vntruth, and him that is a lyar, and that speaketh vntruly. For, hee may be said to speake an vntruth, who rashly speaketh it, thinking it to be true: and he may bee called a lyar, who eyther speaketh that which hee knoweth to be false, or speaketh the truth, but falsely, that is, with a minde to deceiue. The one hath no truth in his mouth, and the other hath much deceipt in his heart. The one, speaking a lye (as it is sayd of the Deuill) speaketh of his owne, Iohn 8.44. the other, speaking a truth, resembleth the Deuill, who, euen vvhen hee speaketh the truth, is a lyar, Matth. 4.6. Therefore, there are two sorts of lyes: the first, when a man speaketh not as the thing is; the second, vvhen hee speaketh as the thing is, but deceitfully. The first, which is a reall lye, is likewise of two sorts: the first, when a man speaketh an vntruth against his minde and knowledge, and this is the chiefe kinde of lying, from vvhence in the Latine it hath the name. For, me • tiri, is, contra mentem ire. The second, when a man (inconsiderately) vttereth an vntruth, thinking he speaketh true. And this, though it be a lye, in the generall terme, yet hee vvho vttereth it, cannot be called a lyar, because his vvords agree vvith his minde, though they agree not vvith the thing. Therefore, here by a teller of lyes, vvee must vnderstand, one that speaketh eyther an vntruth against his minde, or the truth with an ill minde: and this is hee, who knowing that which hee speaketh to be true, coueteth to be vnderstood otherwaies then he speaketh, that is, otherwayes then the truth is. As (therefore) a man may vtter an vntruth, and yet be no lyar, so hee may be a lyar in speaking the truth, vvhen he doth not speake it with a simple heart. Which proueth, that to the speaking of the truth, that is in a mans heart, a double agreement is required; the one, of the tongue with the minde; the other, of the minde with the things themselues. And to this is opposed the double falsehood that was spoken of: as when a man speaketh that which is false, or the truth, but falsely. So we haue heard of lying, and the kindes thereof. From whence I conclude, that a teller of lyes, (such an one as the Prophet here meaneth to put out of his house and sight,) is he that speaketh that as true, which hee knoweth to bee false, and that which is true falsely, and not with a simple heart. Such (hee sayth) shall not remaine in his sight.

Doct. From vvhence the Doctrine is; that a teller of lyes, and the intolerable sin of lying should not be abidden by a Christian. It appeareth else where, that Dauid could not abide flattering lips, nor a false tongue, seeing he prayeth against them, desiring God in some iudgement to cut them off, Psal. 12.3. Salomon (also) maketh it one propertie of a righteous man to hate lying words, Prou. 13.5. that is, to hate them in himselfe, and to abhor them in others. God is sayd to hate a lying tongue, Prou. 6.17. and Iob craueth no fauour, if he haue walked in vanitie, fauouring a lye, Iob 31.5. He put vp his tongue from doing of hurt, and would not vnsheath it, but when he was to skirmish with Sathan, or to strike at sinne. And shall we thinke that he could endure those in his sight who walked in vanitie, louing euill more then good, and lyes more then to speake the truth? Psal. 52.3. who instead of skirmishing with sin, make frayes with their brethren, and draw vpon their names with a lying tongue?

The Reasons.

The Diuell is the Father of lyes, and of liars. Ioh. 8.44. lyes are his creatures, and liars his children. Now, cannot a man abide the Diuell, and will hee agree with his vncleane brood? Further, Truth maketh vs to resemble our heauenly Father, the fountaine of Truth, where lying maketh vs to resemble the Diuell the Father of lies: and as truth is a cognisance of a Christian on earth, and a Saint in heauen; so lying is the note of a wicked one heere, and of a damned one in hell. Againe, as there be two Fathers, one of those who speake the truth truly, which is God, another of liars, vvhich is the Diuell; so there are two Kingdomes, one of light, and another of darknesse. The dialect of the light is truth, the language of lyi • g is darknesse. And who that loueth not darknesse, will abide the tongue of darknesse? and that loueth the light, endure that vvhich is an enemie to the light? Secondly, vvho can abide that whereby Satan raigneth in the heart of him who is possessed of it, as in his Kingdome? But, where the Scepter of Satan is borne vp, as by lying, there hee raigneth as King; and there the Scepter of the Lord vvhich flourisheth in the truth, is depressed, and God is made as no bodie. Thirdly, the common liar maketh that soule that should be of a good sauour to God, no better then stinke and carrion: for, the liar is an abhomination to God. Prou. 12.22. And, doe we stop our noses at vnsauourie smels, and vvill vvee thrust them into an vncleane dunghill, by taking delight in lying vanities? Fourthly, no man can endure to conuerse with his enemie, or to put his hand to that that his heart riseth against. Also, men and women vse not to play vvith Snakes and Serpents, as with Whelps and Birds, because they hate them. So, if we hate lying, if our heart rise against it, if we thinke of it as of an enemie, would wee loue liars? would wee suffer them? nay, would wee liue with them? or abide that they should liue with vs? Fiftly, we must loue where God loueth, and hate where God abhorreth. But God loueth truth, therefore vvee must loue it; and hateth lyes, therefore we must abhorre a liar, and hate to tell a lye. Now that euery liar is loathsome to God, besides the former plaine Text of Prou. 6.17. it may appeare by the companions among which hee is marshalled, and his fellowes who are reckoned vp, Apoc. 21.8. as vnbeleeuers, and abhominable, and murtherers, and whoremongers, and sorcerers, and idolaters. Now are these fit mates for a Christian to dwell with? or if they be not, then the liar is not: for, hee is one of that fellowshippe which shall bee cast into the lake of fire. Sixtly, who can abide that that shutteth out of heauen, and casteth into hell? but lying doth. For, all liars must haue their part in that lake, that burneth with fire and brimstone, which is the second death. Apoc. 21.8. And it is written, that without, that is, out of heauen, shall be Dogges, and Enchanters, and Whoremongers, and Murtherers, and Idolaters, and whosoeuer loueth, or maketh lyes. Apoc. 22.15. O good Lord, shall vnrepentant liars neuer enter into heauen? shall they burne, world without end, in the tormenting fire of hell? Haue liars no better fellowes, nor worthier companions then Dogges, and Enchanters, and filthie Whoremongers, and Murtherers, and Idolaters, and the like rable of sinners? and shall we account it so small a matter to lye for a commoditie, nay to face and lye for nothing? Lastly, lying taketh away the right and good vse of speech, and necessarie vse of trading betweene man and man. For, the speech is made to expresse the true meaning of the heart: and if that doe not, what shall? Also the trades of life, which are the bonds of humane societie, are preserued by truth, and ouer-turned by lying. Besides, lying maketh a man to loose his credit among men: for, he who vseth to lye, shall not be beleeued vvhen hee speaketh true. And who can abide or agree with that that ouerthroweth a mans credit, that ouerthroweth his trade of life, his societie with his neighbours, his sure estate and very being in the world? Nay, who can abide that that so prouoketh the Lord, that he cannot abide vs? for, the Lord hath a controuersie, and is at warre with liars: Hos. 4.1.2. And if we be such, the Lords action lieth against vs, and his pleading vvill be with vs by his fierce iudgements.

Quest. But you vvill say; and vvhat man (then) shall not be odious to God, for, all men are liars? Rom. 3.4.

Answ. I answere; they are called by the Apostle in that place liars in comparison: as liars to God. For who doth not lye to him? & liars in respect of God: for, vvho is not a liar compared vvith him? but not liars to men, nor liars in respect of men; nor such as loue to lie, or are accustomed to tell lies.

Quest. You will say; our brother may be in necessitie, and may we not lie a little to helpe him in his necessitie? May we not lye to doe good?

Answ. I answere; necessitie can no more priuiledge vs to lye, then it can warrant vs to steale. And for the good that may come, I say; Wee may not doe euill, that good may come thereof. Rom. 3.8.

Quest. What vvill you say to the Midwiues and Rahabs lie? Exod. 1.19. Ios. 2.4.5.

Answ. I say their faith was good, their lye was naught.

Quest. But Charitie requireth that we doe good to our Neighbour?

Answ. I answere; Charitie reioyceth in the truth. 1 Cor. 13.6. And it is no charitie to doe our Neighbour good vvith the Lords dishonour, and our owne admixed hurt in the wound of our soules. And if wee may not lye to bring glorie to God, Rom. 3.7. Iob. 13.4.7; how much lesse to bring a little perishing benefit to our Neighbour?

Vses.

Vse 1.If no Lyer nor kinde of lye may be abidden by Christians, then is not the merrie lye tolerable • nor the officious or profitable lye lawful? Some hold both to be expedient, and the pernicious & hurtfull lye to be onely spoken against here, and in other Scriptures. But that the merry lye or iesting lye is not tolerable, may be shewed: for if wee must giue account for euery idle word, Mat. 12.36. how much more for euery lying word? Besides, the Lyer is contrary to God, be hee Lyer in sport or earnest? and can a good childe be merry and glad to be contrary to his righteous father? Or may wee not make Princes merry with our lyes, Hos. 7.3. and is it a sinne to make the King glad with such wickednes? then may wee not lye in mirth, to make our selues or others merry with a lye: for what we may not doe for the King, we may worse doe for a meaner man. Vid • Aug. lib. de mendatio. Augustine will not haue a lye told to saue a Mans life, and would hee allow it for the pleasure of Mans life? Thus the sporting lye is proued to be intolerable: and for the officious and profitable lye, this I haue to say against it, that truth must not be sold for any thing. The Scripture is playne; Buy the truth, but sell it not, Pro. 23.23. and though by so doing, good should come, yet (as hath beene sayd) wee may not doe euill that good may come thereof, Rom. 3.8. Indeede, truth is iudged now so base • & truths purchase so little worth, that some will part with it for nothing, who thinke it a grace to make themselues and others merry with a lye. Some sell it for the least penny of profit and dramme of pleasure, who for a trifle will not sticke to crosse the truth and themselues, out of the Booke of truth. Or, haue Men committed a fault? presently truth must be sold to buy a couer of some false excuse, to hide it with a lye. Doe they hunt after the fauour of some great Man? truth must be sold by base flatterie to purchase it. Haue wee enemies? or are we malicious? truth must be gone, or be bid to goe, by slaundering, back-byting, and other euill speakings, that where we owe a spight, there wee may take reuenge. And thus truth, for a profitable lye, is bought and sold by all degrees of Men, and in all trades of life.

A reproofe to that trade of Lying that is so commonly practised in Shoppes and Markets, where Men can no more buy and sell without lying, then they can without speaking, and where false and lying words are the waights, and a corrupt minde (voyd of all good conscience) holdeth the Balance betweene a Man and his neighbor. The Father commendeth that Childe, and the Master praiseth that Seruant, who can for their profit most cunningly smoothe and face out matters. And Men are come to this fulnesse of sinne, that they thinke it to be no fault, but praise rather to put away their bad wares with artificiall lying. By this Art they get their liuing: and therefore as the people cryed, Great is Diana of the Ephesian • , Act. 19.34. so because they so gaine by this siluer sh • ine of a lying mouth, therfore great is this Diana of England • and much honoured in Towne and Country. But me thinks they should neuer looke vpon the money so gotten, but it should make them to open a veine and bleede: for may they no • say of such mony; Is not this Ac • ldama? is it not the Field, nay, price of bloud? haue we not for this corrupt reward, with cruell hands, euen shed the bl •• d of our Seruant, and the bloud of our owne deare Childe? haue we not for a little perishing wealth sould the life of our Seruant, and the life of our owne bowels to the Diuell?

But may lying at no hand be indured? then the admonitio • i which the Apostle giueth is good for vs, and we should endeauour to cast off lying, or to thrust it from vs, and to speak • the truth, euery Man to his Neighbour; that is, to speake nothing to any Man, but what we know to be true, or answerable to our new-man in the image of truth, Eph. 4.25. for wee are ren • ed in the holinesse of truth: and therefore must be true, as God is true, vers. 24. Also, we haue put off the old-man of vnrighteousnes, therefore wee must not lye one to another, which is one of his works, Colos. 3.9. Further, that that Moses saith, or the Lord by him, belongeth to vs; Yee shall not steale, nor deale falsely, nor lye one to another, Leuit. 19.11. And here, as thef • and lying vsually goe together, so they commonly couple as companions. Wouldest thou (then) blush to be a Thiefe? be as much ashamed to be a Lyer. To lye is a base thing, but truth is noble: and who can endure, that it should be sayd to his face, Thou lyest, or, You lye?

Lastly, is it intolerable to tell lyes? then is it horrible to sweare them: and heere the greater may not be abidden, where the lesser cannot be indured; which maketh against false witnesse and periury in iudgement: for if wee may not tell a lye, then we may not sweare a lye; and if not in priuate speech, much lesse in Iudgement. This vvould be considered of Iurers and Quest-men, who, as they fill m • ns • ares with vntruths, so they defile the place of Iudgement with periury and vnrighteousnes whiles by a false verdict, they make the sacred Seate of Iustice (which is Gods owne Chayre of estate on earth) a Sanctuary for false sentence and whiles (as much as in them lyeth) they make the Lord himselfe, in those high persons who sit in that chaire, to oppresse the innocent, and to cleere the wicked. Some, with respect of persons, giue themselues altogether (being Sworne-men) to packe matters to gratifie their friends with the Lords dishonour. And some, (going vpon the life and death of a man whom they would corruptly saue, or wickedly destroy) dread not, eyther by periury to saue life in the vessels of carnall pittie and corrupt hyre; or to shed bloud by crueltie, where no cause is, saue that malice will not let the simple liue. By this high straine the holinesse of the Lord is defiled, as much as is in man to defile it; and the person of Sathan put vpon the person of the Lord, as farre as Man can do it. The consideration hereof should admonish all of you (Christian Lord, and graue Magistrates) to be circumspect what oathes you receiue, and what lawfull oathes they that be vnder you minister in Court where you sit as Iudges: and if you finde any to faile of fidel • tie, to sift their testimonie well before you passe it; for it is no small matter to suffer a seate of such excellency as you sit on, to be defiled with impure swearing. The Kings Chayre is kept cleane, and shall the holinesse of the Lord be violated? Here (also) you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee, though vnsworne. For, some vvill tell you farre otherwayes then the thing is, if you will beleeue them, and speake euill of good, or good of euill, Esa. 5.20. if you will heare them. Some vvill whet their wit, and polish their tongue, to couer a false and naughtie matter, and to make that seeme good, which is (indeede) naught. If there be none such in this Court (and I hope there is not) I speake against none here. And for those vvho be here, this that I haue sayd may serue to preuent corruption that it enter not, not to tax: corruption where it is not. Here let none excuse himselfe, because hee must speake for his Client. For, hee must speake that onely for him which is true, or which hee thinketh to be true; else hee takes a fee to goe to Hell for his Client. Some say, they spake as they thought; and some of such say true: for, they neither spake well, nor thought well: else how could they who are so witty to prouide shifts (as it were colours) to mend and varnish a bad cause, bee so simple in the helps which belong to a good cause? The Prophets last generall protestation against offendors followeth.

Betimes I will destroy all the wicked. &c. Ver. 8.

THE Prophet, as a cleane soule, comming out of the hand of the Creatour, and entring into the Realme (left by Saul) as into a bodie altogether vncleane, and polluted with great filth of much iniustice and wickednesse that then abounded, doth heere take a bond of himselfe presently, by Gods helpe, to roote out wicked persons, and to purge that whole bodie; where, without delay (as it were rising early) he promiseth (betimes) to set vpon the worke with purpose to effect the cure of the holy Citie, and whole land. And here he resembleth the Sun in the heauens, which (as soone as it riseth, or before it appeare) chaseth the darknes before it, and is cloathed with glory, as with a Roabe: for so, as soone as he came to the Kingdome, or before he was placed in it (as the Sunne of that Firmament) like a right Noble Starre in an obscure Land, hee gaue forth (as his beames of approach) these holy promises, which he holily obserued so soone as with the consent of all the Tribes, hee was made and confirmed King. Further, he saith that betimes, or, morning after morning, he will destroy, or vtterly cut off all the wicked of the Land Hee saith all, without acception of persons, or exception of Men. And for the wicked, he sheweth in the words following what he meaneth by them; as namely, workers of iniquitie: and these hee will with his morning care dispatch out of the Church and Common-wealth of Israel; that is, he will presently so doe, and from time to time. This is the meaning of the words: wherin we may consider (further) the manner of his reformation; it shall be instantly done, and constantly followed; and the obiect or substance of the same: and this in the punishment it selfe, or persons whom he will punish: the punishment is destroying or cutting off: the persons are, all the wicked of the Land; whom by exposition, he calleth the workers of iniquitie: for the manner of reformation here promised, it is promised that it shall be made betimes, Doct. or without delay.

From whence the Doctrine is: Magistrates and other Gouernours, must betimes without putting off, proceede against the wicked in their greater or lesser charges, at home and in the Common-wealth: that is, good and quick iustice must be done vpon euil doers whosoeuer they be, that are within their authoritie, as it were gates: and they whom God hath bid to rise vp to giue iudgement, must say, presently, by Gods grace, I will commaund iustice, and establish peace; Vertue shall be my first care, and forthwith I will banish vngodlinesse. So Iosua rose earely in the morning, to finde out the trespasses of Achan, Iosh. 7.16. He lay not all day in bed, when Israel had committ • d an execrable sinne: Hauing found out the sinne hee executed the Malefactor the same day. S • l • mon, Dauids sonne, prayed for this Wis • dom • , and obtained it, 1 Kin. 3.7. For, so soone as hee was set vpon the throne of Dauid his Father, and God had established the Kingdome in his hand, hee proceeded to sentence against diuers • icked persons, whom his Father had spoken of, to doe vnto them according to the wise • ome of his heart, 1 Kings 2.24.26.31.66.44.45.46. and Iehu is sayd to be zealous for the LORD, 2 King. 10.16 • though (otherwayes) no good King, because hee beganne vvith the Lords sword in his hand to destroy wicked Iehoram, and to roote out the vvhole house of Ahab, and worship of Baal, 2 King. 9.24.33. & 10.1.2.3.7.8.10 11.17.25.28. A • a did not put off to doe good therefore he is said to haue done that that was good and right in the eyes of the Lord, 2 Chron. 14.2.3. though his end was not like his beginning, Chap. 16.2.10.12. For, when sentence against an euill worke is not executed speedily, the heart of the children of men will be fully set in them to doe euill, Eccles. 8.11. In other things (as the saying is) occasion i • bald behind • but here men may see her braines, if they who haue the opportunitie and calling to punish vice, deferre to doe it, and take not hold of her forel • ckes. Besides, the greatest haue no Patent, or Charter of their life: what care (then) should they haue, as GOD hath called them; to walke to day, and to morrow, and the third day, euen till they haue finished their course with ioy?

The Reasons.

First, they are not sure of to morrow, and therefore the good they are able to doe, they should doe it with the present day, redeeming the season, Ephes. 5.16. Secondly, punishments are as medicines, which (if they be kept too long) hazard the patient, and loose their worke: and Magistrates are as Phisicians, who must not let a disease goe too long, lest by sufferance, it proue incurable, which might haue beene holpen by timely ministring. Delay in common matters is dangerous, but vnspeakeably banefull in the case of punishment. For, in the time of so large intermission, the wicked will make friends, and the offence so borne vvith, get a protection. And, as a small fire which at the first beginning, may bee put out with a handfull of dust, yet (neglected for some time) so rageth against houses and vvhole Townes, that it preuaileth against, not onely a great deale of vvater brought vnto it in vessels from Welles and Conduits, but sometimes against Ponds and Riuers: so an euill member, vvhich at first might haue, vvith small hurt to a multitude, beene remoued, by the diligent hand of a good Magistrate; yet suffered long vvithout punishment, and hauing by such vnmercifull sufferance, gotten a deepe root and long growth of acquaintance, among those vvho are of good sort and note in a Countrey, cannot but breede great offence, and be occasion of much euill before he be, or can be cast out. Thirdly, by deferring of punishment, Mens heate, (that vvhich they had against the sinne) vvill grow colde, and that fault, vvhich they thought to be vvorthie of sharpe punishment, vvill in time seeme, or passe, as vnworthie of any punishment. And not to punish the wicked speedily, vvhat is it but by such euill impunitie, to set them at a greater libertie to doe hurt, as so many Lions, and Beares, and Beares-whelpes, let loose among harmelesse Sheepe and Lambes.

Vses.

An instruction to Gouernours with a ioyfull quicknesse to seeke after God, Vse 1. and not to delay, or put off, to keepe his Commandements: so will they with more speed and courage set vpon offenders. Psal. 119.60. For, wherefore is sinne so spared, and they who commit it so seldome and sparingly punished, but because they so little feare God, who haue receiued charge and power to proceede against such to punishment and vengeance for euill doing? When did iniquitie more multiply in Israel, then when there was no Ruler in it? Iudg. 17.6. It was not vvithout Rulers: but as good there had beene none as such, seeing they vvere (spiritually) so sluggish and (generally) so naught that euery man did that which was good in his owne eyes. The Scripture is plentifull in examples of this kinde.

Vse 2.A reproofe (therefore) to lingring Rulers) who, being Magistrates but for a yeere in Cities and Townes, passe that whole time without drawing the sword of iustice vpon the sinne of any Malefactour; and who so long beare vvith the wicked, (of vvhom there is little hope that they will euer proue better) that they doe nothing but multiply offenders; where their calling is to visite for faults. Such in their owne causes are soone stirred, and yet they can beare with outragious euill liuers, and such as they know long to haue liued in drunkennesse, fornication, and other deadly enormities. And so farre off are their purposes from cutting off the wicked betimes from the Common-wealth if they be Magistrates, and from their owne houses if they be Masters of families, that neither betimes, nor at any time doe they with any good conscience, performe this dutie. The cause of this in some is the euill that raigneth in themselues, which therefore maketh, that they cannot impeach the sway of it in others. For, who shall punish idolatrie, when Ieroboam (he who is King) is giuen vnto it? I King. 12.28.29. in some the cause is more feare of man then of God. For, because they shall be Maiors and Bailiffes but for a yeere, and after their yeere be as another man, therefore (while they are in office) they will vnserue GOD • and serue flatterers, that they may not offend. To such wee may say: who art thou that fearest mortall Man (that must be giuen to the wormes, and fearest not the glorious God that spread out the heauens? Esa. 51.12.13. But we feare too much, and where we should not, because we feare too little or nothing, where wee should feare onely, or specially, euen the Lord who is to be feared. If (therefore) we would sanctifie the Lord in our hearts, and m • ke him our feare, Esa. 8.13, wee should neither feare so much, nor vainely as we doe.

But the Prophet will not onely presently Doct. 2. punish offenders, but constantly punish them. From vvhence the Doctrine is: as Magistrates should not put off to reforme vice: so, after they haue begun well, they must not be wearie till they haue finished their course. The summe is; good is to be done constantly, and not by starts. It is the Apostles exhortation: where he not onely exhorteth to a continuance in well doing, but also promiseth from the Lord, a reward to those who continue well-doers. Gal. 6.9. Also, the fruit of the tree of life is promised, not to Souldiers, but to Conquerours, no • to him that fighteth, but to such as ouercome. Apoc. 2.7. The meaning is; vvee are Souldiers, and our life is militant; and the militant life of a Christian must be, not a striuing but conquering life, if he will be crowned. Hee vvho continueth to the end, (saith he, who is the beginning and the end) shall be saued. Matth. 24.13. And the labourers in the Vineyard had their pe • ny of reward in mercie, not in the morning, vvhen they begun well, but at night, vvhen they had done their worke. Matth. 20.8. And vvherefore vvas the taile of the sacrifice commanded to be offered, but to teach vs to sacrifice to God, not onely the beginning of a good vvorke, but the taile or end? Leuit. 3.9.11. Wee haue a saying, that the end makes all, as (contrarily) the vvant of a good end marres all: and it is a true saying, that constancie and continuance in well doing, doth Ierom. Finis corenat opus. crowne the worke.

The Reasons.

Many hypocrites are hot at hand, vvho can humble themselues for a day: Esa. 58.5: but the true Christian (and he onely) keepeth his heate till the last field be fought, and till he receiue the Garland of his labours in glory. Againe, to begin a thing is pleasant, and varietie delighteth vvhile things are daintie and new. For, if euery day vvere as our marriage-day, vvho vvould be vvearie? Secondly, perseuerance is the Garland of our race: and he is crowned, not that runneth, but that so runneth, that is, so by his patience to the end, that he may obtaine. 1 Cor. 9 24. For in this case, as good, nay better, neuer a vvhit, as neuer the better.

Vses.

Vse 1.A reproofe to those Magistrates, who are diligent vvhen they (first) enter into office, or, till they be a little better acquainted with the ayre of the place. After, vvhen vvith Asa, they haue taken the gowte of sloath in their doings (vvhich is the sicknesse of letting all alone, a sicknesse familiar to Towne-Magistrates, if to any) they fall quite away by despaire and idlenesse. 2 Chron. 16.12. And (heere) some are as Nabuchadnezzars image (being images of gouernment rather then liuing Gouernours;) the head was gold, the armes siluer, the thighes brasse, the feet yron and clay, and so the neerer the end the worse stil. Dan. 2.32.33. Which may be spoken (also) of some Preachers, who in the first or second yeere or moneth of their incumbence, like a bottell (at the first pulling out of the stopple) teach profitably and with full- • unning; after, more seldome and distractedly, as with a smaller streame and flower running; and at last, drop after drop, if the vessell be not so emptie of spirit and full of earth, that it vvill runne no longer. But in the iourney of godlinesse there must be no giuing ouer, nor in the race of our callings. When vvee are in a good way, vvee must hold on to our wayes end, not looking backe with Lots wife, much lesse going backe with Demas. For, as soone as vvee cease to be better, vve begin to be worse.

An instruction to those, that cast to be Officers in Cities or Townes, to cast their charges, like wise builders, Luk 14.28.29. least beginning, and not able to make an end, God cast them off. They who desire the sweet of an Office, must take the sauce of the labour vvith it: and he that would not be damned for lacke of good gouernment, or for guilt of euill, must consider vvhat it is to be a Gouernour before he desire rule. For, to whom much is committed, of him much shall be required. Luk. 12.48. He that hath the fiue talents of gouernment, shall answere for more then he vvho hath but the two, or one, of a more priuate life. Matth. 25.20.22.25. I doubt not (Christian Lord) but GOD hath put into your heart the consideration of your great dutie, to doe it in feare before him: vvhich maketh you so earely and so late to be present (your selfe) in Court at all Terme-causes, and so, as nothing can passe shufflingly, but (as it vvere) openly in the Court or at the Table before an honourable and reuerent Session. But remember vvhat your Sauiour saith: Be constant, and I will giue thee the Crowne of life. Apoc. 2.10. It is the propertie of true vertue, not to begin well but to end well. And yee to vvhom God hath committed much, consider what I say, and the Lord (as the Apostle speaketh) giue you vnderstanding in all things. So much for the Prophets manner of reformation, the matter followeth.

I will destroy all the wicked of the Land.

THE reformation (further) entended by the Prophet concerneth punishment, or the persons vvhom he vvould send to punishment. The punishment is destruction, if the offence deserue it, as before in the fift verse: or rooting out and cutting off. Heere he speaketh of sharpe punishments, which he voweth to inflict vpon stubborne and notorious offendours; not (partially) some, but (indifferently) all.

From whence learne, Doct. that it is no crueltie in the Magistrate to punish sharpely by destroying or cutting off, euery lewd & pernicious euill doer. And, this is the part of a wise gouernour; who (therefore) is compared to a skilfull Husbandman that fanneth his Corne, to the end hee may souer betweene the Chaffe and pure Graine, Prouerb. 20.26. For, so a vvise King, that is Ruler, will scatter the wicked, breaking the knot and fellowship of Drunkards, Epicures, Swearers in common talke, Theeues, and such Mates, and turne the wheele ouer them, that is, seuerely punish them, or (as it were) thresh them, as Men vsed to thresh Bread-corne, in those times, with a Cart wheele. So Esa. 28.27. & Deut. 21.20.21. GOD commandeth the Father to bring forth his owne Sonne to death, when his fault deserueth it. In this case (also) the Husband must not spare the Wife that lyeth in his bosome, nor a friend his dearest friend, Deut. 13.6.9. Asa was not cruell to his Grand-mother, who deposed her, because shee had set vp an Idoll in a groue, 2 Chron. 15.16. if hee had beene gentler to her, hee had beene cruell to himselfe, and sharpe to others. Moses, a milde man, yet commanded the Leuites to slay euery man his Companion that had sinned in the idolatrie of the Calfe, Exod. 32.27. and hee sayth, that God so commaunded. Samuel, a good man, yet hewed Ag • g in pieces before the Lord in Gilgal, 1 Sam. 15.33. and Dauid himselfe, a good King, did put the enemies of God vnder Sawes, and vnder iron-harrowes, and vnder axes of iron, 2 Sam. 12.31. And, is not the God of mercie incomparably mercifull, of whom yet it is sayd, Hee smote great Kings, for his mercy endureth for euer, and slew mighty Kings, for his mercy endureth for euer? Psal. 136.17.18.

The Reasons.

First, the Magistrates sword should be defensiue to the good, and offensiue to the euill: for, he beareth not the sword in vaine, Rom. 13.4. and, it is iust that they who offend the Law should be offended by the Law.

Secondly, it is the Lords commandement, that euill doers should bee rooted out. Now, if it be crueltie in the Ministers of Iustice to roote them out, how can it be but hee must be cruell, who comma • nds them to be rooted out?

Thirdly, due and well seasoned seueritie toward grose offendours is many wayes profitable: it may bee a medicine to the offendour to heale his soule by repentance; it may bee a bridle to those who would offend in like manner, to pull them from sinne. And, it is the onely meanes to discharge the Magistrate and to cleare the Countrie from the guilt of enormious facts.

Vses.

Vse 1.A reproofe to those who interpose themselues for the sparing of desperate Malefactors, or who exclaime if they be duely executed, as doe Papists, who in their infamous Bookes, charge the highest Soueraigntie with wading in the bloud of Recusants, where yet nothing hath beene more familiar to the same, then to breathe mildnesse and fauour toward them, if any grace could supple them. Which maketh (also) against those who (commonly) vse such arguments as these are, for the impuni • y of such as haue made themselues by their horrible errours, Men of death: as that hee is a proper man, a personable man, a man of a high wit, and good parentage: and, is it not pitie to cast away a Man? but, is it not pitty that a proper man should vndoe a profitable man? that a witty man should kill an honest man? and, hee who hath good parentage, spoyle him that hath good graces? Also, to take away a bloody person by the stroke of Law, is not to cast away a man, but to preserue mankinde.

An encouragement to good Magistrates Vse. 2. who seuerely proceede against hainous offendors, and trespasses of an horrible kinde. For, such shall haue the Lord to • eare them out against all vile speeches, complaints, and murmurings of wicked tongues. Hee hath commanded them to doe Iustice; and, if they loue Iustice, he will take part with them against all their accusers. Such as desire and cast to liue dissolutely, may open against them, and they that would (being themselues great) without the controlement of an authoritie greater, riot and ride Poste into all impeachment of higher gouernement, that they only may raigne, will not sticke (perhaps) to put in lying and scandalous Billes against them in Courts aboue: but God, who commanded their seruice, will backe it, and those who shall execute it for his glory. This doth concerne you (Christian Lord) and may much incourage • you, and your reuerend associates and helpers, when euill men and vnruly, taxe your iust, and (for matter obiected) faultlesse and most indifferent (I speake my conscience) proceedings heere. What matters (worthy blame) may be done by some corrupt persons about you (vnknowen vnto you) I know not: I will not defend them, neither you (I perswade my selfe) if you knew them: But for your owne persons, I doubt not but I may say, that euen in matters distastefully apprehended by some, you haue had cleane hands, and a pure heart. I speake this to incourage you to goe on, and no way, (as knoweth the searcher of all hearts) to insinuate, by courting of authoritie. For, though I desire to exercise my vveake gifts, in the Ministerie that is committed vnto me, with your ayd and countenance, for the repulsing of oppositions that may be made against it by persons of corrupt hearts and life, yet I would not buy your credit so deare as (for it) to bring my person out of credit with the Lord, by a lye. So much for the punishment, the persons follow whom the Prophet will punish.

All the wicked of the Land, that I may, &c.

VVEE haue heard of the punishment; now the Prophet speaketh of the persons whom hee vvill punish; namely, all the wicked, without exception, whom by way of exposition, hee calleth workers of iniquitie. And these hee promiseth to cut off by death, and all of these, without respect of kindred or persons, to execute impartially and indifferently, if their sinne so require.

From whence vvee learne, that no sinne ought to bee spared, or sinner fauoured by partiall Iustice. But this point was spoken of before: and the reasons (further) to enforce it, are: First, God is no accepter of persons, Acts 10.34. and Christian Rulers are forbidden to accept the persons of men. Secondly, God can see no euill, that is, cannot abide to see it, Habac. 1.13. therefore religious Magistrates (who in the Scripture are called Gods) should not suffer it.

Vse.

Vse. Now, may no sinne bee spared, not offender boren with? then Drunkenner may not, nor Drunkards: neither idlenesse, nor persons that liue idlely and in no honest Trade: or, are these no sins: and they who are guiltie of them no offendors? I name these two, aboue others; because they swar • n • so in Towne and Countrie, and because they doe so much hurt, and because the Magistrates eye i • so seldome vpon them to punish them. By Drunkennesse and by Drunkards I meane that drinking in excesse, which the Scripture calleth a • itting at the Wine, or a following of strong drinke, Esa. 5.11.22. till Wit goe out, and Grace flie out: or an insatiable desire, in Captaine-drinkers, to change vessell after vessell, Host. 1.7. whose trauels abroad are to Tauernes and Tippling-houses; and exercises at home (if they be men of wealth) are to drinke healths, and to shew their manhood, or rather worse then beast-hood, in subduing their fellowes with the force of the Flagon, and in offering the sacrifice of filthy excesse to Bacchus in their cellars. But so many healths, this way or after this manner, so many damnations without repentance.

These are vngodly challenges, and it is no shame, but prayse to a Christian to refuse them: for if another will drinke sicknes vnto me, should not I tender mine owne health? and besides, with what comfort can he looke vpon Iesus Christ, who daily, or at any time, hurts soule and body with the abuse of that creature, that (otherwaies) would be comfortable to many of his thirstie members, who lacke that, which makes him to sp ••• and cast like a beast? This is Drunkennesse; and they are Drunkards who are mightie to drink • wine, and strong to • owre in strong drinke, though their heads can carry it, and legges carry them. I know the Scripture, and I doubt not but the Statute prouided against Drunkennes, calleth such Drunkards. By Idlenes, the second sinne, I meane such a sin as is contrary to an honest vocation; & by Idle persons such sinners as follow no trade, but the wicked trade of Gaming and Drunkennes, or the Beggers wandering trade. Such persons are Idle persons, and not the members, but the diseases of the Common-wealth. Also, the houses which harbour such are no better then Bawdes to all manner vice and lewdnes. Such houses of vnnecessarie resort, being without number, & in no order, should be shut vp by the Magistrates key, specially such as are kept at Townes ends, or in corners & blinde Lanes, for greater conueniencie of receiuing late, & conuaying away earely persons of most infamous life. God blesseth a mans lawfull trade, & Man in it: but this blessing they cannot hope for who liue in no calling, or (sinfully) in a wicked calling. Moses, keeping sheepe, saw the Lord, Exod. 3.1.2.3.5. This excellent Man of God (whose Psalme this is) was taken from the Sheep-folds to be King Psal. 78.70.71. Lidia, in her honest trade hath the benefit of her conuersion, Act. 16.14. And in Q. Maries time, there was (almost) no trade Mechanicall so base, but some were called out of it, to suffer for Christ. But how many Roysters, Tiplers, Gamelters, good-fellowes e,mbraced the Stake & hot flames of fire in those raging dayes? And for Carding houses, Dicing-houses, Tipling-houses, Brothell-houses, what Chappels are these to serue God in? and of what trade are they who keepe them, that they may say, they liue in a trade with comfort to be saued? Also, these houses, and such trades of life, what doe they but multiply Rogues and Theeues, who though they haue nothing to liue vpon in a lawfull course, yet goe gay, and haunt Alehouses day after day? This cannot be borne out but by some bad dealing. Therefore you who haue your Princes Sword and Oath put into your hands for such matters; as you tender the glorie of GOD, the welfare of your Countrey, your Soueraignes glory, and the saluation of your owne soules, be zealous against both Drunkennesse and Idlenesse, and let not those houses stand open, that are open I • nes to one or both. And what I haue sayde of these, I would haue to be sayd of all other works, and workers of iniquitie. And so I come to that which the Prophet meaneth by the wicked of the Land.

All the workers of iniquitie, &c.

THe wicked which the Prophet before spake of, he here, by an exegesi • or exposition, calleth the workers of iniquitie. By which he meaneth such as giue themselues ouer to wantonnesse, to worke al vncleanenesse euen with greedinesse, Eph. 4.19. and such as commit sinne, not vnwillingly, but with purpose of heart.

Doct. From whence this Doctrine is taught, that euery doer of euill is not a wicked person, but he that doth euill, and will doe it. Dauid had many faults; so haue the best Men; for in many things we sinne a • , Iam. 3.2. yet they are not to be numbred among the wicked. Zacharie and Elizabeth were both sinners, yet the Scripture calleth them not wicked, but iust persons, and persons iust before God; that is, in Gods account iust; and concerning the Law vnreproueable; that is, vnreproueable by Man, Luk. 1.6. Paul likewise after his conuersion had a bodie of death, but no body of wickednesse, Rom. 7.24.

The Reasons.

First, the doer of euill may doe euill against his will, or as caried to it by some violence, and yet be a good Man, and so opposite to one that is wicked and doth purposely offend: for hee is no sinner, vvho in truth and deede desireth to be none.

Secondly, hee is a wicked person, not who sinneth, but vvho is of the trade and vvorke of sinne, and vvho is led by it, as a Dogge in a line after his Keeper. Also, hee that worketh sinne, 1 Ioh. 3.8. that is, that followeth it as a man doth his trade, is a wicked sinner. But hee that doth euill (sometimes) doth not so offend: and vvhen a good Man offends, • t is not his worke but the sinne that dwelleth in him, Rom. 7.17. and, can hee who thus is rather ouertaken by sinne then an ouertaker of sinne, be properly called wicked.

Vses.

Vse 1.Here we see what may be thought of those, who when they behold or heare of the frailties of Gods children, iudge them as wicked as themselues, vvho daily offend and with greedinesse; and excuse their wilfull wickednesses by the vnwilling slippes of those that are sory that they doe euill. But it is one thing to haue sinne in vs, and another thing to haue it raigning in vs, as it doth in the workers of iniquitie, who giue their willes, affections, and members, as seruants vnto it. Indeede no man can say his heart is cleane, Pro. 20.9. and sinne dwelleth, and hath dwelt, and will dwell in the best that euer vvas, is, or shall be begotten by Man. But sinne is in the godlie as an ill Tennant, that they would but cannot put out: and the godlie are in sinne as a Malefactor in prison, that is in hold, and vvould be at libertie. So it is not with the wicked; for they, without striuing, willingly serue sinne, make it their trade and occupation, and delight in nothing more then to doe euill. They liue by it, as a man doth by his meate, and walke in it ordinarily, as Trauellers by the way. Sinne raigneth in them, Rom. 6.12. and, by such regiment, expelleth all voluntary goodnesse, it selfe onely hauing the Kingdome and glory. They wallow in sinne, and rise not from vnrighteousnes. And these the Prophet calleth the wicked of the land.

An instruction (therefore) to put difference betweene the sinnes of Gods children, and the works of iniquitie in Saethans children. Both may doe euill, but both doe not euill in like measure, nor with like minde: therefore the one sort • re, and may be called the doers of euill; the other wicked. The place followeth, out of which the Prophet purposeth to destroy these wicked of the Land.

From the Citie of the Lord, &c.

BY the Citie of the Lord, in these last words of the Psalme, the Prophet meaneth Ierusalem, which is called the Citie of the great King, Matth. 5.35. for as the Lord out of all the world chose the Land of Canaan to bee his portion: so out of all Canaan he chose Ierusalem to be his place, where he vvould put his Tabernacle, and set his Temple, Deut. 12.5. and 1 King. 8.29. Metaphorically, hee meaneth by the City of the Lord, the Church of God: and so the reformation of the Church shalbe his first and chiefest care.

The Doctrine is; in all reformation • , the Churches should haue the first place. The Commaundement which Christ giueth, Mat. 6.33. First seeke the Kingdome of God and his righteousnesse, belongeth to all, teaching them vvith their first care and best meanes, to promote the glorie of GOD in his Church. This Dauid practised himselfe, 2 Sam. 6. 14.15. & 7.1.2. and commaunded to his Sonne, 1 Chron. 28.9.10. By this Salomon ascended into a most glorious seate (as is noted by the Lyons at his feete on eyther side) and sate downe aboue all the Kings of the earth; whose glorie (so sitting) vvas such that he seemed to be a new Adam, reentred into the Paradise of God; or rather as the Sonne of God, vvhose glorie, in a sort, vvas shadowed in his. And the Lord greatly prospered Hezekiah, because, with his morning care he opened the doore of the Temple of the Lord, which his Father A • az had shut vp, 2 Chron. 31.21. Moe examples and precepts to this effect might be alledged; but these may suffice that haue beene spoken of

The Reasons.

First, Religion and Godlinesse, (which are the Iachin and Boaz, the two strong and durable Pillars of Gods Church, 1 King. 7.21.) are the two, and principall two necessarie proppes of a sanctified state, without which it falleth.

Secondly, if a man that hath the charge of the Kings house, in the Kings absence, will carefully looke vnto all the roomes of the same, but specially to those (that they be cleane and in good order) into vvhich the King, in person, vvill come: shall not they, vvho haue the keeping of Gods house, (which is his beautifull Temple,) though they must not neglect the out-roomes of the Common-wealth, yet (specially) looke to the presence, and those holy Chambers in the vvhich Christ will keepe his Passe-ouer with his Disciples, that they be trimmed? Mark. 14.15.

Thirdly, the Church, as the first moueable, must be first stirred and vvell ordered, or the wheeles of the Commonwealth will (all of them) either stand still, or goe in no order. Therefore were they reproued by Haggai the Prophet, vvho builded their owne houses, and dwelt in setled houses, but neglected or did not regard Gods house. Agg. 1.2.4.

Vses.

An admonition to all Rulers and Gouernours, Vse. in all their purposes, specially in their Parliament and State-consultations, to set the motions of policie vnder the waightie billes of the Church, till Gods tabernacle haue all his pinnes and vvhole furniture. And here that which Azariah the Prophet said to Asa the King, and to all Iudah and Beniamin; may truly and fitly be spoken • to all Kings, as to Asa, and to all their Nobilitie, as to the royall seede of Iudah, and to all the people, as to Beniamin: the Lord is with you while you be with him, and if you seeke him, He will be found of you; but if you forsake him, hee will forsake you. 2 Chron. 15.2. The first fruits are Gods: He that denieth these, denieth Gods right, and refuseth to giue him his royalties.

But there are in the holy Citie, that is, in the Church wicked persons (as the • e vvill euer be) that must be cut off. Doct. 2. Where the point taught is: the Church visible is a mixt assembly, vvherein are good and bad, true beleeuers and hypocrites. Some are sound members, and some not members, but certaine superfluous and troublesome humours in the veines of the Church, liuing in it as Goates among Sheepe, and being in it as tares among Corne, Matth. 13.27. Ierusalem in the dayes of Christ, was called the holy Citie: yet in it were blinde leaders of the blinde, a corrupt Priest-hood, and ministrie of sacriledge. Matth. 15.14. This is that great sheete, knit at the foure corners, and let downe to the earth, wherein are all manner of beasts and fowle, cleane and vncleane. Act. 10.11.12: and this is that drawnet of soules, that gathereth of all kindes, good and bad soules. Matth. 13.47.48.

The Reasons.

There must be heresies in the Church, and Schismes in Doctrine. But there can be no heresies, but there must be heretikes to teach them, euen in the Church; nor Schismes, but where are Schismatikes to make them, euen from the Church. 1 Corinth. 11.19. Further, the faith of the good must be tried: 1 Pet. 1.7. And how can that be if there be no bad to trie them?

Secondly, Christ gaue himselfe for his Church, that he might sanctifie and cleanse it. Eph. 5.25.26. And wherefore sanctifie it, but because it was vncleane, and yet a Church? When hee presents it to his Father, it shall be without spot, but till hee take it from the drosse of mortalitie to present it, it shall haue spottes, yea it selfe shall be spotted, and liue with spotted men.

Vse.

The vse reproueth those who thinke there can be no sound Church, Vse. vvhere are any corrupt members, and vvho, for the euill vvhich are in the Church, forsake the good that are in it. Hebr. 10.25.38.39. There was a Iudas in Christs companie, and at Christs table, yet did Christ suffer him, neither shewed him to the other Apostles, that they might seperate from him. Which he did (no doubt) to shew that among Professours there will be alway faultie Professours. The Magistrate should reforme them, but Christians may not separate for them; neither depart from the company of the Church, because of that euill companie that is in the Church. Indeede, vvee should not make them our companion • : and we ought alwaies to separate from their sinnes. But shall I runne from my Fathers house, because a bad seruant is in it? No doubt, but there were good men who abode in that Church where the watch-men vvere blinde, and where they were (all) dumbe Dogges, who should with wholesome barking, haue driuen away the Wolfe, or giuen warn •• g of his comming: or vvhere were they? Esa. 56.10. If a brother walke inordinately, vvee should with-draw our selues from him, not from the Church because of him, 12 Thessalonians. 3.6. 1 Corinthians. 5.11. So I conclude, that to separate from a Church is vnlawfull, where many things vnlawfull, and not so refined from the drosse of flesh, are practised in that Church.

ROM. 16.27.

To God, onely wise, be praise, through Iesus Christ for euer. Amen.

IOS. 24.15.

I, and my house will serue the Lord.

ACT. 10.1.

Cornelius, with all his houshold, feared God.

FINIS.

AN EXPOSITION on the fifteenth Chapter of Saint LVKE. Verses. 13.14.15. &c.

So not long after, when the yonger son had gathered all together, he tooke his iourney into a far country, and there he wasted his goods with riotous liuing.

14 Now, when he had spent all, there arose a great dearth throughout that land, and he began to be in necessitie.

15 Then he went and claue to a Citizen of that country, and he sent him to his Farme to feed Swine.

13. So not long after, when the yonger Sonne, &c.Vers. 13.

IN this Chapter, or part of Scripture, being a Chapter which bringeth much true and sound comfort to touched and mourning sinners, are set downe three parables. The first, of the lost Sheepe, vers. 4.5. the second, of the lost Groat, vers. 8.9.10. and the third, of the prodigall and lost Sonne, vers. 11.12.13. &c. to the end of the Chapter. The occasion is to be seen in the first, and second verses, which was the comming of many Publicans and sinners to Christ, and for it, the murmuring of the Scribes and Pharisies against Christ.

In this parable of the Prodigall and lost sonne, two things are spoken of principally, as the Father and his two sonnes in the literall sence: and God the father, and his children, of different inclination and wayes, in the mysticall. For, by the elder, or bragging sonne, are meant the Scribes and Pharisies, and by the yonger, and prodigall, Publicans and sinners. The first sort seemed to liue in the bosome of God, the second professed to liue in the botom of the wrath of God. The one kinde were (seemingly) righteous, the other (apparantly) prophane. The one in the Church, and vnder the Law, the other not in the Church, nor vnder a law, but out of it, and without law, in their farre country of sinne.

And so by the lost Sonne, wee may vnderstand such sinners as are not called out of the broad way of their sinnes to the path of life, and yet are (secretly) marked to saluation, and shall be (mercifully) called to repentance in the Lords good time, as the lost sonne here. Of him my purpose is to speake now, and but of some of the Parable concerning him; as of his sinne, and entry-dore to Repentance. His sinne is, that that which was before, hee receaued his portion; or, after he had receaued it. His sinne before he receaued his portion, was his greedinesse to haue it, and impudencie in calling for it: His sinne after he receaued it, was his leauing of his Father, and Fathers house: and, after hee had depriued him of the comfort of a Sonne, and (vniustly) of that portion that belonged not to such a Sonne, a wasting of his goods with a riotous life. And this is spoken of in this 13. verse. where we haue that, that was the occasion of his sinne, and the sin it selfe. The occasion was his gathering together of his goods, and that substance which his Father had giuen him. And heere our Sauiour, by the Euangelist, sheweth how dangerous a thing fulnesse is, euen to Gods owne children, by abuse. For, it is said, when hee had gathered all together, &c. the meaning is, when hee was left to himselfe, and to his owne caruing, in these outward things, hauing Mony in his purse, and the raines of himselfe in his owne hand, he would endure his Fathers house and seruice no longer, but hasted out of it, as out of some close Prison, desiring the open Aire of Liberty, and to depart farre enough from his Fathers discipline and feare, that nothing might stop his way to the dissolute life hee entended to passe with sinners, out of Gods Church, in a strange land. So long as hee was at his fathers finding, stinted by him, it doth not appeare that hee poured out himselfe to any such riot: but after his portion came to his owne hands, hee went into a farre Countrie with it, and wasted it with riotous liuing.

The point here taught, is: Men had more need to watch sinne in a full estate, Doctr. then in a poore life. In the 69. Psalme, verse 22. the Prophet speaking of the full table of those desperate sinners that had dealt wickedly with God, and ill with him: wisheth (and that with a Prophets spirit) that their table might bee a snare vnto them, that is • that they might be snared to destruction in it: and their prosperitie, their ruine: that is that that wall of a prosperous and wealthy estate, to which they so leaned, in their contempt of God, and rage against his people, might fall vpon them, and in that great fall, send them from a peaceable life to perdition.

And this he prayeth for, with a knowledge, by the spirit of prophesie that was in him, of their reprobate estate, and that they were the enemies whom the Lord would destroy. But, what furthered their sinne, and hastened their end more or sooner, then vnsanctified fulnesse, and that hill which they supposed to be so strong in their vnmoueable prosperitie? Saul, being of a low degree and spirit in his Fathers house, liued commendably and well, 1 Sam. 9.2.21. But, hauing a kingdome, and being King, he left the Lord, and did much wickednesse. Sathan would haue set vp Christ in prosperitie, as vpon an hill, thinking that if any estate could, a full estate would make him fall from God, and fall downe to him. But Satan could finde nothing in Christ, Iohn 14.30. that is, nothing for his purpose in any temptation, though hee found corruption enough in others, euen the best, after they were tempted in such manner: for, when Dauid had rest and ease, by such rest and ease, he fastened the point of this naile in him, and droue it to the head in his adulterie, and bloody sinne, 2 Sam. 11.4. Peter, feeling the fire of a warme estate, denied his Master by feare, Iohn 18.18.25.27.

And (therefore) as the milde and gentle beames of the Sunne haue more force vpon a wayfaring man, then the strongest gale of winde that bloweth in the skie: for, the Sunne, by his warme beames, maketh him to cast off his Cloake, and to put off his Coate, as a burthen too heauie to be borne, where the vvinde, with his loude and colde blasts maketh him both faster to holde, and more closely to wrap about him, both Cloake and Coate: so the vvarme Sunne of prosperitie can make vs more naked to God by sinne, then the colde winde of times, blustering with troubles. Therefore hath a Christian more neede in prosperitie to watch sinne, then in dayes of aduersitie and trouble: which may further be proued by these reasons following.

The reasons. First, Satan hath more cords to binde vs, in those temptations which are on our right hand, fet from profits, pleasures, and honour, then in those which are on our left, drawne from aduersitie, want, and basenesse. Which made him to reserue his temptation, taken from prosperitie, to the last place, in which he reposed all, as in his best weapon, or vveapon of proofe. Secondly, prosperitie is a slipperie path: a man may soone fall in such a vvay: but aduersitie is a more rugged and sure way, not so apt to faile vs. Thirdly, in a full life, we haue more meanes of sinning, then in a bare estate. For what will not wealth doe to the help of riot, that pouertie cannot? A poore man cannot offend by drunkennesse, by whoredome, by oppression, by fulnesse of bread, by garish apparell, as a rich man may.

Vses.

Vse 1.Therefore no cause to be secure when vvee haue fairest weather vvith the vvorld in these outward things. For, then (commonly) the foulest is vvithin. In Luke Chap 12. ver. 19. He that ouernight had his vvarme Sunne, in much goods laid vp for many yeeres: that is, vvhich hee supposed should continue long, and were (presently) gone; was in the colde shaddow before the next morning, or rather in the armes and shadow of colde and sencelesse death. O foole, this night they will fetch away thy soule from thee, vers. 20. Belshazzar was (presently) driuen from his Banquets of Wine to a banquet of Feare, where hee saw in his deepest rests the fingers that wrote and wrought his greatest vn-rest and trouble. For, they pointed to his present vnhappy change, from a glorious Monarchie to an inglorious Sacrifice, by the sword of Darius of the Medes, Dan. 5.4.5.6. And the Text sayth, that the same night was Belshazzar the King of the Caldeans slaine, verse. 30. Also, when did the enuious Man sowe his tares, but vvhile hee slept that had sowed good seede in his field, Matth. 13.24.25. So vvhen wee promise to our selues, or the flattering vvorld doth offer to vs the sleeps of a quiet and easie life, then doth Satan sow in our mindes the tares and impediments of true Peace and Righteousnesse.

The yong man, vvho reioyced in his youth, must, for that abuse of his youth, come vnto iudgement, Eccles. 11 9. And if so; then, vvhat securitie or sound peace is to be found in the best worldly estate so threatned vvith iudgement, and tormented vvith feare? What better to haue our fill of Quailes, and they to come out againe at our nosthrils? Numbers 11.20. When vvee are filled with the Quailes of vvhat wee vvould haue, vvee may thinke our selues vvell: but how vvell? and how long well, vvhen, at that very instant, and vvhile that sweet meat is betweene our teeth, the vvrath of God, by such lusting against God, is ready to fall vpon vs? when Satan is pleased, and the strong man hath possession, all things are in peace, Luke 11.21. but what peace (more cruell then any warre) is that which hath peace with Satan, and warre with God?

Vse 2.Secondly, heere vvee see that goods are not good, but by their good vse. They cannot make vs better, this power belongeth to the Lord, Psal. 62.10. prouder they may make vs, and more to trust to our selues, and lesse in God: or, they can doe vs no good vvithout grace, and the desire of them cannot but purchase vs great harme: for, 1 Timoth. 6.10. the roote of all euill is in such couetousnesse.

Many say, Who will shew vs any good? that is, vvorldly good, Psalme. 4.6. but there is no good in that: and this is true good, to haue Gods countenance, vvhich is more then all riches; and God with vs, which is better then all worlds. For, it is the blessing of GOD that maketh rich, Prouerb. 10.22. that is, riches make not a rich man, but Gods grace with riches; and hee shall rise to wealth, not that riseth earely, Psal. 127.2. but to whom God giueth riches, and the power to vse them, Eccles. 5.18. To bee rich heere, is to haue a good and comfortable estate heere. Not to haue much goods, but to haue much good of that vvhich wee haue, bee it much or little. The wicked may be rich, but not in such manner; rich, hauing the plague, but not the blessed contentment of riches, which is the gift of GOD, Eccl • s. 2.26. This young man had riches, but was he rich? We shall (after) heare how poore hee was vvhen hee would faine haue filled his belly with the huskes that the Swine did eate, because no man gaue vnto him, verse 16. And so rich are they, vvho hauing vvealth vvithout grace, are so commonly, as it vvere, driuen from their full tables, vvith this young man, and lost Sonne, to great hunger, and the diet of huskes. So much for the occasion of this lost Sonnes sinne: the sinne it selfe followeth.

[He tooke his iourney into a farre Countrie.] Heere the Euangelist, or rather our Sauiour, by him, speaketh of this young mans sinne in two things. First, telling vs vvhither he vvent; and (secondly) vvhat hee did in all that time of his stray-life. Hee went into a farre Countrie: that is, as farre as hee could go from his Fathers presence and feare. For, the nature of such sinners is, to remoue as farre as they can, in their persons and conuersation from God: that is, from Gods word, and the assemblie of Gods people, being professed vagabonds and Cains from his Temple and Seruice.

Doctr. This is the meaning of the vvords. The Doctrine and thing taught, is: It is the nature of sinne, and propertie of sinners, to turne from God and to turne the backe to his house, and presence there. The vvicked in Iob, meaning to liue in pleasures, and to grow in wealth; that is, in wealth gathered with a deceitfull hand, Iob 21.7. say vnto God, Depart from vs: for wee desire not the knowledge of thy wayes, verse 14. So in the Psalme, those vvicked, vvho were so proud that they sought not God, Psal. 10.4. and couetous that they contemned him: in whose mouth was cursing and deceit, and vnder whose tongue lay mischiefe and vanitie, ver. 7. set the iudgements of God high aboue their sight, verse 5. that is, set the God of iudgement as farre off as they could in his high acts, that his power might not daunt them, nor his presence be a curbe vnto them. Ionah (Gods owne Prophet) when hee refused to goe to Nineueh, to preach to that great Citie, as the Lord had commanded him, fled from his presence vnder saile, Ionah 1.3. and the Angels that sinned, left their habitation; that is, originall condition, which was to minister before the glory of God, 2 Pet. 2.4. Iude 6. knowing that to liue in sinne, and to liue in Gods presence, who is of pure eyes, and cannot behold, but with detestation, any sinne, Habac. 1.13. is intolerable madnesse.

Also, they, who in Amos, approched to the seat of violence, put farre away from them the euill day, Amos 6.3. the meaning is; they sayd to God, be farre off, when they sayd to the seate of violence, come neere. And, vvhen they sell iudgement, who are set vp to giue true iudgement in matters: God must walke in the Circle of Heauen: that is, God must not see them while they purchase such an Aceldama to them and theirs.

Thus it is plaine that they turne from God who meane to doe eu • ll, and from his Shoole and Discipline: and the reasons are: First, Out of Gods sight (for they thinke they can be where hee shall not see them) they presume of greater libertie, then when he is neare: as a wicked Sonne meaning grosely to offend, will not doe it in his Fathers house & sight, but (if hee can) further of, and rather before a stranger then him. Secondly, the further from God, and the further remoued from Gods people, the more they shall haue to beare them company in their sinne, and greater and stronger meanes to embolden them to wickednesse: there they shall haue none to disswade them; and, in companie, none, that will not runne with them into all that excesse of riot, that they follow so eagerly, and loue so well. Thirdly, they that euill doe, hate the light, Iohn 3.20. God is light, 1 Iohn 1.5. and (therefore) euill doers, hating to do well, hate God, or to be where God is that is light, and cannot abide any darkenesse of sinne, or vngodlinesse whatsoeuer.

But, can a man goe from God? No, Quest. not out of his reach and knowledge, Answ. Psal. 139.7.8.9.10. yet hee may goe away from Gods awe, by his rebellious will: or, hee may goe from his house, where his presence, that is, familiar presence, is.

I would they could thinke of this, who (so ordinarily) on his Sabbaths goe from his seruice to the seruice of their bellies, and from his dinner to their carnall dinners: for, such breake from his presence, and little regard his prouidence.

Vses.

We see (then) what to iudge of those, Vse 1. who (though they cannot goe from God, that is, from his reach and knowledge,) yet loue to goe as farre as they can from his house, where his presence is. Such are in sinne, and in the right kinde, Sinners.

Consider (therefore) when thou goest from Gods house that thou goest from God: and that, departing from his word, thou goest, as it were, into a farre Countrie from him. And, what is it to goe from God, but to runne into euill? and what to turne from GOD, but to turne vnto vanitie? Cain, when God had cast him out of Adams familie, sayd: Thou hast cast mee from thy face this day, Gen. 4.14. His meaning was, that in that familie (which was the Church then) Gods face was seene in his worship: and therefore hee tooke it for a great part of his punishment, that hee was so cast out, or rather, had so cast himselfe out by his sinne. And, shall Cains mouth condemne you, who (so ordinarily) by your inordinate wayes, depart from God, and, in contempt, from his house? rather, consider your wayes, your straying wayes, and turne your feet vnto Gods testimies, Psal. 119.59.

To turne to God, is to turne from vnrighteousnesse; and to returne to his house & presence, from Recusancie, and other prophane absences, is to begin to be vertuous. Wouldest thou (then) be thought and accounted one that is desirous to leaue sinne? set God in place, and his great power before thee: or, though thou hast long put off, wouldst thou, at last, enter the way of grace? O then, enter into his Courts, and come before his face, in the assembly of such as praise him, and call vpon his name. Let them turne from God, who meane, not onely to turne from him, but against him by raging oathes: nor onely, to turne from the graces of his house, but from all grace and goodnesse: but let vs draw neere with reuerence, who purpose farre to remoue from such euill doers, and doings; and seeke his face, who haue no meaning, and would bee thought to haue none, to prouoke him to his face.

Also, Vse 2. this teacheth, where God is remoued; or where there is any remouing from God, there can bee nothing but sinne, or a minde to sinne. Men, at their meales, turne out God: CHRIST cannot bee knowne at their breaking of Bread, Luke 24.30.31. Let such take heed that they doe not eate and drinke their owne damnation, or last. At their recreations, God must not be in place: or, how dare they bee so drunken in them, as they are, playing, or no better then playing, from weekes end to weekes end? while they are at their sports, they will not haue to doe vvith God: or, would they dare to speake and worke such vncleannesse, and God so neare? Such reioycing is not good: 1 Cor. 5.6. and, where God cannot bee at thy play, Deuils are thy play-fellowes. So much for this young mans first kinde of sinne: Now followeth what he did in the time of his stray-life.

[Hee wasted his goods with riotous liuing.] Our Sauiour hauing shewed, in this lost Sonne, what is common to Adams young men in their Fathers house, pricked with the prouender of fulnesse: as that their Fathers house cannot holde them, and that they cannot endure with their tender soles to tread vpon his hard pauement, so strawed with Nettles and prickes of sharpe, but wholesome seueritie: here, hee sheweth what this Gallant did out of his Fathers house, in a strange and farre Countrie, where hee had more scope and libertie for his prodigall wayes. Hee wasted all, sayth the Text. The meaning is, when his lusts were his lords, so as they might commaund him in any thing, and preuaile with him for any purpose; all was too little to put into their mouth, and hee must onely grinde to them, Iob 31.10. The point is, Doctr. when man departeth from the seruice of God, doing seruice to his lusts, there will bee no spare made of Gods blessings.

Lust is a great spender; it is one of those three things, or worse rather then all those three things that will not be satisfied; and the fourth that sayth not, It is enough, Prouerb. 30.15. By it, Adam lost Paradise and himselfe. Gen. 3.11.23. the lusting Israelites lost Canaan, by meanes of it, Numb. 11.5.6. and 14.23.30. and Solomon lost his wisedome, and had (almost) lost GOD by his lusts, 1 King. 11.4. Absalom did not onely loose all grace, but good nature and shame, when hee went into his Fathers Concubines, in the sight of all Israell, 2 Sam. 16.22. Also, the Gentiles that followed their lusts, how vvere they left of God and common honestie? Rom. 1.24.26.27. Likewise, Christians, so farre as they were followers of their lusts • how vntowardly, how negligently did they follow God? the lust of the flesh, the lust of the eyes, and the pride of life, how did they commaund and carie them from the seruice of God, to the base seruice of sinne, 1 Iohn 2.16. From whence are warres, saith Saint Iames, but from the lusts that fight in your members? Iam. 4.1. Gal. 5.17. as if he had said, this, that you are so vnquiet in your selues, and passionate against others, hath no other cause, but your owne distempered affections, quarrelling alwayes about somewhat that you would haue, or doe, toward your profit, or pleasure, or vvorldly credit: and these disorder all the wheeles within you, making them to runne by their poyse and weight, vvithout any stop of contentment. What prophaneth Gods Sabbath • so much, as the lust of couetousnesse, or lust of vvantonnesse? For, eyther for our owne markets we neglect and loose Gods markets: or, wee vnserue God to serue our bellies, dancing to the pipe, when vve should dance before the Arke,

The lust of vvhoredome, how doth it vvaste the substance, and destroy the soule? Pro. 6.26.32. & 29.3. or, like a fire, that deuoureth all to destruction, Iob 31.12. vvaste both body & soule? Pro. 5.9.10. & 6.33. He that feedeth among the Lillies, abhorreth such vncleane Goates.

The lust of drunkennesse, vvhat vvounds procureth it, vvhat stripes, and scratches, and desperate stabbes? Prou. 23.29.30.

The lust of daunces, and lustfull after them, how doe they martyr their bodies, and fill the soule vvith vvickednesse? They who cannot serue God with patience, one houre on the Sabbath, can serue the Deuill with delight halfe the day, & some part of the night of the Sabbath, which they take vp such lusts. Meane while, whose Martyrs bee such? Gods? or the Deuils? vvhose day keepe they? Gods? or the Deuils day? and, to whom do they dedicate their Sabbaths? to God? or to the Deuill? making them dayes, not of holinesse, but of their lusts? Thus it appeareth, that the wicked, in their life of lusts, make no spare of Gods blessings, and may further appeare by these reasons. The reasons.

The first, may bee taken from the contrarietie that is betweene such lusting ones, and Gods faithfull ones. For, as the true Christian giues all to God, so the carnal man giues all to his lusts, Pro. 13.4. Ezech. 23.5.6.11.12. &c. Prou. 7.18. & 31.3.4. Rom. 13.14.

Secondly, they that are lusts seruants, will doe any thing at lusts bidding: and, what did this lost Sonne with-hold from his lusts which he serued? They that are taken with the net of the whorish woman, will they not, for her sake, bring all to a morsell of bread? Prou. 6.26. This yong man, in a like matter, brought all to nothing. Shall I need to goe into a farre Countrie for examples? doth not our owne Land so full of whoredomes, so poore by vvhoredome, and other lusts, on which so many haue consumed all, their soules and all, giue too plentifull vvitnesse to this truth?

Thirdly, all things are vile to that a man doth most affect: for, if wee loue God best, what will vvee not doe for him? Phil. 3.8. and, if we loue the world best, vvhat vvill vve not take from God to giue to it? Parents loue their owne children best; and therefore they lay vp for them, and not for strangers. So they that most affect, and best esteeme of vile and stinking lusts, vvill sacrifice euery precious thing to them.

Vses.

If (then) wee would bee good husbands of grace, Vse 1. we must not be vnder the power of our lusts: for, they fight against the soule, 1 Pet. 2.11. that is, the saluation of it, and graces in it. We put bits into our Horses mouths, saith Saint Iames, Iam. 3.3. much more should we put the bit of Reason into the vnbrideled chaps of lust, lest when vvee should turne it from vanitie, it turne vs from GOD. That vvee may so doe, wee must (first) mortifie the deeds of the flesh by the spirit, Rom. 8.13. Now, to mortifie flesh, is so to keepe downe the soule in that part vvhich is fleshly, that it shall command vs in nothing: or, to mortifie it; is to doe nothing for it, in nothing to gratifie it, and to take all life from it. Not to restraine it a little, or, a little to hold it in Gen. 20.6. Hest. 5.10, as some doe, but, after the manner of Gods children, to kill it, or so to master it, that (if it will liue in vs) it shall liue as an vnderling, & faintly, and droupingly, as one drawing to the graue. And to mortifie the flesh by the spirit; is to set it downe with arguments, not from our carnall lusts, but from the Word and Spirit: for, some thinke to drowne their lusts in outward things, in which they rather swimme then are drowned: and this maketh them to say, that if they might be thus rich, and thus well reported of, and thus seated, they vvould desire no more.

But the sickenesse of desire being vvithin, how can things vvithout vs bee the cure of it? Is the dropsie cured vvith a parcell of Land, with a portion of Money, or vvith a braue suite of apparell? No verily: for such things are no approued Phisicke, eyther for dropsie, or other disease. And he, who, hauing the dropsie or other sickenesse, should say, he should be well if he had these things, should speake but simply.

Lust is a dropsie of the minde; and will things helpe it, that belong onely to the bodie, and can (properly) satisfie the minde in nothing? therefore, by thy spirit the deeds of the flesh must be mortified; that is, by following the spirit, & not by lusting after carnall things. Secondly, if vve vvill keepe downe lust, vvee must vvatch ouer it with the word, that is mightie in operation, and sharper th • n any two edged sword, Hebr. 4.12. If vve be young men, we must cure the dangerous disease of youth by the word, Psal. 119.9. if we be men, vve must become men of God by it, absolute to euery good worke, 2. Tim. 3.16. and, if wee be olde men, it must be the staffe of our age, and crowne of our grey haires.

A third good meane to subdue lust, is to consider that wee are out of our Country, & strangers here in a Pilgrimes life, 1 Pet. 2.11. Some vvill not wrestle vvith their flesh, in this conflict vnder lust and sinne, lest it should abridge their merry dayes: but what merry life should a stranger looke for in his far Countrie here? and vvhat long life, vvhere hee is not certaine of one poore houre? and if our life be so vncertaine, and must needes bee so vncomfortable, vvhat needs such feare of abridging that mirth vvhich wee must not looke for; and of not seeing those many merry dayes that vvee doe but dreame of? vvee say, if wee take this sad course of mortifying our concupiscences and lusts, we must not looke to liue one merry day more. But let not this care trouble you, saith Saint Peter, for yee are Pilgrimes and strangers; and what know ye if yee shall see one short houre more? for, Pilgrim • are at night in their Inne, and gone in the morning.

Finally, the best meane to mortifie our flesh, that is, the corruption which is in vs, and to master our lusts, is to be girt alwayes with our armour of opposition to such enemies and traitours in our owne bodies, Ephes. 6.11.12.13. &c. vvhere wee must consider, that our lusts fight against vs, and that therefore wee be alwayes prouided, vpon good and sufficient furniture from the spirit, and word of God, to fight with them. They will neuer be friends till they may command vs: therefore should wee make sure, neuer to haue peace with them, that wee may not be commaunded, but rule in our owne house.

A man will weaken his enemie all that hee can; vvee haue no worse enemie then our owne corrupt flesh: and, if we forget not this, to b • ing it downe, wee shall be in a good way of subduing this olde man in vs, with his concupiscences and lusts.

Secondly, Vse 2. wee here learne, that to yeeld to our lusts, is to make neither good nor sauing bargaine: for, vvhat shall wee get by drawing the heart from God, and by giuing it to the world and flesh, making them Gods? They that so doe, lust and haue nothing, Iam. 4 2. Now to desire, and not to obtaine, is simple getting: no, such kill their bodies, and damne their soules. For, when men ( 〈◊〉 eagerly) desire earthly things, as, Commoditie, Pleasures, and Honour, which is deceitfull, they care not how they punish their bodies: the couetous, vvhat he takes from them: the voluptuous, into vvhat diseases hee casts them: and the ambitious after the shadow of honour, to vvhat dangers and kindes of death hee brings them: and for their soules, they blinde-folde their • indes, and make their hearts fa • and sencelesse, so that they can neither discerne spiritual thing: nor be moued with them, vvhether they be threatnings, promises • iudgements, or mercies. And vvhat i • this, but to kill the bodie and to damne the soule? and, vvhat is gotten • vvhen these are gone? Our dutie in this case, is, to keepe our desires vvithin the bounds of Gods vvill in his vvord. For, if wee aske any thing according vnto it, he heareth vs, 1 Iohn 5.14. Rahel, vvhen shee would haue had children for her lust, the lust of enuie in her, had none, Gen. 30.1. But, vvhen shee asked them to Gods pleasure, and prayed for them by Gods word, shee had first Ioseph, Gen. 30.22. and then Beniamin, Gen. 35.17.18.

Isaac prayed for a Sonne twenty yeere, Genes. 25.20.26. after twenty yeeres attendance, and vvhen God saw a fit time for him to giue, and for Isaac to receaue a Sonne, hee gaue him two sonnes, Genesis 25.24. Thus God puts off his best children: it is that they should put all vnto him, and be content to take his vvord for their vvelfare. For, hee will will not faile them, nor forsake them, Hebr. 13.5. If (then) vvee vvill be gainers at Gods hands, vvee must submit to him for all our vvelfare; vvhere, if vve follow our lusts for it, vvee shall be as hee that earneth wages, and putteth them into a broken bagge. Aggi. 1.6.

The way to catch a shaddow, is not to follow it, but to flie from it, so vvill it follow vs: and so the way to haue the world, is to denie it: and the way to bee rich, is to be content to bee poore: and the way to haue health, is to put all to God for health or sickenesse. So saith a good vvriter. They (then) vvho desire the world more then heauen, and temporall more then eternall riches, and bodily health, rather then the soules health; take the next vvay both to loose the vvorld, and to forsait Heauen; to bee poore in vvealth and poore in grace, and to haue a sickely body, and lepro •• soule. So much for the lost Sonnes sinne: the punishment of it followeth.

Verse 14And when hee had spent all, there arose a great dearth throughout that land, and hee began to be in necessitie.

WEE haue heard of the young mans sinne; the punishment of it, is occasionall and proper: or, generall vpon the Countrey, in these words; and particular vpon himselfe: and this verse sheweth vvhat end his sinne had, as the next declareth what shifts it put him to. Heere it is shewed that vvhen hee had consumed all on his lusts, vvhich had eaten him vp, and had spent his patrimonie vpon Harlots, and vvith loose companions, in a dissolute life that vndid him: God sent an exceeding famine vpon the Countrie, that was so riotous, and exceedingly, vvith want punished him that had so rioted. Where it appeareth, that this lost young man made choyse of this Countrie, as most fit for his young minde to be in: being a land of great excesse and fulnesse, a land stored vvith Mates of his owne fashion, and that was addicted (altogether) to that wanttonnes that best pleased him. For, like will to like, as the saying is: and they that loue vanitie vvill follow it: or, as thornes folden one in another, and as drunkards in their drunkennesse, Numb. 1.10. so the tie of such fellowship will hold together, Prouerb. 1.11.14. What a man loueth hee vvill doe, and where he loueth he will be.

But the poynt more directly to the Text, aimeth at the punishment of the whole Countrie, and of this lost Sonne, by a mightie hunger that was sent vpon them. The Countrie sinned by a fulnesse of bread; therefore the Lord plagued that Countries sin by a famine of bread. Where wee see a dearth of Creatures for the abuse of the Creature; and a scarcitie of them for their intemperance in them.

Doctr. The Doctrine that vvee learne is, in what a Land sinneth, in that or in some measure of that sinne, it shall be punished with a remoue of that blessing. This Country abused her abundance, therefore was shee plagued with vvant. God brings a famine of Bread, when men prepare bread for laughter, that is, excesse, Eccles. 10.19. or satietis that will •• t suffer them to sleepe, Eccles. 5.11. When men will eate till it come out at their nosthrils, Numb. 11.20. and drinke, till it come vp at their mouth; drinking healths, till they haue no health; the Lord must needes draw the Table. Iudah that was preuented with liberall blessings, hauing one fruit ripe after another to feede on, in due order, and with great plentie; Amos 9.13. because she became wanton through abundance, and kept no measure in sinning against God, as hee passed measure in being gracious to her; therefore was that fruitfull Land turned into a barren Land: the meate was cut off before their eyes: tinne women did bake their bread at one Ouen, and deliuered it by waight, that is, by small waight againe. If they sowed an hundred Pottels, it yeelded but tenne: that is, tenne of an hundred, and the principall lost: and they did houle and cry out for the Wheate and for the Barley, because the Haruest of the field was destroyed, Ioel 1.11. So, Dauids punishment was in that wherein he sinned: hee sinned in numbring the people, and GOD diminished the number of them by the Pestilence, 2 Sam. 24.15. Eph • sus dealt not well with her Candlestick, and God put out her Candle, Apoc. 2.5. for, not long after shee fell sicke of diuers grieuous Heresies, D. Rainolds in his conference with Mr. Hart. and, at last, dyed of the plague of Mahomet. God knew Iewry by his benefits, but Iewry would not know God by thankefulnesse for those benefits, but despised his Word, and those that brought it, killing some, and stoning some, therefore the Word departed from them to the Gentiles, and God did let out his Vineyard to other Husbandmen, Mat. 21.41. It is a true saying therefore, that in what a man sinneth, hee must looke to be punished. The Reasons are.

First, it standeth with equitie, when a blessing is abused, to with-draw it. As if Mercy be contemned, to turne Mercy into Iustice: if health be abused, to plague abused health with sicknesse: and, if the Word be not beleeued, to punish that v • beliefe with a beleeuing of lies, 2 Thes. 2.10.11. Secondly, the Law of correction was, that according to the measure of the fault, so should the number of the stripes giuen for it, be, Deut. 25.2. According to the qualitie of the trespasse hee was to be beaten that had trespassed, and it is reason that wee be plagued as wee haue sinned, Apoc. 18.7. Thirdly, it is an old saying, Like i • faul • , like in punishment: and, with a little alteration, as true a saying, Like fault, like punishment.

Vses.

Vse 1.An instruction, when the hand of God is vpon a Country, in a scarcitie of graine, or other commodities, with Pharao's chiefe Butler, to call our faults to minde that day, Gen. 41.9. when vvee can say, This day this Scripture is fulfilled in our cares, Luke 4.21. or, this day there is great want in our Country, of bread and other sustenance; then, as Adoni-bezek said, wee in a like case of proportionate punishment, should say; As wee haue done, so God hath rewarded vs, Iudg. 1.7. We haue sinned in our food, and God hath diminished our food; the last yeere by want of raine, this yeere by too much raine: for, God hath left a remembrance behinde him, and vve may yet see where his finger was. What is the cause of this? Fulnesse of bread and drunkennesse haue raigned among vs. Some make a Noahs Arke of their bellies, vitailed with (I know not) how many kindes of Creatures. One is hungry, and another is drunken, 1 Cor. 11.21. And what eating with contempt of the poore? what eating, as in the dayes of Noah and of Lot, Luke 17.27.28. that is, what daintie and continuall eating? or eating like beasts, that eate all the day, and some part of the night? and eating with no remembrance of God; vsing Sauces to let downe excesse • not to help the stomack, but to oppresse it? Nature is content with a little, and Grace with lesse; but such feeders, no friends to Nature, and enemies to Grace, make it their Religion not to serue God, but that which is their God, the Belly, Phil. 3.19.

You will say, what is this to the poore? I answere, though they cannot offer so much to the belly, yet it may be the sinne as well of the poore as of the rich, to bring more then enough vnto it. A poore man may be giuen to his belly, and to consume himselfe that way, as soone as a richer man.

But let vs passe from this sinne to the sinne of Drunkennesse; and wee shall finde that rich and poore are drowned in it. For, the sinne of Gluttony, though foule in those that vse it, yet is it not so generall as this sinne of Drunkennesse, which (like the darknesse of Egipt, Exod. 10.22.) goeth ouer all the Land. Where men doe not onely, as a Assuerus Royall Feast, Hest. 1.7. change vessell after vessell, but emptie vessell after vessell, nor, (as then) drinke by order, but in no reasonable order: then, none might compell his fellow, ver. 8. so the King had commanded: Now, a man is inforced vnder the paine of the stabbe or thrust, to drinke the health or pledge of his friend: and a man giues his neighbour drinke, and makes him drunken, though the King and the Lawes of the Kingdome haue (otherwayes) commanded, Hab. 2.15. For, what drinking of healths, till men haue drunke themselues out of health, out of wit, and commonly out of common sense and honesty? I say out of common honestie. For what Goates doe they rise, when they rise from their drinke? how impure? how adulterous in their talke and doings so hard a thing it is to sleepe in Drunkennesse, and to watch against Adulterie, looke and compare Prou. 23.29.33. These may bee called the Drunkards of a Land. Not they onely vvho cannot beare their drinke, and therefore fall downe like beasts, being wounded by some stronger beast; but they much more, vvho are strong to poure in strong drinke, Esay 5.22. that is, are able to sit vvith the longest, and to drinke with the last in the bottome of a Celler, turning downe bowle after bowle into some vncleane Sincke-hole, or Throate, like a Sepulcher.

Townes and Countrey swarme with such dead Flyes, drowned in their po • s of excesse, Eccles. 10.1. of which wee may say, Death is in them, 2 Kings 4.40. and they Deaths guests that vse them, Prou. 9.18. For these sinnes, and because of these Pharaos, and their Host, who lye thus ouer-whelmed in the red-Sea of Drunkennesse, the Lord, this yeere, threatned our graine, both bread-corne, and drinke-corne: how farre his hand hath gone wee see, how much further it might haue gone, who did not see, and feare, when the storme fell?

But, are these sinnes the onely sinnes that make such waste, and cause such want? or, is the Lord prouoked for these onely, to bring great necessitie vpon a Land? Surely, though these be great Wormes of the wealth of a Nation; yet there are moe consumers then these. For, haue not the Prodigall Sonnes of our Countrey (some of them) vvasted their goods and flesh with Harlots; who rising vp full, haue neighed after their neighbours wiues, as a fed Horse after his Mate • Ier. 5.8. Haue not some laid but all vpon vaine and chargeable brauery from their Hat-string to their shooe-strings? Haue not some hid their Talent and Patrimonie in gorgeous and costly buildings, desiring to dwell in larger houses then their fathers builded, without all desire and care to keepe the good houses their fathers long maintayned? Haue not some turned all into smoake,As one said lately at the Crosse. by making that to passe through their mouth and nosthrils, in townes and Cities, which should, in good and charitable Hospitalitie, haue gone through the chimnies of their fayre Houses in the Country, whereof some (like a Plague-house) stand euer shut vp? Haue not some, hauing turned all to destruction with the riots of Dice and Gaming, turned beggars, who were Gentlemen well descended and left? And how great is the number of those, who hauing filled their mouths with the smoke, that hath beene spoken of, call in for their pottels and gallons to quench it with large drunkennesse?

When wee consider such generall abuse of Gods blessings, and mens vnthankefulnesse for them, what maruell if God punish vs with scarcitie of fruits, and pouertie of estate? For this cause the Lord wrought fearefully in our eyes, the last Summer and the beginning of this. Let vs not forget his worke, his great worke, worthy to be remembred.

The last Summer there was little grasse to make into hay: this Summer and yeere, a great yeere of grasse; the ground neuer, in mans memorie, better clad with that commoditie. Yet how was her faire cloathing with grasse soyled with dirt, in many flouded Medowes within the Land this yeere? The last Summer the Sunne in his open chariot; this Summer, or the beginning of this, in his chariot couered with clouds. The last Summer, glorious: the beginning of this, wading in water. The Heauens, the last Summer, as brasse ouer our heads: this Summer, or beginning of this, as a Spring or Conduit. The last Summer, bright and shining: this Summer, blacke (like a Hayre-cloath) ouer-cast vvith darknesse. The earth, the last Summer, as an Iron-earth: the beginning of this, as a marish-earth. The last Summer, gaping with thirst: the beginning of this, drowned in raine and waters.

Doth the Lord worke so strangely and contrarily, in two yeeres so neare together, and in two Summers immediately following one another, to leaue no impression, and to get no audience? Is it not to shew what power he hath, both in his right and left arme, that the carelesse in our Land may feare and be humbled before his great glory? Is it not to make them to call their sinne to remembrance, and their hearts to repentance? This is the end of the Lords smiting a Land with sore diseases and long dearth, that that Land by such visitation and humblings might mourne, girded with sacke-cloath, like a virgin, for the husband of her youth, Ioel 1.8. But if for all this, it laugh and reioyce with sinners; the Lord hath not lost that correction: for, hee will loose nothing by any that is hardened desperately in his sinne; but hath left it, as his witness • among vs, of a smarter, if the easier cannot preuaile, or of our most certaine destruction, if he shall say, why should ye be smitten any more? Esa. 1.5.

Vse 2.A reproofe of those, who in a matter of such punishment, as this Land hath beene lately vnder, by two vnseasonable Sommers, looke not into their sinnes, as causes, but (altogether) into the face of the skie, and the distempers there, blaming them. Wee set our sinnes against God, and hee setteth his creatures, for sinne, against vs. Wee refuse to serue God, they grudge as much to serue vs. A wise man considereth this, and considering, findeth in his Christian search, the true cause of all such distempers in the skie, and alterations on earth to be in that ill vveather, that commeth from the corrupt Ayre, and mud of the age and times, in which wickednes so aboundeth. Hee that gathereth other wayes, is vnwise; or, as one that is blinde, and can not see a farre off, 2. Pet. 1.9. It is so (then) that God did thunder maruailously with his voyce, this yeere, Iob 37.5. and in these parts on the Sabbath? What maruaile, when on the Sabbath, vvee drumme against God, hee, on the Sabbath also should thunder against vs? two or This, at the end of the last Spring, & beginning of the last Sommer, which were altogether wet. three Moones haue changed, but vvith small change of the weather, from euill to better: and what maruaile if the weather bee not changed, when our hearts are not changed? and vvhen we looke into the change of the Moone, and not to the change of our wayes? If we would set the signe of the weather, not in the Moone or Starres, but in our good conuersation in Christ, we should haue better signes of better seasons then haue lately appeared.

But some, when there is any ill weather vp, talke and complaine of some Coniurings abroad. To such I may say; if they would driue out of themselues Satans great host of lusts, and those, more then seuen, or seuen-times seuen Deuils, which haue so possessed them by customary and familiar sinnefulnesse, they shall see a present calme and end in all stormes.

Iob sayth, Miserie commeth not foorth of the dust, Iob 5.6. his meaning is, these miseries that so many complaine of • come from sinne; not from the dust of the earth, but from these bodies of dust, and the bodie of sinne. God is able to giue vs raine in season, and the appointed weekes of the Haruest, Ier. 5.24. The raine we haue had hath beene vnseasonable and the weekes vve haue seene, haue proued vncomfortable. Commeth this from the Earth, and (altogether) from a troubled skie? no, but our iniquities haue turned away these things, and our sinnes haue hindred good things from vs, Ier. 5.25. When the childe beginneth to play vvith his meat, a wise Father will take it from him; vvee haue abused our plentie, and doe still abuse it: and what can vve looke for from so wise a Father, as our Father in Heauen, but penury and dearth after fulnesse so abused? So farre of the punishment, which was by occasion, and generall vpon the Countrie; that which was particular vpon this lost Sonne, followeth.

[And hee began to bee in necessitie.] The Countrie being punished with a great dearth, the lost Sonne is here sayd to haue had his part in the generall affliction: for hee (also) began to be in necessitie, that is, the generall want extended to him, as his sinne was in it, and hee tasted of the cup of the common calamitie. Hee was in want, and as appeareth by the 16. verse, in great want: which want, and great want, was layd vpon him, iustly for his wastes, and secretly for his good, by his heauenly Father, to bring him to repentance; and by repentance, home to himselfe. Where, wee are to consider the kinde of punishment, and effects thereof, verse 15. the kinde of punishment was the straites of hunger, such as the Land endured, and he vvas in. For, the Lord set pouertie before him, and sent miserie into him, that inwardly and outwardly, hee might draw him to himselfe vvith strong cordes of loue, Hose 2.8 9. before, (no doubt) he had knocked at the dore of his heart by the word; that is, by exhortations, admonitions, threatnings, promises, and there was no opening, Apocal. 3.20. Now, hee knocketh by his iudgements, as before by his word, saying to such seruants, Compell him to come in, Luke 14.23.

Doctr. The Doctrine is, when the word cannot reclaime vs, God will vse other meanes to make vs to looke home. God doth seeke vs by his Word: if hee cannot finde vs by it, hee will make vs to seeke him by his iudgements. Hee will beate vs gently vpon our coates: and if yet vvee continue in sinne, hee will vvhip our naked consciences. GOD would not cast away his people which hee knew before, Roman. 11.2. and whom hee deliuered from the hand of the enemie, with signes and great wonders, in Egipt, and in the terrible wildernesse: Therefore, vvhen they left off to serue him in righteousnesse, as they did after the dayes of Iosua, and after the dayes of the Elders that ouer-liued Iosua, doing wickedly in his sight, & seruing Baalim, Iudg. 2.11. Hee taught them in mercy, by his word, and with great signes by the Iudges, whom hee raised vp, as Sauiours, to deliuer them, verse 16. but vvhen they would not obey their Iudges, and vvhen they went a whoring after their Gods, verse 17. hee made them to crie for the affliction, Iudg. 3.9. that is, when hee could not by gentlenesse reduce them, he tried other meanes, and those of some sharpenesse, to winne them, Iudg. 3.12.15. and 4.2.3. Of this people, further, it is said, that when they had their desire, they were not turned from their lust: Moses and Aaron could doe no good vpon them, Psal. 78.29.30. what did the Lord then? hee strooke some vvith sickenesse, and slewe some with death: and when he slew them, they sought him, verse 34. that is, when hee layd affliction vpon them, and sent death among them, they would stand out no longer, but returned earely, that is, presently: though more in shew then in heart. And (thus) whom he could not reforme by his word, hee reformeth or seemeth to haue reformed with strokes. Ephraim, and the Princes of Iudah, would not giue their mindes to turne vnto God, Hose. 5.4. and though the Lord sent Hosea, Amos, Ioel, and other Prophets vnto them, to turne them from that spirit of vanitie, and whoredomes, that was in the middes of them, and among them; yet would they not know IEHOVA; therefore hee spoiled and wounded them, that is, spoiled them in their estate, and wounded them in their persons, Hose 5.14. that they might acknowledge their faults, and seeke him, verse 15. Hee hid himselfe, to weet, in his louing countenance, verse 6. that they might seeke him in affliction, verse 15. and went and returned to his place, ibid. that is, seemed (as Christ) to goe further, Luke 24.28. that they might constraine him, saying one to another, Come, let vs returne to the Lord; for he hath spoiled, and he will heale vs: he hath wounded vs, and hee will binde vs vp, Hos. 6.1.

When Ionah would not come backe without a storme, God sent out a storme, or winde of commaundement, to fetch him, Iona. 1.4. As (therefore) the needle maketh way for the threed: so GOD boareth the eare by piercing troubles, that his word may enter that word, which is the threed and twist of Euangelicall Saluation. The reasons are: First, God loueth all his children; and as many as he loueth, he chasteneth. Apoc. 3.19. that is, breaketh them (as Colts) of their vnhappy touches, with his rod of nurture, Pro. 3.12. and (here) he dealeth with his children, as earthly Parents doe with theirs: they passe from words to blowes, when words can doe nothing. Secondly, God will loose none of his children, and (therefore) if they wander (like strayes) from their Fathers house, hee will call them home by his word, or vvhippe them home with chastisements, Psal. 23.4. Thirdly, God doth, and euer will, put difference betweene Sonnes & Bastards. Now, if wee be vvithout correction, wee are Bastards, and not Sonnes, Hebr. 12.8. and, vvho can better tell how to reforme the heart then hee that made it?

Vses.

This teacheth vs, Vse 1. when wee finde the Lords hand to be waightie vpon vs in any crosse, to remember that God doth it to make vs to remoue nearer to him out of our farre Country. Hee (sometimes) sendeth want; it is that wee should sue to him for our store by repentance. When vvee depart from him by sinne, hee crosseth vs, as he sometime did Balaam in his way • Numb. 22.22. it is to make vs to leaue sinne, or to turne from sin to righteousnesse. God roundeth vs in the eare: it is to open our eares by his corrections. Hee sendeth a storme after Ionah: it is, as if hee had said; Ionah come back. He bre • keth the staffe of our bread: it is, to breake the sto •• of our hearts. Hee striketh vs with sicknesse: it is, to strike vs to amendment. Hee maketh vs poore in our Trades: it is, to make vs rich in well-doing. Finally, he plagueth our bodies: it is, to preuent a greater plague in our soules. Ezek. 20.37. 1 Cor. 11.32.

Vse 2.A terrour to those who despise the Word, and will not heare the Rod; nor for what it commeth, nor from whom, Mic. 6.9. For, to such what meanes remaine to reclaime them from their vaine conuersation? and how neare are they to hardning. Let them consider who will not open to the Lord, for any knockings at their hearts. When hee reproueth their sinnes by affliction: they open their eyes to blasphemie, but open no dore of the heart to God: they murmure against the rod; but profit not by it to goodnesse: or they despise, and set light by it, but it toucheth them to no care of amendment, Esay 1.5. Amos 4.6.8.9.10.11. Ezek. 21.13. God hath long knocked at our hearts by the amiable voyce of his Gospell, and (lately) by the loud voyce of his windes, and marueilously by the glorious voyce of his Thunder. But what opening by vnfained repentance? Doe vve not open presently to a great man that knocketh? And shall wee put off to open to him, who is greater then man, or all men? Shall a stranger be receiued, and shall hee that oweth the house stand without? Shall strange affections finde no deniall, and will wee not returne to the Lord of our hearts, that his louing correction may make vs whole?

An instruction, Vse 3. not to faint when God rebuketh vs with roddes, Heb. 12.5. Prouerb. 3.11. for, his chastisement • are not tokens of desertion, but of loue, verse 12. Wee heard, that if wee bee without correction, wee are bastards, Heb. 12.8. Bas • ards are not so looked vnto as a mans owne Children. For, where his owne Children are kept in, they (oftentimes) are at libertie: but at such libertie as the sonnes of the Concubines had, to whom Abraham gaue certaine gifts, and sent them away, Gen. 25.6. Here, they receiue their portion of libertie and pleasures, but no inheritance in Isaack • nor part in Christ. And, what harme can it be, with affliction to bee beaten home to thy fathers house, where is bread enough, from a strangers house, or strange Country, where is nothing but want and necessitie? Or, will it hurt thee that God loueth thee? As many as he loueth hee chasteneth, Apoc. 3.19. Or, are they blessed whom God correcteth? Iob 5.17. And, art thou onely vnhappy, and miserable, because God giueth thee correction? are such Gods delight? Prou. 3.12. and will wee not be pleased where God is pleased? shall that that delighteth him trouble vs? and that that reioyceth him make vs sad? or, is it our griefe that we are Gods delight? So farre for the kinde of punishment, the effects follow.

Then hee went and claue to a Citizen of that Countrey, and hee sent him to his Farme, to feede Swin • .

COncerning this lost Sonne, Verse 15. the kinde of punishment hath beene spoken of, which is the necessitie to which his sinne had brought him. It followeth that wee (further) consider, in this young man, the effects that followed: Which respect himselfe, or this Citizen, to whom hee put himselfe Seruant.

In respect of himselfe, the rod of hunger did so driue him, and with such sharpe teeth bite him, that hee refused no condition of life wherein hee might get any thing to put into his belly, by it to asswage that paine of necessitie which hee endured. And this made him to ioyne himselfe to a certaine miserable and churlish Citizen, vvho imployed him basely, and not according to his Gentry and breeding: for, he did not command him about his more honest and ingenuous seruices in the Citie: but, being (as it is like) some rich Townesman, or as one of those wealthy Citizens, that haue houses in the Citie, and Farmes in the Country, sent him to his Farme. And there, not to looke vnto his better cattell, which (yet) had beene a place of better respect; but to feede his Swine. And so hee that (not long before) was impatient to be a naturall Sonne, and younger brother in his Fathers house, was brought to that low ebbe of necessitie in his poore life, and the house of a stranger, that hee could not be in any office, but the meanest, nor doe any worke, but the most contemptible. So wee see the best preferment, that they get by the Diuels Seruice, who put their neckes into his yoake to be commaunded of him. And yet this stray-Sonne had rather submit to this, then (till further misery compell him) to his Father, whom hee had offended. If hee can take any other way then his way home, hee had rather wander in it, then keepe the path of repentance. So it fareth, and hath fared with all the Sonnes of Adam, since; in him they were strangers from God, in this farre country of their exile from heauenly life. For, how vnwilling are they to come home to their heauenly Father by the Grace of Repentance, from whom they depart daily by the Errour of Sinne? They sooner cleaue to any, then to the Lord, and to any refuge then to his prouidence: vvhich they would still doe, with those bidden but refusing guests, spoken of, Luke 14.18.19.20. if the Lord did not vse compulsion, where hee will not be denyed, verse 23.

The Doctrine from hence is; Doctr. 1. it is naturall to man, and a proper effect of sinne in man, further and further to depart from God, till he bring him backe • Adam, when hee had once departed from God by his sinne, departed further by impenitencie, till God called him. For, the man and his wife hid themselues from the presence of the Lord God among the Trees of the Garden, Gen. 3.8.

And (here) behold (in this lost Sonne) the old Adam of disobedience to God, hiding himselfe among one of the Trees of the garden, rather then hee will come backe to his Father, who, in the voyce of affliction, calleth to him, saying; Adam, where art thou? Gen. 3.9. But, this appeareth in kinde, considered in Cain, who being a vagabond from God, and runne-a-gate in the earth, did neuer returne, because neuer brought backe by him that turneth his Children, Gen. 4.14. Dauid, Gods deare Childe, departing by his Adultery and bloudy sinne, from his Fathers house, with this lost Sonne, thought not of returning thither by sound conuersion, till after three quarters of a yeeres absence or more, God sent Nathan his Prophet with authoritie, to bring him by the words of his Parable, and by the interpretation of them, saying vnto him; Thou art the man, 2 Sam. 11.27. & 12.1.2.7. Hee that saith, Returne yee Sonnes of Adam, Psal. 90.3. knoweth that the Sonnes of Adam cannot returne, till hee turne them, who (onely) ordereth the goings of man. So that stray-sheepe of Samaria, with whom CHRIST had conference at Iacobs Well, wandered further and further, in her taunting speeches, from her direct saluation, and from God her Sauiour, till CHRIST stopped her, by telling her what shee had done, and how nought shee had beene, Iohn 4.11.15.17. for, hee said, Thou hast well said, I haue no Husband: for, hee whom thou now hast, is not thy Husband, verse 17.18. Thus it is cleare that man straying from God, cannot returne till God turne him.

The Reasons are. Man departeth not from God but by sinne, nor returneth, but by Repentance, but repentance is Gods gift, and none can turne to God, except hee be first turned of him, Ier. 31.19. And (therefore) our comming backe, when we wander from him, is his worke.

Secondly, for this, lost man is compared to a stray and lost sheepe, vvhich will wander further and further from his Pasture till his Shepheard seeke him, and bring him home, Luke 15.4. For, so the wandering sinner will stray without end or returne till God haue mercy vpon him.

Thirdly, what is man fallen, but a rebellious creature • proud by Nature, and stubborne to Grace? But pride will not come downe, before it bee taken downe; nor stubbornnesse yeeld, till stubbornnesse be mastered. This commeth onely from God, and therefore it commeth onely from him that vve are conuerted to God. Also, no man can repent, who doth not (first) hate sinne, and loue righteousnesse. But doth any man so naturally, or till God by grace alter him? Must hee not be sanctified? must hee not be iustified? must hee not haue Faith that shall doe so? And, vvho sanctifieth but the holy Ghost? 2 Th • s. 2.13. who iustifieth but God? Rom. 8. ver. 33. and whose gift is Faith but Gods? Rom. 12.3.

Vses.

Vse 1.An instruction, in our conuersion, to resigne all to God, by praying him to bring backe his lost Sonne in vs. Wee wander through many a vale, and ouer many a mountaine, after we haue broken from him by our Coltish liues, and would runne into hell if he did not stay vs. Therefore, and seeing his loue to wilfull sinners is so great, that hee vvill not loose one whom he hath chosen, but will seeke him (and that with great patience) by his Word and Iudgements, tenne, twenty, thirty, forty yeeres, or longer, till hee finde him. Let vs consider wisely how long hee hath sought vs, and euery particular man, how louingly hee hath sought him by his Messengers, whom hee hath sent vnto him, by vvhat Messengers, and by how many: and, finding himselfe, in his stray-life, more ready euery day then other, to loose himselfe in the Vales of Baca and Mountaines of Sin, let him cry vnto God with his heart, and say with the Prophet; O seeke thy Seruant, Psal. 119.176.

Some dreame (and it is but as a dreame when one awaketh) that they can repent when they will. Or, why doe they with so lost a conscience put off repentance, as if that were in their gift, which is not theirs but Gods to giue? Acts 5.31. 2 Tim. 2.25. But suppose it were in our power and hands to repent when wee would, were it not great madnesse to sinne wilfully and presumingly because of that? One saith well; would any man that is sober and in his right minde, surfet of his meate because hee hath a Pill in his Closet? or cruelly hacke his flesh with a sword, because he hath in his power and keeping, that which will cure the sore of those desperate gashes? And is hee a sober Christian, or Christian of any sound or sober iudgement, that will, by sinning wilfully, expose himselfe to the strokes of God, and gashes of a wounded and tormented conscience, because hee hath that in his power, that is the remedy of sinne, Repentance? But Repentance is not in our custodie, nor vnder our key, as some thinke. And, therefore, wanting this Oyle of Repentance, to turne from sinne, and to God; what folly and madnesse is it to deferre it with the foolish Virgins, till there be no opening, and till wee would be glad to buy it with a thousand repentances, and tenne thousand worlds, if wee had them? Mat. 25.11.12.

A confutation of that Popish Pelagian errour, Vse 2. which is, that wee bring some helpes with vs in Nature, to our conuersion. But, what furtherance doth the stray-sheepe giue to the Shepheard of finding and bringing him backe vpon his shoulders with ioy? Luke 15.5. What had Christ from that scornefull woman of Samaria toward her saluation? Ioh 4.7. he had not so much from her as the assistance of a good nature to help him with. For, besides that shee gaue no gentle answere to the Sauiour of her soule, by her mal-apart talke, she gaue him to vnderstand plainely, that a light-Huswife was in place. And if we consider our first birth: are wee not borne of fornication? but doe Children of fornication any thing that can please God? doe they, or can they, in any thing helpe forward their second and new birth? or, are they not desperate enemies to it? Further, God hateth (and that iustly) the whole vncleane bed of nature, and whatsoeuer lyeth in it, begotten with the seede of Adam. And shall that that God abhorreth, be able to ioyne (purchaser) with the most holy finger of God, in the frame of mans Redemption? Also, the Apostle saith, speaking of all, and of the best of all; Yee are dead in sinnes and trespasses, Ephes. 2.1. Now, can a dead man raise his owne body? or, performe the dueties of him that liueth the life of Nature, and of this world? or, can he not? then how can wee who are dead in sinnes and trespasses, bring any matter to our spirituall life, raising it vp by Free-will from the graues of the dead and sepulchers of sinne?

But our Aduersaries tell vs, that wee were but wounded in Adam, and cured by CHIRST, where the Scripture tels vs, that wee were dead in sinne, and therefore raised by Christ, not from sicknesse to health, but from death to life. But our Aduersaries compare the naturall man to a man in bolts; that hath power to runne if his bolts were off. For, (say they) sinne hath laid • etters on those faculties which are left in nature toward our redemption: which being remoued by grace, men are able (of themselues) to runne the way of their saluation. But the Scripture sayth, We are not sufficient to thinke any thing, to vvit, that good is, of our selues, as if our selues, 2 Cor. 3.5. A man in bolts can vvish for libertie, and thinke of going out: but our condition in the state of corruption before grace, is as the condition of a dead man, that can neither thinke of life, nor desire to liue. But, the same men tell vs, that as hee that is sicke hath not all health taken from him, and as the Phisition that restoreth him, doth it by adding to that which is left, and not by an entire supply: so wee bring something in the point of conuersion, and CHRIST (the Phisitian of our soules) addeth to our small store his great encrease: but the Scripture sayth plainely, it is Hee that worketh in vs both the will and the deed, Phil. 2.13. without whom wee can doe nothing, Iohn 15.5. For this cause, our conuersion is called our new birth: to teach vs that, as it is in the case of the olde birth; so it is of the new and regeneration. And (therefore) as no Childe can beget himselfe in the olde birth, so no more is hee borne by his owne will the childe of God in the new, Iohn 3.3.

Quest. But some may say, are wee drawne as stockes, Answer. and as things without life? I answere, no; for, God sanctifieth our reason, & giueth vs sanctified will, and then vve say, Draw mee, and we will runne: Cant. 1.4. Iohn 6.44. that is, as a Father sayth, Giue vs to doe what thou biddest, and bid vs to doe what thou wilt.

Vse 3.A terrour to the olde man, liuing in vnregeneration, and vnconuertednesse: for, euery step forward is downe to hell: the further wee wander from God, the further wee goe from the path of life. And, vvhat hope is there that wee shall bee saued, so erring in our wayes, till GOD bring vs to our right way, vvhich he doth by meanes? these are, the Word, Iohn 17.3. Prayer, Luke 18.1. and Sacraments, Cant. 2.4.5. For, these three are our Pillar of Cloud to Paradise, Exodus 13.21. and the steps of our vvay to blessednesse. And, as possible it is for men to make staires vp to the skie, as (without these) ordinarily, to come to Heauen.

The Word is the Key, that must shut Hell gates, and set vs at libertie from sinne, and death armed with sinne, and open Heauen-gates, to set vs in the libertie of the Sonnes of God, Matth. 16.19. The Sacraments, rightly discerned, and reuerently delt with, are seales hanging at the Word of the Couenant, which assure, and possesse vs of our part in Christ. Or, those flagons of Wine, in the Cellers of Christ, which stay the Church; that is, reuiue and comfort her, being fallen (spiritually) into certaine swounes, and sencelesse traunces, by some momentanie despaire, Cantic. 2.4.5. and these seale vp life or death, as they be receiued worthily, D • u. 30.15 or vnworthily; worthily to life, or vnworthily to damnation, 1 Cor. 11.26.29.

So for Prayer: the Apostle S. Paul, hauing set forth a Christian in all his Christian armour, and peeces of armour, as his head-peece, his brest-peece, his girdle-peece, his shoe-peece, with his shield of Faith, and sword of the Spirit, which is the Word of God, maketh Prayer (as it were) the button or knot, that is chiefe-peece of all that large furniture to the warre of the Spirit, which hee (there) speaketh of, saying: and pray alwayes, in all manner Prayer and Supplication, in the Spirit, Ephes. 6.18. as if he had said, whatsoeuer is wanting, let not Prayer be wanting: and when you put on this armour, or any part of this armour, let Prayer be your Button, or tying knot to hold it together, that it fall not from you in the day of the Lords March, lest you be naked.

If (then) wee know, or care to know little of the Doctrine of Saluation, hauing passed an estate of our soules to ignorance, for terme of life: or, if (as wee know, or care to know little of the word) we haue as little good will, rightly to know, and reuerently to come to the Sacraments: and if (as wee passe litle for these) wee care as little for Prayer, to pray in the Spirit, and in Faith, by the Word, wee wander souly to destruction: our house tendeth to death, and our paths to the dead, Prouer. 2.18.

Alas (then) what vvill become of all contemners, and ignorant of true knowledge? in what case are they who come to the Sacraments prophanely; or, but once in two or three yeeres? and what spirit leadeth them, who haue such a deadnesse in them of spirit and spirituall life, that they call not vpon God? Psal. 14.4. Such, walking in darkenesse, know not whither they goe, Iohn 12.35. and haue no suretie to be saued, hauing, at the Charter of grace, neuer a seale of saluation: and cannot but despaire to haue any thing from God, who haue asked nothing of him, that is, by the Prayer of Faith; nothing, that they might obtaine at his hands, that vvhich is good and necessary for their infirmities and wants here, Iam. 4.2. To bee short, wanting the meanes of protection from death and hell, how can they but wander in death, and fall into hell.

Yet this is commendable in this yong man, that he chose rather to liue iustly by labour, and meanely in a calling, then to rob and kill for his liuing, as many (who haue beene brought vp Gentlemanlike) doe at this day.

Doctr. 2.And it teacheth hat they are more lost then the lost Son, who (being vvithout meanes, and tenderly bred, & pampered with ease, & the delights of Gentrie) had rather (like wilde men) hunt for a purse, then dwell in Tents, that is, in a calling, as Iacob did, eating their bread honestly. Esau was a man of the Field; Esau, whom God had forsaken: but plaine Iacob dwelt in Tents; that is, (commendably) in a Trade, whom God loued, Gene. 25.27. Also, Christ, speaking of the Pharises, and Scribes; those, vvho did persecute the Master, & poyson the seruants with their leauen of false and corrupt Doctrines, compareth them to theeues, that steale, and our high-way-theeues that kill, Iohn 10.8.10. and Saint Paul, speaking of a rable of reprobates, putteth theeues, that is, vnrepentant theeues, in the number: nor theeues, 1 Cor. 6.9. Besides, theeues (specially by the high vvay) cast for wealth, and lay wait for blood, Prou. 1.11.13. and are so fa from repentance, that they draw away others, ver. 10.14. And, can any be more lost, then so lost? the lost Sonne that went farre, vvent not so farre. But is it such a matter to be a theefe and robber? then let them consider their dangerous estate, vvho liue to no benefit of the Common-wealth or Church, in a calling, but as Droanes, eate the Honny and sweet thereof, vvithout any labour. The Apostle Saint Paul calleth such, Theeues. His words are; Let him that stole, steale no more, but labour rather, Ephes. 4.28. as if he had sayd, He that laboureth not, to vvit, in that which is good, stealeth; and he that is in no calling, to wit, of some profitable exploiment, is a Theefe. And if all such be Theeues, then all that are such are Common-wealths-men, inferiour to a Swine-herd, though they can say, they liue of their owne, or of that which is giuen them.

This young man (though bad) would not be so bad: he would not be a theefe, and vvas content to labour: and (therefore) they that are theeues, and all that will not labor, are, in the case of Church-members, and point of Commonwealth-manship, worse then he. But, to our purpose: it is plaine (as hath beene proued) that they are more lost, then this lost Sonne, who rather chuse a theefes life, out of a calling, then an honest (though meane life) in a lawfull Trade. The reasons are: First, Such hate their owne soule, Prou. 29.24. vvhich this yong man did not, though he prouided ill for it. Secondly, they are further from repentance, which is seldome giuen of God out of a calling. The conuerted Theeues example, Luke 23.42.43. is a rare bird in this case, and but once seene in the Bible.

Vses.

Vse 1.An instruction to liue in any meane place and sort, then to steale. Dauid, and the men with him, though they liued in want, yet liued not by spoile: and though they were poore men, yet they were true men: and asked reliefe as strangers, but would not command it as Rogues, 1 Sam. 25.5.6.7.8.15.16. So vertuous Ruth gleaned in Boaz Field, Ruth 2.3.7. Shee gleaned onely, but tooke not from the vvhole sheafe, nor vvhole sheaues, as some leasers now.

Saint Paul, vvho bids euery Christian to labour with his hands, rather then to be idle, & to eat his owne bread in some calling, rather then stollen Bread in no lawfull calling, 2 Thes. 3.12. doth rather chuse to make Tents, then to eate vvith offence, where yet he might haue eaten with authoritie, Act. 18.3. 2 Cor. 11 8 9. Indeed, the vniust Steward that vvas ashamed to begge, Luke 16.3. was not afraid to steale, verse 6.7. so, though to begge be euill, and to steale vvorse: yet the wicked, rather then they will eate their owne bread, that is, bread that they haue right vnto by their honest labour, will doe one, or both. But vvhat get they by such vnrighteousnesse? surely, the curse, spoken of, Zachar. 5.3. the curse that will out them off, and finde them out to destruction, though they vvould hide themselues, vers. 4. not a lingring curse, but a flying curse. Nor a curse that will leaue something, Obad. 5. but a fretting curse, or leprosie, that will seaze on all: nor the curse of damage onely, but the bitter curse of damnation. A curse that vvill suffer nothing to prosper with it, or that is neere vnto it, Haba • . 2.9. And therefore stolen wares are rightly called infectious wares, because they bring all to nothing, house and all, by a kinde of leprosie, or fretting canker in them.

Mr. Dod, on eight Commandement.And one saith vvell, that a man vvere as good put a coale of fire into the thatch of his House of Barne, as to lay vp stolne goods among his other stuffe: for, they will turne all into a fire of destruction, and no man shall quench it.

Vse 2.A terrour to Theeues, and Robbers: and threatning to all that liue by vnlawfull idlenesse, or by vngodly profit, in no lawfull calling. For, such are farre from repentance, being more lost then the lost Sonne. There is no trade of life so meane, whereout God calleth not some by his grace in the Ministerie. But how many are so called, being out of a Trade, or in no lawfull Trade? Meane Trades, in the burning raigne of Queene Mary, gaue glory to God, by sending some continually from their shop to giue witnesse to Christ in the fire. But, how many good-fellowes (as we call good fellowship) and drinking mates, and dicing mates, and other lose mates, (then) receaued such honour? It it a step to Religion to liue according to Gods ordinance, in some honest place of some liberall or other Science, to the benefit of the Church, and Common-wealth. Therefore, Moses, keeping Sheepe, saw the Lord, Exod. 3.1.2. Amos and Elisha, two Prophets: the one called from the plough, 1 King. 19.19. the other from the heards, Amo. 7.14. and Lidia, in her honest trade, receaued the benefit of her conuersion, Act. 16.14. Contrarily, Dicing-houses, houses that liue by tippling & Drunkennes, Play-houses, and the whole stage of those that counterfait goodnesse, and act vice in kinde: what Trades are these, that a Christian may liue in, vvith comfort to be saued? I haue not sayd any thing of the Vsurers trade, that moth in the Common-welths-garment: fretting it to a bare thread of necessitie, which yet I iudge to be a Couetousnes, not worthy to haue any standing giuen to it among the lawfull trades of a kingdome. It is fearefull, either to liue out of a trade, or in such trades.

But must all haue a calling? must rich men and landed men liue in a calling? yea, if they wil liue as members of their country, and not as diseases in it. It is not meant that all should goe to Plough and Cart; or all be Trades-men, and men of occupation: for there are profitable Sciences which are not done with the body, or chiefely by it, as these are, but with the industry of the minde, wherein the richest and greatest should liue a helping member of his Country • in the Church, in the Common-wealth, or in his priuate house. Hee that doth otherwayes doth worse then this lost Son, and is no sound, but rotten member among the members of the body, Rom. 12.4 5. 1 Cor. 12.21. So much for that effect of punishment that concerned the lost Sonne himselfe, that that concerned him, in regard of the Citizen, followeth.

[And he sent him to his fields, or Farme, to feede Swine.] In regard to the Citizen, whom this poore man chose for his dependencie in so great a dearth of things, it may (first) be reproued that hee did not imploy him about himselfe, in the Citie, but basely in the fields, or at his Farme: and then, that, hauing abundance (for so it may be thought) in so great a vvant of bread and dearth of graine, he would not allow what was sufficient to him that serued him: for, the Text saith, that no man gaue vnto him; no man, no not his Master, v. 16. which maketh me to think that this hard Master, was like some Corn-Masters in our dayes, who by a cursed ingrossing of the markets of the poore, keepe in Corne when they should sell Corne, and starue Men to feed Mice.

But in this example, Doctr. our Sauiour, by a Parable, and darkely, doth teach what a dead hold the world taketh of those whom it bringeth vnder, for the practise of any oppression, caused by a couetous soule. It maketh them to violate Iustice, and to forget Humanitie. Iustice requireth that they that labor for vs, should eate with vs: and pittifull Humanitie, that no man should with hold that, vvhich being brought forth in time, might saue the life of a man. But where the world is most in minde, these things are most neglected. The bread of the hungry is the life of the poore: hee that depriueth him of it, is a man of bloud, Sirach. 34.22. yet what mercilesse worldling will not doe this villanie? The hire of the labourer which is kept backe cryeth, Iames 5.4. This hire is not onely his portion of money, but that proportion of meate which is kept backe, that is, denyed by hard Masters, when it is neither for quantitie sufficient, nor for time seasonable, Mat. 24.45. Prou. 31.15. The Leuite is forsaken, Deut. 12.19. The comfort of his labour is eaten vp by greedy men, at their full Tables, who receiue his spirituall things, and grudge him their carnall, 1 Cor. 9.11. Men ioyne house to house, and lay field to field, Esay 5.8. that is, their study and toyling care is how to increase their wealth, and to inlarge their house. A sinne of great men in Esay's dayes: a sinne of meane men as well as of great ones in our dayes. For, high and low haue solde themselues to this couetousnesse. The Thistle that is in Lebanon sendeth to the Cedar that is in Lebanon, saying; Giue thy Daughter to my Sonne to wife, 2 Chr. 25.18. that is, meane men aspire to set their house vpon Eccl. 26.18. Golden pillars, and to match in great houses: which is not spoken any way to taxe those who haue risen to great Marriages, and meanes, by their industry, and true worth; but iustly to reproue all ambitious Brambles, Iudg. 9.15. who that they may mount and be aloft, care not how vnnaturally they spare from themselues, and how vniustly they pull from others. Of such Salomon spake long agoe in his Ecclesiastes; God hath giuen to man riches and treasures, (I may adde) Abundance, but not the power to eate thereof: For, a stranger shall eate it. This (saith that wise King) is vanitie and an euill sicknesse, Eccles. 6.2. A vanitie and sicknesse that holdeth too many at this day, in the cords of sparing more then is meete, Pro. 11.24. And that maketh them needy that are full, and to borrow that should lend, and to feed, not the poore that should be fed, but the rich by Vsury: in whose net being taken, they are constrained; they, or their children after them, to sell as fast as euer they bought; and sometimes all, both old store and new.

And this ambition of liuings hath shut vp the dores of Hospitalitie in very many houses that haue giuen succour, but are now, eyther occupyed without Tenants, or desolate without an inhabitant. What shall I say of our Corne-masters? Haue they not? doe they not vnseasonably, with great distrust of God and instinct of couetousnes, in hard yeeres, with-draw their corne, Prou. 11.26. to make the markets to faile, and peoples hearts, with failing, to looke for no mercy, nor bowels of mercy from such obdurate couetousnesse? Doe they not, in a time forbidden, reserue their Manna of prouision, where God hath said, Let no man reserue thereof till morning, Exod. 16.19. That is, doe they not hoord vp corne, where God hath said, and the poore mans hunger doth say, Sell corne? But Manna kept out of time was full of Wormes and stancke, Exod. 16.20. To lay vp Corne with Ioseph, in a time of plentie, against a time of dearth is not vnlawfull, and may bee iudged profitable: but to lay vp corne, or to keepe in corne, in a time of dearth, to make the dearth greater; when men that should sell may spare it, & the poore that must buy doe want it, is intollerable crueltie.

Such a Corne-monger was that Rich man spoken of, Luke 12.18.19. he would pull downe his lesser, and build greater Barnes, that hee might into them gather all his fruits and his goods, not against a dearth, as did Ioseph, but rather to cause it, as they, who with that cursed rich man, feede and make merry with that which is taken from the life of the poore. But how long had hee peace in his dayes, that had such peace in his wealth? Hee fell into a pleasant dreame of many yeers to come, who had not the respite of one whole night to prouide for his end so neare. For, the Text saith, O foole, this night they will fetch away thy soule, Luk. 12.20. they, that is, the Diuell and his Angels shall fetch it, as God and his good Angels fetch the soules of the righteous, Luke 16.22. And surely, if the Diuell of couetousnesse be gone into any, it is into these, Amos 8.5. It may be they may looke toward Religion, but it is a-skew, and with an heart espoused to that Couetousnes which is Idolatrie. For so long they will walke with the Gospell, as they may not with-draw their foote from the world: but if the world beginne to goe, then farewell Religion. Demas must be gone, 2 Tim. 4.10.

Thus it is plaine, as vpon Tables, Hab. 2.2. that where the world is master, there Compassion, Gentlenesse, Pittie, Mercy, Bowels of mercy, Brotherly Loue, and such fruits of the Spirit, are made vnderlings; and where it may command, nothing shal beare sway but worldly greedinesse. The Reasons are.

The loue of the world is a kinde of Adultery, Iames 4.4. In corporall adultery, men and women adulterers goe a-whoring from their owne Mates, and in spirituall Adultery, they that are worldlings goe a-whoring from God. Now corporall adulterers fancy not their owne chaste Mates: and worldly Adulterers doe as little care for God, or for godlinesse, and tender compassion. The adulterous person is cruell to the innocent person: and adulterous worldlings are mercilesse where they owe, and should shew mercy. Secondly, the world lyeth wholy in wickednesse, 1 Iohn 5.19. Therefore where it may be Master, what good can follow? Thirdly, they cannot serue God vvho serue it, Luke 16.13. And in no seruice of God, what may be expected, but the seruice of the world, and of all wordly affections, whereof vnmercifulnesse to the poore is one; and the practise of all sinne for worldly gaine, another? Fourthly, as God draweth his Children to himselfe, so the World draweth his owne Children from God to himselfe: for, God and the world are contrary, Iames 4.4. But God will not vnfasten with his Children; therefore neyther will the world vnclaspe with his.

Vses.

An Admonition (therefore) to resist the beginnings of this worlds loue: Vse 1. not to heare it speake, and to breake off in our first conference with it, that vvee be not circumvented. For, the world is a great Absalom, and heart-stealer, 2 Sam. 15.6. If wee lend but one eare to it, it will haue both. If wee giue it an Inch by a little consent, it will haue the vvhole Ell by large couetousnesse. If we follow it in a little, it will make vs seruants to it in much: from seeing and praysing, wee shall with Heue come to eating. Gen. 3 6. D • mas first liked the world, then imbraced it, 2 Tim. 4.10. Iudas first held it, for he bore that that was giuen, Iohn 12.6. then, it held him: for he said; What will yee giue mee, and I will deliuer him vnto you? him, that is, Christ his Sauiour, and the bloud of Christ, his saluation, for money? Mat. 26.15. In our owne dayes, doe not men, as in stealing • so in coueting proceede from a pinne to a point; from small couetousnesse to large couetousnesse?

Some that haue beene liberall before they entred into the world haue they not when it once entred into them, turned (passingly) miserable and couetous? And what maruell, seeing no man can serue God and Riches, Luke 16.13. If loue of riches take place, God must giue place; and, if the World enter, that vvhich is contrary to it, Godlinesse, which is great gaine, 1 Tim. 6.6. must be gone.

But may not a man haue these outward things, Quest. in some good measure, & be godly? Answer. Answere, Yes: a man may haue them, as Abraham, Isaac, Iob, and Salomon had, and be religious; but not set his heart vpon them, and be so: or, one may vse them, and loue God; but not loue them, • nd loue him. Therefore S. Iohn sayth, Loue not the world, 1 Iohn 2.15. as if hee should haue sayd, Set not your affections vpon it, and send not your desires after it, to make the God of it your God; and the pleasures that are in it, your chiefe happinesse. For, worldlinesse and Christianitie are two ends that can neuer meete, and hee that greedily pursueth after earthly things, will coldly seeke heauenly. The Apostle S. Paul saith, they that will be rich, that is vvho by any couetousnesse will be so, fall into tentations and snares; that is • are sure to be greatly tempted, and as sure to fall, being so tempted, into the net of the Deuill, and those foolish and noysome lusts, as it vvere Seas, that drowne men in perdition, and destruction, 1 Tim. 6.9. Then, in the 17. verse, he directeth his precept or charge to Timothie, concerning such rich men in the world, that they be not high minded; that is, that they swel not by wealth, and the poyson of riches; which he calleth vncertaine; because they taste of the soyle, out of vvhich they come, and so are vncertaine, as all things else vnder the Sunne; but that they depend, and put trust in the liuing God for all their increase, who giueth them richly to enioy all things.

But, if this, vvhich hath beene spoken, be not sufficient to wea • e vs from the brest of the world; for our better and further abstinence, let it bee considered that the world (couetously loued) maketh God our enemie, and (consequently) the Deuill our friend, Iam. 4.4. And, is it not a fearefull thing, for the creature to stand in check, or to stand foe to God his Creatour? or, can they hope to be spared, and to prosper that so rebell against him? Doth he not destroy all those who goe a whoring from him, vvhether after the commodities, preferments, or pleasures of life? And if so: then it should bee our wisedome (as it is our dutie) to holde in our affections, and not to giue them head at any desire that tendeth to worldlinesse, and that base couetousnesse, which is Idolatrie, lest that commaund vs, that, in Christ, should bee commaunded by vs, and put vnder our feet, to wit, the world, and the lusts thereof.

This exhortation is needfull at all times: for, the world is a dangerous baite. Most men runne a whoring after it, and the godly haue too wanton an eye, and desire to be looking after it. Some neuer suspect their eyes, till they haue taken possession (as did Ahab, 1 King. 21.1.16.) where they haue no title: and some, in a couetous heart inclose that, as with a quicke-hedge, or stone-wall, that should lie open in their goodnesse to the Saints, as common prouision. But let vs not straiten in a time of shewing mercie, the bowles of mercy, that should be enlarged: and let vs (betimes) resist the world, to wit, in the couetous desire, before it come to couetousnes indeed; bringing it to shame, before it make vs ashamed, and casting it off, before it make God to cast vs off, as hard-harted and mercilesse to his poore.

Againe, Vse. 2. here we see vvhat is to be expected by the children of God, & poore Disciples of Christ, at the hands of churlish vvordlings: for, what could Iacob expect at the hands of Laban? Dauid at the hands of Nabal? and this miserable man, of this mercilesse Citizen? Laban vvas a churlish Vncle, & hard master to Iacob; and he changed his wages ten times, and his countenance toward him, I know not how many times, Gen. 31.2.41. Naball was cruell to Dauid, and, instead of releeuing him, railed on those whom he sent to him for something in his great necessitie, though he had beene a wall of assurance about Him, and His, 1 Sam, 25.10.11.16. And this Churle sent this poore man, that depended on him, to the Hogstroffe, to feed Swine, or rather with Swine. When Labans sonnes are greedie after the portion that they looke for in their Fathers house, the soule of Iacob shall bee cast downe in him, by their grudgings at whatsoeuer he hath: for, will they not say, Iacob hath taken away that that was ours, Gen. 31.1. And, doe not our Labans, sonnes say, at least, thinke as much now? had they not rather part vvith the person of Iacob, then with the portion of their Father Laban? Had not worldly Gadarens rather part vvith Christ, Mark. 5.17. and couetous Gospellers with the Supper of Christ, Luke 14.18. then with their Swine or Farmes? for, they who are at the command of gaine, though their eares go after the Word, their heart goeth after their couetousnes, Eze. 33.31. But, to end this point: where the World filleth the Inne, there can be no roome for Christ, Luke 2.7. and, if none for him, then as little for those that come to vs, from him. Therefore, vvhen they become once griple of the world, that haue beene zealous of God, I meane seemingly so; let no man promise any thing to himselfe from such broken Christians. So much for this lost Sonnes sinne: his entry-dore to Repentance followeth.

Vers. 16.And hee would haue filled his belly with the huskes, that the Swine ate, but 〈◊〉 man gaue them to him.

IN this verse, and the next, wee haue two fore-runners of this young mans repentance, which we may cal occasions, or dores into it. The first, is the extreame necessitie that hee was in, vvith the reason thereof, in this verse: the second is his comming to himselfe, by a better looking into himselfe, and wiser consideration of his wayes in himselfe in the 17. verse. His extreame necescitie and hard hunger is testified in these words, Hee would haue filled his belly with the huskes which the Swine did eate: and the word intimates, that he faine or gladly would haue done so. The reason is added, for, no man gaue vnto him: that is, no mans eye did pittie him, and no mans hand did minister to him. Hee that (not long before) filled his belly with such costly Dishes, & Fare, is now (for a iust recompence of so intollerable care for, and loue of the belly) sent to the Hogges • rogh, there • o feede more coursely vpon husk • s, with which (yet) he would haue fi ••• d his belly, but could not.

The point here taught, Doctr. is: it is a iust thing, that they should feele want and great want, vvho make it their chiefe exercise and happinesse to fare curiously, and to pamper flesh. They, whose God is their belly, Phil. 3.19. must looke to fall into necessitie, when they will needes offer all to such a Bel of vittailes, or greedy deuourer, Hystory of Bell, vers. 3. Adam, hauing eaten of the forbidden tree of pleasure, vvas (vvith the losse of that and all the other pleasant trees, full of delight, and excellent variety) sent forth of the garden, in great miserie, to till the earth, which, by the meanes of sinne, brought forth nothing but thistles, and thornes, and such vvofull bread, Gen. 3.17.18.23. Nabuchodonoser, vvho, was so proud that hee cared not for God, feeding without feare, was driuen from men, or being king of Men, to feede with beasts, or to feede like a beast, till a seuenth of times passed ouer him: that is, he was so long neglected, and became so long wilde, that they deposed him from gouernement, and banished him from Men: & from a Princes diet and state, sent him to a very homely Table, to feede there, Dan. 4.30.31. So, that rich man vvho was not content to fare well at times, but fared well and delicately euery day, hauing his Table full of Dishes, and his Cellar full of Wines, was brought to that beggarly necessitie, by his store abused, that in hel-torments he could not haue a drop of water to coole the heate of his tongue in such flames, Luke 16.19.24. Sodome, by fulnesse of bread, of a Land of Corne, became a Land of Salt and Brimstone, Deut. 29 23. or Land mixed with Clouds of Pitch, and heapes of Ashes, 2 Esar. 2.9. It is right therefore that they should come to want, who haue surfetted with fulnes. The reasons are: First, it is profitable for the children of God to feele want where they haue made waste; that, schooled with the pinches of a lower estate, they may learne hereafter to follow temperance, and to flie excesse. And, it is necessary for the children of destruction to be brought by the paine of want, to a sence of their wantonnesse, that they may see (for their greater condemnation) in what they haue sinned, Iohn 9.41. Secondly, it is iust that the abuse of a good thing should be punished with the absence and losse of that good thing which is so abused: but this our being (all) for the belly, to pamper it, what is it but to abuse vnto sin those good things, which, for such abuse, may iustly be taken from vs! Lam. 4.5. compared with Am. 6.4.6. Thirdly, of such curious and daintie feeders, it is true that we read, Psal. 69.22. Their table is a snare vnto them, and their prosperitie their ruine. There is a table that deceaueth others. Of this it is said, Prou. 23.3. their daintie meates are deceitfull meate. But this table, running ouer with excesse, deceaueth those who prepare it (not for strength and honest delight) but for laughter and drunkennesse, Eccl. 10.17.19. for, it bringeth those by a secret waste and iust punishment, to vnrecouerable miserie, that maintaine it.

Vses.

This serueth (first) perfectly to awaken Vse vs from the sleepe of those lusts vvhich are about meates and drinkes, that wee be sober, and no longer drunken in them. For, to sacrifice to our bellies, is to sacrifice to beggarie, and to feede them is to feede pouertie, Prou. 23.21. So, too eagerly to desire the Pottage so red; what is it but to thinke the time long, till, vvith Es • u, wee haue eaten and drunken away our Birth-right? Gen. 25.30.34. Moreouer, this large fulnesse and filling vvith meates and drinkes, without repentance, what doth it but make our condemnation more iust, and open the mouth of the creature more wide against vs, to accuse vs to God, when he shall open that Asses mouth? Numb. 22.28.

Some thinke (but they be carnall and not spirituall that so thinke) that there is no good thing to a man vnder the Sun, saue to eate, and drinke, and to reioyce in his dayes, Eccles. 8.15. But when Ammons heart is merry, being oppressed with meates or drunken with wine wherein is excesse, what saith Absalom to his Seruants? Smite Ammon, kill him, feare not for haue not I commanded? 2 Sam. 13.28. This Ammon is euery liberall drinker, and large eater, and this Absalom the Purueyor for euery such excesse, who by his Seruants, Drunkennesse and Gluttonie, (which preuaile too much, specially at Feasts) waiteth, or rather lyeth in wayte, for such as feede without feare, and drinke withou • reason, to smite them to destruction: as if hee should say to this cup of wine, and that dish of meate, (fayre to the eye, and good to the taste) Smite Ammon, smite, and kill him, and feare not, that is, smite with death, and to second death, the soule of the eater in excesse, and drunken vvith excesse: Leade the foole to the stockes: bring him to the house where the dead are, Prou. 9.18. fire him with anger, and burne him with euill desires: Let his eyes looke vpon the strange woman, and his heart meditate of lewd things, Prou. 23.33. for, haue not I commanded? or, may not I command? Thus, or little better dealeth the Absalom of excesse vvith all his desperate guests, specially with hopeles Drunkards.

And therefore the Prophet Ioel, when hee would stirre vp to attention the deafest hearers, and furthest from hearing, doth direct his speech to Drunkards, saying; Awake yee Drunkards and howle, Ioel 1.5. as if drunkards were a A figure of part for the whole. Sinecdoche of all impenitent and senslesse sinners. And, indeede, of all wanderers from the Lord, they goe furthest from him, and of all impenitent sinners are (hardliest) conuerted to him. For, the nature of drinke in excesse, is by his fuming power, and while it is in and wit out, to make man as vnreasonable as a beast,August. and as senslesse as a blocke.

As (therefore) raine of long continuance doth so turne the ground into mire and plash, that no good tillage can be made, nor good husbandry done vpon it while it remaineth so: So, that drinking which is in excesse, doth so wash the braine, and turne the body, with all the senses and powers of soule and body, into such a plash and difficultie of spirituall tillage, that it is to small or no purpose, for the Lords faithfull Ministers (which are his Husbandmen) to put the Plough of Admonition into a Soule so pusled with Drunkennesse, so mired with it, so a-sleepe in it, till that sinne be repented of and left by a sober soule.

If (then) eating and drinking in excesse, cast men (wholy) into such a long and deepe sleepe of the forgetfulnesse of God and all goodnesse: if it bring men into danger, oftentimes, to destruction: if it waste the substance, and (which is worse) consume the body: and not so onely, but if (to proceede from vvorse to worst) it most dangerously worke vpon, and oftentimes manifestly preuaile against the soule, it is time for such sinners to awake out of such a sleepe, and to open their eyes that they sleepe not in death. Rom. 13.11.13. 1 Thes 5.6.7.

A terrour to all daintie seeders and intemperate drinkers. Vse 2. For, right it is, that the Lord should cut that cup from the drunkards mouth, that so seldome departeth from it, I • el 1.5. and turne that bread into bread of grauell, which delicate feeders, by abuse, haue (so wantonly) made the bread of lust; and take away those fat things and excellent things, which they made their Idols, whose soules lusted after them, Ap • c. 18.7. being louers of pleasures more then louers of God, 2 Tim. 3.4.

It were no great matter for a poore man, that hath alwayes fared hard to beare an hard estate: but it (needes) must be grieuous and bitter to another man, one that hath fared of the best euery day, to be brought from his cups of wine to a cup of small drinke, from his fat morsels to a dry morsell, and from the finest bread to the coursest browne bread: yet this may be their portion of misery from God, if a worse thing come not to them, who haue sed Lust (not necessitie) vvith the sacrifices of eating and drinking; for, to morrow they shall dye, 1 Cor. 15.32. or, as if tomorrow they should dye. Christ (the truth) speaking of such, saith; They shall hunger that are now full, and waile and weepe that now laugh, Luke 6.25. His meaning is, they who now make it their exercise to eate, and their trade to follow Drunkennesse, drinking others drunken, and themselues, artificially, drunken and sober againe, shall come to great misery; and they who reioyce in their dayes shall weepe in their end; and who now haue their pleasures, hereafter suffer paine; being here comforted as Diues, and hereafter tormented as Diues was. Lu. 16.25.

Salomon speaking of these outward things (which wise men regard not, and fooles abuse) calleth them not onely by a phrase of passiue imperfection, Vanitie, Eccles. 1.2. that is, things that haue a weaknesse of being in themselues, but Vexation of spirit, verse 14. that is, things (though nothing in themselues) yet able to inflict vexation and sorrow vpon the soules of all that abuse them.

How (then) can the Gallants of our time thinke to auoid this vexation of spirit, for a iust reward of their Luxury and Riot, who doe nothing but poure out themselues to these vaine things? How can they but drinke themselues out of all, who drinke so much, and so continually day and night? and leape at a crust, who feede so chargeably, so delicately, and so daily vpon the soft crumme? So much for the first occasion of this yong mans repentance; or dore into it, the necessitie that hee was in; the second followeth.

Verse 17.Then hee came to himselfe, and said: How many hired Seruants at my Fathers haue bread enough, and I dye for hunger?

IN this occasion, or second dore to the yong mans repentance, two things are spoken of: as the worke of his minde, hee came to himselfe: and the words of his lips; for hee said, How many hired Seruants? &c. We haue heard what was his first step or occasion to this his repentance, as namely, the great necessitie that hee was in. The wolfe of hunger had much already consumed his flesh, and was ready now to seaze on all that was left, to bring it downe to Rotennesse and Wormes, for hee said, I dye for hunger. This hee well considered, and beginning to thinke of his Fathers house and the plentie there, came to himselfe, who before had gone so farre and dissolutely from himselfe, and was found of himselfe, who had so long beene lost vnto himselfe; and remembred himselfe, vvho had so and so much forgotten himselfe. Now he began to thinke, and in such debate with himselfe, to say; How many hyred Seruants of my Fathers haue bread enough? or, how many are kept there at the full racke, in all plentie, and with all sufficiencie and fulnesse, hauing bread enough and to spare, and I perish with hunger? As if hee had said; They are Hirelings, I am the Sonne; they haue abundance, I haue nothing, they liue in plenty, I dye for hunger; they are many, I am but one; hee is their Master, but my pittifull Father, whom I haue offended, and who, being so good to hyred Seruants, will not be vnmercifull to a penitent Son.

Thus he came to himselfe; and after, by opening, with this key, the Closet of his heart where his Bookes of account lay, came to his Father. But hee came to himselfe before hee came to his Father, and reckoned with himselfe before hee accounted with him, and considered what to doe before he did it.

The Doctrines are many that might be gathered from hence: as that it is the knowledge of Gods goodnesse, and out confidence in such his goodnes, that maketh vs to turne to him from vanitie and the errour of life.

And secondly, that particular faith giueth vs this boldnesse towards God, when we can reason thus, He that receiueth sinners, will receiue me a repentant sinner.

And thirdly, that we must consider before wee come into Gods presence, how we should behaue our selues in it, that we may doe wisely.

Doctr. But that which I purpose, with the help of God to obserue, is; that our first step to repentance is to take our selues aside for our former impenitencie and straying wayes. For, if we will repent kindely, we must consider particularly, what we haue done, Ier. 8.6. Which made the Lord comming to Adam after his sinne, as Iudge and visitor, to bring him to a consideration of what hee had done saying; Adam, where art thou? Gen. 3.9. as if hee had said, dost thou know what thou wast, and what thou art? I speake not of the place where, but condition wherein thou now art a wanderer and stray from mee. Thou wast beautifull in my Image, thou art disfigured in the shape of Sin. So Nathan tooke Dauid aside in a familiar Parable, and held him the glasse, till he beheld himselfe, in one supposed like himselfe, 2 Sam. 12.1.2.3. &c. And wherefore did Nathan so? but to make him to come to himselfe with this lost Sonne, and with him, to arise, to goe to his father? Lu. 15.20. What made Ephraim to repent? Ephraim (himselfe) telleth vs, When I was instructed I repented, Ier. 31.19. his meaning is, when hee saw in what case and taking hee was whiles hee colted from God (as wanton • now do) he came to himselfe, and (home) to God by conuersion.

The want of this eye-sight is cause why so many neuer see that gaping pit of danger which is so neere, till they fall into it by remediles ignorance. And (therefore) as the carelesse Iewes neuer saw (being without knowledge) that captiuitie and those chainea they were led in to Babylon, till the enemie had pend them vp in Ierusalem, with a straite siege, to driue them out of their owne land, Esay 5.13. So foolish Christians and carelesse, blindfolded with the veile of irreligious negligence, neuer mistrust the like or greater inconuenience, till, pent vp with their last sickenesse, or the straite bed, as it were siege, of their vnquiet consciences, they be ready to be carryed in chaines to hell, not by Nabuchadnezar and his Souldiers, but by the Diuell and his Angels.

I might be large in this field: but it is euident that who will truely disclaime and amend their euill wayes, must take themselues aside for them by this blessed spirit of thinking what they haue done.

The Reasons are. The heart is as a thing shut vp, that must be opened with some key, Acts 16.14. This key to the hart, lockt vp by custome of sinne, is this taking of our selues aside, with Faith for our dangerous hardnings. And it is the Lords key (euen) to a hard heart, by grace, to open it to better wayes. For, when a man shall consider with some remorse and yeelding • in how dangerous a way he walketh, and in how damnable a state he liueth, who liueth in sinne • and walketh in the dangerous and broad way of Death with the worlds sinners; and that the longer he so liueth, and further he so walketh, the more he increaseth his iust damnation, and runneth further from the God of his help; it cannot but make him to looke backe in some reasonable time, and while there is hope of comming home to the Father by repentance, vvith this lost Sonne. An vnwise man will not know this, nor a foole vnderstand it, Psa. 92.6 but he that once comes to himselfe, will lay it to his heart, and be better by it.

Secondly,This point is further treated of by Mr. Rich. Stock, in his book of Repentance; who hath laboured faithfully in the whole doctrine thereof. the ignorance of a mans bad estate is seldome seperated from a false conceipt of the • ame mans good estate: for, hee thinkes hee is happy, no man more: and that he doth well, no man better. And who, in such an errour, so yeelded vnto, will desire any change? He that thinkes himselfe whole, though hee be sicke, will seeke no Physitian: and he that thinkes himselfe good, so good that hee needs no amendment, wil spare thoughts and care of amending.

Thirdly, he that considers aright how sharply sinne shall be punished, and how righteous he is that will punish it without repentance • must needs repent, at least in fained manner, to saue himselfe from so great wrath to come. Mat. 37. very Nature will worke in him a certaine shewing Repentance, as in Ahab, 1 King. 21.27.29. and nature sanctified, true repentance, as in Gods children.

Vses.

Vse 1.This teacheth that there are few vvho haue set one foote ouer the threshold of true repentance: for, how many can be brought to this first step of wisedome, wisely and with feare to looke into themselues, to cast vp their estate, & to reckon vpon the booke for their debts to God, which are in so many sinnes, and strange kindes of sinning against him, from their childhood till now? And while men cannot be perswaded, nor drawne, thus to gage themselues for their faults and doings, what hope is there that they will be sory for them, with a godly sorrow, to repentance? Will a man that knowes not his estate, suspect it? and can he, that suspects it not, fall into thoughts about it? So, who will be truely grieued for his wretched estate; who neither knoweth his wretchednesse what it is, nor spirituall estate, how poore it is. S. Paul in the life of nature, and sect of a Pharisie, knew not that Concupiscence was a sin, till he beheld himselfe in the glasse of that law that saith; Thou shalt not lust, Rom. 7.7. till he cast vp his bookes, he was aliue, that is, seemed to himselfe and appeared to others to be in very good plight and • aking for this life, & for eternall life. But when the Commandement came, and looked vpon him, & he, by it, into himselfe, he found that he was no body, a dead man, sold vnto sin, and laid in the graue of a dead body, or body of death; a man wo • ully and pittifully miserable: and therefore cryeth out, as in great pain, to be deliuered from such a body, or from the body of such a death, Ro. 7.19.24. The Church of the Laodiceans thought her selfe to be better gold then the Touch could finde her: for, she thought her selfe to be rich and increased with goods, and to haue need of nothing, where she was wretched, and miserable, and poore, & blinde, and naked, Apoc. 3.17. But this she knew not, or cared not to know. The reason was, shee neuer entred into her selfe with purpose of inquirie, and search in what tearmes she stood with God, how short shee was of the welfare and good health shee boasted of, and how neare to that desperate death which she neuer feared. And this made her to boast of her righteousnes, when she should haue beene humbled for her sins: and to thinke her selfe rich she was poore. Our common people at this day (and not the worst sort of them) looke no further into their doings, then that they carry some good shew of opennesse to the world. And when vvil such be sorie for their imperfect and hypocriticall righteousnesse? And for desperate and bold sinners, they dare not (like bank-rupt debters) looke with any eye of particular search, into their poore and vvretched life, lest they be tormented too soone, or, (as the diuels cryed out) before their time, vvith sorrow and horrible feare, Mat. 8.29. And vvhen vvill such come to repentance, that they may be saued? vvill they not rather blesse themselues in their heart, saying; they shall haue peace; vvhen the Lord vvill not be mercifull to such, Deut. 29.19.20. Let all Pharisaicall Papists consider, vvho must needes be farre from repentance, seeing, by resting in themselues for saluation, they affect to be ignorant of that poore estate, vvherein the best are borne, that by man are borne of a woman. For, though they be, and be borne poore in Grace, and corrupt in Nature, as all that came from Adam, are: yet they so conceit themselues of a supposed vvealth of naturall righteousnes abiding in them, & of works of merit, proceeding from them, that they can neuer truly know how miserable, how wretched, how naked, and how nothing they are in themselues, that they may be beholden to him onely for all their spirituall increase, who giueth liberally to all, and reprocheth no man? Iam. 1.5. It is the feeling of a disease that maketh vs so to desire the cure of it, and so to esteeme of him that can cure it: and it is the feeling of misery that maketh mercy to be mercy: for, till we feele our misery and weake estate, we will boast as he of whom it is said; There is, who maketh himselfe rich and hath nothing. Prou. 13.7.

An admonition to Christians (that would Vse 2. be truely repentant) to reckon vvith themselues for their life past, particularly, and vpon speciall bill, at night before they goe to bed, or in the morning before they rise from bed; and not generally, and in grosse onely, as most do. It is the exhortation of the godly, in the Booke of Lamentations, that men would search & try their wayes, and so turne to the Lord, Lament. 3.40. that is, that they would not sleightly and runningly goe ouer their sinnes, but pausingly and with standing vpon them, seeking euery sin, as with a candle, till they finde it, if it be to be found, and trying it by the touch of Gods Words, when they haue met with it, that they may come to amendment. This is to turne to the Lord, when we (first) turne out Sin, and euery sin; when wee sit downe and account with our selues (impartially) for euery disobedience, that wee can remember, bee it in greater or lesser euils or, when we consider our wayes, and hauing run along goale of foolish vaniies, such as Ephraim • an, & this lost Son after him; doe, with Ephraim, smite vpon the thigh, and, with the lost Sonne, come to our selues, for our returning to God, and for the healing of all our errors past, that the Lord may haue mercy vpon vs, and receiue his lost Sonnes in our conuersion. Ier. 31.18.19. &c.

As (therefore) the lost Son here, so at the end of our stage, such as he ran, we must (if we will repent soundly) come to our selues; & in particular words, thus say to our selues, (as Mr. Dent, in his Sermon of Repentance. a zealous Preacher sometimes taught) In such a place, at such a time, and in such a company, I wr • tchedly and desperately offended GOD; my good conscience, and the consciences of Gods children, by talking filthily, by swearing horribly, by drinking excessiuely, and by • ailing damnably, & bitterly, against Gods word, and his Ministers. In such a priuate place, on such a day, and in such a corner, in the darke, I committed fornication, or adulterie, closely, when the walles couered mee, and no mans eye sawe me • I made no conscience of a Lie, where I might be beleeued, if it had beene for an aduantage, & to saue my credit; and as little conscience to defraud my simple brother, where I might doe it cunningly & without blame. On the Lords Sabbath, when others w • nt to Gods house, I went directly to an Ale-house, or from Prayer to Playes, and from the Sermon to the Stage. The time, that was giuen mee for repentance, I abused to sinne, and can giue no good account of time, that is pretious, and should be redeemed, Eph. 5.16. For, how haue I redeemed it; that is, bought it out of Satans hands, and the hand of sinne, for good employments? or, how (rather) haue I wasted and powred forth the good houres of time to vaine pleasures, to idle talke, to much sleepe, & wantonnes? If God should account with me for yeres, I can not with comfort answere him for day • s: nor well for one day in a yeere, well and holily spent in good duties. O, how many Items may be found written in Gods Books of prouidence & last iudgement, for pleasures, and sports, and fleshly daliances, and worldly couetousnes; & scarce a line seene registred in the same for any good exercise, wayes, and doings of good report? Thus should euery Christian make a kinde of backe reckoning with the compassing of his wayes. Thus should he retire himselfe for the due consideration of his life past; and hauing opportunitie, in secret, beate his sins vpon his naked conscience by aggrauation, and say: I haue not onely sinned, but most traiterously, obstinately, carelesly, continually, and rebelliously sinned, and am not only a sinner, but a most filthy leper and sinner: not an ordinary offender, but a stubborne offendor, and disloyall person; whose whole nature, soule and body, will and affections, minde and iudgement, words and deeds, are onely euill, and perfectly euill, and continually so, Gen. 6.5. Thus (no doubt) the lost Sonne came to himselfe, and thus (without doubt) must we come to our selues, if we will come home with him, confesse with him, and triumph vvith him. So much for the worke of his minde: the words of his lips follow.

[How many hired seruants of my Fathers haue bread enough?] This yong man considered, that the meanest seruant, his Father kept, was in better case then he: for, he was wel prouided for, hauing bread enough and to spare, where he had nothing. And this made him, looking homeward, (it is like) with teares in his eyes, and repentance in his heart, for his former lewd life, to say, how many hired seruants of my Fathers? &c. as if he had said, this necessitie that I am in, is caused by my selfe, who forsook the house of plenty for this land of dearth, & my Fathers house, for the house where the dead are, Pro. 9.18. Euery one there is prouided for, and I perish with hunger in my absence thence.

This being his meaning, Doctr. the thing taught is, God prouideth all things necessarie for those that serue him. Dauid neuer found it otherwaies, and therefore saith, he neuer saw the righteous forsaken, Psa. 37.25. as if he had said, he neuer saw any long destitute, or vnprouided for, who followed righteousnesse, and serued the Lord. S. Iohn sheweth, that they who followed Christ, were fed, though Christ wrought a miracle of Loaues and Fishes, to feede them, Ioh 6.9.12. And how did God feede his people fourtie yeeres in the vvildernesse, when they could not plow the Earth, did not he plow the Heauens for bread? and vvanting ordinarie food, had they not Angels food? for the Wheat of the Land, the Wheat of Heauen? Psa. 78.24.27. the Text saith, it rained downe Manna, v. 24. and they had meat enough, ver. 25. Elijah was zealous for the Lord, and his altars: therefore, when men would not feed him, the Rauens fed him, 1 Kin. 17.6. and when men forsooke him, an Angell looked vnto him, 1 Kin. 19.5.6.7. Did God forget the widow of that Prophets son that feared the Lord, and died in some debt? did he not strangely prouide for her by Elisha, and so, as she had enough both to pay her debt, and to finde her selfe and her children vvith the ouerplus? 2 King. 4.1.7. To be short: of all the righteous it is sayd, they shall not be confounded in the euill time, and in the day of famine they shall be satisfied, Psa 37.19. that is, whosoeuer is ashamed, they shal not take shame, and vvhen others are famished, they shall haue enough. Thus, nothing shall be wanting to them that serue God: the reasons are: First, God hath promised to feed al his seruants, Psal. 37.3. Now, God will doe what he promiseth to doe; for, he is faithfull: and can doe what he will; for, he is Almightie. Secondly, Gods seruants depend on his promise, and take his word for their vvhole estate: their eyes are vnto him, Psal. 123.1.2. and their repose is in his prouidence: and vvill he cause their eyes to faile? Iob 31.16. Thirdly, if it be a iust thing that the Master of a Familie should prouide for all he hath in his familie, vvhether the children of the house, or seruants in the house: will not the iust God count it as iust and fitting for him to doe as much for his Familie and household: to wit, for the familie of his Saints, and the household of Faith.

Vses.

A comfort to all that truly serue God: Vse 1. for they shall haue good wages for that they do, who faithfully serue him: they shall want nothing that is good: that is, that is good indeed; or good for them, Ps. 34.10. When meanes faile, God can, and will, without meanes, and against them, prouide for his. The Sea shal run back, and serue the Lords prouidence, for the glorie of his name, and safetie of his people, vvhen Pharao, with his fierce armie pursueth them to the sea, Exo. 14.21. When men can not make tillage, God can, and hath giuen bread vvithout tillage, as in the dayes of Hezekiah, and Esa. Esa. 37.30. This Sommer, the Lord laid his rod in Water: the continuall raine, that fell, did much weaken the force and plentie of our common bread. Yet if all our Graine had beene washed away with the waters that so preuailed: God could haue set, euen in those waters, an Arke of reliefe for his Noahs, that obey his word and sayings, to enter into. As the vvaters rose, so rose the Arke, Gen. 7.17 and so as the markets rise (which are floods to the poore, that lift vp their waues, Psal. 93.3.) God vvill arise to the helpe of his people.

Vse 2.An admonition to liue in Gods seruice, and not out of our fathers house, in the seruice of sin, if we would be prouided for, and not perish vvith vvant in the day of famine. For, as they, who serue God in his House, and by his Word, are sure to be fed: so (contrarily) they cannot expect with comfort, any such assurance who serue their lusts, and sinne in their mortall bodies. In our seruice of God, the creatures are ready to serue vs, the Heauens with their blessing, the Earth vvith her increase: in our seruice of sinne, all is contrarie. For, God vvill shut vp the Heauens as a Purse, and turne a fruitfull Land into barrennesse. Much raine shall destroy our fruits or lacke of raine much hinder them. The Earth shall yeeld nothing, or, but store of vveedes, good for nothing.

Obedience, (I meane to God in his Seruice and Word) is the Chaine that bindeth all the creatures from hurting vs; vvhere disobedience breaketh that Chaine, and turneth them loose vpon vs, for euill, and not for good, in the day of our necessitie. In it, there is perfect freedome; and vvith it, assured riches, and blessed contentment. To be called the seruant of God, is an honorable title, a title, giuen to Angels, Hebr. 1.14. and taken by Kings, Psal. 116 16. but to be, and not to be called onely his seruant, or to adorne the name vvith obedience, as Abraham, Dauid, Hezekiah, Iehosanha • , the Apostles, Peter, Paul, and other Saints haue done, is an honorable thing. Not to be signes without the thing signified, is the true grace and perfection of true Christians: vvhich I speake, because many would be called seruants, and seruants of God, that are Masterlesse, and be Christs seruants in sinnes seruice. But, if vvee vvould bee the seruants whom God will protect in danger, and prouide for in vvant, vve must serue our heauenly Master, not by bearing the name, but by doing the worke of his seruants. In true sorrow for our sinnes past, and vvith an earnest purpose neuer to returne vnto them, but vnfainedly to hate them, and vtterly to forsake them: our care must bee to spend that small time, that remaineth, in the feare of God, and in the obedience of that truth, vvhich is according to godlines. And if wee know these things, blessed are we if we doe them. Iohn 13.17. This true and sound blessedness • , to know to obedience, he grant to vs, for IESVS CHRIST his sake, who is GOD, blessed for euer. AMEN.

ECCLESIASTES 11.9.

Reioyce, O young man in thy youth, and let thine heart cheere thee in the dayes of thy youth: and walke in the wayes of thine hart, and in the sight of thine eyes: but know that for all these things, God will bring thee to iudgement.

FINIS.