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 Mateâ— 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 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 witnessâ— 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 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 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 ofâ— 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
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 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 Genâ— 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 saydeâ— 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 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 cuâ—ious apparrell and new fashions that rather blow vp then keepe downe the swelling of a vaine heart 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 enemieâ— 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 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 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 consciâ—nce shall haue them But they must vse diligence to get such and
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 Ephesianâ— Act. 19.34 so because they so gaine by this siluer shâ—ine of a lying mouth therfore great is this Diana of Englandâ— 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 noâ— say of such mony Is not this Acâ—ldama is it not the Field nay price of bloud haue we not for this corrupt reward with cruell hands euen shed the blâ—â—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 admonitioâ—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 speakâ— 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 renâ—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 thefâ— 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 mâ—ns â—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 fidelâ—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. 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
THE Christian Gouernour IN the Common-wealth AND priuate Families Described by DAVID in his 101. Psalme Guiding all men in a right course to HEAVEN 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 LONDON Printed by T. S. for Francis Burton and are to be solde at the greene Dragon in Paules Church-yard 1614. THE Christian Gouernour From whom KINGS on their Thrones Nobles in their Houses Pastors in their Charges Magistrates on Seats of Iustice Priuate men in their Families May draw good Instructions How to Rule their Subiects Order their Seruants Feede their Flockes Punish Offendors Gouerne their Householdsâ— THE Lost Sonne In whom is chiefly obserueable SINNE the true cause of Miserie REPENTANCE the right meane to obtaine Mercy TO THE RIGHT NOBLE MY much Honoured Lord RAFE Lord EVRE Lord President in these parts all true Honour with increase Christian Lord HAuing a great desire in my great want of meanes to expresse my selfe by some Office and Testimonie for your Honors good thoughts of mee in words of vndeserued commendation the rather because one Countrie 〈◊〉 in which you were borne Noble and one Countrey now containes vs in which you gouerne with honour and loue I light vpon certaine briefes of Lectures deliuered by me vpon a very worthy Psalme and before a worthy Audience your Honours immediate honourable Predecessour and others his reuerend and graue associates then in place A Psalme made by a King and for Kings which also may indifferently serue as a Table of direction for all States and Policies vnder that which is Kingly Therefore in the mirrour of this Psalme and example of him who made it as in a true Glasse your Honour may behold clearely the right and liuely image and face of a Christian Gouernour and gouernement And though no Psalme as it were pearle in this Booke of Psalmes or boxe of pearles can iustly displease yet as in the estimation of precious things That may please vs for one vse for which another being to no such vse will not please so well albeit precious for the vse it hath so it is in all these excellent Psalmes the Iewels of Gods Church For for some purposes one Psalme may be fitter that is more excellent then another though all be excellent and do edifie greatly in their seuerall kindes And indeed as when the Prophet gaue his mind to the preparing of those things that might serue for the building of the materiall temple He disposed in his minde to what vse this or that Iewell or waight of gold and siluer and a number of other things should be applied so for these Psalmes most of which were penned by this sweet singer of Israel the Prophet hauing stored and layd them vp as the ornaments of Gods Church in his Sanctuary for publike vse and as precious stuffe for the building of a spirituall Temple to God He had great consideration whereto each Psalm should serue Wherefore some he made for the Sabbath and Temple chiefly some indifferently for all dayes and places some for a remembrance of the generall some for a more speciall remembrance of the particular workes of God to his Church some for meditation and practise some for Doctrine and Prayer some for comforts some for threatnings some for confession of sinnes some of conuersion from sinne all which hee consecrated as Tables of perpetuall thankefulnesse to GOD in his House better then the three hundred shields and two hundreth targets that Salomon put in his house at Ierusalem though they were all of beaten gold 1 King 10.16.17 Now as Gods wisedome by Dauid thus sorted and disposed these holy Songs that they might be sutable to all the occasions and necessities of the Church for euer so in more speciall manner the same wisedome of GOD by him did indite this Psalme for instruction that it might teach euen Kings and all vnder Kings in authoritie how to please and serue God in those high places and that they might vnderstand and not forget that religious seruices belong to the Noblest as well as to the meanest and in reason rather to great persons then to common men For who should doe most worke but hee that receiueth most wages and who should pay the greatest rent but hee that hath the largest demise This Psalme therefore my Honoured Lord deserueth right well your best intentions both for the contemplatiue vse of it and your practicall in your Familie and the Prouince It is Gods Psalme or charge to you and such as you are by Dauid But because the Text of it short as it is is like to Tapestrie which being foulded vp sheweth but a part of that which is wrought and being laid open sheweth plainely to the eye all the worke that is in it therefore I though most vnworthy haue presumed thus to vnfolde this Tapestrie of the holy Ghost in so excellent a Psalme and to hang vp the chamber of it in a very meane Exposition giuen vnto it by my weake iudgement and gifts which in humblest good-will out of loue and dutie I humbly tender into your Lordships owne hands knowing the same to be willing and ready graciously to pardon and beare with things somewhat meanely done but with a well-meaning heart and to respect not so much the gift as the good-will of the giuer in matters of this nature Howsoeuer I haue dealt the Psalme is the same that euer it was which if I haue so opened that is so to the life of the Prophets words and so vnfolded that your Honour may discerne of all the pieces and sundry workes and matters contained in it as in a piece of Tapestrie opened you may I humbly thanke God and wish the fruit of it in your Lordships heart and from so good a treasurie in the places of your Honours publike and priuate emploiments to fructisie there that is turne it into a Prayer that you may follow in the steppes of Dauids obedience to it doing as hee did Often pray this Psalme to God my good Lord let it bee your meditation and counsellour in all your high affaires and when you would stirre the wheeles of all good graces in you for some holy and profitable dispensation of Iustice in the same vse it Lastly and for my selfe I humâ—ly beseech your Honour fauourably to remit this trespasse of my presumption respecting rather what I would doe then what is done and in how homely manner So not further to trouble your Honour I pray God heartily that as hee hath honoured you with a double honour of Birth and Office so hee would accompanie your earthly honour with such abundance of heauenly graces to goe with the same that here you may abound in euery good worke to the praise of God and in Heauen may receiue the pure crowne of Righteousnes and glory which is laid vp for you and for
all who loue and looke for the comming of Iesus Christ to whose grace most humbly I commend your Honour now and euer At your Honours commandements most humbly in the Lord. ROBERT HORN To the Christian READER GOod READER I confesse ingeniously that in some part of my way through this Psalme I haue walked by the light and in the steppes of some before â—e whose names are of account and prayâ—e in the Church And this I haue done for thy sake that fauourest good intents to helpe thee and thy Family by helping thee if thou haue a charge in the point of their direction to godlinesse For by these gatherings thou mâ—ist read in one little Booke what is otherwayes done in many and I trust to thy commoditie My drift herein may the better be borne with when it shall be considered that for this labour thus offered to thy Christian acceptance no returne is expected but what shall be made to GOD by thankefulnesse for those good helpes wherewith I my selfe was first benefited and desire in Christ to bâ—nefit thee And let no man say that I might haue filled my hands in this my Masters great Haruest rather then followed others for I am priuy to my weake estate in such matters and the gleanings are for the poore Leuit. 19.9.10 All that I craue and hope to receiue is thy good for thy selfe and thy good Prayers for mee that in our seuerall charges wee may so well behaue our selues that the Master of the House may bee glorified by our seruice and may glorifie vs in his Kingdome when hee shall say It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee Ruler ouer muchâ— enter into thy Masters ioy Matth. 25.23 That wee may be partakers of this hope with the Saints in light let vs endeauour to nurture our charges with the knowledge of that truth which is according to godlinesse Tit. 1.1 And where worldly Masters of Families and carnall Ministers of Congregations doe little respect and fauour this dutie or the doers thereof let vs as the Word hath taught vs both doe and continue to doe according to this rule So shall wee reape in due season if wee faint not Gal. 6.9 The neglect hereof in you Masters and vs Ministers is cause that this large House of the Common-wealth so aboundeth with persons so highly disobedient to God and so shamefully disloyall to their Soueraigne Lord King IAMES whose happy and long life the God of our liues sanctifie and blesse euer to his great ioy here and euerlasting saluation in the Heauens AMEN Thine vnfainedly in the Lord Iesus ROBERT HORN THE CHRISTIAN GOVERNOVR Psalme 101. expounded A Psalme of DAVID I will sing Mercie and Iudgement 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 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 Câ—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 hiâ— 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 towardâ— 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 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 Ephâ—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 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 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 dittâ—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 vâ—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 loâ—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 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 â—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
is laudable and thankfull mercieâ— 2 Sam. 9.1.3 and it is mercie in God to beare the mourning of the Prisoner and to deliâ—er the children of death Psal. 102.20 to loose the bands of wickednesse to takâ— 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 â—n vnkingly â—biectnesse to haue enlarged mercies fauour â—and ouer head to all that then would haue offered to bowe and speake faire Thirdly mercie without iustice iâ—stifieth the wicked and iustice without mercie condemneth the iâ—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 â—he law and he that bringeth sinne into credit leadeth vertue into reproach Also corrections are the medicinâ—s of God for the cure of the euils of men and he that deliuereth a malefactor from deserued correction dealeth â—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 poisoâ— 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 â—im For how can it be but that God should plague those that destroy his people and abhorrâ— those that condeâ—ne his law So for those that are cruell against the righteous they are cruell to goodnesse and â—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 throâ—e is preserued but without them or by one onely it cannot longâ— Vseâ— An instruction to all in places of authoritie not to haue respect â—f persoâ—s in iudgement and to giue senâ—ence vpâ—ightly in mâ—tters So is Gods Iudge deâ—cribed by Moses Deuâ—er 1.17 16. â—9 and God the Iudge by Abraham beâ—ore thaâ—â— Shall not the Iudge of the whole â—arth doe rigâ—t Gen. 18.25 For as the head in the naturall bâ—die is set in the midst betweene the two shoulders and if â—t be a straight bodie not more on one side then on another so he that is Ruâ—er as it were head in the politique stateâ—nd â—nd bodie must not and if iudgementâ—e â—e vpright and his conscience good â—ill not by partiall iustice leaâ—e more to â—ne side then to another or hang all of â—ne sideâ— inclining too much to iustice â—y carnall anger or too much to mercieâ—y â—y laboured remissenes He will not be â—oo pittifull and wring iustice nor too â—uch addicted to a rich friend and gift â—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 soâ— 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 iâ—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 who in stead of singing of iustice make iustice weepe and turne the songs of mercie into â— 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 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
wise where they that walke otherwaiesâ— 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 waiâ—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 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 Esaâ— 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 Esâ— 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 banâ— 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 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 â—hall doe wisely in the perfect way if they cast off Religion who shall care for it and who shall punish the abhominable â—wearer if they sweare and liue chastlie â—f they breake wedlocke and sanctifie Gods Sabbaths if they prophane them â—f Noah be drunken who
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 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 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. 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 â—inne and stored with grace the fayre Garden of a pure and cleane heart
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 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 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 religâ—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 â—â—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 tonguâ— 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 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 edâ—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 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 iâ— 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 seâ—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 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 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
onely or specially euen the Lord who is to be feared If therefore we would sanctifie the Lord in our hearts and mâ—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 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 noâ— 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 peâ—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 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 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-â—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-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 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
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 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 â—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 But some may say are wee drawne as stockes 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 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