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
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
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
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 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 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 â—â—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. OR I will prudently attend vnto and with all diligence walke in the perfect way The sweete Singer of Israel Dauid â—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 Kingâ— 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 Iobâ— 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 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 shâ—â—l hide the Commaundements of God in his hearâ— 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 Arâ—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
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 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 Loâ—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 Diadoâ—â— And when once he had it he promiseth to perseuere in a godly course till God should take him away and till his chaâ—ge came Before he had it he would not practise for it and when hee had it he would doe wisely in it 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 〈◊〉 comeâ— 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 follovvethâ— 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
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 Godâ— 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 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 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 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 thaâ— 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 odiâ—â—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
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 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 committâ—d an execrable sinne Hauing found out the sinne hee executed the Malefactor the same day Sâ—lâ—mon Dauids sonne prayed for this Wisâ—domâ— 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 â—icked persons whom his Father had spoken of to doe vnto them according to the wiseâ—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 16â— 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 Aâ—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 behindâ— 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 forelâ—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 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 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 GODâ— 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
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
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 3â— 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 pâ—rfectly with the whole heart For he will not haue a little but all and hee further â—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 stâ—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. â— 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 offâ—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 â—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 good-will 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 â—o that a man hath and not according to that he hath not 2 Cor. 8.12 Vses 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 hiâ— 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 spokenâ— 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 aâ— his Table so often and solemnely made we shall offerâ— 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 â—erue God and to haue fellowship with â—â—â— Saints how can the Bridegrome steemâ— vs as friends and Loâ—ers and â—â—ot ioyne vs vvith women of fornicaâ—â—â—on that â—aue departed from the faithâ—â—â— â—â—â— their Lorâ— and followed other Louers â—â—â—ich may be â—â—â—ken also of such as â—â—â— God not of sinâ—â—â—â—tie but for wageâ— wâ—ose good deedes 〈◊〉 not from a loâ—â— of righteousnesse butâ—om feare and whâ— giue a pennie but not almes to a pooâ—e man For it is no 〈◊〉 that is giuen for merit or the praise men The Papists almes is all such and â—â—â—â—â—fore neuer did a right Papist giue true almes in all his giuings and a poore Cottage builâ— by a Christian in faith is better I â—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 mucâ— as a pennie giuen by a sound Christiaâ— in mercie to a Disciple because he iâ— Disciple But let no man here say tâ—â—t we of the Râ—ligion condâ—nne alm because wee doe not iustiâ—â— as neitâ—er doth Christ our â—â—ster Phâ—risaâ—â—ll almes Matth. 6. For the poore are he Altarâ—â—ong â—ong vs and we musâ— sacrifice our â—nes vpon it They 〈◊〉 his ground on which wee must soâ— the seede reliefe when they fall into mi 〈◊〉 God requireth a lâ—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 shallâ— not be saued by our giuing to the poore yet â—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 thâ— booke of the Law to doe them yet if wee doe what we can and be grieued for thâ—â— 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
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
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 perâ—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. â—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 Sâ—nne out of the firmament but threatning them with the Kings sword when they should vse his sword for their defence and comfort Againe 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 Psalmâ—â— 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 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 â—re penned and sung with such an artifiâ—iall â—â—â—tonnes and exquisite voice that â—hey seeme no better and they are as â—hey seeme then so many sacrifices and â—â—ities made and sung to the honour of the 〈◊〉 They that made them did but make them to abuse and disgrace the â—orthy facultie of Poetrie with vncleane â—â—meâ— and to send them as so many filâ—hie Bawdes into the world to enâ—ise by â—hem to materiall follie and wantonnes â—ffâ—â—minate soules So much for the ditieâ—r â—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 diâ—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 â—racâ— vnto him as if hee should haue â—aid Though others mislike the song and though it be harsh in a carnall â—are yeâ— 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 pleasâ— thee The Doctrine from hence is Weâ— must not regard what men approoue or condemne in the matters of God and 〈◊〉 precise seruice but what God â—â—â—selfe alloweth or doth mislike Noahs the 〈◊〉 was mocked by the wâ—rld of wicked men 〈◊〉 his time yet did he beare it and for it obtaine mercie to be called the Preachâ—â— of righteousnes to all ages 2 Pet. 2.5 Dauid who for his humble sinceritie and reuerend demeanour toward the Arkeâ— going to Ierusalem was scorned of Mâ—â—chol was yet had in high estimation by the Maides of Honour attending vpon Michâ—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 sobernessâ— though Festus iudged such words to be madnes and him that spake â—hem madde and besides himselfe Act. 26. â—4 25 But he passed little to be iudged of â—im or of mans iudgement knowing that â—e that iudged him was the Lord 1 Cor. â— 3.4 And what careth Michiah what â—ure hundred flattering men say to the â—ing what the Lord saith vnto him that â—â—ll hee speake 1 King 22.6.14 Hee â—ake to God and not to Nabuchadâ—ezarâ—ought â—ought it to be great precisenesse in Shaâ—ach Meshach and Abednego that â—â—ey onely were not readie when they â—â—ard the sound of thâ— Cornet Trumpet â—â—d other Instruments of Musicke to fall â—â—wne and worship his golden Image Dan. â— 14.15 But 〈◊〉 were not carefull nor â—â—garded to answere the King in that â—â—atâ—â—â— vers 16â— for God had made the 〈◊〉 to bow to him and they would not â—â—ffer the knee that hee made to bowe â—o an Image therefore that that seemed â—isorder to the King seemed and was oâ—edience to God They sung to him and â—hat which they sung pleased him resolâ—ing to obay the King vnder God not aâ—ainst God which made them to refuse as they did and to answere as wee hâ—uâ— heard The Reasons Gods wisedome is incomparably great and who is like him in knowledge Now is God incomparably wise
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 Friendsâ— 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 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 Rocâ—sâ—â—â—ie as a pernitiouâ— Gâ—â—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 Maiestiâ— 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 Godâ— 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 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.
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
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 dayâ—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 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 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 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