that resteth in the heart Luk. 16.15 The Pharisees would pray euery where with great deuotion and fast euery weeke with great stricknesse and blow a Trumpet to their liberalitie and almes deedes that they might haue testimonie and receiue the prayse of zealous and good men from the world yet the Lord had them in vtter detestation which could not haue beene if there had beene any true loue in these things Vses A reproofe to those who are as one calleth Hypocrites signes without the things signified or Pottes seething in their scumme Hos. 2.10 Good men care not so good be done who haue the prayse but Hypocrites desire not so much to be doers of good as to haue glory for well doing therefore sayth the Tribe of Ephraim Why were not we called Iudg. 8.1 The godly abstayne from euill because it is euill and forbidden the vngodly if they forbeare to doe euill doe it for other ends as because the world may know it or hee that taketh vengeance for euill workes the ciuill Magistrate may heare of it and so it is like they shall be punished with shame or stripes Vpright men when they commit any sinne though neuer so secretly are not without feare because the Lord is priuie to it that knoweth the heart but the hypocrite so hee may keepe his credit with men careth not to keepe his sinne too and so feareth not God but Man or if his actions be straight that Mâ—n seeâ— he cares not how crooked his heart is that God sees Psa. 51.4 An admonition aboue all things to looke to the heart when eyther we serue God or doe seruice one to another by loue Pro. 4.23 Of the wise builder it is said that he digged deepe and layd the foundation on a Rocke Luk. 6.48 So of the sound hearted Christian it may be sayd that knowing how much loose earth is in him and that the heart is deceitfull aboue all things Ier. 17.9 when he meaneth to doe good duties to God and his Neighbour he entreth farre into himselfe searching his heart and bewayling his sinne that his building may be on a rocke and not on the sand for he purgeth away the leauen of hypocrisiâ— that hath infected his nature the loose and vnfast earth of a hollow and false heart he casteth forth and whatsoeuer may seeme contrary and offensiue to the worke of sound repentance he laboureth to be rid of in his entrance to reformation The Hypocrite contrarily makes quicke worke all his building is aboue ground and hee careth not how well hee doth any thing so he doe some thing he looketh not to his heart that it bee in order but to his outward wayes that they may not shame him If he leade a ciuill life and pertake of the word and Sacraments hee thinketh he hath done enough and that he is a Christian good enough But will a good builder meeting with an ill foundation build vpon it nay will he not throw out all that shall endanger his foundation And shall we lay a good worke vpon an vnsound heart To pray is a good action but will we lay the good action of prayer vpon the rubbish of an vncleane soule to God and vncharitable minde to our brother To receiue the Sacrament is a good worke but will wee lay the good worke of receiuing it vpon a foundation of malice or spirit of bitternes when we come together to eate of one bread and to drinke of one Cup To heare the word is a good dutie but will we doe the good dutie of hearing with deceitfull affections when we make shew to heare whatsoeuer the Lord will say vnto vs will wee not take hâ—ede how we heare Let vs therefore when we enter vpon any good way endeauour with an vpright sound heart to proceede therein else had it beene better neuer to haue entred or begun seeing wee haue set no surer in the path of grace A comfort to those whose hearts are sound in matters though their best works be mixed with the infimities of men for this that we desire vnfainedly when wee haue done amisse that wee had or could haue done better is imputed to vs for vprightnesse If sinne hang on vs and we would faine cast it off if we finde vnbeliefe and would gladly haue faith if we be troubled with hardnes and would be softned if we be humbled because we cannot bee humbled enough and haue great sorrow because we cannot be sufficiently sorry for our many sinnes let not our defects discourage vs but let this small measure of grace enbolden vs to enter before the throne of grace for a greater measure which God will not deny to those that prepare their whole heart to seeke him though in a person not clensed according to the purification of the Sanctuary 2 Chr. 30.19 and for perfection the Lord lookes not for it at our hands in this vaile of frailâ—ie The place followeth wherein the Prophet promiseth to walke in his vprightnes In the midst of mine house THe place where the Prophet will rightly order his way or vprightly walke is his priuate house or more priuate chamber Where his meaning is that he will be no changeling and that among his household-people where few behold him he will be the same that hee is abroad where many eyes see him Yea he will doe wisely in his chamber as if he were vpon the tribunall and be godly at home as if hee stood in the temple Here also by the midst of his house he meaneth the priuatest roomes of it as his priuie-chamber or bed-chamber and euen in these hee promiseth to doe nothing that shall be vncomely From whence this doctrine ariseth That Christians should carry themselues in their houses or alone by themselues as if they were in open place Many will pretend holinesse and professe honestie while the are ouer-looked by two good Tutors Open-place and Day-light but otherwayes when they be priuate or alone they giue themselues to wantonnes to worke all vncleanenes euen with greedynesse Eph. 4.19 Then because they are not vnder the eye of men they perswade themselues that the Lord shall not see them and that the God of Iacob will not regard them Psal. 94.7 and thus they flatter themselues in an euill way while their iniquitie is found worthy to be hated Iob speaking of thieues saith that they digge through houses in the darke making darknes the couer of their sinne Iob 24.16 So the eye of the Adulterer is sayde to waite for the twylight making that kinde of light a kinde of Bawde to his lewde life vers 15. And of the Murtherer it is sayde vers 14. that he riseth early or at breake of day to kill the poore making the morning as the shadow of death wherin to murther the innocent So they doe that in darknesse that they would not dare to doe in the light But Christians will walke vprightly as well at breake of day as at noone-day and vpon their
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
for his wastes and secretly for his good by his heauenly Father to bring him to repentance and by repentance home to himselfe Where wee are to consider the kinde of punishment and effects thereof verse 15. the kinde of punishment was the straites of hunger such as the Land endured and he vvas in For the Lord set pouertie before him and sent miserie into him that inwardly and outwardly hee might draw him to himselfe vvith strong cordes of loue Hose 2.8 9. before no doubt he had knocked at the dore of his heart by the word that is by exhortations admonitions threatnings promises and there was no opening Apocal. 3.20 Now hee knocketh by his iudgements as before by his word saying to such seruants Compell him to come in Luke 14.23 The Doctrine is when the word cannot reclaime vs God will vse other meanes to make vs to looke home God doth seeke vs by his Word if hee cannot finde vs by it hee will make vs to seeke him by his iudgements Hee will beate vs gently vpon our coates and if yet vvee continue in sinne hee will vvhip our naked consciences GOD would not cast away his people which hee knew before Roman 11.2 and whom hee deliuered from the hand of the enemie with signes and great wonders in Egipt and in the terrible wildernesse Therefore vvhen they left off to serue him in righteousnesse as they did after the dayes of Iosua and after the dayes of the Elders that ouer-liued Iosua doing wickedly in his sight seruing Baalim Iudg. 2.11 Hee taught them in mercy by his word and with great signes by the Iudges whom hee raised vp as Sauiours to deliuer them verse 16. but vvhen they would not obey their Iudges and vvhen they went a whoring after their Gods verse 17. hee made them to crie for the affliction Iudg. 3.9 that is when hee could not by gentlenesse reduce them he tried other meanes and those of some sharpenesse to winne them Iudg. 3.12.15 and 4.2.3 Of this people further it is said that when they had their desire they were not turned from their lust Moses and Aaron could doe no good vpon them Psal. 78.29.30 what did the Lord then hee strooke some vvith sickenesse and slewe some with death and when he slew them they sought him verse 34. that is when hee layd affliction vpon them and sent death among them they would stand out no longer but returned earely that is presently though more in shew then in heart And thus whom he could not reforme by his word hee reformeth or seemeth to haue reformed with strokes Ephraim and the Princes of Iudah would not giue their mindes to turne vnto God Hose 5.4 and though the Lord sent Hosea Amos Ioel and other Prophets vnto them to turne them from that spirit of vanitie and whoredomes that was in the middes of them and among them yet would they not know IEHOVA therefore hee spoiled and wounded them that is spoiled them in their estate and wounded them in their persons Hose 5.14 that they might acknowledge their faults and seeke him verse 15. Hee hid himselfe to weet in his louing countenance verse 6. that they might seeke him in affliction verse 15. and went and returned to his place ibid. that is seemed as Christ to goe further Luke 24.28 that they might constraine him saying one to another Come let vs returne to the Lord for he hath spoiled and he will heale vs he hath wounded vs and hee will binde vs vp Hos. 6.1 When Ionah would not come backe without a storme God sent out a storme or winde of commaundement to fetch him Iona. 1.4 As therefore the needle maketh way for the threed so GOD boareth the eare by piercing troubles that his word may enter that word which is the threed and twist of Euangelicall Saluation The reasons are First God loueth all his children and as many as he loueth he chasteneth Apoc. 3.19 that is breaketh them as Colts of their vnhappy touches with his rod of nurture Pro. 3.12 and here he dealeth with his children as earthly Parents doe with theirs they passe from words to blowes when words can doe nothing Secondly God will loose none of his children and therefore if they wander like strayes from their Fathers house hee will call them home by his word or vvhippe them home with chastisements Psal. 23.4 Thirdly God doth and euer will put difference betweene Sonnes Bastards Now if wee be vvithout correction wee are Bastards and not Sonnes Hebr. 12.8 and vvho can better tell how to reforme the heart then hee that made it Vses This teacheth vs when wee finde the Lords hand to be waightie vpon vs in any crosse to remember that God doth it to make vs to remoue nearer to him out of our farre Country Hee sometimes sendeth want it is that wee should sue to him for our store by repentance When vvee depart from him by sinne hee crosseth vs as he sometime did Balaam in his wayâ— Numb 22.22 it is to make vs to leaue sinne or to turne from sin to righteousnesse God roundeth vs in the eare it is to open our eares by his corrections Hee sendeth a storme after Ionah it is as if hee had said Ionah come back He breâ—keth the staffe of our bread it is to breake the stoâ—â— of our hearts Hee striketh vs with sicknesse it is to strike vs to amendment Hee maketh vs poore in our Trades it is to make vs rich in well-doing Finally he plagueth our bodies it is to preuent a greater plague in our soules Ezek. 20.37 1 Cor. 11.32 A terrour to those who despise the Word and will not heare the Rod nor for what it commeth nor from whom Mic. 6.9 For to such what meanes remaine to reclaime them from their vaine conuersation and how neare are they to hardning Let them consider who will not open to the Lord for any knocking 's at their hearts When hee reproueth their sinnes by affliction they open their eyes to blasphemie but open no dore of the heart to God they murmure against the rod but profit not by it to goodnesse or they despise and set light by it but it toucheth them to no care of amendment Esay 1.5 Amos 4.6.8.9.10.11 Ezek. 21.13 God hath long knocked at our hearts by the amiable voyce of his Gospell and lately by the loud voyce of his windes and marueilously by the glorious voyce of his Thunder But what opening by vnfained repentance Doe vve not open presently to a great man that knocketh And shall wee put off to open to him who is greater then man or all men Shall a stranger be receiued and shall hee that oweth the house stand without Shall strange affections finde no deniall and will wee not returne to the Lord of our hearts that his louing correction may make vs whole An instruction not to faint when God rebuketh vs with roddes Heb. 12.5 Prouerb 3.11 for his chastisementâ— are not tokens of desertion but
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
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
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
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
not for him and that for all these things God will bring them to iudgement Eccles. 11.9 Generally all must learne here to redeeme the time and to bestow good houres well Ephe. 5.16 for time must be accounted for as how many dayes haue beene spent in vanitie and how few in Gods seruice how long time in sports how little time if any in prayer how wearie of an houres hearing and how little vvearie of a dayes play at Bowles Tables or Cardes vvherein vve doe not redeeme but lose time To recouer which losse vve must presently breake from this fellowship of the vvorld to haue fellowship with the Saints who number their dayes not vainely to bestow them but vvisely to passe them in Christian duties Psal. 90.12 Young men must remember their Creatour young Eccles. 12.1 And old men because they bee olde as they haue most cause so they should giue most diligence to remember him for young men may dye quickly and olde men cannot liue long A reproofe to the Atheists of our dayes vvho thinke there is no day of account or liue as if there vvere none of such Amos speaking sayth They put farre away the euill day and approach to the seate of iniquitie Amos 6.3 Indeede they are sometimes incumbred vvith the horrours of conscience and the sound of feare is in their eares but against all these Sathan doth succour them by teaching them to make out a power of blasphemies and derisions both of heauen and hell or to earth themselues in the canes of obliuion that the iudgment to come may not come into their mindes So farre for the meanes that the Prophet vvill vse for the performance of his song The things hee will performe in it first as a priuate man secondly as a publike King follow I will walke in the vprightnesse of my heart c. THe matters which the Prophet meaneth to sing of concerne his priuate Court and the publike Kingdome and these vvill hee looke vnto as a priuate man or as a publike King But in these vvords he speaketh further of his priuate behauiour and sheweth how he vvould carry himselfe priuately in his owne person and therefore saith that he will walke that is conuerse and carry himselfe but how in the vprightnesse of his heart and where in the midst of his house He saith that he will walke not as a Pharisee in open places to haue prayse of men but as a true Israelite in the close roomes of his heart that God who seeth in secret may prayse him And he saith that he will doe good not dissemblingly abroad when men may commend his doings but priuately in his house and more priuately in his chamber where he hath but a few witnesses Also that he will walke with an vpright or sound heart or heart wherein are no holes or clefis where hee compareth his heart to a Vessell which if it be close whole and sound will preserue the liquour that is put into it but being riuen and hauing holes will hold nothing So the Prophet speaketh of his one heart promising that it shall be entire and sound keeping faith and a good conscience and not leake through hypocrisie nor bee full of the holes of shifts and euasion from the truth as the heart which is deceitfull vseth to be and which therefore loseth quickly by such vnsoundnes all integritie and the very name of conscience The summe of all is The Prophet heere promiseth not onely to looke to the tackle of his heart his actions in publike place that they be sound but to the heart it selfe that it be kept in good plight and that the fountains be kept sweete from which must issue such a riuer of solemne reformation to Church and Common-wealth Euerie one is readie to commend a straight body but the Prophet vndertaketh heere to keepe that which is the commendation of a true Christian an vpright heart The doctrine from hence is The seate of integritie is not in a mans words or countenance but in his heart as Dauids heart was so was he and wee are truely that and that onely that wee are in heart and affection neither are they truelie godly though outwardly professing godlynesse whose Chambers Cabbins and Closets serue but for lurking holes or places of retyre for sinne The Prophet therefore solemnely promiseth that the windowes of his priuatest life and secretest heart shall be open to all that will desire to looke into him for the integritie of those matters that he publikelie dealeth in professing that if he doe them not well his desire was and labour shall be to doe them better And thus he will walks in the vprightnes of his heart knowing that without such a soundnesse within neyther his actions nor sayings could please the Lord. Therefore all semblance of conuersation in the olde Israelites was but meere flatterie because their heart was not vpright with God neyther were they faithfull in his couenant Psal. 78.34.35.36.37 Simon Magus continued with Philip and was among the Apostles yet not as a Christian but as an Intruder because his heart was not right in the sight of God Act. 8â—13 21 He that came to the wedding dinner and sate downe with the wedding guests was singled out to shame torments perpetuall because he had not on a wedding garment that is vvas in body there but not in affection there Mat. 23.11.13 And did not Iudas speake as good words and shew as great works as the other Disciples did yet the Diuell hauing put treason into his heart what good could be expected from him euen when he saluted and kissed his Master Ioh. 13.2 Mat. 26.48 Ananias and Saphira shall lose the reward and thanks of their contribution if Sathan fill their hearts and cause them to lye vnto the holy Ghost Act. 5.3.4.9 and so shall they vvho counterfait with their lippes but in their hearts lay vp deceit Pro. 26.24 The Reasons Hypocrites seeme to drawe in the same yoke of sinceritie with the Saints of God yet because their heart is not vpright as the heart of the Saints is they are as graues which appeare not and the men that walke ouer them perceiue not Luk 11.44 Or if painting will serue and smoothing be inough the carion Iezebel shall goe for a beautifull and well-fauoured creature looking out at the window 2 King 9.30 and where outward works are sufficient the veriest hypocrite and rankest Pharisee shall passe for a most sufficient Christian. Secondly it appeareth Psal. 119.1.2 verses that sound happinesse consisteth in a sound heart and that it is not in the action done or words spoken that blessednes is to be found but in the qualitie of these when all is done sincerelie and spoken soundly from a minde without guile Psal. 15.2 Thirdly the seruice of the hypocrite is as loathsome to God as a Toade to man be his outward colour neuer so fresh and worke glorious which would not bee if integritie could bee found in the externall deede
bedds at night as in open places befâ—re the Sunne and in the darkest twylight as in the cleerest day The Reasons God who is holyer and mightier then all men seeth vs euery where there is not a thought in our heart nor a word in our tongue but hee knoweth it altogether Psal. 139.2.4 And our turning of deuices shall be but as the Potters clay when we seeke deepe to hide our counsell from the Lord Esa. 29.14.15 Now doth the righteous God who knoweth the hearts and reines Psal. 7.9 and who will bring euery worke to iudgment with euery secret thing Eccles. 12.14 behold vs and shall we not care how he seeth vs occupyed Doth the presence of a mortall man or woman sometimes bridle vs from that we would doe and vvill vve giue the bridle to all manner vvickednes God looking on Will a thiefe steale before him that he knoweth shall be his iudge and shall we not tremble to doe euill in his sight who shall iudge the world Gen 18.15 Secondly it is playne Idolatrie more to feare Man whose breath is in his nosthrils then to feare God who is the Father of spirits Esa. 51.12.13 and yet some when they are in company vvith those vvhom they cannot but reuerence for their calling and graces of vvhom they desire to be vvell thought and spoken of vvill make great shew of a desire to doe vvell themselues and to bring their houses to good order who neuerthelesse haue no care afterwards eyther for their owne persons or their houses to doe thereafter Vses A reproofe to those who if they doe any thing well doe it in open places and before men that they may haue prayse for the same Mat. 6.2.5 but in their houses and when they are alone they turne to their race as the Horse rusheth to the battell Ier. 8.6 or as wee vse to say They are Angels abroad and Diuels at home the Sabbath is prophaned Gods fearefull Name dishonoured the wife and seruants shamefully abused no measure kept in chafing and fretting for euery trifle somtime without cause sometime without shew of cause And this is an hypocrite in kinde by his fruits you shall know him Math. 7.20 An instruction to beware of secret sinnes that the closenes of the place doe not enbolden vs to doe that priuately that wee would be ashamed should be brought before the face of men and light of the Sunne for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Mat. 10.26 the scrowle and register of our close sinnes shall be layde open before the Lord and before the Angels and before men Mens great places perhaps may priuiledge them for a while yet at their death the sting of Conscience and worme of tormenting feare will greatly worke vpon them and force them to some desperate confession and being dead there is no farther sparing of them Their name that was Honourable in the signe and in a figure onely will now in speech and truth be most shamefull after their death when that chanell is raked into and the filthynesse of their secret sinne is brought to light Dauid Gods owne King the authour of this excellent Psalme was not spared long after his sinne which is so much marked in Scripture both by himselfe in the Psalmes and by him that wrot his Story He went closely about it and had no doubt men of secrecie and counsell whom he vsed in it vvhen the woman was brought vnto him hee had men that could keepe counsell to bring her 2 Sam. 11.4 and either hee wrot himselfe or had some trustie Secretarie to write to Ioab vers 14. So all vvas done secretly and cunningly no tongue did mutter of it 2 Sam. 12.12 But the iust God would not let matters so passe and therefore sends a Messenger to him one of a thousand first to round him in the eare by a parable or darke speach and then to tell him plainely and openly what he had done and that by a deede so dishonourable in Gods great Seruant he had caused the enemies of the Lord of blaspheme vers 14. and after to pricke him to repentance with the goade of the Lords seueritie whom hee had prouoked so much by his abhominable sinne then the whole matter came out by himselfe and now the whole Church rings of his impious fault to this day Now if they be reproued that closely doe euill how much more they who with no bridle of shame or common ciuilitie can be held from acting those impieties and doing that thing publikely in the sun-shine and at noone-day which others cannot without blushing and the helpe of darknes doe And then vvhat a Monster was Absolom who spread a tent vpon the top of his Fathers Palace and blushed not to goe in to his Father Concubines in the sight of all Israel 2 Sam. 16 22. And what Monsters were the Sodomites who declared their sinnes and hid them not Esa. 3.9 Though painted Tombes be spoken against that is hypocrites so resembled yet better be a paintâ—d Tombe then a filthy Sincke foule without and foule within And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore that sitteth vpon many waters Apoc. 17.4 5. Is it not better to haue Lamps without store of Oyle then to haue neyther Lamps nor Oyle that is neyther meanes nor meaning to attend Christ and better to doe some good then to professe all wickednes and better to seeme holie then neyther to seeme nor be So much for those protestations that concerne the Prophets owne person they vvhich concerne him vvith others follow I will set no wicked thing before mine eyes BEfore the Prophet had sayd that hee would follow the good here he sayth and makes faith for himselfe that he will hate the euill and not some euill but all wickednes for not to set a thing before our eyes is in common speech to lâ—ath it or with dislike to turne from it And here we haue the matter that he speaketh against euery wicked thing and obiâ—ct by which it is carryed to the heart the eye By wicked thing or Beliâ—l the Interpreters some of them vnderstand the Man of Belial or Man of wickednes as if the Prophet should haue sayd that he would not abide to looke vpon any such But I take it to be meant of the thing that is naught though with a reference to the person that is naught also and so the Prophets meaning is that hee will when euill is in sight turne away from it as from carion for a man cannot rightly doe iustice till he perfectly hate iniustice nor loue the good till hee abhorre the euill Neyther doth he say and promise for some euill that he will be against it but his chalenge is to all euill that his eyes should not behold it in any From whence this point of doctrine may be gathered that a true Christian must retrayne not from some
euils onely but from all wickednes He must not set any euill thing before his eyes or if any such thing come in place eyther not see it or see it with griefe The Apostle Iames shewing that no corruption in any manner is to be fostred in Christians biddeth them to lay apart all filthynes Iam. 1.21 not some but all nor some way but by all meanes The Apostle Paul goeth farther who writing to the Thessalonians and to vs in them would haue and biddeâ—h them to abstaine from all euill and appearance of euill 1 Thes. 5.22 They that follow Christ leaue all to follow him Luk. 18.28 And he that found the treasure sold all to buy it Mat. 13.44 And he that proueth Masteries abstayneth from all things 1 Cor. 9.25 Now what is it to leaue all for Christ but to abandon the world and all worldly desires that vve may be Christs And what to sell all for saluation but to giue all in the bargaine that we may be saued And what to abstaine from all things but to renounce all euill things for the mastery and reward of life Againe he that willeth vs to cast off the old Man willeth vs to cast him off with his works Eph. 4.22 Colos. 3.8.9 His workes are sinnes and to cast off all his workes is to cast off all sinne the like Heb. 12.1 1 Pet. 2.1 for what is that that prâ—sseth downe but sinne and to cast away euery pressing thing is to refrayne not a few or many but all sinnes And vvhat doth Saint Peter meane by laying aside all maliciousnes and all guile and dissimulation but a resoluing to lay away not some iniquitie but euery sinne and iniquitie The Reasons It is our calling and dutie as vve are Christians to please God in euery commaundement and therefore it is against our Christian dutie and vocation to offend God by sinne in any What Master will allow a Seruant who in some things shall serue him carefully in other some be carelesse of his commaundements and vvill our Master in heauen commend vs or discharge vs because vve haue done some things vvell hauing offended and done vvickedly in many What though thou be no Thiefe nor Murtherer nor Fornicator nor Swearer nor Drunkard if thou breake the Sabbath thou hast grieuously offended for as one disease may bring death as well as many so this one sinne vnput off and vnrepented of may damne thee as well as many sinnes may Secondly euery sinne is a dishonour to God but vve Christians are bound not onely to honour God but to abstaine from his dishonour as it is the dutie of good Subiects not onely to doe the King reuerence but to do nothing to his reproach Thirdly God is of pure eyes and cannot see euill so saith the Prophet Habaccuk Chap. 1.13 where he saith simply euill and not definitely this or that euill as if he had sayd God can see no euill and therefore he must abstaine from all euill that vvill see God No Lazar is more loathsome to Man then sinne is to him A sore eye offends a sound eye and much more an euill eye Gods pure eyes It is a true doctrine therefore that Christians must not thinke it enough to auoyde some sinnes except they abstaine from all iniquitie Vses An instruction to deale roundly both vvith small and great sinnes vvith our good vvill vve vvill not leaue a weede in our Gardens O that vvee had the like care and good will for the Garden of our hearts to suffer no weede of sinne to grow in it A little deformitie in our face troubles vs and should it not as much concerne vâ— vvhen vve perceiue any little deformitie in the face of our soules Is not he that is Lord of the bodie Lord of the spirit also hee hath payd for both and will he not be glorified in both 1 Cor. 6.20 That God may be thus glorified consider to what sinne or speciall sinnes thou art most inclined by nature or education and take the armour of God vnto thee for it or them Men fortifie vvhere the batterie is hottest and vvhere the enemie is most like to enter not where there is no assault or feare by weaknes So doe thou watch ouer thy selfe in that or those corruptions of thy soule in which Sathan is most busie to force thy heart and thou most readie to open vnto him That which is thy sinne spend time about it and cry fie vpon it and not onely vpon Drunkennesse Whoredome Blasphemie when these are not thy sinâ— Pride perhaps groweth in thee perhaps Couetousnes is thy sinne peraduenture both or if these be not thy speciall sinnes and yet who can say his heart is cleane from these peraduenture Impatience peraduenture Rage and Malice are Here thy enemy assaileth thee and here and in these thou must take thy armour against him and prouide for his comming A reproofe to those who put the Diuell away in some sinâ— yet bring him backe and make much of him in other sinnes In Drunkennes it may be they can take heede of him or in the sinnes of Whoredome and raging blasphemie but he Inneth nay dwelleth with them in Couetousnes Oppression and Sacriledge with Herod they will heare their IOHNS in many things Mark 6.20 but not in the Herodias of any beloued sinne nor in those things that shall offer to touch the quicke of their sinnes as in their brothers wife Euery one must haue his peculiar sinne or Rimmon that he must be spared for 2 King 5.18 and therefore some haue a Rimmon of Drunkennesse some of Fornication some of Pride some of Recusancie the prophane contempt of our assemblies to bow in spare them for these and they will heare you for other matters patiently and gladly while you touch any other sinne but haue we not read how great a thing a little fire kindleth Iam. 3.5 Sathan careth not how he possesseth vs whether by one sinne or by many by Whoredome or by Pride A defence for those that make some sound conscience of striuing to some puritie of body and minde by Dauids example here Our Sauiour saith Yee shall be perfect as your heauenly Father is perfect Math. 5.48 His meaning is though this cannot be yet such you must striue to be or to be in like manner though not in the same measure perfect They that thus doe are nick-named Precise but euery Christian hath warrant and receiueth commandement to be so precise While we dwell in flesh wee shall be imperfect but we must labour to be perfectâ— and we shall haue corruption but we must striue against it No strife no victorieâ— no victorie no Crowne The obiect and that which carrieth wickednes to the heart is heere sayd to be the eye not that it alone doth so for all the outward senses haue their part and hand in this trespasse but because the eye is chiefe of the senses that so offend From whence wee learne as to keepe
out at the window there is a Iezebel certainely within doores 2 King 9 30. So Pro. 21.4 A haughtie looke and a proud heart goe hand in hand And Esa. 2.11 The high looke of man and the loftinesse of men are taken for proud Man by a figure of the signe for the thing signified Also the Prophet Esa speaking of proud wâ—men layeth â—hem open in diuers tokenâ— of pride and lightnes as that they haâ— stretched-â—ut neckes wandering eyes and made a tinkling with their feete Esa. 3.16 The like wee reade Deut. 28.56 And so now adayes many of our coy women goe tripping and mince it as they goe which proud gesture in such what is it but the euidence or blab of a proud heart The Reasons As the fruit doth manifest what the tree is Mat. 12.33 so the behauiour shewes the man An Adulterous heart hath eyes full of Adulterie 2 Pet. 2.14 and a Couetous heart is quickly displayd in a couetous tongue Secondly the countenance and the outward parts are moued by the heart and as the heart is so goe they They that haue proud hearts walke proudly and looke bigge and they that haue froward hearts talke churlishly and speake ill and they that haue guile in their hearts will haue vanitie in their mouths and falshood in their right hand Psal. 144.8 Vses A reproofe to those who being reprooued for their outward euill behauiour the true copie of an euill heart as because they looke bigge haue rolling eyes in their head filthie talke in their mouth and put on pride in all their apparrell vse to say that their heart is as good as any mans or as theirs that reprooue them But is not the body the Lords as well as the soulâ— and did not he that made the soule for his seruice make the body for his glory 1 Cor. 6.20 Why then should hee not be serued with both who made both Or to speake more to purpose Doth not the Lord bring to light that which is within by that which is without and doe not proud speeches countenances goings and apparrell signifie a vaine proud heart when mens actions are worldly doe we not say that they haue a worldly heart and who seeing streames of pride in the cloathes men weare will not thinke that they flow from the well-head that boyleth in the heart If wee haue humble soules our eyes will be cast downe as were the Publicans Luk. 18.13 or if we thinke otherâ— better then ourselues and it is our dutie to be so minded Rom. 12.10 wee will striue to giue them honour and not honour our selues by striuing with them for the better hand Seeing then wee lay forth our hearts thus in these bodily actions who will not say that our heart is as these are and who will finde fault with him that shall say This is naughtie fruit and therefore the tree is naught that beares it Againe heere wee see what may be thought of Swaggerers and Ruffians who looke bigge and care for no man are rude in behauiour and wicked in talke hauing no grace in them nor outward thing to commend them They thinke themselues to be some body and that all men should looke after them but they are abiect base persons their glorie is to their shaâ—e Phil. 3.19 and their valour that which they call valour is nothing but a kinde of drunken rudenesse They shew that they haue a vaine heart by so foolish behauiour I pray you who did swagger more then Ismael whose hand was against euery man Gen. 16.12 but was hee for such fiercenes euer the better man nay sayth the Scripture hee was a wilde man and what was his swaggering then but the effect and testimony of a wilde heart And thus we haue heard how a man may trace a proud person by his high looke That which followeth is the swelling heart blowne vp by the winde of conceit and may therefore be compared to a payre of Bellowes that hauing gathered winde begin to swell and take a larger roome But that which is called here a large heart is called Prâ— 16.5 pride of heart and they that are swayed by it proud in heart Such as haue an habite of pride and in whom pride hath dominion such are sayde to haue a large heart or heart enlarged by couetousnes From whence wee learne that proud persons thinke all too little for themselues so sayth the Lord by Esa speaking of such that they ioyne house to house and lay field to field till there be no place that they may be placed by themselues in the midst of the earth Esa. 5.8 The meaning is that they will haue none to dwell by them that shall not hold of them and that all others shall be Tennants and no Lords but they Ieremie speaketh of some who build a wide house and large chambers Ier. 22.14 as if a little house could not hold them nor a few roomes contayne them If then we would auoid the vlcer of Couetousnes wee must abhorre the itch of vaine-glory The Reasons A proud person is euer couetous of more and neuer content with that hee hath for hee cannot abide to be lesse then another and he cannot be greater but by a desire of greatnesse Secondly a proud person neuer thinketh what hee hath but alwayes enuieth what another hath and from hence it is that pride stirreth vp so much strife Pro. 28.25 and that there is no peace in their Tabernacles that haue a proud heart Pro. 13.10 Vses An instruction to abhorre Pride as we would hate to be Extortioners couetous for the Wolfe of Pride is hungrie and must be fedde with supplyes from whomsoever Also Pride is haughtie and will not be satisfied with a little Then we must keepe downe our hart if we would keepe vnder the humour of desire A reproofe to those who keepe no banke by humble affections and therefore cannot but runne ouer as a Floud by large couetousnes This is euident in all those Tyrants who not content with their owne territories because Pride hath made them insatiable haue broken into other Princes possessions and taken the wide roomes of the earth by oppression that there might be one alone and not a second Eccl. 4.8 Such before the Floud were called Giants Gen. 6.4 and after it Hunters as Nimrod the mightie Hunter before the Lord Gen 10.9 These were Rangers and kept not their pale as good Princes doe The Prophets manner of proceeding against a proud person followeth I cannot suffer DAVID heere sheweth not onely that he would not but that he could not dispense with a proud person to haue him about him He might haue contented himselfe to haue said hee would not suffer such an one but more plainely to expresse his hatred of this high soaring sinne he saith he could not And herein Dauid is a worthy Magistrate in the image of God for God could not suffer proud persons to serue him in heauen Iude 6. and Dauid in his
hath a mouth full of cursing and bitternesse as that which hath no sooner learned to speake then it hath learned to blaspheme and is taught no sooner to name God then it is instructed or vvithout teaching apt by that which it heareth daily to sweare by God So true it is that vvhere the Father is a Bramble the Childe will be a prick But as we speake not reuerently of God so neither doe vvee speake soberly to Men. I say not soberly for do we not giue our tongues libertie to say any thing of our enemies and of our betters if they be our enemies Doe vve not disgrace such as are faithfull with vnseemely titles Doe not Papists call the professors of the truth by the names of such as haue beene famous instruments of God in the Gospell as Caluinists Zuinglians Lutherans and that in reproach and derision Doe not brethren call some of their godly brethren Puritans Doth not a Christian cal his fellow Christian Hypocrite Sectary Raca Foole Doe wee speake as if God had made our tongues or rather doe wee not speake as if our tongues were our owne Psal. 12.4 But the Prophet mentioneth here among other vvicked sinners whom hee would put from his court presence tellers of lies What he meaneth by such vve haue heard they are contrary to those who speake the truth from the heart Psal. 15.2 A lyar is hee vvho speaketh an vntruth weetingly or the truth otherwayes then he thinketh And a lye is a false speech vented willingly and with a minde to deceiue Where vvee are to put a difference between a lye and an vntruth and him that is a lyar and that speaketh vntruly For hee may be said to speake an vntruth who rashly speaketh it thinking it to be true and he may bee called a lyar who eyther speaketh that which hee knoweth to be false or speaketh the truth but falsely that is with a minde to deceiue The one hath no truth in his mouth and the other hath much deceipt in his heart The one speaking a lye as it is sayd of the Deuill speaketh of his owne Iohn 8.44 the other speaking a truth resembleth the Deuill who euen vvhen hee speaketh the truth is a lyar Matth. 4.6 Therefore there are two sorts of lyes the first when a man speaketh not as the thing is the second vvhen hee speaketh as the thing is but deceitfully The first which is a reall lye is likewise of two sorts the first when a man speaketh an vntruth against his minde and knowledge and this is the chiefe kinde of lying from vvhence in the Latine it hath the name For meâ—tiri is contra mentem ire The second when a man inconsiderately vttereth an vntruth thinking he speaketh true And this though it be a lye in the generall terme yet hee vvho vttereth it cannot be called a lyar because his vvords agree vvith his minde though they agree not vvith the thing Therefore here by a teller of lyes vvee must vnderstand one that speaketh eyther an vntruth against his minde or the truth with an ill minde and this is hee who knowing that which hee speaketh to be true coueteth to be vnderstood otherwaies then he speaketh that is otherwayes then the truth is As therefore a man may vtter an vntruth and yet be no lyar so hee may be a lyar in speaking the truth vvhen he doth not speake it with a simple heart Which proueth that to the speaking of the truth that is in a mans heart a double agreement is required the one of the tongue with the minde the other of the minde with the things themselues And to this is opposed the double falsehood that was spoken of as when a man speaketh that which is false or the truth but falsely So we haue heard of lying and the kindes thereof From whence I conclude that a teller of lyes such an one as the Prophet here meaneth to put out of his house and sight is he that speaketh that as true which hee knoweth to bee false and that which is true falsely and not with a simple heart Such hee sayth shall not remaine in his sight From vvhence the Doctrine is that a teller of lyes and the intolerable sin of lying should not be abidden by a Christian. It appeareth else where that Dauid could not abide flattering lips nor a false tongue seeing he prayeth against them desiring God in some iudgement to cut them off Psal. 12.3 Salomon also maketh it one propertie of a righteous man to hate lying words Prou. 13.5 that is to hate them in himselfe and to abhor them in others God is sayd to hate a lying tongue Prou. 6.17 and Iob craueth no fauour if he haue walked in vanitie fauouring a lye Iob 31.5 He put vp his tongue from doing of hurt and would not vnsheath it but when he was to skirmish with Sathan or to strike at sinne And shall we thinke that he could endure those in his sight who walked in vanitie louing euill more then good and lyes more then to speake the truth Psal. 52.3 who instead of skirmishing with sin make frayes with their brethren and draw vpon their names with a lying tongue The Reasons The Diuell is the Father of lyes and of liars Ioh. 8.44 lyes are his creatures and liars his children Now cannot a man abide the Diuell and will hee agree with his vncleane brood Further Truth maketh vs to resemble our heauenly Father the fountaine of Truth where lying maketh vs to resemble the Diuell the Father of lies and as truth is a cognisance of a Christian on earth and a Saint in heauen so lying is the note of a wicked one heere and of a damned one in hell Againe as there be two Fathers one of those who speake the truth truly which is God another of liars vvhich is the Diuell so there are two Kingdomes one of light and another of darknesse The dialect of the light is truth the language of lyiâ—g is darknesse And who that loueth not darknesse will abide the tongue of darknesse and that loueth the light endure that vvhich is an enemie to the light Secondly vvho can abide that whereby Satan raigneth in the heart of him who is possessed of it as in his Kingdome But where the Scepter of Satan is borne vp as by lying there hee raigneth as King and there the Scepter of the Lord vvhich flourisheth in the truth is depressed and God is made as no bodie Thirdly the common liar maketh that soule that should be of a good sauour to God no better then stinke and carrion for the liar is an abhomination to God Prou. 12.22 And doe we stop our noses at vnsauourie smels and vvill vvee thrust them into an vncleane dunghill by taking delight in lying vanities Fourthly no man can endure to conuerse with his enemie or to put his hand to that that his heart riseth against Also men and women vse not to play vvith Snakes and Serpents as with Whelps and
and hee sayth that God so commaunded Samuel a good man yet hewed Agâ—g in pieces before the Lord in Gilgal 1 Sam. 15.33 and Dauid himselfe a good King did put the enemies of God vnder Sawes and vnder iron-harrowes and vnder axes of iron 2 Sam. 12.31 And is not the God of mercie incomparably mercifull of whom yet it is sayd Hee smote great Kings for his mercy endureth for euer and slew mighty Kings for his mercy endureth for euer Psal. 136.17.18 The Reasons First the Magistrates sword should be defensiue to the good and offensiue to the euill for he beareth not the sword in vaine Rom. 13.4 and it is iust that they who offend the Law should be offended by the Law Secondly it is the Lords commandement that euill doers should bee rooted out Now if it be crueltie in the Ministers of Iustice to roote them out how can it be but hee must be cruell who commaâ—nds them to be rooted out Thirdly due and well seasoned seueritie toward grose offendours is many wayes profitable it may bee a medicine to the offendour to heale his soule by repentance it may bee a bridle to those who would offend in like manner to pull them from sinne And it is the onely meanes to discharge the Magistrate and to cleare the Countrie from the guilt of enormious facts Vses A reproofe to those who interpose themselues for the sparing of desperate Malefactors or who exclaime if they be duely executed as doe Papists who in their infamous Bookes charge the highest Soueraigntie with wading in the bloud of Recusants where yet nothing hath beene more familiar to the same then to breathe mildnesse and fauour toward them if any grace could supple them Which maketh also against those who commonly vse such arguments as these are for the impuniâ—y of such as haue made themselues by their horrible errours Men of death as that hee is a proper man a personable man a man of a high wit and good parentage and is it not pitie to cast away a Man but is it not pitty that a proper man should vndoe a profitable man that a witty man should kill an honest man and hee who hath good parentage spoyle him that hath good graces Also to take away a bloody person by the stroke of Law is not to cast away a man but to preserue mankinde An encouragement to good Magistrates who seuerely proceede against hainous offendors and trespasses of an horrible kinde For such shall haue the Lord to â—eare them out against all vile speeches complaints and murmurings of wicked tongues Hee hath commanded them to doe Iustice and if they loue Iustice he will take part with them against all their accusers Such as desire and cast to liue dissolutely may open against them and they that would being themselues great without the controlement of an authoritie greater riot and ride Poste into all impeachment of higher gouernement that they only may raigne will not sticke perhaps to put in lying and scandalous Billes against them in Courts aboue but God who commanded their seruice will backe it and those who shall execute it for his glory This doth concerne you Christian Lord and may much incourageâ— you and your reuerend associates and helpers when euill men and vnruly taxe your iust and for matter obiected faultlesse and most indifferent I speake my conscience proceedings heere What matters worthy blame may be done by some corrupt persons about you vnknowen vnto you I know not I will not defend them neither you I perswade my selfe if you knew them But for your owne persons I doubt not but I may say that euen in matters distastefully apprehended by some you haue had cleane hands and a pure heart I speake this to incourage you to goe on and no way as knoweth the searcher of all hearts to insinuate by courting of authoritie For though I desire to exercise my vveake gifts in the Ministerie that is committed vnto me with your ayd and countenance for the repulsing of oppositions that may be made against it by persons of corrupt hearts and life yet I would not buy your credit so deare as for it to bring my person out of credit with the Lord by a lye So much for the punishment the persons follow whom the Prophet will punish All the wicked of the Land that I may c. VVEE haue heard of the punishment now the Prophet speaketh of the persons whom hee vvill punish namely all the wicked without exception whom by way of exposition hee calleth workers of iniquitie And these hee promiseth to cut off by death and all of these without respect of kindred or persons to execute impartially and indifferently if their sinne so require From whence vvee learne that no sinne ought to bee spared or sinner fauoured by partiall Iustice. But this point was spoken of before and the reasons further to enforce it are First God is no accepter of persons Acts 10.34 and Christian Rulers are forbidden to accept the persons of men Secondly God can see no euill that is cannot abide to see it Habac. 1.13 therefore religious Magistrates who in the Scripture are called Gods should not suffer it Vse Now may no sinne bee spared not offender boren with then Drunkenner may not nor Drunkards neither idlenesse nor persons that liue idlely and in no honest Trade or are these no sins and they who are guiltie of them no offendors I name these two aboue others because they swarâ—nâ— so in Towne and Countrie and because they doe so much hurt and because the Magistrates eye iâ— so seldome vpon them to punish them By Drunkennesse and by Drunkards I meane that drinking in excesse which the Scripture calleth a â—itting at the Wine or a following of strong drinke Esa. 5.11.22 till Wit goe out and Grace flie out or an insatiable desire in Captaine-drinkers to change vessell after vessell Host. 1.7 whose trauels abroad are to Tauernes and Tippling-houses and exercises at home if they be men of wealth are to drinke healths and to shew their manhood or rather worse then beast-hood in subduing their fellowes with the force of the Flagon and in offering the sacrifice of filthy excesse to Bacchus in their cellars But so many healths this way or after this manner so many damnations without repentance These are vngodly challenges and it is no shame but prayse to a Christian to refuse them for if another will drinke sicknes vnto me should not I tender mine owne health and besides with what comfort can he looke vpon Iesus Christ who daily or at any time hurts soule and body with the abuse of that creature that otherwaies would be comfortable to many of his thirstie members who lacke that which makes him to spâ—â—â— and cast like a beast This is Drunkennesse and they are Drunkards who are mightie to drinkâ— wine and strong to â—owre in strong drinke though their heads can carry it and legges carry them I know the Scripture and
such want or is the Lord prouoked for these onely to bring great necessitie vpon a Land Surely though these be great Wormes of the wealth of a Nation yet there are moe consumers then these For haue not the Prodigall Sonnes of our Countrey some of them vvasted their goods and flesh with Harlots who rising vp full haue neighed after their neighbours wiues as a fed Horse after his Mateâ— Ier. 5.8 Haue not some laid but all vpon vaine and chargeable brauery from their Hat-string to their shooe-strings Haue not some hid their Talent and Patrimonie in gorgeous and costly buildings desiring to dwell in larger houses then their fathers builded without all desire and care to keepe the good houses their fathers long maintayned Haue not some turned all into smoake by making that to passe through their mouth and nosthrils in townes and Cities which should in good and charitable Hospitalitie haue gone through the chimnies of their fayre Houses in the Country whereof some like a Plague-house stand euer shut vp Haue not some hauing turned all to destruction with the riots of Dice and Gaming turned beggars who were Gentlemen well descended and left And how great is the number of those who hauing filled their mouths with the smoke that hath beene spoken of call in for their pottels and gallons to quench it with large drunkennesse When wee consider such generall abuse of Gods blessings and mens vnthankefulnesse for them what maruell if God punish vs with scarcitie of fruits and pouertie of estate For this cause the Lord wrought fearefully in our eyes the last Summer and the beginning of this Let vs not forget his worke his great worke worthy to be remembred The last Summer there was little grasse to make into hay this Summer and yeere a great yeere of grasse the ground neuer in mans memorie better clad with that commoditie Yet how was her faire cloathing with grasse soyled with dirt in many flouded Medowes within the Land this yeere The last Summer the Sunne in his open chariot this Summer or the beginning of this in his chariot couered with clouds The last Summer glorious the beginning of this wading in water The Heauens the last Summer as brasse ouer our heads this Summer or beginning of this as a Spring or Conduit The last Summer bright and shining this Summer blacke like a Hayre-cloath ouer-cast vvith darknesse The earth the last Summer as an Iron-earth the beginning of this as a marish-earth The last Summer gaping with thirst the beginning of this drowned in raine and waters Doth the Lord worke so strangely and contrarily in two yeeres so neare together and in two Summers immediately following one another to leaue no impression and to get no audience Is it not to shew what power he hath both in his right and left arme that the carelesse in our Land may feare and be humbled before his great glory Is it not to make them to call their sinne to remembrance and their hearts to repentance This is the end of the Lords smiting a Land with sore diseases and long dearth that that Land by such visitation and humblings might mourne girded with sacke-cloath like a virgin for the husband of her youth Ioel 1.8 But if for all this it laugh and reioyce with sinners the Lord hath not lost that correction for hee will loose nothing by any that is hardened desperately in his sinne but hath left it as his witnessâ— among vs of a smarter if the easier cannot preuaile or of our most certaine destruction if he shall say why should ye be smitten any more Esa. 1.5 A reproofe of those who in a matter of such punishment as this Land hath beene lately vnder by two vnseasonable Sommers looke not into their sinnes as causes but altogether into the face of the skie and the distempers there blaming them Wee set our sinnes against God and hee setteth his creatures for sinne against vs. Wee refuse to serue God they grudge as much to serue vs. A wise man considereth this and considering findeth in his Christian search the true cause of all such distempers in the skie and alterations on earth to be in that ill vveather that commeth from the corrupt Ayre and mud of the age and times in which wickednes so aboundeth Hee that gathereth other wayes is vnwise or as one that is blinde and can not see a farre off 2. Pet. 1.9 It is so then that God did thunder maruailously with his voyce this yeere Iob 37.5 and in these parts on the Sabbath What maruaile when on the Sabbath vvee drumme against God hee on the Sabbath also should thunder against vs two or three Moones haue changed but vvith small change of the weather from euill to better and what maruaile if the weather bee not changed when our hearts are not changed and vvhen we looke into the change of the Moone and not to the change of our wayes If we would set the signe of the weather not in the Moone or Starres but in our good conuersation in Christ we should haue better signes of better seasons then haue lately appeared But some when there is any ill weather vp talke and complaine of some Coniurings abroad To such I may say if they would driue out of themselues Satans great host of lusts and those more then seuen or seuen-times seuen Deuils which haue so possessed them by customary and familiar sinnefulnesse they shall see a present calme and end in all stormes Iob sayth Miserie commeth not foorth of the dust Iob 5.6 his meaning is these miseries that so many complaine ofâ— come from sinne not from the dust of the earth but from these bodies of dust and the bodie of sinne God is able to giue vs raine in season and the appointed weekes of the Haruest Ier. 5.24 The raine we haue had hath beene vnseasonable and the weekes vve haue seene haue proued vncomfortable Commeth this from the Earth and altogether from a troubled skie no but our iniquities haue turned away these things and our sinnes haue hindred good things from vs Ier. 5.25 When the childe beginneth to play vvith his meat a wise Father will take it from him vvee haue abused our plentie and doe still abuse it and what can vve looke for from so wise a Father as our Father in Heauen but penury and dearth after fulnesse so abused So farre of the punishment which was by occasion and generall vpon the Countrie that which was particular vpon this lost Sonne followeth And hee began to bee in necessitie The Countrie being punished with a great dearth the lost Sonne is here sayd to haue had his part in the generall affliction for hee also began to be in necessitie that is the generall want extended to him as his sinne was in it and hee tasted of the cup of the common calamitie Hee was in want and as appeareth by the 16. verse in great want which want and great want was layd vpon him iustly
so much and so continually day and night and leape at a crust who feede so chargeably so delicately and so daily vpon the soft crumme So much for the first occasion of this yong mans repentance or dore into it the necessitie that hee was in the second followeth Then hee came to himselfe and said How many hired Seruants at my Fathers haue bread enough and I dye for hunger IN this occasion or second dore to the yong mans repentance two things are spoken of as the worke of his minde hee came to himselfe and the words of his lips for hee said How many hired Seruants c. We haue heard what was his first step or occasion to this his repentance as namely the great necessitie that hee was in The wolfe of hunger had much already consumed his flesh and was ready now to seaze on all that was left to bring it downe to Rotennesse and Wormes for hee said I dye for hunger This hee well considered and beginning to thinke of his Fathers house and the plentie there came to himselfe who before had gone so farre and dissolutely from himselfe and was found of himselfe who had so long beene lost vnto himselfe and remembred himselfe vvho had so and so much forgotten himselfe Now he began to thinke and in such debate with himselfe to say How many hyred Seruants of my Fathers haue bread enough or how many are kept there at the full racke in all plentie and with all sufficiencie and fulnesse hauing bread enough and to spare and I perish with hunger As if hee had said They are Hirelings I am the Sonne they haue abundance I haue nothing they liue in plenty I dye for hunger they are many I am but one hee is their Master but my pittifull Father whom I haue offended and who being so good to hyred Seruants will not be vnmercifull to a penitent Son Thus he came to himselfe and after by opening with this key the Closet of his heart where his Bookes of account lay came to his Father But hee came to himselfe before hee came to his Father and reckoned with himselfe before hee accounted with him and considered what to doe before he did it The Doctrines are many that might be gathered from hence as that it is the knowledge of Gods goodnesse and out confidence in such his goodnes that maketh vs to turne to him from vanitie and the errour of life And secondly that particular faith giueth vs this boldnesse towards God when we can reason thus He that receiueth sinners will receiue me a repentant sinner And thirdly that we must consider before wee come into Gods presence how we should behaue our selues in it that we may doe wisely But that which I purpose with the help of God to obserue is that our first step to repentance is to take our selues aside for our former impenitencie and straying wayes For if we will repent kindely we must consider particularly what we haue done Ier. 8.6 Which made the Lord comming to Adam after his sinne as Iudge and visitor to bring him to a consideration of what hee had done saying Adam where art thou Gen. 3.9 as if hee had said dost thou know what thou wast and what thou art I speake not of the place where but condition wherein thou now art a wanderer and stray from mee Thou wast beautifull in my Image thou art disfigured in the shape of Sin So Nathan tooke Dauid aside in a familiar Parable and held him the glasse till he beheld himselfe in one supposed like himselfe 2 Sam. 12.1.2.3 c. And wherefore did Nathan so but to make him to come to himselfe with this lost Sonne and with him to arise to goe to his father Lu. 15.20 What made Ephraim to repent Ephraim himselfe telleth vs When I was instructed I repented Ier. 31.19 his meaning is when hee saw in what case and taking hee was whiles hee colted from God as wantonâ— now do he came to himselfe and home to God by conuersion The want of this eye-sight is cause why so many neuer see that gaping pit of danger which is so neere till they fall into it by remediles ignorance And therefore as the carelesse Iewes neuer saw being without knowledge that captiuitie and those chainea they were led in to Babylon till the enemie had pend them vp in Ierusalem with a straite siege to driue them out of their owne land Esay 5.13 So foolish Christians and carelesse blindfolded with the veile of irreligious negligence neuer mistrust the like or greater inconuenience till pent vp with their last sickenesse or the straite bed as it were siege of their vnquiet consciences they be ready to be carryed in chaines to hell not by Nabuchadnezar and his Souldiers but by the Diuell and his Angels I might be large in this field but it is euident that who will truely disclaime and amend their euill wayes must take themselues aside for them by this blessed spirit of thinking what they haue done The Reasons are The heart is as a thing shut vp that must be opened with some key Acts 16.14 This key to the hart lockt vp by custome of sinne is this taking of our selues aside with Faith for our dangerous hardnings And it is the Lords key euen to a hard heart by grace to open it to better wayes For when a man shall consider with some remorse and yeeldingâ— in how dangerous a way he walketh and in how damnable a state he liueth who liueth in sinneâ— and walketh in the dangerous and broad way of Death with the worlds sinners and that the longer he so liueth and further he so walketh the more he increaseth his iust damnation and runneth further from the God of his help it cannot but make him to looke backe in some reasonable time and while there is hope of comming home to the Father by repentance vvith this lost Sonne An vnwise man will not know this nor a foole vnderstand it Psa. 92.6 but he that once comes to himselfe will lay it to his heart and be better by it Secondly the ignorance of a mans bad estate is seldome seperated from a false conceipt of the â—ame mans good estate for hee thinkes hee is happy no man more and that he doth well no man better And who in such an errour so yeelded vnto will desire any change He that thinkes himselfe whole though hee be sicke will seeke no Physitian and he that thinkes himselfe good so good that hee needs no amendment wil spare thoughts and care of amending Thirdly he that considers aright how sharply sinne shall be punished and how righteous he is that will punish it without repentanceâ— must needs repent at least in fained manner to saue himselfe from so great wrath to come Mat. 37. very Nature will worke in him a certaine shewing Repentance as in Ahab 1 King 21.27.29 and nature sanctified true repentance as in Gods children Vses This teacheth that there are few
vvho haue set one foote ouer the threshold of true repentance for how many can be brought to this first step of wisedome wisely and with feare to looke into themselues to cast vp their estate to reckon vpon the booke for their debts to God which are in so many sinnes and strange kindes of sinning against him from their childhood till now And while men cannot be perswaded nor drawne thus to gage themselues for their faults and doings what hope is there that they will be sory for them with a godly sorrow to repentance Will a man that knowes not his estate suspect it and can he that suspects it not fall into thoughts about it So who will be truely grieued for his wretched estate who neither knoweth his wretchednesse what it is nor spirituall estate how poore it is S. Paul in the life of nature and sect of a Pharisie knew not that Concupiscence was a sin till he beheld himselfe in the glasse of that law that saith Thou shalt not lust Rom. 7.7 till he cast vp his bookes he was aliue that is seemed to himselfe and appeared to others to be in very good plight and â—aking for this life for eternall life But when the Commandement came and looked vpon him he by it into himselfe he found that he was no body a dead man sold vnto sin and laid in the graue of a dead body or body of death a man woâ—ully and pittifully miserable and therefore cryeth out as in great pain to be deliuered from such a body or from the body of such a death Ro. 7.19.24 The Church of the Laodiceans thought her selfe to be better gold then the Touch could finde her for she thought her selfe to be rich and increased with goods and to haue need of nothing where she was wretched and miserable and poore blinde and naked Apoc. 3.17 But this she knew not or cared not to know The reason was shee neuer entred into her selfe with purpose of inquirie and search in what tearmes she stood with God how short shee was of the welfare and good health shee boasted of and how neare to that desperate death which she neuer feared And this made her to boast of her righteousnes when she should haue beene humbled for her sins and to thinke her selfe rich she was poore Our common people at this day and not the worst sort of them looke no further into their doings then that they carry some good shew of opennesse to the world And when vvil such be sorie for their imperfect and hypocriticall righteousnesse And for desperate and bold sinners they dare not like bank-rupt debters looke with any eye of particular search into their poore and vvretched life lest they be tormented too soone or as the diuels cryed out before their time vvith sorrow and horrible feare Mat. 8.29 And vvhen vvill such come to repentance that they may be saued vvill they not rather blesse themselues in their heart saying they shall haue peace vvhen the Lord vvill not be mercifull to such Deut. 29.19.20 Let all Pharisaicall Papists consider vvho must needes be farre from repentance seeing by resting in themselues for saluation they affect to be ignorant of that poore estate vvherein the best are borne that by man are borne of a woman For though they be and be borne poore in Grace and corrupt in Nature as all that came from Adam are yet they so conceit themselues of a supposed vvealth of naturall righteousnes abiding in them of works of merit proceeding from them that they can neuer truly know how miserable how wretched how naked and how nothing they are in themselues that they may be beholden to him onely for all their spirituall increase who giueth liberally to all and reprocheth no man Iam. 1.5 It is the feeling of a disease that maketh vs so to desire the cure of it and so to esteeme of him that can cure it and it is the feeling of misery that maketh mercy to be mercy for till we feele our misery and weake estate we will boast as he of whom it is said There is who maketh himselfe rich and hath nothing Prou. 13.7 An admonition to Christians that would be truely repentant to reckon vvith themselues for their life past particularly and vpon speciall bill at night before they goe to bed or in the morning before they rise from bed and not generally and in grosse onely as most do It is the exhortation of the godly in the Booke of Lamentations that men would search try their wayes and so turne to the Lord Lament 3.40 that is that they would not sleightly and runningly goe ouer their sinnes but pausingly and with standing vpon them seeking euery sin as with a candle till they finde it if it be to be found and trying it by the touch of Gods Words when they haue met with it that they may come to amendment This is to turne to the Lord when we first turne out Sin and euery sin when wee sit downe and account with our selues impartially for euery disobedience that wee can remember bee it in greater or lesser euils or when we consider our wayes and hauing run along goale of foolish vaniies such as Ephraimâ—an â—an this lost Son after him doe with Ephraim smite vpon the thigh and with the lost Sonne come to our selues for our returning to God and for the healing of all our errors past that the Lord may haue mercy vpon vs and receiue his lost Sonnes in our conuersion Ier. 31.18.19 c. As therefore the lost Son here so at the end of our stage such as he ran we must if we will repent soundly come to our selues in particular words thus say to our selues as a zealous Preacher sometimes taught In such a place at such a time and in such a company I wrâ—tchedly and desperately offended GOD my good conscience and the consciences of Gods children by talking filthily by swearing horribly by drinking excessiuely and by â—ailing damnably bitterly against Gods word and his Ministers In such a priuate place on such a day and in such a corner in the darke I committed fornication or adulterie closely when the walles couered mee and no mans eye sawe meâ— I made no conscience of a Lie where I might be beleeued if it had beene for an aduantage to saue my credit and as little conscience to defraud my simple brother where I might doe it cunningly without blame On the Lords Sabbath when others wâ—nt to Gods house I went directly to an Ale-house or from Prayer to Playes and from the Sermon to the Stage The time that was giuen mee for repentance I abused to sinne and can giue no good account of time that is pretious and should be redeemed Eph. 5.16 For how haue I redeemed it that is bought it out of Satans hands and the hand of sinne for good employments or how rather haue I wasted and powred forth the good houres of