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
could which we neuer shall continue in all things which are written to doe them So we exhort men to doe good willingly as the Lords free men and not as seruants for praise or wages An instruction further to labour for the spirit of Dauid which is his cheerefull and singing spirit in matters pertaining to God and Religion Now that wee may get this spirit where the wicked delight in sinne we must delight in the law to meditate in it day and night Psal. 1.1 For delight in a thing maketh the burthen of it light and the yâ—ake eaâ—ie And heere wee see how farre they are from hauing this spirit who take so little pleasure in the seruice of God and so much pleasure in vanitie Which maketh them to heare coldly to pray without feeling to finde no taste in the Sacraments to beare the Sabbath as a burthen and so as they could wish and that from their heart that there were no Sabbath or that the Sabbath were gone Amos. 8.5 The Sabbath should be our delight Esa. 58.13 that is we should keepe it with ioy and take delight to keepe it And for prayer we should doe seruice in it with gladnesse that is pray with comfort and giue thankes with reioycing Psal. 101.1 And for the Sacraments as we come willingly to a feast so wee should come gladly to them And for the word we should desirously heare it as they that gladly receiued the word and were baptized Act. 2.41 And for doing good wee should make it our comfort to doe good alwaies from a pure heart And thus taking delight in good things we shall more willingly and with greater pleasure doe them Further in these words Dauid propoundeth himselfe for an example sayâ—ng I will sing He saith not I will see mercie shewed and iudgement executed by such as haue places vnder me and â—et this will he doe too but I in person will sing that is ioyfully stirre and be a dealer my selfe in these matters yea Dauid a great King saith I will sing He saith not I will call my Musitians and they shall sing laying the burthen from himselfe vpon others but promiseth to doe himselfe what he would haue to be well done by others And here the doctrine is that there is great hope the people will be good where their leaders are good and where they doe well the people will doe the better Which made the same Prophet when he called others to the praise of God to leade the way and first to praise him Psal. 95.1 So Iosua seruing God as we heard his house serued him Ios. 24.15 And Cornelius being a religious Captaine had a religious house Act. 10.2 Also Abrahams family was a godly family because Abraham the Master was a godly man Iob had not a swearer in his house for Iob himselfe was none but an vpright man one that feared God and eschâ—wed euill Iob. 1.1 or if his sonnes might perhaps blaspheme God in their hearts that is secretly Vers. 5. yet openly and with their lips they durst not I perswade my selfe they did not The reasons Great men are the windes that moue the people and where they that rule feare God the people that are gouerned will at least seeme to feare him They are the white that all looke at As therefore in a piece of a very faire and white paper a little blot is sooner seene then sundrie blurres in that which is course and browne so in great leaders one little fault is sooner espied and followed then many in the meaner and lesse marked ranke of people Caiaphas was against Christ and were not his men against him and did not the Maides helpe the matter Matth. â— 6.69.71.73 So certaine it is and for the most part true that they that gouerne are the partie coloured rods at which they looke that are gouerned and their example the colour by which they conceiue following their Gouernours Gen. 30.39 Secondly as when the head is well all the bodie is the better for it and on the other side when it is sicke the heart is heauie Esa. 1. 5 so a good head in the politicke bodie or family is a good meane to make a good and sound Citie or house as contrarily a sicke or bad head in the same is able to draw them to transgression and sinne Peter dissembled not alone Gal. 2.13 and when Herod was moued Ierusalem was troubled with him Matth. 2.3 Thirdly good leaders will teach their followers and pray for them Iob. 1.5 Now of what force good teaching and good prayers are to a godly life wee know Vses An instruction to great men and all Gouernours to learne for themselues the feare of the Lord that they may teach it to others Psal. 34.11 For they that will haue good followers must be good leaders and they that call others to the praise of God must themselues come vnto it They must not speakâ— to others and be deafe themselues bid others to goe and themselues stand still pipe and sing to others and not be themselues delighted with the song for then they mocke others and shame themselues and loose their grace with GOD and diminish their â—uthoritie vvith men Magistrates in the common-wealth and Ministers of the congregation are called lights that must giue light Matth. 5.16 and when the people shine in vertue their exâ—mple vnder God must be the Sunne of it If they be zealous it is their words and example that enflames them if they draw backe it is their cold affection and bad leading that stayes them Besides true godlinesse doth naturally communicate it selfe It cannot shut vp it selfe within it selfe but breaketh out to the glorie of him that gaue it and good of those that are made truly better by it Where therefore they in authoritie are truly good that true goodnesse as a tree that still flourisheth in the Church and Common-wealth will shoote forth in diuers boughes and armes of encrease till many that partake of the sap and roote of the same be turned to righteousnesse Dan. 12.3 And as the dewe and raine falling vpon the mountaines resteth not there but passeth downe into the lower grounds making them to flourish and to be fruitfull as the field that God hath blessed so where the Rulers as the high hilles haue receiued the dewe of goodnesse raine of grace there the people that are gouerned by them cannot but as the lower grounds that lie at their feete in their subiection receiue of their fulnesse somewhat to the benefit of a well ordered life And as the waters descend easily that come from the mountaines so there will be a present following where such begin A terrour to wicked Rulers For as good Râ—lers may gaine much people to God by leading well so corrupt Gouernourâ— may draw troupes to hell by going themselues before in their bad liues Ieroboam an ill leader had as bad followers Ieroboam that made Israell to sinne 2 King 3.3 and when the Emperours
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
I had neuer knowne such sinne for if their hearts had beene good the company could nor haue been euill that is euil to them so they reason ill who because ill company is not the whole or principall cause of our errour but the heart that is onely euill continually Gen. 6.5 hold that it is no cause at all that the heart receiueth no impression of errour from the stampe of lewde fellowship 1. Cor. 15.33 So much for the Prophets promises concerning himselfe they which concerne others follow I hate the works of them that fall away THe promises that concerne others now follow to bee spoken of the Prophet hauing spoken of those that concerne himselfe And these concerne the wicked in his hatred of them and the good in the fauour that he will shew vnto them In those that concerne the wicked he sheweth what minde he beareth toward them and what punishments hee will lay vpon them which I cannot follow in their owne order but must follow in the Prophâ—ts order and as he speaketh of them The first kinde of wicked persons here spoken against are Fallers away concerning whom the Prophet sheweth that hee hateth them and that they shall not cleaue to or haue protection from him In the first we may note the Prophets affection and the obiect the affection is hatred the obiect of his hatred is not goodnes but sinne nor the person of the offender but his falling away So his meaning is that he did not mislike sleightly but hate greatly all declining and Decliners in good things The point taught is As the Prophet was affected against fallers away so should wee be against euery sinne specially against the height of sinne and highest of sinners that is wee should burne with wrath til sinne be consumed as drosse in the fire And heere we must hate the Flesh that is sinne and the garment spotted by it Iude 23. So this Prophet maketh protestation that hee did hate the haters of God not with superficiall anger but with deepe indignation and with an vnfained hatred Psal. 139.21.22 He hated those also that gaue themselues to deceitfull vanities Psal. 31.6 and these he hated not in their created good substance but in their mis-create vaine minde The like we reade Pâ—al 26.5 where he is said to abhorre that which too many loue too well the assemblie of euill persons or that knot of fellowship in a towne that is combined in societie against good Men and good things Moses was so farre gone in his zeale against Idolaters that hee forgate the Tables in his hand and brake them when hee saw the Idolatrous Calfe Exod. 32.19 The Lord President Nehemiah hating those who had so polluted the Sabbath with their Markets and the Sanctuary with their wares protested against them that hee would lay them by the heeles or as the text saith Lay hands vpon them if they did so againe Neh. 13.19.21 The same may be said of Iehosophat Asa Hezekiah Iosiah and other reforming Kings of Peter Stephen Iohn Barnabas Paul and other excellent men in the new Tâ—â—â—ement By all which it is playne that true Christians should and will professe vnfained hatred to those that fall away from the truthâ— and power of godlinesse and it may be further prooued by these reasons following For first we must loue where God loueth and hate where hee hateth but God hateth fallers away yea and all declinings from the path of truth by a false beliefe and the good way of righteousnes by a corrupt life Such therefore must be hated by vs not as they be men but as they be such men Pro. 8.13 Secondly it is Gods Commaundement by his Prophet Amos that we seeke good and not euill Amos 5.14 and that we loue the good and hate the euill vers 15. Thirdly where wee are not hot against sinne we are soone entised to make peace with sinne when we should make warre against it So when we waxe cold in hearing and begin to coole in prayer and yet neyther abhorre our coldnes to heare nor loathe our blockish praying wee shall quickly be weary and soone giue ouer to heare and pray Fourthly we will not be reconciled easily where we hate perfectly as wee are soone agreed where we hate but little Therefore that we may not be at one with sinne to which God is enemie Hab. 1.13 and for which without Christ he will neuer be entreated we must no way mince with sinne nor stand indifferent to fallers away Vses An instruction to bee zealous in the cause of truth so will we hate those that fall from it The Apostle saith it is good to loue earnestlie and alwayes in a good thing Gal. 4.18 the wordes are playne and haue this farther meaning that our affection to truth and good wayes must not be cold but earnest nor for a fit earnest but alway zealous for we are bought with a price to be a people peculiar to God that is enclosed from the world to him and zealous of good works that is such as are carefull to doe well from a good heart or such as haue a hot breath in good actions and loue feruently in good things Tit. 2.14 The contrary to this is Luke-warmenes or indifferencie in Gods matters but God doth threaten such halting Gospellers that hee will cast them out of his mouth as a loathsome vomit Apoc. 3.16 for Luke-warmenes agreeth vvith God as warme water doth with the stomacke of a man and he loueth not cold Suitors but is found of those who seeke him in the zeale of fire Yet that we abuse not this fire to the burning of the good as well as of the badde in our offending Neighbour our zeale must begin and end where the wordâ— beginneth and endeth For that must be Moderator and as that Pillar of cloude to our zeale that wee reade of Exod 13.21 to order it when that goeth wee must walke in our zeale when that standeth our zeale must stop If the word and farther then the word condemneth our brother we must not condemne him Also there must be no Pharisaicall 〈◊〉 of Minâ— Cummin with the losse of better things in the law as iudgement and mercie and fidelitie Mat. â—3 23 But our quiet and vnmedling Politiques can abide no courage for the truth and such will rather hate good men then fallers away Such we call peaceable men and men of great charitie as if all that were otherwaies minded were seditious persons and persons which are enemies vnto peace but then should the excellentest men that euer were and Christ himselfe be traduced for busie bodies and no friends to quietnes looke Exod. 32.19 Num. 25.8 Ezâ— 9 3. Nehem. 13.15 2 Pet. 2.7 Ioh. 2.15 A reproofe to those who though they accuse not sinne which is bad not maintaine it which is worse yet hate it not as they would to see or heare their â—ather dishonoured Some are so smooth and gentle in the pursuit of sinne that no sinne
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
agreeable to nature wee helpe our delight by often speaking of and repeating them Much more in things aboue nature or rather against corrupt nature should we get furtherance and seeke helpe to our duties by promising often to doe them to God vnfainedly in his seruice Which I speake not to iustifie Popish vowes made of matters from which a Christian hath no warrant to binde himselfe or of Marriage c. Vses From hence wee may first gather that there is a weake desire in the best to good things and therefore that all stand in neede of this discipline which also warranteth some kinds of vowings in the Gospell and for our better sufficiencie in spirituall matters commandeth them Psal. 76.11 Further here are reprooued all sluggish Christians that neuer open their mouthes to God in the new Testament for the pricking of them forward to good or the holding them backe from â—â—ill I confesse that such vowes are not any parts of Religion yet are they as hath beene noted bonds to our mindes for a faster setting of vs onward to Heauen and a speedier drawing of vs out of the world and from the loue of worldlie things Another protestation concerning the Prophets person followeth I will doe wisely in the perfect way c. OR I will prudently attend vnto and with all diligence walke in the perfect way The sweete Singer of Israel Dauid â—s he is called 2 Sam. 23.1 hauing promised to sing the sweet and diuine dittie of mercie and iudgement to the Lord in the first verse doth in this next further promise for his owne person that hee will sing it also to the same God his King and Deliuerer Where first he speaketh of the meanes according to which or by the helpe of which hee will both toward himselfe and others performe his song and then of the things to bee performed by him in that song In the meanes he telleth how he will doe these duties and how long He will doe them wisely according to the word wherein is true wisedome And hee will doe them till God come vnto him to wit In his promise to make him King and by death to take his Kingâ— that is to his last breath he will doe them Before he said That hee would sing deuoutly heere hee saith that hee will doe wisely and so promiseth to be at once both merry and wise A good resolution and promise of some hardnesse which made Iobâ— when his Sonnes gaue themselues to feasting to giue himselfe to sacrificing for his Sonnes lest Mirth might enter and God bee shut out Iob. 1.5 And it was a singular blessing of God that Salomon could taste of all Courtly delights and yet his wisedome remaine with him Eccles. 2.8.9 But Dauid will bee merry and wise and sing and doe wisely knowing that it is an euill thing vnder the Sunne when an errour proceedeth from the face of him that Ruleth Eccles. 10.5 Now by doing wisely the Prophet vnderstandeth the doing of his matters with good report order and warinesse as if hee should haue sayd That he would waigh matters in the balance of true iudgement by the word before he would deale in them and by perfect way hee meaneth the way of the word to which he will addresse his steps and bring his heart and so doe wisely in matters both at home and abroad Thus Dauid vvill doe wisely and wherein wisely In the perfect way that is in that integritie of sound Religion and incorruptnesse of honest life that the word prescribeth which is cleane and endureth for euer Psa. 19.9 The summe is this He will wiselie demeane himselfe in all his gouernment vvalking in the way of grace and obedience to God as hee hath learned in his perfect Lawe The doctrine from hence is They that rule shall rule wisely so long as they walke prudently in Gods wayes following his vvord for there is no sound direction for matter of Religion or manner of conuersation but from it So much knovvledge vve haue as vvee knovv it and so much ignorance is in vs as vvee are ignorant of it The Prophet vvho is authour of the 119. Psalme in the 98.99 and 100. verses of that Psalme maketh this conclusion whosoeuer shâ—â—l hide the Commaundements of God in his hearâ— shall bee wiser then his enemies then his teachers then the auncient But the Prophet did so and so doe the godlie and therefore hee found this wisdome and therefore they shall finde it Dauid while he rested on God vvas wise but vvhen hee numbred his men and trusted in man he was confounded 2 Sam. 24.14 Salomon so long as he walked before the Lord with a perfect heart was wiser then his Father Dauid for the wisedome of God was in him to doe iustice 1 King 3.28 but vvhen hee turned away by the temptation of his out-landish wiues to serue other Gods and to walke in other waies he was more foolish then any man for hee turned the face to Idols and the backe to God 1 King 11.1.3.4.9.11 Asa did wisely so long as he did that that was good and right in the eyes of the Lord and God gaue him great victories 2 Chr. 14.2.11.12.13 but hee did foolishly when hee rested on the King of Arâ—m and trusted not in the Lord when he was wroth with the Seer and put the Lords Prophet in prison after that he had warres 2 Chr. 16.7.9 Iehosaphat Hezekiah and Iosuah three worthie Kings raigned worthily so long as they walked in the perfect way doing wisely by it but when and so long as they turned from it to carnall wisedome they did vnwisely in matters and well in nothing Therefore the people that knoweth not God that is that knoweth him not in his word are called A foolish people Ier. 4.22 and they that cast off God in his word that is that care not for the word by which onely commeth true vnderstanding haue no wisedome in them Ier. 8.9 The Reasons The Scripture vsually calleth men without Religion Men of no vnderstanding Deut. 32.28 and vnregenerate men Fooles for no man can bee truely wise who is not vnfainedly Religious therefore the feare of the Lord that is his true seruice by the Scriptures is sayd to bee the beginning of wisedome Pro. 9.10 and men beginne not to be wise till they begin to feare him Eccles. 12.13 Psal. 111.10 Wisedome is a streame and the seruice of God by the word of God the fountaine from which it floweth to vs. If we be Suitors to wisedome this is the father that must giue her If wee be Merchants of wisedome this is the Key and Hauen at the which wee must haue her If we delight in wisedome wee must reioyce in the Lord and delight in his waies so shall wee finde wisedome and iudgement and righteousnes and euery good path Pro. 2.9 Secondly the word and our walking according vnto it maketh vs to walke safely Pro. 3.23 which is an effect of wisedome and recompence of one that is
wise where they that walke otherwaiesâ— walke as fooles and see not their dangerous way till they enter into deaths house and with follies guests receiue such recompence of their errour as is meete death waiâ—ing on follie to take them at her hands and hell following death to receiue them presently at his hands Prouer. 9.18 Thirdly they that walke prudently in good wayes following the word haue God for their Leader for they that are ruled by his word are ruled by him and what hee is that his word is and they must needes bee wise and doe wisely that are lead by him This is the wisedome from aboue many fruits of the spirit are enclosed in it and issue from it for it is pure and peaceable and gentle and easie to be entreated full of mercie and good works without iudging and without hypocrisie Iam. 3.17 Vses An instruction to all men chiefely to such as haue the charge of others committed to their care and trust and namelie to Rulers to get the word into their houses and store of knowledge by it into their hearts that they may doe wisely in the perfect way for this is their wisedome and vnderstanding in the sight of the people Deut. 4.6 and this vnderstanding and wisedome commeth from the word that giueth vnderstanding and maketh wise If therefore they bee wise they are wise by it and if they bee learned they haue their learning from it and in this sense Kings are exhorted to be wise and Iudges to be learned Psal. 2.10 For to be wise is not to haue a politicke head but a sanctified heart and to be learned is not to be able to discourse but being able to discourse of points matters in Religion to labour for faith to beleeue for a good conscience to performe obedience as we haue belieued Deu. 4.6 Some esteeme those to be the onely wise men who can goe beyond others in wit and fetches but what was Achitophel was not he counted wise that is as I vnderstand it craftie and deepe and yet did euer man more play the foole then he who hauing no meanes to helpe himselfe straight went home to hang himselfe 2 Sam. 17.23 Also who can compare with Sathan for craft and subtletie and yet the Scripture that calleth him craftie neuer calleth him wise He is more subtle then all subtle men in the world and yet more foolish to worke his owne woe then euer was creature that God made in the world The rich man in the Gospell was worldly wise hee could get and saue and keepe and thriue and feather his nest and increase his substance while he liued but God called him foole when he dyed Luk. 12.20.21 And so is euery one that gathereth riches to himselfe and is not rich in God It is true wisedome then that is heere commended to all Rulers and men vnder rule and not a craftie head And of this God saith by Salomon that the wise mans eyes are in his head but the foole walketh in darknesse Eccles. 2.14 His meaning is The prudent man forecasteth perils which the vnwise fall into by the darknes that is in them Pro. 22.3 There is a wisdome in States inferiour to heauenly wisedome yet necessarie for the managing of businesses and doing of acts about the same for common or particular benefit Rebekah had this wisedome by the spirit that was in her when shee sent away Iacob from his death-threatning brother Esaâ— Gen. 24.42.43 And Dauid was wise and had his eyes in his head when hee would giue Saul no aduantage though he put him in great trust for the text saith that Dauid behaued himselfe wisely in all his wayes but will you know the reason the same text further saith The Lord was with him 1 Sam. 18.14 And was not Salomon wise when hee gaue the liuing childe to her whom by the pulse of a mothers affection he discerned to bee true mother to the liuing childe 1 King 3.26.27 So when my Lord Shebna would hew out for himselfe a Sepulcher in Ierusalem at that time when the King of Ashur threatned it with his great hoast Hezekiah by the wisdome that was in him gathered that he was but a temporizing States-man one that was readie to entertaine friendship with the Kings enemie and did cast to liue safely in all changes of Church Common-wealth Esâ— 22.16 therefore he had an eye vnto him This wisedome is a blessing and gift of God good for all Gouernours and necessarie for those whose offices are to stand Sentinell ouer the life of Kings and safetie of States yet that true wisedome which is here said to be a walking in the perfect way and a causing of others to walke in the same way is much greater then it and much more necessarie for how shall hee direct others that knoweth not the way himselfe nor will learne it For this cause it is necessary that hee that will be a good Magistrate should first be a good Man Philosophie saith otherwaies but true Diuinitie saith so and the want hereof in the Magistrates of our time hath turned the grape of iustice into such a sowre wine and bitter drink of oppression that good and bad in the Countrey complaine much and cannot away with iudgements which in some Courts of iustice are now deliuered Abraham said to Abimelech I thought the feare of God was not in this place and that they would slay mee for my Wiues sake Gen. 20.11 His meaning was that nothing can bee safe where God is not feared as where God is reuerenced all things are in peace So when they that minister in the affaires of state doe so little feare God or know what belongeth to his true feare by the wisedome which he hath put in his word how can iustice goe forward and mercie take effect as on the contrary where such are men of courage fearing God they will deale truely hating Couetousnes the banâ— of all good iudgement Exod. 18.21 As therefore a shrewd boy is but ill timber to make a good man of so an euill man is no fit matter out of it to make a good Magistrate looke Deut. 17.18.19 But this which is spoken of Magistrates in the Common-wealth must be considered also and is necessarie for Maisters of families who if they will doe wisely must walke likewise in this good way A reproofe to those Magistrates and Ouer-seers who let goe Religion and cast the word behinde them in their places of gouernment and priuate houses and yet thinke to doe wisely enough ill enough I may well say so long as they neyther gouerne their owne persons wisely nor the persons vnder them prudently by the word for if they goe out of the way who â—hall doe wisely in the perfect way if they cast off Religion who shall care for it and who shall punish the abhominable â—wearer if they sweare and liue chastlie â—f they breake wedlocke and sanctifie Gods Sabbaths if they prophane them â—f Noah be drunken who
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
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
the heart principally Pro. 4.23 so to watch ouer the senses that streame vnto it that they serue not the turne of sinne A Christian must keepe his heart to God against his owne eyes and the treason as I may say of his outward senses This made Iob to make a bargaine with his eyes Iob 31.1 as if he should binde them from seeing that is from seeing vnlawfullie by some thing receiued So vvhen Christ our Sauiour biddeth vs to plucke out our right eye and to cut off our right hand Math. 5.29.30 his meaning is that wee should plucke out and cut off the offence not the member as in the eye the wantonnes of seeing and in the hand the violence of doing and so we should serue euery member that offendeth though it were our right eye and our right hand when they be weapons to sinne or fewell to the fire of that sinne that is in our bodyes for if we will not be Adulterers wee must pull adultery out of the eye that is the eye must not be our Broker nor driue the bargaine betweene the heart and the sinne that is so committed If we would not be vncharitable we must take away the occasion of it from the eare and receiue no false report for the easie care is a confederate with the lying tongue when our neighbour is slaundered If we would not hurt our Neighbour we must binde our hand to it good a bearing toward him for when we strike hastilie the hand is the Murtherer that is the instrument of murther or the weapon of our wrath in that action If we would not offend with our tongue we must hold it in with a bridle or set a watch before our mouth and keepe the dore of our lips that our tongue may be peaceable for when we giue it libertie it becommeth Slaunderers hyreling And if we would not sinne by intemperance and excesse wee must not labour to pleaseâ— our taste nor to fill appetites eye with varietie but be carefull to dyet and stiâ—â— it to that with is sufficient keeping it low that it ryot not for when it is made vvanton with feeding too curiously and with too much nicenesse it must needes proue a Glutton and Drunkard too The Reasons The outward senses are the Conduill of sinne not onely by carrying from the heart but by bringing to it And therefore we must take heede what they carrie out and what they bring in Secondly to offer our bodyes to God in the dialect of Saint Paul Rom. 12.1 vvhat is it but by care and diligence to giue the bodily senses in the sacrifice of new life vnto him Thirdly there could be no murther in act if there were not an hand to kill nor adultery in act if there were not eyes to see and eares to heare vvhat is vncomely to be spoken and wicked to be done nor slaunder in act if there were not a tongue to report and itching eares to receiue a wicked tale nor Gluttonie in act or Drunkennes acted if the sense of taste were as it should be and not corrupt through lust as it is in fleshly men Vses A reproofe to those who say there is no hurt in seeing and that words are nothing whereas vice hath a great entrance into the heart by these windowes But could the Apostle speake of eyes of adulterie 2 Peâ— 2.14 if there were no hurt in seeing and if words were nothing would chaste Ioseph haue so carefully kept his eares vnder locke from his Mâ—stresses vnchaste talke Gen. 39.10 The bodie may cease to sinne for want of occasion or through weaknes but the wanton eye as it seldome wanteth occasion so it ceaseth not to commit Adultery euery where by vnchaste and wanton looking 2 Pet. 2.14 So when the body is innocent the eare may become an Adulterer and the tongue a Harlot by reading or hearing read some Loue-booke or Loue-songs with the match whereofâ— lust may soone be prouoked and wantonnes take fire Therefore the Prophet speaketh of the turning away of his eyes from vanitie Psal. 119.37 His meaning was not that he vvould giue his eares libertie or lay no raines vpon his hands and tongue but that he would see that the scoutes of the heart the outward senses should all of them be preserued from the poyson of conspiracie with sinne knowing that where counâ—ell is giuen to kill the Kings Guard there a deuise is set to kill the King himselfe for the outward senses are the Centinels or Guard of the heart if Sathan can corrupt these he will easily corrupt the heart it selfe and take it taking these Achan Achab saw by the eye what the heart rued Ios. 7.21 1 King 21.1.2 c. And a Iudge in matters may vse his eares but must haue no eyes to see a gift Deut. 16.19 For a gift I say not a filthy bribe though somewhat innocently yet because inconsiderately at first receiued begetteth oftentimes an vnknowne errour of corruption in the receiuers which as a Clocke in the pocket though it bee silent for a while striketh at a fit houre Besides rewards though not bribingly taken yet taken where wee haue no calling to receiue hold the receiuers captiue to the giuer and so as they cannot be their owne men but must see with other mens eyes heare with other mens eares and vse other mens tongues in the iustice of a matter And therefore it concerneth Christian Magistrates with Abraham to life vp their hands to the God of heauen against all those who shall seeke thus to pin vpon them a false sentence in a matter with a mocking gift Gen. 39.17 lest it be said that such haue enriched Abraham Gen. 14.22 for such Pâ—â—s haue Nedles points and will one day pricke the conscience in the veine of despayre with torments of second death Men must learne therefore I meane men in authoritie as to hate a bribe so to suspect the inchauntment of a gifâ— And where iustice must be the girdle of the reynes that must be obserued which our Sauiour sending the Twâ—lue abroad sayd vnto them Possesse no mâ—ny in your girdles lest iustice hang too much of that side that the bag hangeth A second vse is to shew vs that all the fault is not in the heart when it becommeth wicked and vicious for as one saith the heart is a spring that hath not onely spouts to send out as a Condâ—it but pipes of sense wherewith it is fed And therefore as they gather ill that transferre all fault from the heart to the sensitiue powers as of Seeing Hearing Talking Taste and Handling so they reason badly who because the heart is the life of these and the fountaine of motion to these doe therefore lay all blame vpon the heart for the corruption that these receiue else-where as from their originall impuritie and the corrupt examples of Men. Also as they reason not sufficiently who because bad fellowship draweth into sinne say If I had neuer knowne such company
against for hee trafiques altogether by exchange He will not goe emptie and if hee deliuer any thing vnto you it shall be on condition to receiue something from you As hee telleth you secrets so he will blaze your secrets And who can trust him Prou. 20.19 The reasons The slanderer is true to Satan who is false to mankinde and his worke they doe whose worke they cannot doe and doe well Secondly that that moueth the slanderer to relate other mens affaires to thee cannot but induce him to discouer thine to others which is want of loue and a desire that he hath to serue the Market of an itching eare Thirdly the slanderer is Satans Gun-powder and if Satan put fire vnto him he cannot chuse but take it Iam. 3.6 But Satan will not faile to giue fire where he is sure it will burne seeing he is a continuall make-bate betweene God and man and man and man and a friend and his neerest friend Vses This sheweth how vnnaturall the sin of slander is which maketh a man cruell against his owne kinde vide Man and the nighest in dwelling to him his Neighbour I may adde the neerest of all his Mothers Sonne Psal. 50.20 The Lion rageth not against his fellow Lions but maketh his prey of beasts of another kinde The venemous Serpent spetteth not his poison at wormes of his owne shell but at the enemies of his life But a man teareth a man in pieces with words of crueltie Men at Man the brother at his brother spetteth the venome of a Dragons tongue and destroyeth those by falshood whom he should preserue by grace in his lips An instruction not to hang any thing vpon the report of a deprauing tongue For hee that is false to one will betray another And who will trust him that is false to all Slanderers are such They will speake faire and protest as friends but their sweet counsels are as an infusion of Wormewood and their delicacies more bitter then the bitternesse of death Therefore when such shall offer friendship to vs and the sweet bait of good will Let not their Balmes breake our heads Psal. 141.4.5 Insteede of opening their mouthes let vs shut our owne eares and the doores of our lips against them be they our friends or counsellours or yoake-fellowes For their commoning is not for peace and either they haue alreadie betrayed vs or are about to doe it Surgeons heale when they inflict paine and cause smart but flatterers that is flatterers of vs and slanderers of their neighbour kill when they pretend to please and offer to delight So much for the slanderers offence his punishment followeth I will destroy THE punishment threatned to the slanderer is destruction or cutting off if the case so require as Deut. 19.19 And where the Prophet thus minaceth the slanderer his meaning is that he will prosecute him with all the extreamitie he can shew though it be vnto death if the qualitie of the offence deserue it And he will not so doe onely when himselfe shall be slandered or it shall be his friend or neere kinsman who is slaundered but if any Neighbour or Subiect kinsman or other man friend or not friend be so slandered hee will cut off the slanderer The point to be learned is Gods Magistrates must indifferently administer punishments and rewards As men sin so they must be punished and as they doe well so they must haue praise for well doing This the Lord commanded by Moses Deut. 25.2.3 Where he that deserued chastisement was to be beaten according to his trespasse for according to the qualitie of his offence he was to receiue moe or fewer stripes From the Throne proceeded lightnings and thunders Apoc. 4.5 So from earthly thrones should come lightnings that is warnings and thunders that is strokes and claps and sometimes and for some faults the bolt it selfe which is present death In Rome-heathen the Magistrates had caried before them a bundle of roddes and an Axe the roddes for lesser faults the Axe for greater And this equitie should be obserued by all those to whom is committed the power of life and death The reasons As in the last iudgement euery one shall receiue the things that he hath done in his bodie according to that which he hath done good or euill 2 Corinth 5.10 so in mans iudgement the qualitie must be considered of that good or euill that shall be rewarded or must be corrected by him Secondly as the Lord iudgeth according to right Gen. 18 so ought they also who are his Ministers Now it is right that euery one should beare his sinne that is haue the punishment that it deserueth and that he who soweth iniquitie should reape the same Ioh. 5.29 Thirdly iudgement is to be giuen in respect of matter without respect of persons Deuter. 1.17 Magistrates must not further the euill cause of a good man nor hinder the good cause of an euill man Though hee be a good man if his cause be naught they must iudge it and though he be an euill man if his cause be iust they must heare it In a stranger they must consider iustice which is the friend and in a friend proceede against wrong which is the stranger Vses An admonition to Magistrates to be men of such courage in their iudgements and of such experience in matters that they may discerne what is right knowing what is iust no consideration mortall may draw them from it But more was spoken to this purpose before vpon the first verse So much for the first kinde of euill persons the second followeth Him that hath a high looke and large heart c. THe Prophet now speaketh of a proud person whom he describeth by the signe a high looke and the thing signified a large heart For pride properly is in the heart manifestly in the eyes and externall behauiour The eyes that is the eyes life vp are the windowes out at which pride looketh and the heart the large heart for so it is in the owne tongue is that highly exalted Chaire of estate in which pride sitteth So that proud persons haue bigge lookes and a large heart or are large in heart that is aspire to great matters swell with ouer-weenings And though the heart be vnsearchable yet it may be found and iudged of by the pulse and beating of it in a disdainefull countenance according to the Phisiognome of the holy Ghost in this place In the words themselues the Prophet sheweth what a proud person is and how hee will proceede against him he will not abide him where hee immitateth the Highest who resisteth the proud 1 Pet. 5.5 For the first hee sayth that for the most part a proud heart may be seene in the Glasse of a proud countenance at least where there is a loftie countenance there must needes be a proud heart The doctrine heere taught is A bigge looke and a large heart are inseperable Mâ—tes and where a haughtie face lookes
the Lord giue mercy to his House and Posteritie for it Also I know few like-minded who will faithfully care for our matters as he did and where men earthly minded seeke their owne that is seeke that and that onely which is nothing worth when they haue it he sought in his life and found in his death that which is Iesus Christ Phil. 2.20.21 But what neede I to embalme him being dead with my report who liuing had so good report of all who knew him and the grace in him and dying sweetly in the peace of his Master and his good conscience like that boxe of oyntment which being very precious the woman powred on Christs head in his breaking by death cast forth that name that is better then the best oyntment Eccles. 7.3 Mark 14.3 A name of a right good sauour such as hath filled the house and may be an ornament and crowne of reioycing to the House and Stocke hee came of For you that now liue the Heire of his House and I trust of his good minde in good things You are to remember as I hope you forget not that your life is in that age and time wherein you may as in the morning sow your seed Eccles. 11.6 the good seed of the doctrine of saluation in the field of your owne heart and furrowes of those that are of your familie and proper charge I beseech you let not your hand rest and bee diligent to take heed to your selfe and them for all necessarie instruction in the way of life so tilling them spiritually for GOD and his true feare that your whole House may bee as the field of the righteous which the Lord will blesse and the name of it may be The Lord is there Ezek. 48.35 So did your good Father in the middes of You whiles he liued and so good Sir doe you constantly in the mids of your owne House by his example who now is gone Hee learned of Abraham who commaunded his householde after him in such matters Genes 18.19 and learne You of Him that the blessing of Abraham may follow You and Yours I write not doubtingly and I haue good confidence in the Lord that you are so minded In which good meaning and intention of yours to a worke so full of spiritual consolation and godlinesse you must looke for aduersaries The more truelie you feare God the more you shall finde what enmitie is against it Looke for this in euery good purpose vnder the Sunne The world that is not of the fashion of Heauen Rom. 12.2 will be against you The flesh that is all for it selfe Rom. 13.14 will lust against the Spirit and the good motions of the Spirit in you Galat. 5.17 and the Deuill the Centurion of the band will pursue you with his armies of temptations on your right hand and on your left Ephes. 6.12 But Hee that is with you is stronger then all these and as long as Michael is your leader and his Angels your fellow-Souldiours what can doe you hurt if God be on your side what matter who be against you Rom. 8.31 If you loue the loue of Christ with all your heart who or what shall separate you from it who or what shall make you to forsake it vers 35. Neither the worlds iniuries nor the fleshes allurements nor all the mallice of the enemie ouer all which you are more then Conquerour through him that hath loued you verse 37. shall be able to take Christ from you or the holy Spirit of Christ out of you by whom you are sealed to the day of Redemption Ephes. 4.30 Striue therefore forward cheerefully in this narrow way of life fight the good fight of Faith to the end whet your heart vpon the Word and make the Statutes of IEHOVA your Meditation and Counsellours pray in your holy Faith holde that you haue with increaseâ— get ground of the commune enemie daily and that by doing well while you haue time This matter requireth your earnest meditation and deepest thoughts and therefore against all incumbrances and impediments of spirituall life already remembred or further spoke of by Saint Iohn as the lusts of the eyes the lusts of the flesh and pride of life 1 Iohn 2.16 put forth your selfe couragiously in the name of the Lord of Hostes who will order the whole battell for you and finish it to your euerlasting victory and ioyfull triumph ouer all powers earthly and infernall How ill they proceede that doe not so striue I haue endeuoured to shewe in the meditations that follow concerning the sinne and punishment of the prodigall sonne perswading my selfe that of Him you haue nothing in you but his repentance and grace to come home to your heauenly Father where you haue with Him young and ignorantly in anything and who hath not in many things declined from obedience to God or the wayes of his truth These I tooke to taske the beginning of this last Sommer at what time the Lords storme fell that caused so generall a feare I would it had effected a like generall amendement in vs. For the now comming forth of them the Apostle who saith Be instant in season and out of season 2 Timoth. 4.2 shall answere for me if any shall thinke them vnseasonable Besides how can that bee or be iudged with any colour of soundnesse vnseasonable that teacheth vs to remember what GOD would not haue forgotten namely his wonderfull workes which hee made the last two moneths of May and Iune to be remembred Psal. 111.4 Or if all his workes must praise him Psal. 145.10 why should not those praise him in the Gate which he wrought so fearefully and so lately among vs And is it euer too late and vnseasonable to shew to the world how graciously and how strangely the Lords late mercies got the better hand of his other fearefull workes by taking his frownes from the skie and by putting a more louing countenance vpon it in the blessed weather that ensued I call it the Lords mercie or not the least of those mercies that are ouer all his workes Psal. 145.9 For did our repentance or any worke of ours seeke and finde that comfortable alteration at Gods hands Or did not the greatest number desire a better and more kindely season and complaine of a season so generally hurtfull and intemperate with sinne in their right hand was one Sabbath for all that power of thunder that so cracked about our eares and pouring Raine that so fell vpon the Earth that is in such abundance that it made Brookes and Riuers to rise and the water to stand in the Furrowes lesse prophaned in Towne and Countrie I doubt not but some stood as Aaron in that breach and gappe with their Censer of seruent Supplication to the Lord by whom in all likelihood hee was entreated and who sought and found him in due time Psal. 32.6 Yet what was that to the generall inconformitie that still beareth sway And heere who can but prophecie for
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