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
to stand in check or to stand foe to God his Creatour or can they hope to be spared and to prosper that so rebell against him Doth he not destroy all those who goe a whoring from him vvhether after the commodities preferments or pleasures of life And if so then it should bee our wisedome as it is our dutie to holde in our affections and not to giue them head at any desire that tendeth to worldlinesse and that base couetousnesse which is Idolatrie lest that commaund vs that in Christ should bee commaunded by vs and put vnder our feet to wit the world and the lusts thereof This exhortation is needfull at all times for the world is a dangerous baite Most men runne a whoring after it and the godly haue too wanton an eye and desire to be looking after it Some neuer suspect their eyes till they haue taken possession as did Ahab 1 King 21.1.16 where they haue no title and some in a couetous heart inclose that as with a quicke-hedge or stone-wall that should lie open in their goodnesse to the Saints as common prouision But let vs not straiten in a time of shewing mercie the bowles of mercy that should be enlarged and let vs betimes resist the world to wit in the couetous desire before it come to couetousnes indeed bringing it to shame before it make vs ashamed and casting it off before it make God to cast vs off as hard-harted and mercilesse to his poore Againe here we see vvhat is to be expected by the children of God poore Disciples of Christ at the hands of churlish vvordlings for what could Iacob expect at the hands of Laban Dauid at the hands of Nabal and this miserable man of this mercilesse Citizen Laban vvas a churlish Vncle hard master to Iacob and he changed his wages ten times and his countenance toward him I know not how many times Gen. 31.2.41 Naball was cruell to Dauid and instead of releeuing him railed on those whom he sent to him for something in his great necessitie though he had beene a wall of assurance about Him and His 1 Sam 25.10.11.16 And this Churle sent this poore man that depended on him to the Hogstroffe to feed Swine or rather with Swine When Labans sonnes are greedie after the portion that they looke for in their Fathers house the soule of Iacob shall bee cast downe in him by their grudgings at whatsoeuer he hath for will they not say Iacob hath taken away that that was ours Gen. 31.1 And doe not our Labans sonnes say at least thinke as much now had they not rather part vvith the person of Iacob then with the portion of their Father Laban Had not worldly Gadarens rather part vvith Christ Mark 5.17 and couetous Gospellers with the Supper of Christ Luke 14.18 then with their Swine or Farmes for they who are at the command of gaine though their eares go after the Word their heart goeth after their couetousnes Eze. 33.31 But to end this point where the World filleth the Inne there can be no roome for Christ Luke 2.7 and if none for him then as little for those that come to vs from him Therefore vvhen they become once griple of the world that haue beene zealous of God I meane seemingly so let no man promise any thing to himselfe from such broken Christians So much for this lost Sonnes sinne his entry-dore to Repentance followeth And hee would haue filled his belly with the huskes that the Swine ate but 〈◊〉 man gaue them to him IN this verse and the next wee haue two fore-runners of this young mans repentance which we may cal occasions or dores into it The first is the extreame necessitie that hee was in vvith the reason thereof in this verse the second is his comming to himselfe by a better looking into himselfe and wiser consideration of his wayes in himselfe in the 17. verse His extreame necescitie and hard hunger is testified in these words Hee would haue filled his belly with the huskes which the Swine did eate and the word intimates that he faine or gladly would haue done so The reason is added for no man gaue vnto him that is no mans eye did pittie him and no mans hand did minister to him Hee that not long before filled his belly with such costly Dishes Fare is now for a iust recompence of so intollerable care for and loue of the belly sent to the Hoggesâ—rogh there â—o feede more coursely vpon huskâ—s with which yet he would haue fiâ—â—â—d his belly but could not The point here taught is it is a iust thing that they should feele want and great want vvho make it their chiefe exercise and happinesse to fare curiously and to pamper flesh They whose God is their belly Phil. 3.19 must looke to fall into necessitie when they will needes offer all to such a Bel of vittailes or greedy deuourer Hystory of Bell vers 3. Adam hauing eaten of the forbidden tree of pleasure vvas vvith the losse of that and all the other pleasant trees full of delight and excellent variety sent forth of the garden in great miserie to till the earth which by the meanes of sinne brought forth nothing but thistles and thornes and such vvofull bread Gen. 3.17.18.23 Nabuchodonoser vvho was so proud that hee cared not for God feeding without feare was driuen from men or being king of Men to feede with beasts or to feede like a beast till a seuenth of times passed ouer him that is he was so long neglected and became so long wilde that they deposed him from gouernement and banished him from Men from a Princes diet and state sent him to a very homely Table to feede there Dan. 4.30.31 So that rich man vvho was not content to fare well at times but fared well and delicately euery day hauing his Table full of Dishes and his Cellar full of Wines was brought to that beggarly necessitie by his store abused that in hel-torments he could not haue a drop of water to coole the heate of his tongue in such flames Luke 16.19.24 Sodome by fulnesse of bread of a Land of Corne became a Land of Salt and Brimstone Deut. 29 23. or Land mixed with Clouds of Pitch and heapes of Ashes 2 Esar 2.9 It is right therefore that they should come to want who haue surfetted with fulnes The reasons are First it is profitable for the children of God to feele want where they haue made waste that schooled with the pinches of a lower estate they may learne hereafter to follow temperance and to flie excesse And it is necessary for the children of destruction to be brought by the paine of want to a sence of their wantonnesse that they may see for their greater condemnation in what they haue sinned Iohn 9.41 Secondly it is iust that the abuse of a good thing should be punished with the absence and losse of that good thing which is so abused but this our
THE Christian Gouernour IN the Common-wealth AND priuate Families Described by DAVID in his 101. Psalme Guiding all men in a right course to HEAVEN Herewith also a part of the Parable of the lost SONNE Luke 15. Both expounded and opened by ROBERT HORN With the Doctrines and Vses thence arising The more particular Contents see on the Page following LONDON Printed by T. S. for Francis Burton and are to be solde at the greene Dragon in Paules Church-yard 1614. THE Christian Gouernour From whom KINGS on their Thrones Nobles in their Houses Pastors in their Charges Magistrates on Seats of Iustice Priuate men in their Families May draw good Instructions How to Rule their Subiects Order their Seruants Feede their Flockes Punish Offendors Gouerne their Householdsâ— THE Lost Sonne In whom is chiefly obserueable SINNE the true cause of Miserie REPENTANCE the right meane to obtaine Mercy TO THE RIGHT NOBLE MY much Honoured Lord RAFE Lord EVRE Lord President in these parts all true Honour with increase Christian Lord HAuing a great desire in my great want of meanes to expresse my selfe by some Office and Testimonie for your Honors good thoughts of mee in words of vndeserued commendation the rather because one Countrie 〈◊〉 in which you were borne Noble and one Countrey now containes vs in which you gouerne with honour and loue I light vpon certaine briefes of Lectures deliuered by me vpon a very worthy Psalme and before a worthy Audience your Honours immediate honourable Predecessour and others his reuerend and graue associates then in place A Psalme made by a King and for Kings which also may indifferently serue as a Table of direction for all States and Policies vnder that which is Kingly Therefore in the mirrour of this Psalme and example of him who made it as in a true Glasse your Honour may behold clearely the right and liuely image and face of a Christian Gouernour and gouernement And though no Psalme as it were pearle in this Booke of Psalmes or boxe of pearles can iustly displease yet as in the estimation of precious things That may please vs for one vse for which another being to no such vse will not please so well albeit precious for the vse it hath so it is in all these excellent Psalmes the Iewels of Gods Church For for some purposes one Psalme may be fitter that is more excellent then another though all be excellent and do edifie greatly in their seuerall kindes And indeed as when the Prophet gaue his mind to the preparing of those things that might serue for the building of the materiall temple He disposed in his minde to what vse this or that Iewell or waight of gold and siluer and a number of other things should be applied so for these Psalmes most of which were penned by this sweet singer of Israel the Prophet hauing stored and layd them vp as the ornaments of Gods Church in his Sanctuary for publike vse and as precious stuffe for the building of a spirituall Temple to God He had great consideration whereto each Psalm should serue Wherefore some he made for the Sabbath and Temple chiefly some indifferently for all dayes and places some for a remembrance of the generall some for a more speciall remembrance of the particular workes of God to his Church some for meditation and practise some for Doctrine and Prayer some for comforts some for threatnings some for confession of sinnes some of conuersion from sinne all which hee consecrated as Tables of perpetuall thankefulnesse to GOD in his House better then the three hundred shields and two hundreth targets that Salomon put in his house at Ierusalem though they were all of beaten gold 1 King 10.16.17 Now as Gods wisedome by Dauid thus sorted and disposed these holy Songs that they might be sutable to all the occasions and necessities of the Church for euer so in more speciall manner the same wisedome of GOD by him did indite this Psalme for instruction that it might teach euen Kings and all vnder Kings in authoritie how to please and serue God in those high places and that they might vnderstand and not forget that religious seruices belong to the Noblest as well as to the meanest and in reason rather to great persons then to common men For who should doe most worke but hee that receiueth most wages and who should pay the greatest rent but hee that hath the largest demise This Psalme therefore my Honoured Lord deserueth right well your best intentions both for the contemplatiue vse of it and your practicall in your Familie and the Prouince It is Gods Psalme or charge to you and such as you are by Dauid But because the Text of it short as it is is like to Tapestrie which being foulded vp sheweth but a part of that which is wrought and being laid open sheweth plainely to the eye all the worke that is in it therefore I though most vnworthy haue presumed thus to vnfolde this Tapestrie of the holy Ghost in so excellent a Psalme and to hang vp the chamber of it in a very meane Exposition giuen vnto it by my weake iudgement and gifts which in humblest good-will out of loue and dutie I humbly tender into your Lordships owne hands knowing the same to be willing and ready graciously to pardon and beare with things somewhat meanely done but with a well-meaning heart and to respect not so much the gift as the good-will of the giuer in matters of this nature Howsoeuer I haue dealt the Psalme is the same that euer it was which if I haue so opened that is so to the life of the Prophets words and so vnfolded that your Honour may discerne of all the pieces and sundry workes and matters contained in it as in a piece of Tapestrie opened you may I humbly thanke God and wish the fruit of it in your Lordships heart and from so good a treasurie in the places of your Honours publike and priuate emploiments to fructisie there that is turne it into a Prayer that you may follow in the steppes of Dauids obedience to it doing as hee did Often pray this Psalme to God my good Lord let it bee your meditation and counsellour in all your high affaires and when you would stirre the wheeles of all good graces in you for some holy and profitable dispensation of Iustice in the same vse it Lastly and for my selfe I humâ—ly beseech your Honour fauourably to remit this trespasse of my presumption respecting rather what I would doe then what is done and in how homely manner So not further to trouble your Honour I pray God heartily that as hee hath honoured you with a double honour of Birth and Office so hee would accompanie your earthly honour with such abundance of heauenly graces to goe with the same that here you may abound in euery good worke to the praise of God and in Heauen may receiue the pure crowne of Righteousnes and glory which is laid vp for you and for
all who loue and looke for the comming of Iesus Christ to whose grace most humbly I commend your Honour now and euer At your Honours commandements most humbly in the Lord. ROBERT HORN To the Christian READER GOod READER I confesse ingeniously that in some part of my way through this Psalme I haue walked by the light and in the steppes of some before â—e whose names are of account and prayâ—e in the Church And this I haue done for thy sake that fauourest good intents to helpe thee and thy Family by helping thee if thou haue a charge in the point of their direction to godlinesse For by these gatherings thou mâ—ist read in one little Booke what is otherwayes done in many and I trust to thy commoditie My drift herein may the better be borne with when it shall be considered that for this labour thus offered to thy Christian acceptance no returne is expected but what shall be made to GOD by thankefulnesse for those good helpes wherewith I my selfe was first benefited and desire in Christ to bâ—nefit thee And let no man say that I might haue filled my hands in this my Masters great Haruest rather then followed others for I am priuy to my weake estate in such matters and the gleanings are for the poore Leuit. 19.9.10 All that I craue and hope to receiue is thy good for thy selfe and thy good Prayers for mee that in our seuerall charges wee may so well behaue our selues that the Master of the House may bee glorified by our seruice and may glorifie vs in his Kingdome when hee shall say It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee Ruler ouer muchâ— enter into thy Masters ioy Matth. 25.23 That wee may be partakers of this hope with the Saints in light let vs endeauour to nurture our charges with the knowledge of that truth which is according to godlinesse Tit. 1.1 And where worldly Masters of Families and carnall Ministers of Congregations doe little respect and fauour this dutie or the doers thereof let vs as the Word hath taught vs both doe and continue to doe according to this rule So shall wee reape in due season if wee faint not Gal. 6.9 The neglect hereof in you Masters and vs Ministers is cause that this large House of the Common-wealth so aboundeth with persons so highly disobedient to God and so shamefully disloyall to their Soueraigne Lord King IAMES whose happy and long life the God of our liues sanctifie and blesse euer to his great ioy here and euerlasting saluation in the Heauens AMEN Thine vnfainedly in the Lord Iesus ROBERT HORN THE CHRISTIAN GOVERNOVR Psalme 101. expounded A Psalme of DAVID I will sing Mercie and Iudgement vnto thee O Lord will I sing THis Psalme is Dauids For in the title which it hath it is called Dauids Psalme and beareth Dauids name In which He declareth how he will behaue himselfe in the Kingdome after he is inuested in it both for the affaires of his Crowne and for the more priuate matters of his Court. For the time when he wrote this most excellent Psalme as it is not named so the certaine houre day or yeere of it is not materiall and it is probable that it was made some short time after the report of Sauls death or not long before he came to the Kingdome by the common voice of all the Tribes who came to Hebron to make him King 2 Sam. 5.3.1 The Psalme itselfe consisteth of the title and bodie of the Psalme the title is in these words A Psalme of Dauid Where the Kingly Prophet writeth his name in the beginning of the Psalme as Princes doe in their Letters and Commandements to giue further matter vnto it and saith A Psalme of Dauid as if he should say if any shall doubt who made so large a promise to God of bringing himselfe vnder him in obedience and faithfulnesse yea and bound himselfe by a religious Psalme as by his bond and pawne so solemnely to performe the same let that person know that it was Dauid Gods King that entred thus into couenants with the Lord for the good gouernment of his owne house and the whole Kingdome This is the meaning Where we learne that none can be so great as to be ouer great and good for the good ordring and holy instruction of the charge that God hath put him in trust with therefore this Princely Prophet as he placed his greatest delight in the Arke of the Couenant because it was the presence of God to Gods people so to bring it into Ierusalem was the ioy of his heart 2 Sam. 6.12.14.15 This made Solomon his Sonne the mightiest and wisest King that euer raigned in Israell Christ excepted of whose eternall wisedome and greatnes his wisdome and greatnes mortal were types shadowes to cal himselfe a Preacher Eccl. 1.12 Iosua ruled his house as a Bishop Ios. 24.15 Abraham who had a great family catechised it Gen. 14.14 After God himselfe is Abrahams witnesse that he would keepe none in his house Sonne or Seruant whom he would not traine vp in Religion therfore saith I know Abraham Gen. 18.19 or I dare giue my word for Abraham that he will command his sonne and houshold after him that is as he feareth God so hee will make them to feare him and to keepe the way of the Lord as he keepeth it doing righteousnesse as he is righteous So Câ—rnelius was a denout man and deuout Cornelius had a good house For of him it is written that he feared God with all his house Act. 10.2 These all were great men and in their times famous yet did they looke straightly to the waies of their people and diligently teach them in the wayes of the Lord. The Reasons First In doing this we are Gods seruants and is any too good or great to doe him seruice Secondly we may saue a soule from Hell and who can doe too much or be too good to deliuer his brother from perdition Againe Christ died for the poorest soule did Christ die for him and doest thou despise thy brother for whom Christ died Thirdly none can bee too good to keepe hiâ— house from infection and those whom he hath in house from the plague of ill counsell Not to reforme a wicked person or not to remoue him if he will not be reformed is to cast an infection and plague of euill example vpon those that be good and promiseth no better successe then they can looke for who bring a leprous person among the whole and a contagious person among the sound and can any be so proud and mercilesse as not to preuent a spoile and losse of Christian soules so certaine and neare Lastly He that will not see the persons vnder him well ordered doth giue way to them to runne into disorder and to breake out into wickednesse and what is this but to communicate with their euill and to be if not
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
fauoured Arius the world became an Arian These great red Dragons fall not alone but with their tailes draw downe others Apoc. 12.3.4 And therefore are they well compared to great trees and the people vnder them to lowe bougheâ— and shrubs which must needes fall when they fall An admonition to all vnder authoritie to pray for all in authoritie that they vnder them may leade a quiet and peaceable life in all godlines and honestie 1 Tim. 2.2 For their good commeth with the good of their ouer-seers A good President will helpe to make a good Prouince and where are such Masters in the house as Abraham was there will be such people in it as Abraham had Parents that be religious will traine vp children in religion and Iudges that feare God will commaund the Countrie to feare him Then how much are we bound to God that had a vertuous Mother and haue a religious King Queene ELIZABETH we hadâ— King IAMES we haue and long may haue who begunne in this whole Realme this sacred song of pietie which Dauid tuned to his Harpe and now King IAMES our Dauid preferreth â—o his chiefâ— ioy Pray we therfore as we are bound to pray that hee may sing it long and merrily to God his strength in despite of all enemies within the land â—nd in other lands who would haue him to change his notâ— and in stead of the sweet song of Siâ—â— to sing the lewd song of the whore of Rome in a strange tongue Hee that gaue him this grace to be a King must giue him grace also to raigne aright For as no man is borne an Artificer so none is borne a good King and as it is one thing to be borne a man and another thing to be a good man so is it to be borne a King and to be a good King Therefore and since it commeth from God onely that Kings continue to rule well wee had neede to pray to him heartily for our good King and for all our Rulers vnder him that they may doâ— wisely in the truth and be truly zealous for that God and truth which giueth them their honour heere and will hence as good and faithfull seruants glorifie them in heauen for euer So shall we doe well better at least because they haue ruled well So much for the manner of expressing the dâ—â—tie the partâ— of it follow Mercie and Iudgement c. THese two parts are put together and may not be sundred in the administration of iustice by Christian Magistrates And here by mercie the Prophet vnderstandeth fauour grace such as hee would shew to well doers in their good cause and by iustice that course of iustice that he would obserue straitly in the chastisement of offenders And by putting both together hee meaneth that in the sentence that should come from the Throne of the Kingâ— mercie should not be alone nor iustice dwell alone but mercie and iustice togetherâ— as vnder one roofe and closer as in one roome As if he should haue said that hee would be mercifull with iustice and iust with mercie fauouring the good for their goodnesse and punishing the euill for the euill in them concerning whom hee would not beare the sword in vaine So he will sing the song of mercie with cheere and the dolefull song of iustice with courage Now where the Prophets song is of two parts in which hee singeth not of mercie alone nor of iustice alone but of both together hee teacheth that these â—wo must goe hand in hand and in association be combined together namely mercie and iudgement when a sentence commeth from the Lord by his Magistrate Mercie and iudgement must be his song For mercie without iudgement may turne into foolish pittie and iudgement vvithout the temper of mercie proue summum ius and cruelty in matters Also what are Kings the thrones of Kings without iustice and seuered from mercie without terrour to the wicked and honour to the good without punishment and recompence Rom. 13.4.5 These two are the two daughters of wisedome by which Kings raigne Prou. 8.15 and the two Lions of wisedomes throne by which it is stayed 1 King 10.19 nay by which it flourisheth mercie being administred and iustice bearing sway In one place it is said the throne is established by iustice Prou. 16.12 and in another place the throne is vpheld by mercie Prou. 20.28 The meaning is that Kings and they that sit in the Kings place or vpon the Kings Bench are Fathers and Iudges and that which they minister must be mercie and iudgement So in Psal. 112.5.9 it is noted for a iust mans propertie and a good mans praise that he is mercifull and that his righteousnesse abideth for euer And the Apostle requireth of Magistrates that they be for the wealth of them that doe well and that they take vengeance of euill doers Mercie therefore and iustice belong to one sword but to opposite Subiects as mercie to the righteous and iudgement with righteousnesse to sinners The sword of fauour in the good mans defence and the sword of iustice threatning death in the faces of the wicked Prou. 16.14 compared with Prou. 19.12 The good Magistrate must be carefull of both so shall he finde life and glory Prou. 21.21 in this world glorie and in the other eternall life Further these two mercie and iustice haue their roote in the good trees and digge at the roote of the bad trees of the Common-wealth One of them spreadeth in the sinewes of the Realme to containe the people in their duties and another in the veines comfortably to refresh the people that doe well with the Princes fauour And so mercie and truth must meete and righteousnesâ—â— and peace kisse one another Psal. 85.50 The reasons Iustice is the boâ—d of all societie among men which being loâ—sed or not well kept the state is brought to confusion and tumult And where the staâ—e keepeth no order the King looseth glorie Prou. 14.28 So for mercie it correcteth the sharpnesse of iustice without mercâ—e in the point of soueraigntie and maketh the hard bâ—rthen of subiection â—asie to such as must obay Therefore is mercie well called by one the preseruer of Scepters The body of man is kept in good estate by a good diet and when it is decayed it is restored by yroâ— and fire that is by cutting and â—earing so this great bodie of the Common-wealth must be maintained by the sweet diet of mercie and when it is impaired in â—state be râ—couered by the yron and fire of iustice vsed against desperate offenders Secondly mercie is necessarie to abate the courage of iustice that it riot not and iustice as necessarie to master the large affection of mercie that it be not foolish For iustice will be too harâ—ie if mercie pull it not downe and mercie too base minded if iustice doe not encourage it Dauid enquired if there were any left of the hoâ—se of Saul on whom hee might shew mercie that
is laudable and thankfull mercieâ— 2 Sam. 9.1.3 and it is mercie in God to beare the mourning of the Prisoner and to deliâ—er the children of death Psal. 102.20 to loose the bands of wickednesse to takâ— off the heauie burthens to let the oppressed goe free and to breake euery yoake Esa. 58.7 but it had beene cruell pittie in Dauid and in Gods King â—n vnkingly â—biectnesse to haue enlarged mercies fauour â—and ouer head to all that then would haue offered to bowe and speake faire Thirdly mercie without iustice iâ—stifieth the wicked and iustice without mercie condemneth the iâ—st both which are an abomination to God Prou. 17.15 that is both alike are loathed of God and abhorred by him For he that cleareth the wicked condemneth â—he law and he that bringeth sinne into credit leadeth vertue into reproach Also corrections are the medicinâ—s of God for the cure of the euils of men and he that deliuereth a malefactor from deserued correction dealeth â—s a Murtherer vnder the name of a Phisitian who in couraging him to feede vpon poison killeth him So the partiall Magistrate whom he should deliuer from the poison of sinne murthereth vnmercifully with the poisoâ— of indulgence in sinne And therefore it is said that such are an abhomination to the Lord and further said that such shall be plagued and smitten of â—im For how can it be but that God should plague those that destroy his people and abhorrâ— those that condeâ—ne his law So for those that are cruell against the righteous they are cruell to goodnesse and â—urne the edge of iustice where they should turne the backe that is whom they should defend by it they smite with it And how can God but smite such whited walles and raine downe euen a storme of fire brimstone vpon such hipocrites and painted Sepulchers in authoritie Fourthly for this the King hath his Scepter and sword His Scepter in mercie to protect the good and his sword in iudgement to punish euill doers and by these two his throâ—e is preserued but without them or by one onely it cannot longâ— Vseâ— An instruction to all in places of authoritie not to haue respect â—f persoâ—s in iudgement and to giue senâ—ence vpâ—ightly in mâ—tters So is Gods Iudge deâ—cribed by Moses Deuâ—er 1.17 16. â—9 and God the Iudge by Abraham beâ—ore thaâ—â— Shall not the Iudge of the whole â—arth doe rigâ—t Gen. 18.25 For as the head in the naturall bâ—die is set in the midst betweene the two shoulders and if â—t be a straight bodie not more on one side then on another so he that is Ruâ—er as it were head in the politique stateâ—nd â—nd bodie must not and if iudgementâ—e â—e vpright and his conscience good â—ill not by partiall iustice leaâ—e more to â—ne side then to another or hang all of â—ne sideâ— inclining too much to iustice â—y carnall anger or too much to mercieâ—y â—y laboured remissenes He will not be â—oo pittifull and wring iustice nor too â—uch addicted to a rich friend and gift â—gainst iustice and make mercie to complaine of oppression but as God waighed Belshazer in the balance and found him light before hee iudged him so Dan. 5.27 soâ— for the matter in iudgement hee will put it into the scales of an indifferent hearing and know it to be light deseruing no fauour before he iudge against it Which that a man may do be a good Iudge indeede he must let all loue of mens persons goe and feare of mens persons more then God and couetousnes the spawne of all euill for as in Musicke if we strike a string too softly or too hard or strike a wrong string wee make discords and iâ—rring so in the Musicke of iustice if a little weeke string be wrested too high that is if small matters be made hainous where the great strings are but softly touched if touched at all that is great faults are extenuated or not medled with or if a string be mistaken that is if we punish where we should reward or if striking the right string that is punishing the offending person either loue of the person makes vs to strike too softly that is to punish partially or hatred of the person to strike too hard that is to punish aboue desert or if not mistaking in this manner feare or couetousnes two Sathans at euery Iudges elboe but preuailing onely against Iudges of corrupt mindes shall make vs quite to omit the string that we should strike as some great Gentleman or rich man or our friend or brother how can there be any sweete report in the stroke of iustice that so vntunably to all good hearing proceedeth from vs Therefore that Christian Magistrates may not make such harsh disagreements in the cause and iudgement mercy and iudgement must be their stops so shall they neither finger nor strike amisse A reproofe to those in authoritie who in stead of singing of iustice make iustice weepe and turne the songs of mercie into â— cry Some sing a song of their owne case and not of mercie and iudgement and these will do a man right but it shall be for feare of exclamation Luk. 184.5 Some sing a song of peoples loue with Felix Act. 24.28 And some a song of selfe-loue with cruell Pilate Mark 15. 15. Ioh. 19.8.12.13 But a good man will sing a song of loue to mercy and iudgement with Dauid and such Magistrates Some will not proceede to sentence in a matter till they heare how their Noble Lord will take it and some being to giue iudgement in a cause will looke vpon it not in the christ all of iustice mercie but in some friends letter as through false spectacles But such though they may be acceptable to men are abhominable to God and they that so magnifie the vngodly may iustly bee thought little to dislike of vngodlines Pro. 28.4 Here also we haue a further admonition to Princes and their Officers as to bee refuges and hidden places to the righteous by mercy Esa. 32.2 so by a right vse of iustice to bring offendours to punishment Pro. 20.26 as men of courage Exod 18.21 and not as men-pleasers For as the King ought not to deny the sun-shine of soueraigntie to well deseruing Subiects so he is bound in the obligation of true iustice to couer his throne with a cloude when he is to giue sentence against pernicious sinners There is a great error vnder the sunne Papists are spared which maketh Papists so to encrease and Papistrie so to tryumph The King hath much taxed and often giuen charge against this vnmercifull mildnes in his owne Royall Person and by his Honourable Chancelour but what is done surely deceiuing Iezabel and her children of fornication are still suffered among vs Apoc. 2.20 but this trespasse be on them and on their fathers house that so suffer her and her children and the King and his throne bee guiltlesse 2 Sam. 14.9 And let those that haue their hand in
this trespasse pull away their hand and set it to iustice for the putting out of the remembrance of Romane Amalecke from England Deut. 25.19 For what peace as Iehu saide to Iehoram whiles the whore domes of Iezabel and her witchcrafts are in such number 2 Kin. 9.22 That is whiles Iezabel of Rome in her children of spirituall fornication among vs is vsed with such vnreasonable and dangerous clemencie what hope of peace or expectation of safetie for good men The reason is as full and strong seedes throwne into a ground fit for them and cherished with conuenient moisture and the comfortable gleames of the Sunne cannot but grow ranklie and bring foorth hearbs or weedes of their owne kinde so trayterous seedes laide vp in the fat soyle of Papists watered with wealth and indulgence and shined vpon with the cheerefull glimpses of opportunities cannot but bring forth fruite of their owne qualitie to wit Treason against Princes and perâ—urbation of States professing true Religion Our owne experience hath dearely taught vs that to haue vsed some of them with more rigour had beene a beneficiall and mercifull sharpnesse Cant. 2.15 1 Sam. 15.22.23 Eccles. 8.11 Num. 33. â—5 2 King 13.14.15.16 and 1 King 20.42 2 Chro. 15.16 Now as these ought not to be boren with as they are so good Subiects should bee cherished by good Magistrates They that doe well should bee without feare of the power and haue praise of the same Rom. 13.3 Their Soueraignes mercie should preserue them and they should haue their portion in the common comforts of his fauour This is the good Subiects hope but take this hope from him and what is his life but a life of sorrow and paine or of death which were better And this hope they take from them who enclose the Kings fauour by corrupt iustice or make a Monopolie of their Princes grace that should be toll-free Or that pull their Soueraignes Sâ—nne out of the firmament but threatning them with the Kings sword when they should vse his sword for their defence and comfort Againe Dauids song heere is of mercie and iudgement that is of profitable matter From whence wee learne that the songs of Christians should be profitable and edifying songs therefore Saint Paul exhorteth the Ephesians and vs in them to songs that containe spirituall Musicke and which make melodie not to a carnall eare but to God in the heart Eph. 5.19 And writing of the like argument to the Colossians he willeth them to teach themselues others in a Psalme and to sing not Psalmes of wantonnesse but Psalmâ—â— of praise to the Lord with reuerence Colos. 3.16 Such was the song of Moses and Miriam Exod. 15.1.2 c. of Esay and Solomon Esa. 5.1.2 c. Cantic Salom. and such be all the Psalmes of Dauid The Reasons When we sing we must sing vnto God and therefore to him not wantonly but with grace in our hearts Secondly whatsoeuer we doe we must doe it to the praise of God 1 Corinth 10.31 Singing is an action and therefore when we sing we must sing to Gods glory Thirdly when Christ sung he sung a Psalme Mark 14. 26. not any vaine song but a Psalme of praise and wee should bee followers of Christ so many as Christ hath redeemed Vse The Vse as it reproueth those who either of bashfulnes or in contempt abstaine altogether from singing so it condemneth such as sing carnall and prouoking songs songs that serue for nothing but to set an edge of wantonnes vpon the hearers or to satisfie loose mindes with a kinde of contemplatiue fornication rather then to build them forward to vertue and the power of godlinesse by a gracious Psalme which may bee spoken likewise of all Poems and Meters that â—re penned and sung with such an artifiâ—iall â—â—â—tonnes and exquisite voice that â—hey seeme no better and they are as â—hey seeme then so many sacrifices and â—â—ities made and sung to the honour of the 〈◊〉 They that made them did but make them to abuse and disgrace the â—orthy facultie of Poetrie with vncleane â—â—meâ— and to send them as so many filâ—hie Bawdes into the world to enâ—ise by â—hem to materiall follie and wantonnes â—ffâ—â—minate soules So much for the ditieâ—r â—r song the Person followeth to whom 〈◊〉 will sing To thee O Lord will I sing THe Person to whom the Prophet solemnely promiseth to sing this diâ—ine ditie of mercy and iudgement is the Lord not doubting howsoeuer others should accept of it but that God would like it well enough it being sung with a â—racâ— vnto him as if hee should haue â—aid Though others mislike the song and though it be harsh in a carnall â—are yeâ— Lord seeing it is melodious in thine and pleasing to thee I will offer it 〈◊〉 seeke not to please men and it is my comfort that I can doe any thing that will pleasâ— thee The Doctrine from hence is Weâ— must not regard what men approoue or condemne in the matters of God and 〈◊〉 precise seruice but what God â—â—â—selfe alloweth or doth mislike Noahs the 〈◊〉 was mocked by the wâ—rld of wicked men 〈◊〉 his time yet did he beare it and for it obtaine mercie to be called the Preachâ—â— of righteousnes to all ages 2 Pet. 2.5 Dauid who for his humble sinceritie and reuerend demeanour toward the Arkeâ— going to Ierusalem was scorned of Mâ—â—chol was yet had in high estimation by the Maides of Honour attending vpon Michâ—l 2 Sam. 6.14.16 He cared not what shee minded his care was to approoue himselfe to Gods minde He was vile it was before God and hee would bee viler Paul spake the words of truth and sobernessâ— though Festus iudged such words to be madnes and him that spake â—hem madde and besides himselfe Act. 26. â—4 25 But he passed little to be iudged of â—im or of mans iudgement knowing that â—e that iudged him was the Lord 1 Cor. â— 3.4 And what careth Michiah what â—ure hundred flattering men say to the â—ing what the Lord saith vnto him that â—â—ll hee speake 1 King 22.6.14 Hee â—ake to God and not to Nabuchadâ—ezarâ—ought â—ought it to be great precisenesse in Shaâ—ach Meshach and Abednego that â—â—ey onely were not readie when they â—â—ard the sound of thâ— Cornet Trumpet â—â—d other Instruments of Musicke to fall â—â—wne and worship his golden Image Dan. â— 14.15 But 〈◊〉 were not carefull nor â—â—garded to answere the King in that â—â—atâ—â—â— vers 16â— for God had made the 〈◊〉 to bow to him and they would not â—â—ffer the knee that hee made to bowe â—o an Image therefore that that seemed â—isorder to the King seemed and was oâ—edience to God They sung to him and â—hat which they sung pleased him resolâ—ing to obay the King vnder God not aâ—ainst God which made them to refuse as they did and to answere as wee hâ—uâ— heard The Reasons Gods wisedome is incomparably great and who is like him in knowledge Now is God incomparably wise
then his direction is safe and what hee commendeth to be wise is wise or hath he all knowledge then how can we do better then to learne of him or then to stand or fall to him Againe a wise man speaketh in a matter and a foole speaketh in it the one to purpose the other to no purpose whom will we regard I troâ— the wise man not the foole But the foâ—lishnes of God is wiser then men 1 Cor. 1.25 that is that which seemeth foolishnes to men but to men foolâ—â—h as this foolish thing of Preaching and thiâ— simple thing of hearing is wiser tâ—eâ— men that is â—hen the best wisedome that euer was in Man or in all Men. And then shall not that and that onely that hee approoueth bee approoueable Shall not his direction be perfect that hath all perfection Or shall wee care who disprayseth our song so he like it Secondly the children of Men iudge as Men and they that are like the world are vnlike God Now being men that is naturall men and the men of â—his world that is men that haue theâ—â—â—ome in it as Citizens and not their Tabernacle onely and Inne of remooue â—s Pilgrims here how can they but iudge â—s men and walke as men and if so then â—hat will bee highly esteemed among them which is abhominable in the sight of God Luk. 16.15 They will better like wittie â—rophanesse then humble righteousnesse â—nd Esaus roughnesse will better please â—hen Iacobs playnenesse Where Godâ— Image appeareth as it doth in the soules â—nd liues of them that dedicate themselues to his truth there God loueth â—nd Men that is Men sensuall and earthâ—ie hate Men respect a man according â—o his goods and state but God according to his good wayes good behauiour They that haue wealth with much wickednesse are accepted of men but godlie men in great pouertie are precious â—o God Vses A reproofe to those who tune their song to mens eare and care not what sound it hath in Gods eares They will sing the songs of mercy and iâ—stice so farre and long as they may please men but they will not sing them to the Lord that is they will not then sing them when the song shall please God and displease Man Perhaps a wicked man is deseruedly câ—t off but did he that followed him or the Iudge that gaue the sentence vpon him doe it simply of a hatred to his sinne and not hasten the Execution for their owne ends So some doe some good to a good man Doe they doe it vnfainedly for his goodnesse and because they would honour God with their mercies or are they drawne to it for some blame-worthy affection as for respects to kindred policie and gaine or to haue praise of men Surely if we doe not hate sinne and loue vertue though sometimes we punish the sinner and reward the vertuous we sing not to God to delight him but to our selues and men to gratifie them then are we not doers of righteousnes but hypocrites in our doings Also here they are condemned who doe as multitudes doe which honour men and not as the best doe that feare the Lord for men will not bee singular â—ooke which way the most goe that way â—ill they goe as Chusa said to Absolon Whom this people and all the men of Israel â—huse his will I bee and with him will I â—well 2 Sam. 16.18 But it â—areth with such oftentimes as with Beasts who â—istrusting nothing and following the Droue whiles they suppose they are goâ—ng to the Pasture to be fed are driuen â—o the Shambles to be slayne Company â— good but it is better to goe the right â—ay alone then to wander with the Mulâ—itude Exod. 23.2 Better to sing to the Lord with the few that shal be saued then â—ith the many in the broad way of death â—o sing to the tune and humours of men â—nd with them to be damned Then let â—he abiâ—cts assemble themselues to drawe good things into disgrace Psal. 35.15 yet let not this sway with vs to drawe vs â—nto euill A comfort to those that so walke in their vocations so holily and so without guile that in them they sing to God the playne song of truth not to men the craftie descant of the pollicies and flatteries that are in the world for the 〈◊〉 words and works please the Lord anâ— what matter then if they displease thâ— world of vngodly men Esa and his chiâ—â—dren were as signes and wonders in Israâ—â— Esa. 8.18 but what of thatâ— seeing theâ— iudgement was with the Lord and theiâ— worke with their God Ch. 40.4 Let iâ— be sayd of Iohn That hee hath a Diuel of the Son of Man That he is a Gluttoâ— and drinker of Wine yet Wisedome is iâ— stifyed of her Children Math. 11 18.15â— In our well doings let men condemn vs God will iustifie vs and if he iustifie who shall condemne Rom. 8 33.3â—â— The iudgement of God is greater theâ— Mans iudgement But this which the Prophet singeth hee singeth by a Vow putting in thâ— Psalme of promise as his pawne to doâ— it from whence wee secondly learnâ— that Christian Professors ought sometimes by some solemne promise 〈◊〉 binde themselues as by their obligatiâ—â— to God for the seruice of his glorie So thâ—â— Prophet Psal. 119.106 made an oathâ— and kept it saying that he would obserue Gods righteous iudgements The chiefe of the people in the time of Nehemiah did as much when they came to the oath and to the curse promising that they would walke in Gods Statutes Nehem. 10.22.30.31 Iosua also entred into bond to the Lord to serue him with his whole house Iâ—s 24.15 And if men eger on some â—lay that hurteth them in wealth or credit binde themselues from it by some â—hing receiued that they may say when others shall entise them I haue bound my selfe from play or from this kinde of play How much more should Chriâ—tians so much wasted in the graces of God by their naturall foolishnes binde â—hemselues by some vow as it were a bondâ—iuen â—iuen that they will no longer bee so â—â—olish or doe so foolishly by the corâ—uption that dwelleth in them but striue â—â— please God better in all his Commanâ—ements and by his grace more abstaine â—â—om that that shall prouoke the wrathâ—f â—f God then euer they did Our Baptisme a bond in this matter yet it were good â—â—r vs to be further bound by some lawâ—â—ll vow as by a second helping obligation that a two-fold cord may hold vs faster in our promises The reasons First this manner of entring into bond with the Lord in a sacred vow of his seruice preuenteth or will helpe to preuent a great vntowardnes of our nature to good things and then serue to shame vs as promise breakers to cast vs into prison as debters by our owne confession if wee breake with God concerning our bond of couenants in such matters Secondly if in things
agreeable to nature wee helpe our delight by often speaking of and repeating them Much more in things aboue nature or rather against corrupt nature should we get furtherance and seeke helpe to our duties by promising often to doe them to God vnfainedly in his seruice Which I speake not to iustifie Popish vowes made of matters from which a Christian hath no warrant to binde himselfe or of Marriage c. Vses 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
him or blasphemously in an Oath Out of an oath wee speake idlely of God when wee speake of his titles neither in due time nor with any reuerence as they vvho for euery trifle and when they would vtter a troubled affection breake out into a speech of God in some of his names neither making profit of them to themselues nor to those who heare them as Iesus Lord where hast thou beene Lord haue mercy vpon vs what a thing is this and O Christ what a man are you with the like But Moses saith to such Thou shalt feare this glorious and fearefull name the LORD THY GOD Deut. 28.58 and Dauid to the shame of such They shall prayse thy great and fearefull Name because it is holy Psal. 99.3 In an oath wee speake blasphemously when with a contemptuous and raging tongue vve call God to witnesse for euery trifle specially when wee deuide the LORD into parts and quarters by lippes of blasphemie in common talke which is a sinne so rife and generall in our dayes that it cannot bee but GOD must still plague our Land as in that vision of the flying Booke with varietie of curses till vve bee consumed our houses and our persons with stroke after stroke except the horrible swearers of our Countrie and the Kingdome be by compulsiue discipline betimes amended Zechar. 5.4 And here who can but prophesie for alas how doth the Land mourne because of Oathes What danger are we in who liue in an age of such wickednesse where if men be neuer so little crossed in their affections they are readie and sometimes when no man crosseth them to cast vp their choler and disgorge their filthy stomacke vpon the name of God by tearing and rending it into small shiuers then wounds and sides and blood and nailes and such a chopping and hewing in pieces of that great and fearefull name the Lord our God in common speech that hee that heareth if hee feare God cannot but feare that God will shew some visible iudgement vpon such places and Monsters to teach them not to blaspheme And shall vvee keepe silence vvhen no good man may hold his peace or say nothing when such oathes cry The Apostle saith His seruants ye are to whom ye obey Rom. 6.16 and iâ— hee an obedient seruant that will ease his distempered stomacke vpon his Masters credit flie like a madde dog in the face of him that giueth him his meate and finding and vse him with the vilest names hee can inuent vtter to his reproach vvhose seruants are they then vvho if they be crossed neuer so little in their pleasures will crosse God in his glory If they be at the Tables and the Dice runne against them looke how fast the Dice runne against them so fast their tongues shall runne against him or if there be but a penny in a bargaine betweene a Man and his Neighbour hee vvill haue it or dig into Hell for oathes if swearing wil get it And be these Gods seruants and not seruants of sinne and brands of Hell Pilate and Paynim was not so outragious for when hee heard but the name of the Sonne of the Soune of God hee was afrayd Iohn 19.8 These tosse and bandy it from one to another and feare not the condemnation of hell The high Priest in his fury against Christ shewed more reuerence For at the hearing of that which hee supposed to be blasphemie he rent his clothes and was troubled Matth. 26.65 but menruffians and women-roisters in these dayes wickedly name God at euery other word and insteed of tearing their garments teare in pieces his glory And for Christ who must bee their Sauiour or Iudge they crowne with piercing oathes as with most sharpe thornes his tender head they smite through his body with the speare of swearing and goare his sides with swearing by his sides they rage against his wounds by which wee are saued they prophane his blood and death and wound his heart his hands and blessed feet by damnable swearing and are not moued And shall any great person clothe such or any good mans house receiue such Doth not the plague enter where they enter and vengeance pursue the house where they liue Christ saith forbidding whatsoeuer is more in common talke then Yea or Nay Mat. 5.37 Whatsoeuer is more commeth of euill that is of the Deuill His meaning is that that detestable sin of idle and common swearing is spauned of the Deuill and becommeth a plant of his setting the root whereof is sinne and the fruit damnation Iam. 5.12 and should not this terrifie wretched and prodigious Swearers and teach Masters not to keepe a swearing seruant as they would not keepe the plague of God in their house and perswade Magistrates not to fauour a common Swearer as they would not countenance the Deuill vvhose spaune and generation common Swearers are For are such plants of the Deuils seâ—ting how then can the Orchyard of God in a priuate familie and the Church of God in a publike state bring forth any good fruits where such slippes of Hell are and haue their roote of continuance Consider this my honoured Lord and you Masters who haue the charge of a Familie put the Deuill from you in these members of perdition if you know any such in your Houses and if they proue miscreant and incorrigible You vvould not willingly keepe a theefe in your House and are you not afraid to keepe in your cloth and seruice a common blasphemer or is it a greater sinne to robbe you of your goods then it is to robbe God of his glory or can you be more moued for a litle perishing wealth then iustly vexed for Gods dishonour Iob sacrificed for his sonnes because they might blaspheme God at their feasts hee was not sure they did and yet they were not so wicked as to blaspheme him with lippes onely hee saith they might doe it in their hearts Iob 1.5 And should not you sacrifice care and burne in zeale and diligence to reforme that seruant and those children whom you doe not imagine but heare daily to blaspheme and not in their hearts but with fearefull oathes the name of the Almightie If this were thought of in some good conscience vvee should not haue such families of Beliaell and households of cursed swearers as now multiply in euery Towne and little Village and threaten the Land And heere I wish that both Towne and Countrie would be followers of that example that your Honours Family in this behalfe I speake in Faith vnder the seale of my Office and not dissemblingly doth as a worthy light kindled at the fire and vvith the breath of your owne religious authoritie and great zeale giue to the same But the vvant of this care is cause that not onely the old Bramble but the yong spray comming from it beareth sharpe prickes of blasphemie in the tender tongue of it and that the little childe that is but lately crept out of the shell
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
the word that is mightie in operation and sharper thâ—n any two edged sword Hebr. 4.12 If vve be young men we must cure the dangerous disease of youth by the word Psal. 119.9 if we be men vve must become men of God by it absolute to euery good worke 2. Tim. 3.16 and if wee be olde men it must be the staffe of our age and crowne of our grey haires A third good meane to subdue lust is to consider that wee are out of our Country strangers here in a Pilgrimes life 1 Pet. 2.11 Some vvill not wrestle vvith their flesh in this conflict vnder lust and sinne lest it should abridge their merry dayes but what merry life should a stranger looke for in his far Countrie here and vvhat long life vvhere hee is not certaine of one poore houre and if our life be so vncertaine and must needes bee so vncomfortable vvhat needs such feare of abridging that mirth vvhich wee must not looke for and of not seeing those many merry dayes that vvee doe but dreame of vvee say if wee take this sad course of mortifying our concupiscences and lusts we must not looke to liue one merry day more But let not this care trouble you saith Saint Peter for yee are Pilgrimes and strangers and what know ye if yee shall see one short houre more for Pilgrimâ— are at night in their Inne and gone in the morning Finally the best meane to mortifie our flesh that is the corruption which is in vs and to master our lusts is to be girt alwayes with our armour of opposition to such enemies and traitours in our owne bodies Ephes. 6.11.12.13 c. vvhere wee must consider that our lusts fight against vs and that therefore wee be alwayes prouided vpon good and sufficient furniture from the spirit and word of God to fight with them They will neuer be friends till they may command vs therefore should wee make sure neuer to haue peace with them that wee may not be commaunded but rule in our owne house A man will weaken his enemie all that hee can vvee haue no worse enemie then our owne corrupt flesh and if we forget not this to bâ—ing it downe wee shall be in a good way of subduing this olde man in vs with his concupiscences and lusts Secondly wee here learne that to yeeld to our lusts is to make neither good nor sauing bargaine for vvhat shall wee get by drawing the heart from God and by giuing it to the world and flesh making them Gods They that so doe lust and haue nothing Iam. 4 2. Now to desire and not to obtaine is simple getting no such kill their bodies and damne their soules For when men 〈◊〉 eagerly desire earthly things as Commoditie Pleasures and Honour which is deceitfull they care not how they punish their bodies the couetous vvhat he takes from them the voluptuous into vvhat diseases hee casts them and the ambitious after the shadow of honour to vvhat dangers and kindes of death hee brings them and for their soules they blinde-folde their â—indes and make their hearts faâ— and sencelesse so that they can neither discerne spiritual thing nor be moued with them vvhether they be threatnings promisesâ— iudgements or mercies And vvhat iâ— this but to kill the bodie and to damne the soule and vvhat is gottenâ— vvhen these are gone Our dutie in this case is to keepe our desires vvithin the bounds of Gods vvill in his vvord For if wee aske any thing according vnto it he heareth vs 1 Iohn 5.14 Rahel vvhen shee would haue had children for her lust the lust of enuie in her had none Gen. 30.1 But vvhen shee asked them to Gods pleasure and prayed for them by Gods word shee had first Ioseph Gen. 30.22 and then Beniamin Gen. 35.17.18 Isaac prayed for a Sonne twenty yeere Genes 25.20.26 after twenty yeeres attendance and vvhen God saw a fit time for him to giue and for Isaac to receaue a Sonne hee gaue him two sonnes Genesis 25.24 Thus God puts off his best children it is that they should put all vnto him and be content to take his vvord for their vvelfare For hee will will not faile them nor forsake them Hebr. 13.5 If then vvee vvill be gainers at Gods hands vvee must submit to him for all our vvelfare vvhere if vve follow our lusts for it vvee shall be as hee that earneth wages and putteth them into a broken bagge Aggi 1.6 The way to catch a shaddow is not to follow it but to flie from it so vvill it follow vs and so the way to haue the world is to denie it and the way to bee rich is to be content to bee poore and the way to haue health is to put all to God for health or sickenesse So saith a good vvriter They then vvho desire the world more then heauen and temporall more then eternall riches and bodily health rather then the soules health take the next vvay both to loose the vvorld and to forsait Heauen to bee poore in vvealth and poore in grace and to haue a sickely body and leproâ—â— soule So much for the lost Sonnes sinne the punishment of it followeth And when hee had spent all there arose a great dearth throughout that land and hee began to be in necessitie WEE haue heard of the young mans sinne the punishment of it is occasionall and proper or generall vpon the Countrey in these words and particular vpon himselfe and this verse sheweth vvhat end his sinne had as the next declareth what shifts it put him to Heere it is shewed that vvhen hee had consumed all on his lusts vvhich had eaten him vp and had spent his patrimonie vpon Harlots and vvith loose companions in a dissolute life that vndid him God sent an exceeding famine vpon the Countrie that was so riotous and exceedingly vvith want punished him that had so rioted Where it appeareth that this lost young man made choyse of this Countrie as most fit for his young minde to be in being a land of great excesse and fulnesse a land stored vvith Mates of his owne fashion and that was addicted altogether to that wanttonnes that best pleased him For like will to like as the saying is and they that loue vanitie vvill follow it or as thornes folden one in another and as drunkards in their drunkennesse Numb 1.10 so the tie of such fellowship will hold together Prouerb 1.11.14 What a man loueth hee vvill doe and where he loueth he will be But the poynt more directly to the Text aimeth at the punishment of the whole Countrie and of this lost Sonne by a mightie hunger that was sent vpon them The Countrie sinned by a fulnesse of bread therefore the Lord plagued that Countries sin by a famine of bread Where wee see a dearth of Creatures for the abuse of the Creature and a scarcitie of them for their intemperance in them The Doctrine that vvee learne is in what a Land sinneth in
they not vnseasonably with great distrust of God and instinct of couetousnes in hard yeeres with-draw their corne Prou. 11.26 to make the markets to faile and peoples hearts with failing to looke for no mercy nor bowels of mercy from such obdurate couetousnesse Doe they not in a time forbidden reserue their Manna of prouision where God hath said Let no man reserue thereof till morning Exod. 16.19 That is doe they not hoord vp corne where God hath said and the poore mans hunger doth say Sell corne But Manna kept out of time was full of Wormes and stancke Exod. 16.20 To lay vp Corne with Ioseph in a time of plentie against a time of dearth is not vnlawfull and may bee iudged profitable but to lay vp corne or to keepe in corne in a time of dearth to make the dearth greater when men that should sell may spare it the poore that must buy doe want it is intollerable crueltie Such a Corne-monger was that Rich man spoken of Luke 12.18.19 he would pull downe his lesser and build greater Barnes that hee might into them gather all his fruits and his goods not against a dearth as did Ioseph but rather to cause it as they who with that cursed rich man feede and make merry with that which is taken from the life of the poore But how long had hee peace in his dayes that had such peace in his wealth Hee fell into a pleasant dreame of many yeers to come who had not the respite of one whole night to prouide for his end so neare For the Text saith O foole this night they will fetch away thy soule Luk. 12.20 they that is the Diuell and his Angels shall fetch it as God and his good Angels fetch the soules of the righteous Luke 16.22 And surely if the Diuell of couetousnesse be gone into any it is into these Amos 8. 5. It may be they may looke toward Religion but it is a-skew and with an heart espoused to that Couetousnes which is Idolatrie For so long they will walke with the Gospell as they may not with-draw their foote from the world but if the world beginne to goe then farewell Religion Demas must be gone 2 Tim. 4.10 Thus it is plaine as vpon Tables Hab. 2.2 that where the world is master there Compassion Gentlenesse Pittie Mercy Bowels of mercy Brotherly Loue and such fruits of the Spirit are made vnderlings and where it may command nothing shal beare sway but worldly greedinesse The Reasons are The loue of the world is a kinde of Adultery Iames 4.4 In corporall adultery men and women adulterers goe a-whoring from their owne Mates and in spirituall Adultery they that are worldlings goe a-whoring from God Now corporall adulterers fancy not their owne chaste Mates and worldly Adulterers doe as little care for God or for godlinesse and tender compassion The adulterous person is cruell to the innocent person and adulterous worldlings are mercilesse where they owe and should shew mercy Secondly the world lyeth wholy in wickednesse 1 Iohn 5.19 Therefore where it may be Master what good can follow Thirdly they cannot serue God vvho serue it Luke 16.13 And in no seruice of God what may be expected but the seruice of the world and of all wordly affections whereof vnmercifulnesse to the poore is one and the practise of all sinne for worldly gaine another Fourthly as God draweth his Children to himselfe so the World draweth his owne Children from God to himselfe for God and the world are contrary Iames 4.4 But God will not vnfasten with his Children therefore neyther will the world vnclaspe with his Vses An Admonition therefore to resist the beginnings of this worlds loue not to heare it speake and to breake off in our first conference with it that vvee be not circumvented For the world is a great Absalom and heart-stealer 2 Sam. 15.6 If wee lend but one eare to it it will haue both If wee giue it an Inch by a little consent it will haue the vvhole Ell by large couetousnesse If we follow it in a little it will make vs seruants to it in much from seeing and praysing wee shall with Heue come to eating Gen. 3 6. Dâ—mas first liked the world then imbraced it 2 Tim. 4.10 Iudas first held it for he bore that that was giuen Iohn 12.6 then it held him for he said What will yee giue mee and I will deliuer him vnto you him that is Christ his Sauiour and the bloud of Christ his saluation for money Mat. 26.15 In our owne dayes doe not men as in stealingâ— so in coueting proceede from a pinne to a point from small couetousnesse to large couetousnesse Some that haue beene liberall before they entred into the world haue they not when it once entred into them turned passingly miserable and couetous And what maruell seeing no man can serue God and Riches Luke 16.13 If loue of riches take place God must giue place and if the World enter that vvhich is contrary to it Godlinesse which is great gaine 1 Tim. 6.6 must be gone But may not a man haue these outward things in some good measure be godly Answere Yes a man may haue them as Abraham Isaac Iob and Salomon had and be religious but not set his heart vpon them and be so or one may vse them and loue God but not loue them â—nd loue him Therefore S. Iohn sayth Loue not the world 1 Iohn 2.15 as if hee should haue sayd Set not your affections vpon it and send not your desires after it to make the God of it your God and the pleasures that are in it your chiefe happinesse For worldlinesse and Christianitie are two ends that can neuer meete and hee that greedily pursueth after earthly things will coldly seeke heauenly The Apostle S. Paul saith they that will be rich that is vvho by any couetousnesse will be so fall into tentations and snares that isâ— are sure to be greatly tempted and as sure to fall being so tempted into the net of the Deuill and those foolish and noysome lusts as it vvere Seas that drowne men in perdition and destruction 1 Tim. 6.9 Then in the 17. verse he directeth his precept or charge to Timothie concerning such rich men in the world that they be not high minded that is that they swel not by wealth and the poyson of riches which he calleth vncertaine because they taste of the soyle out of vvhich they come and so are vncertaine as all things else vnder the Sunne but that they depend and put trust in the liuing God for all their increase who giueth them richly to enioy all things But if this vvhich hath beene spoken be not sufficient to weaâ—e vs from the brest of the world for our better and further abstinence let it bee considered that the world couetously loued maketh God our enemie and consequently the Deuill our friend Iam. 4.4 And is it not a fearefull thing for the creature