THE Christian Governor, IN the Commonwealth, AND private Families: Described by DAVID, in his 101. Psalm.  
Guiding all men in a right course to HEAVEN.  
Herewith also a part of the Parable of the lost SON. Luke 15.  
Both expounded and opened by ROBERT HORN.  
With the Doctrines and Uses thence arising.  
The more particular Contents see on the Page following.  
LONDON: Printed by T. S. for Francis Burton, and are to be sold at the green Dragon, in Paul's Churchyard. 1614   

THE Christian Governor.  
From whom 

KINGS on their Thrones,  
Nobles in their Houses,  
Pastors in their Charges,  
Magistrates on Seats of justice,  
Private men in their Families,    
May draw good Instructions:  
How to 

Rule their Subjects.  
Order their Servants.  
Feed their Flocks.  
Punish Offenders.  
Govern their Households●     

THE Lost Son.  
In whom is (chiefly) observable 

SIN: the true cause of Misery.  
REPENTANCE: the right mean to obtain Mercy.     

TO THE RIGHT NOBLE, MY much Honoured Lord, RAFE, Lord EURE, Lord Precedent in these parts: all true Honour, with increase.  
Christian Lord:  
Having a great desire, in my great want of means, to express myself by some Office and Testimony for your honours good thoughts of me, in words of undeserved commendation: the rather because one Country 〈◊〉, in which you were borne Noble, and one Country now contains us, in which you govern with honour and love: I light upon certain briefs of Lectures delivered by me, upon a very worthy Psalm, and before a worthy Audience, your Honour's immediate honourable Predecessor, and others, his reverend and grave associates then in place. A Psalm made by a King, and for Kings, which (also) may indifferently, serve as a Table of direction for all States and Policies, under that which is Kingly.  
Therefore in the mirror of this Psalm, and example of him who made it, as in a true Glass, your Honour may behold clearly the right and lively image and face of a Christian Governor and government. And, though no Psalm, as it were pearl, in this Book of Psalms, or box of pearls can justly displease: yet, as in the estimation of precious things That may please us for one use, for which another (being to no such use) will not please so well, albeit precious for the use it hath; so it is in all these excellent Psalms, the jewels of God's Church. For, for some purposes, one Psalm may be fitter, that is, more excellent than another, though all be excellent and do edify greatly in their several kinds. And indeed, as when the Prophet gave his mind to the preparing of those things that might serve for the building of the material temple, He disposed in his mind to what use this or that jewel or weight of gold and silver, and a number of other things should be applied: so for these Psalms (most of which were penned by this sweet singer of Israel) the Prophet having stored and laid them up, as the ornaments of God's Church, in his Sanctuary, for public use, and as precious stuff for the building of a spiritual Temple to God; He had great consideration whereto each Psalm should serve. Wherefore some he made for the Sabbath and Temple chiefly, some (indifferently) for all days and places: some for a remembrance of the general, some for a more special remembrance of the particular works of God to his Church: some for meditation and practice, some for Doctrine and Prayer: some for comforts, some for threatenings: some for confession of sins, some of conversion from sin; all which he consecrated as Tables of perpetual thankfulness to GOD in his House, better than the three hundred shields and two hundredth targets that Solomon put in his house at jerusalem, though they were all of beaten gold, 1 King. 10.16.17.  
Now, as God's wisdom by David thus sorted and disposed these holy Songs, that they might be suitable to all the occasions and necessities of the Church for ever: so in more special manner, the same wisdom of GOD by him, did indite this Psalm for instruction, that it might teach even Kings, and all under Kings in authority, how to please and serve God in those high places, and that they might understand, and not forget that religious services belong to the Noblest as well as to the meanest, and in reason, rather to great persons then to common men. For, who should do most work, but he that receiveth most wages? and who should pay the greatest rent, but he that hath the largest demise?  
This Psalm therefore (my Honoured Lord) deserveth right well your best intentions, both for the contemplative use of it, and your practical in your Family, and the Province. It is God's Psalm, or charge to you, and such as you are, by David. But because the Text of it (short as it is) is like to Tapestry, which (being folded up) showeth but a part of that which is wrought, and (being laid open) showeth plainly to the eye all the work that is in it: therefore I, though most unworthy) have presumed thus to unfold this Tapestry of the holy Ghost, in so excellent a Psalm, and to hang up the chamber of it in a very mean Exposition, given unto it by my weak judgement and gifts, which in humblest goodwill, out of love and duty, I humbly tender into your Lordships own hands, knowing the same to be willing, and ready, graciously to pardon, and bear with things somewhat meanly done, but with a wellmeaning heart; and to respect, not so much the gift, as the goodwill of the giver, in matters of this nature.  
Howsoever I have dealt, the Psalm is the same that ever it was: which if I have so opened, that is, so to the life of the Prophet's words, and so unfolded, that your Honour may discern of all the pieces and sundry works and matters contained in it, as in a piece of Tapestry opened you may: I humbly thank God, and wish the fruit of it in your Lordship's heart; and, from so good a treasury in the places of your Honours public and private employments to fructify there: that is, turn it into a Prayer; that you may follow in the steps of David's obedience to it; doing as he did.  
Often pray this Psalm to God (my good Lord:) let it be your meditation, and counsellor in all your high affairs, and when you would stir the wheels of all good graces in you for some holy and profitable dispensation of justice in the same, use it. Lastly, and for myself, I hum●ly beseech your Honour, favourably to remit this trespass of my presumption, respecting rather, what I would do then what is done, and in how homely manner. So, not further to trouble your Honour: I pray God heartily, that, as he hath honoured you with a double honour of Birth and Office, so he would accompany your earthly honour with such abundance of heavenly graces to go with the same, that here you may abound in every good work, to the praise of God, and, in Heaven, may receive the pure crown of Righteousness and glory, which is laid up for you, and for all who love and look for the coming of jesus Christ, to whose grace most humbly I commend your Honour now and ever.  
At your Honour's commandments, most humbly in the Lord. ROBERT HORN.   

To the Christian READER.  
GOod READER, I confess, ingeniously, that in some part of my way through this Psalm, I have walked by the light, and in the steps of 
* 
Du Pl●ss. Bishop of St. David's: and M. Pigg. on this 101. Psalm.  
Mr. Dod, on the fifth Commandment.  
Mr. Cleaver, on Proverb. 11. & 20. Chap.  
Mr. Downham, on Hozea 4.   some before ●e, whose names are of account and pray●e in the Church. And this I have done for thy sake, that favourest good intents, to help thee, and thy Family, by helping thee (if thou have a charge) in the point of their direction to godliness. For by these gatherings, thou mayst read in one little Book what is (otherways) done in many, and (I trust) to thy commodity.  
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 return is expected but what shall be made to GOD by thankfulness for those good helps wherewith I myself was (first) benefited, and desire, in Christ, to benefit thee. And let no man say that I might have filled my hands, in this my Masters great Harvest, rather than followed others: for; I am privy to my weak estate in such matters; and the glean are for the poor, Leuit. 19.9.10.  
All that I crave and hope to receive, is thy good for thyself, and thy good Prayers for me, that in our several charges we may so well behave ourselves, that the Master of the House may be glorified by our service, and may glorify us in his Kingdom, when he shall say: It is well done good servant and faithful, thou hast been faithful in little, I will make thee Ruler overmuch enter into thy Master's joy, Matth. 25.23. That we may be partakers of this hope with the Saints in light, let us endeavour to nurture our charges with the knowledge of that truth which is according to godliness, Tit. 1.1. And where worldly Masters of Families, and carnal Ministers of Congregations do little respect and favour this duty, or the doers thereof: let us (as the Word hath taught us) both do, and continue to do according to this rule: So shall we reap in due season if we faint not, Gal. 6.9.  
The neglect hereof in you (Masters,) and us (Ministers,) is cause that this large House of the Commonwealth, so aboundeth with persons so (highly) disobedient to God, and so (shamefully) disloyal to their Sovereign Lord King JAMES, whose happy and long life, the God of our lives sanctify and bless ever, to his great joy here, and everlasting salvation in the Heavens. AMEN.  
Thine unfeignedly, in the Lord jesus: ROBERT HORN.   

THE CHRISTIAN GOVERNOR. Psalm 101. expounded.  

A Psalm of DAVID. I will sing Mercy and judgement: 
Vers. 1.  unto thee, O Lord, will I sing.  
THis Psalm is David's: For, in the title which it hath, it is called David's Psalm, and beareth David's name. In which, He declareth how he will behave himself in the Kingdom, after he is invested in it, both for the affairs of his Crown, and for the more private matters of his Court. For the time, when he wrote this most excellent Psalm, as it is not named, so the certain hour, day, or year of it is not material: and it is probable that it was made some short time after the report of Saul's death, or not long before he came to the Kingdom by the common voice of all the Tribes, who came to Hebron to make him King. 2 Sam. 5.3.1. The Psalm itself consisteth of the title and body of the Psalm: the title is in these words: A Psalm of David. Where the Kingly Prophet writeth his name in the beginning of the Psalm, as Princes do in their Letters and Commandments, to give further matter unto it, and saith; A Psalm of David, as if he should say; if any shall doubt who made so large a promise to God of bringing himself under him in obedience and faithfulness, yea, and bound himself by a religious Psalm, as by his bond and pawn, so solemnly to perform the same, let that person know that it was David (God's King) that entered thus into covenants with the Lord for the good government of his own house, and the whole Kingdom. This is the meaning.  
Where we learn that none can be so 
Doct.  great as to be over great and good for the good ordering 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 Ark of the Covenant, because it was the presence of God, to God's people; so to bring it into jerusalem was the joy of his heart. 2 Sam. 6.12.14.15. This made Solomon his Son (the mightiest and wisest King that ever reigned in Israel, Christ excepted, (of whose eternal wisdom and greatness his wisdom and greatness mortal, were types & shadows) to call himself a Preacher. Eccl. 1.12. josua ruled his house as a Bishop. jos. 24.15. & Abraham, who had a great family, catechized it. Gen. 14.14. After, God himself is Abraham's witness that he would keep none in his house, Son or Servant, whom he would not train up in Religion, & therefore saith; I know Abraham. Gen. 18.19, or, I dare give my word for Abraham, that he will command his son and household after him: that is, as he feareth God, so he will make them to fear him, and to keep the way of the Lord as he keepeth it, doing righteousness, as he is righteous. So C●rnelius was a denout man, and devout 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 look straightly to the ways of their people, and diligently teach them in the ways of the Lord.  

The Reasons.  
First. In doing this, we are Gods servants, and, is any too good or great to do him service? Secondly, we may save a soul from Hell: and, who can do too much, or be too good to deliver his brother from perdition? Again, Christ died for the poorest soul: did Christ die for him; and dost thou despise thy brother, for whom Christ died? Thirdly, none can be too good to keep hi● house from infection, and those whom he hath in house from the plague of ill counsel. Not to reform a wicked person, or not to remove him if he will not be reform, is to cast an infection and plague of evil example upon those that be good, and promiseth no better success than they can look for who bring a leprous person among the whole, and a contagious person among the sound; and, can any be so proud and merciless as not to prevent a spoil and loss of Christian souls, so certain and near? Lastly, He that will not see the persons under him well ordered, doth give way to them to run into disorder, and to break out into wickedness: and, what is this but to communicate with their evil? and to be (if not authors, yet) abettors to them of all the ungodliness that is committed by them in that undisciplined estate? Nay, he that shutteth not his doors against such, if he know them, openeth them to the curse of God which (undoubtedly) will know him, and follow him. And, can any man be too good to prevent so great a danger towards himself, though he will not do good, by preventing it in mercy toward others?   

Uses.  
Hence (then) they are reproved who disdain to set the Teacher's chair, 
Use. 1.  with David, in the mids of their house. Vers. 2. and with him to do wisely in it, till the people that be under them do (all) know the Lord. Some put from them with great contempt, this charitable work, to others: and, some that look for service from the persons they keep, hate to give them instruction. But the best day that ever David saw, was that day when he danced before the Ark, in a linen Ephod, and with all his might. 2 Sam. 6.22. for, that was a good day indeed, when his zeal made him so vile before the Lord, and so humble before the Ark of his service. Solomon (as we heard) a great King, became a Preacher: the Scripture calleth him, & he called himself, Solomon, the Preacher. josua protested for him and his house, that he would serve the Lord: and Hester the Queen did as much for her and her maids. Hest. 4.16. Abraham and Cornelius are praised in their story, because they had religious families. And who art thou? and what is thy father's house that thou shouldest fancy to thyself greater honour than (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 confess that Princes and the Nobles of the Earth may and aught to have, in their Courts and great houses, their special Ministers, and eyes of assistance (the Scripture calleth them Seers, as Gad, David's Seer, and we chaplains) in this great work; yet so as they forget not to be good Nehemiahs' and overseers of the work themselves. For, if they do, that that perisheth, perisheth by their default, and is lost upon their account, and they shall answer for it.  
An instruction, 
Use. 2●  to Fathers of Families, and of Children, to do this high office of a Teacher or Catechist unto them, for godly knowledge and nurture. If we would have the Church of God to continue among us, we must bring it into our houses, and begin it in our Families. For, as of particular persons come Families, so from Families well ordered, proceed flourishing Churches. Many complain that there is no discipline in the Church: but thou that so complainest for God's house, look into thine own house, and be sure that good discipline be there. Many cry out upon evil servants, and stubborn Sons: But thou, that makest this outcry, take heed the fault be not thine, and cause in thee that thy Servants are so bad, and thy Sons and Daughters no better. For, hast thou endeavoured to make thy Servants, the Servants of God, and thy Sons and Daughters, the Sons and Daughters of the Lord, by good education and teaching? Then thou mayest well complain that they are no better, but if not, than it is thy just plague that they are so evil. But must great men do this duty? Surely great David did it: and they must either do it themselves, or see it done by others. But, as when Ahimaaz would have run to have told David of the death of Absolom his wicked Son, joab said; thou shalt not be the Messenger to day: to day, or in this thing) thou shalt not bear the tidings, seeing the King's Son is dead: 2. Sam. 18.20. So when any of our worthies shall, having the Absolom of rebellion slain in themselves, offer to bring the good news of it to others, not to David, but to the house of David and Church of Christ, by endeavouring (shall I say to run?) nay, but to creep in this race of private discipline for the making of a religious and well catechized Family, they shall meet with many joabs and pull-backes. But Noble Ahimaaz be not kept back: the more Noble your birth is, the better it doth become you to run the race or way of God's commandments. For, as Apples of gold upon pictures of silver, Prou. 25.11. so is true zeal when it is found in the heart of a Nobleman or Gentleman of great parentage. Yea, as pearl set in gold, so is it to find sanctified virtue in the steps of Honourable Lords. So much for the title of the Psalm, the matter followeth.    

I will sing mercy, 
Vers. 1.  and judgement to thee, etc.  
WE have heard of the maker of the Psalm, which was David; the matter of it consisteth of sundry protestations (as it were bills of covenant) concerning his own person, in the two first verses, and concerning both it and his Subjects, in the rest of the Psalm. That which concerneth his own person, in this verse, is his bill of promise, by which He entereth into bond to the Lord, to execute holily and indifferently mercy and judgement in his kingly place. And, this containeth the ditty, and person to whom he will sing it. The ditty 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 gentleness to those that do well, opposed to tyranny and cruelty; then justice or severity, due to incorrigible offenders, till they be rooted out, opposed to dastardy and carnal fear. The person to whom this holy Psalm is holily ascribed, is the Lord. Where He that is the Author of this solemn uewe, promiseth to show mercy, and to practise judgement to his glory. For the manner, and in as much as the Prophet (here) taketh upon him to sing the matter which he hath in hand, not coldly to deliver it; he doth in effect say, that he will do it with joy and cheerfulness, with a lo●d voice, and with all his might. For, they that sing, are (commonly) merry: and the Apostle james saith; Is any merry? let him sing. jam. 5.13. Also, they extend their voice, and put strength unto it that sing, as the Prophet here understandeth singing.  
From whence this Doctrine may be gathered: 
Doct. 1.  what we do to God, or our Brethren for God, to do it with joy, heartily and willingly. The Prophet here doth so, seeing the manner by which he voweth praise to God, is by a Psalm, which he spreadeth before Him in his sanctuary, as his pawn and witness to testify for him, that what ●e solemnly confesseth as debt, he meaneth justly to pay. He that distributeth, must do it with simplicity; he that ruleth with diligence: he that showeth mercy with cheerfulness. Rom. 12.8. The words are plain, and they speak thus much, in effect, unto us: that in God's matters, all things must be done in good form and uprightly. The matter must be good, and the manner must please him. We must do good, and do that good well: and come to God, when he calleth us, and come willingly to him. Psal. 110. 3● For, the comers to him, that is, they that come acceptably, are (all of them) voluntaries, and not prest-men: And, we must not only do service, but do it diligently. Rom. 12.11. For, he that loveth a cheerful giver, 2 Cor. 9.7. holdeth him accursed by his word, that doth his work negligently, or with deceit. jer. 48.10. And therefore, God, by Moses, chargeth us to love him with all our heart; not with some of our heart, or something in our heart, but perfectly, with the whole heart. For, he will not have a little, but all: and, he further ●aith, with all your soul; not with a part, but with every part; nor by halves, but wholly, and, with all your strength. As if he should say; all, or none. And therefore strong in anger against his enemies, and strong in zeal for his glory: strong to do good, weak to do evil: strong in forgiving a wrong, weak in revenging it: strong to serve him, weak to serve sin. Deut. 6. ●. The reasons of the Doctrine are. First, men cannot endure a grudging giver: and will God respect him? Secondly, David was the Lord's type, when he rejoiced with great joy, that the people offered willingly to the Lord, 1 Chr. 29.9. Which is to teach us; when we bring to God, for the building, not of an earthly but heavenly ●ouse in which we dwell by faith, not talents of gold, or the shekel of silver, but a pure and willing mind, as it were, a golden inhabitant in a mean and perishable tenement of clay; that we cannot but greatly please the Lord, offering the same, as we have received of him the measure and gift of faith, and desiring to do well from a free heart. Thirdly, it is no gift, that is no free-gift; nor good service, that is done with eye-service. Colos. 3.22. and, we please God, when we offer not much but willingly. The child that doth his goodwill, doth as much content his Father, as if he had done the thing, which he would gladly have done, but could not. And, where there is a willing mind, it is accepted according ●o that a man hath, and not according to that he hath not. 2 Cor. 8.12.  

Uses.  

Use. 1.  A reproof to those who come to our Churchmeetings by constraint, and grudgingly, rather to save their credit, than their souls. David danced before the Ark, with all hi● might. 2 Sam. 6.14. but these (so soon as they come into the assembly) squat down before the Ark of public Prayer and Preachings, neither having affection, nor doing reverence. Or, if they hear what is spoken● and join in prayer, they do the service but coldly, and with a desire to be gone. Now, if a woman should be weary, and take no pleasure in her own husband's company and presence, where (yet) she is never weary, and taketh great delight to be in company and to have fellowship with other men, howsoever she may give herself to her husband in certain bodily duties, because the law and condition of their marriage compels her so to do, her husband may well take her to be a wanton and evil affected wife. So, if being married to Christ, by our vow in Baptism, and promise a● his Table, so often and solemnly made, we shall offer● in his presence, and to him, in place, unpleasing prayer and hearing, having small joy while we have him with us in the assembly, howsoever (because the law commandeth our bodily presence, and certain bodily duties of the ear, and tongue, and knee) we offer these for fashion, not with any good will (for our hearts in the mean while are in secret conference with the world, the profits of it, or pleasures in it, which we desire to serve and to have fellowship with, even when we seem to serve God, and to have fellowship with ●●● Saints;) how can the Bridegroom steem● us as friends and Lo●ers, and ●●ot join us with women of fornica●●●on, that ●aue departed from the faithful ●●● their Lor● and followed other Lovers? ●●●ich may be ●●●ken (also) of such as ●●● God, not of sin●●●●tie but for wage●: whose good deeds 〈◊〉 not from a lo●● of righteousness, button fear, and wh● give a penny, but not alms to a poo●e man. For, it is no 〈◊〉 that is given for merit, or the praise men. The Papists alms is all such: and ●●●●●fore never did a right Papist give true alms in all his givings, and a poor Cottage buil● by a Christian, in faith, is better (I ●eane better respected of God, and better to the doer) than all the Cells and Monasteries that ever Papist builded for his own glory and merit. Good works follow faith, and must proceed from a love of Christ, on whose members we bestow our gifts for his sake. Therefore, though a man give never so much, yet if that which is giver be not given in faith (which maketh gift to be an almes-gift) it is not so muc● as a penny given, by a sound Christia● in mercy, to a Disciple, because he i● Disciple. But let no man here say, t●●t we (of the Religion) cond●nne alm, because we do not iusti●● (as neither doth Christ our ●●ster) Ph●risa●●ll alms. Matth. 6. For, the poor are he Altar●●ong ●ong us, and we mus● sacrifice our ●nes upon it. They 〈◊〉 his ground, on which we must so● the seed relief, when they fall into mi 〈◊〉 God requireth a liane of us, and 〈◊〉 must send it to him in their hands. The Apostle john saith; Whosoever hath this world's good, and seeth his Brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1 joh. 3.17. As if he should say, it dwelleth not in him. And if the love of God be not in him, I am sure the life of God is not in him, neither (except the Lord give him repentance) shall he live with God, but with Devils. For, though we shall● not be saved by our giving to the poor, yet ●e that will be saved, must give to the poor cheerfully, and as God hath blessed him. Our good deeds cannot save us, yet if we will be saved, we must do good deeds. And, though our good deeds cannot save us, our bad deeds, and want of good, can damn us. We (then) preach good works as much as Papists, but not in Papistical manner, to merit by them. And for the Law, we teach that it is good and holy, and bindeth our obedience to it in all things. Gal. 3.10. Indeed we cannot continue in all things that are written in th● book of the Law, to do them: yet if we do what we can, and be grieved for th●● we cannot; that which we do is accepted, that which we cannot do, is pardoned. And so the law hath a necessary use, as we teach: and that is to prescribe what in duty we should do, not to give us the wages of life for that we have done, except we could (which we never shall) continue in all things, which are written, to do them. So we exhort men to do good willingly, as the Lords free men, and not as servants for praise, or wages.  

Use. 2.  An instruction (further) to labour for the spirit of David, which is his cheerful and singing spirit in matters pertaining to God and Religion. Now, that we may get this spirit, where the wicked delight in sin, we must delight in the law, to meditate in it day and night. Psal. 1.1. For, delight in a thing maketh the burden of it light, and the y●ake eadie. And here we see how far they are from having this spirit, who take so little pleasure in the service of God, and so much pleasure in vanity. Which maketh them to hear coldly, to pray without feeling, to find no taste in the Sacraments, to bear the Sabbath as a burden, 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 keep it with joy, and take delight to keep it. And, for prayer, we should do service in it with gladness; that is, pray with comfort, and give thanks with rejoicing. Psal. 101.1. And for the Sacraments; as we come willingly to a feast, so we should come gladly to them. And for the word, we should desirously hear it, as they that gladly received the word, and were baptised. Act. 2.41. And for doing good, we should make it our comfort to do good always from a pure heart. And thus, taking delight in good things, we shall more willingly, and with greater pleasure do them.  
Further, in these words David propoundeth himself for an example, saying; I will sing. He saith not, I will see mercy showed, and judgement executed by such as have places under me, (and ●et this will he do too;) but I in person, will sing, that is, joyfully stir and be a dealer (my self) in these matters: yea, David a great King saith, I will sing. He saith not, I will call my musicans, and they shall sing, laying the burden from himself, upon others; but promiseth to do (himself) what he would have to be well done by others. 
Doct. 2.  And here the doctrine is; that there is great hope the people will be good, where their leaders are good; and where they do well, the people will do the better. Which made the same Prophet when he called others to the praise of God, to lead the way, and (first) to praise him. Psal. 95.1. So josua serving God (as we heard;) his house served him. jos. 24.15. And Cornelius, being a religious Captain, had a religious house. Act. 10.2. Also, Abraham's family, was a godly family, because Abraham (the Master) was a godly man. job had not a swearer in his house; for job (himself) was none, but an upright man, one that feared God, and eschewed evil. job. 1.1. or, if his sons might (perhaps) blaspheme God in their hearts, that is, secretly, Vers. 5. yet openly, and with their lips they durst not; I persuade myself they did not.   

The reasons.  
Great men are the winds that move the people; and where they that rule, fear God, the people that are governed, will (at least) seem to fear him. They are the white that all look at. As (therefore) in a piece of a very fair and white paper, a little blot is sooner seen then sundry blurs in that which is course and brown: so in great leaders, one little fault is sooner espied and followed, than many in the meaner and less marked rank of people. Caiaphas' was against Christ, and were not his men against him? and did not the Maids help the matter? Matth. ● 6.69.71.73. So certain it is, and (for the most part true) that they that govern are the party coloured rods, at which they look that are governed, and their example, the colour, by which they conceive, following their Governors. Gen. 30.39. Secondly, as when the head is well, all the body is the better for it; and (on the other side) when it is sick, the heart is heavy, Esa. 1. 5: so a good head in the politic body or family, is a good mean to make a good and sound City or house; as (contrarily) a sick or bad head in the same, is able to draw them to transgression and sin. Peter dissembled not alone; Gal. 2.13. and when Herod was moved, jerusalem was troubled with him. Matth. 2.3. Thirdly, good leaders will teach their followers, and pray for them. job. 1.5. Now of what force good teaching and good prayers are to a godly life, we know.   

Uses.  

Vs●. 1.  An instruction to great men, and all Governors to learn for themselves the fear of the Lord, that they may teach it to others. Psal. 34.11. For, they that will have good followers, must be good leaders, and they that call others to the praise of God, must (themselves) come unto it. They must not speak● to others, and be deaf themselves; bid others to go, and (themselves) stand still; pipe and sing to others, and not be (themselves) delighted with the song: for, than they mock others, and shame themselves; and lose their grace with GOD, and diminish their authority with men. Magistrates in the commonwealth, and Ministers of the congregation, are called lights that must give light; Matth. 5.16: and when the people shine in virtue, their ex●mple (under God) must be the Sun of it. If they be zealous, it is their words and example that inflames them: if they draw back, it is their cold affection and bad leading that stays them. Besides, true godliness doth (naturally) communicate itself. It cannot shut up itself within itself, but breaketh out, to the glory of him that gave it, and good of those that are made truly better by it. Where (therefore) they in authority are truly good, that true goodness (as a tree that still flourisheth in the Church and Commonwealth) will shoot forth in divers boughs and arms of increase, till many (that partake of the sap and root of the same) be turned to righteousness. Dan. 12.3. And as the dew and rain falling upon the mountains, resteth not there, but passeth down into the lower grounds, making them to flourish, and to be fruitful as the field that God hath blessed: so where the Rulers, as the high hills) have received the dew of goodness & rain of grace, there the people that are governed by them, cannot but (as the lower grounds) that lie at their feet, in their subjection, receive of their fullness somewhat to the benefit of a well ordered life. And, as the waters descend easily that come from the mountains; so there will be a present following where such begin.  

Use. 2.  A terror to wicked Rulers. For, as good Ruler's may gain much people to God by leading well: so corrupt Gouernour● may draw troops to hell by going (themselves) before in their bad lives. jeroboam, an ill leader, had as bad followers: jeroboam that made Israel to sin. 2 King. 3.3: and when the emperors favoured Arius, the world became an Arian. These great red Dragons fall not alone, but with their tails draw down others. Apoc. 12.3.4. And therefore, are they well compared to great trees, and the people under them to low boughed and shrubs, which must needs fall when they fall.  

Use. 3.  An admonition to all under authority to pray for all in authority, that they under them may lead a quiet and peaceable life in all godliness and honesty. 1 Tim. 2.2. For, their good cometh with the good of their overseers. A good Precedent will help to make a good Province; 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 train up children in religion; and judges that fear God, will command the Country to fear him. Then; how much are we bound to God, that had a virtuous Mother, and have a religious King. Queen ELIZABETH we had● King JAMES we have (and long may have) who begun in this whole Realm this sacred song of piety, which David tuned to his Harp, and (now) King JAMES (our David) preferreth ●o his chief● joy. Pray we (therefore) as we are bound to pray, that he may sing it long and merrily to God his strength, in despite of all enemies within the land, ●nd in other lands, who would have him to change his not●, and, in stead of the sweet song of Si●●, to sing the lewd song of the whore of Rome in a strange tongue. He that gave him this grace to be a King, must give him grace also to reign 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 cometh from God only, that Kings continue to rule well; we had need to pray to him heartily for our good King, and for all our Rulers under him, that they may do● wisely in the truth, and be truly zealous for that God and truth which giveth them their honour here, and will (hence) as good and faithful servants glorify them in heaven for ever. So shall we do well, better (at least) because they have ruled well. So much for the manner of expressing the d●●tie; the part● of it follow.    

Mercy and judgement, etc.  
THese two parts are put together, and may not be sundered in the administration of justice, by Christian Magistrates. And here, by mercy, the Prophet understandeth favour & grace, such as he would show to well doers in their good cause: and by justice, that course of justice that he would observe straightly in the chastisement of offenders. And, by putting both together, he meaneth that in the sentence that should come from the Throne of the King's mercy should not be alone, nor justice dwell alone, but mercy and justice togethers as under one roof, and closer, as in one room. As if he should have said, that he would be merciful with justice, and just with mercy, favouring the good for their goodness, and punishing the evil for the evil in them, concerning whom he would not bear the sword in vain. So he will sing the song of mercy with cheer, and the doleful song of justice with courage.  
Now, where the Prophet's song is of two parts, in which he singeth, not of mercy alone, nor of justice alone, but of both together; 
Doct. 1.  he teacheth that these too must go hand in hand, and in association be combined together, namely mercy and judgement, when a sentence cometh from the Lord, by his Magistrate, Mercy and judgement must be his song. For, mercy, without judgement, may turn into foolish pity; and judgement, without the temper of mercy, prove summum ius, and cruelty in matters. Also, what are Kings & the thrones of Kings without justice, and severed from mercy? without terror to the wicked, and honour to the good? without punishment, and recompense? Rom. 13.4.5. These two, are the two daughters of wisdom, by which Kings reign: Prou. 8.15. and the two Lions of wisdoms throne, by which it is stayed; 1 King. 10.19; nay, by which it flourisheth: mercy being administered, and justice bearing sway. In one place it is said, the throne is established by justice. Prou. 16.12: and in another place, the throne is upheld by mercy. Prou. 20.28. The meaning is, that Kings, and they that sit in the King's place, or upon the King's Bench, are Fathers and judges, and that which they minister, must be mercy and judgement. So, in Psal. 112.5.9. it is noted for a just man's property, and a good man's praise, that he is merciful, and that his righteousness abideth for ever. And the Apostle requireth of Magistrates, that they be for the wealth of them that do well, and that they take vengeance of evil doers. Mercy (therefore) and justice belong to one sword, but to opposite Subjects; as mercy to the righteous, and judgement with righteousness to sinners. The sword of favour, in the good man's defence, and the sword of justice, threatening death in the faces of the wicked. Prou. 16.14: compared with Prou. 19.12. The good Magistrate must be careful of both, so shall he find life and glory: Prou. 21.21: in this world glory, and in the other, eternal life. Further; these two, mercy and justice have their root in the good trees, and dig at the root of the bad trees of the Commonwealth. One of them spreadeth in the sinews of the Realm, to contain the people in their duties, and another in the veins, comfortably to refresh the people that do well, with the Prince's favour. And so mercy and truth must meet, and righteousnes●● and peace kiss one another. Psal. 85.50.  

The reasons.  
justice is the bo●d of all society among men, which being loosed, or not well kept, the state is brought to confusion and tumult. And, where the sta●e keepeth no order, the King looseth glory. Prou. 14.28. So for mercy, it correcteth the sharpness of justice without merche in the point of sovereignty, and maketh the hard b●rthen of subjection ●asie to such as must obey. Therefore is mercy well called by one, the preserver of Sceptres. The body of man is kept in good estate by a good diet, and when it is decayed, it is restored by yro● and fire, that is, by cutting and ●earing: so, this great body of the Commonwealth, must be maintained by the sweet diet of mercy, and when it is impaired in ●state, be recovered by the iron and fire of justice, used against desperate offenders. Secondly, mercy is necessary to abate the courage of justice that it riot not, and justice as necessary to master the large affection of mercy, that it be not foolish. For, justice will be too har●ie, if mercy pull it not down, and mercy too base minded, if justice do not encourage it. David inquired if there were any left of the ho●se of Saul, on whom he might show mercy, that is, laudable and thankful mercie● 2 Sam. 9.1.3. and it is mercy in God, to bear the mourning of the Prisoner, and to deli●er the children of death. Psal. 102.20: to loose the bands of wickedness, to tak● off the heavy burdens, to let the oppressed go free, and to break every yoke. Esa. 58.7. but it had been cruel pity in David, and in God's King, ●n unkingly ●biectnesse to have enlarged mercies favour ●and over head, to all that (then) would have offered to bow and speak fair. Thirdly; mercy without justice i●stifieth the wicked, and justice without mercy, condemneth the i●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 ●he law; and he that bringeth sin into credit, leadeth virtue into reproach. Also, corrections are the medicines of God for the cure of the evils of men; and he that delivereth a malefactor from deserved correction, dealeth ●s a Murderer under the name of a Physician, who, in couraging him to feed upon poison, killeth him. So the partial Magistrate, whom he should deliver from the poison of sin, murdereth unmercifully with the poison of indulgence in sin. And therefore it is said, that such are an abomination to the Lord, and (further) said, that such shall be plagued and smitten of ●im. For, how can it be but that God should plague those that destroy his people, and abhor those that condemn his law? So, for those that are cruel against the righteous, they are cruel to goodness, and turn the edge of justice where they should turn the back: that is, whom they should defend by it, they smite with it. And how can God but smite such whited walls, and rain down even a storm of fire & brimstone upon such hypocrites and painted sepulchres in authority? Fourthly; for this the King hath his Sceptre and sword. His Sceptre in mercy to protect the good, and his sword in judgement to punish evil doers, and by these two, his thro●e is preserved, but without them, or by one only it cannot stand long●  
Vse●. 
Use 1.  An instruction to all in places of authority, not to have respect ●f perso●s in judgement, and to give sentence uprightly in m●tters. So is God's judge described by Moses, Deu●er. 1.17. & 16. ●9. and God the judge, by Abraham, be●ore tha●● Shall not the judge of the whole ●arth do rig●t? Gen. 18.25. For, as the head in the natural b●die, is set in the midst between the two shoulders: and if ●t be a strait body, not more on one side then on another: so he that is Ru●er (as it were head) in the politic state●nd ●nd body, must not and (if iudgement●e ●e upright, and his conscience good) ●ill not by partial justice, lea●e more to ●ne side then to another, or hang all of ●ne side● inclining too much to justice, ●y carnal anger, or too much to mercie●y ●y laboured remissness. He will not be ●oo pitiful, and wring justice, nor too ●uch addicted to a rich friend and gift ●gainst justice, and make mercy to complain of oppression: but as God weighed Belshazer in the balance, and found him light before he judged him so, Dan. 5.27. so● for the matter in judgement, he will put it into the scales of an indifferent hearing, and know it to be light, deserving no favour, before he judge against it. Which, that a man may do, & be a good judge indeed, he must let all love of men's persons go, and fear of men's persons more than God, and covetousness, the spawn of all evil: for, as in Music, if we strike a string too softly or too hard, or strike a wrong string, we make discords and jarring: so in the Music of justice, if a little week string be wrested too high, that is, if small matters be made heinous, where the great strings are but softly touched, if touched at all, that is, great faults are extenuated, or not meddled 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 love of the person makes us to strike too softly, that is, to punish partially; or hatred of the person, to strike too hard, that is, to punish above desert: or, if not mistaking in this manner, fear or covetousness (two Satan's at every judges elbow, but prevailing only against judges of corrupt minds) shall make us 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 sweet report in the stroke of justice, that, so untunably to all good hearing, proceedeth from us? Therefore that Christian Magistrates may not make such harsh disagreements in the cause and judgement, mercy and judgement must be their stops; so shall they neither finger nor strike amiss.  
A reproof to those in authority, 
Use 2.  who in stead of singing of justice, make justice weep, and turn the songs of mercy into ● cry. Some sing a song of their own case, and not of mercy and judgement: and these will do a man right but it shall be for fear of exclamation, Luk. 184.5. Some sing a song of people's love, with Felix, Act. 24.28. And some a song of self-love, with cruel Pilate, Mark. 15. 15. joh. 19.8.12.13. But a good man will sing a song of love to mercy and judgement with David, and such Magistrates. Some will not proceed to sentence in a matter till they hear how their Noble Lord will take it: and some, being to give judgement in a cause, will look upon it, not in the christ all of justice & mercy, but in some friend's letter, as through false spectacles. But such, though they may be acceptable to men, are abominable to God; and they that so magnify the ungodly, may (justly) be thought, little to dislike of ungodliness. Pro. 28.4.  

Use 3.  Here (also) we have a further admonition to Princes and their Officers, as to be refuges and hidden places to the righteous by mercy, Esa. 32.2. so by a right use of justice, to bring offenders 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 sunshine of sovereignty to well deserving Subjects; so he is bound in the obligation of true justice, to cover his throne with a cloud when he is to give sentence against pernicious sinners. There is a great error under the sun, Papists are spared, which maketh Papists so to increase, and Papistry so to triumph. The King hath much taxed, and often given charge against this unmerciful mildness, in his own Royal Person, and by his Honourable Chancellor: but what is done? surely deceiving jezabel, and her children of fornication, are still suffered among us, Apoc. 2.20: but this trespass be on them and on their father's house, that so suffer her and her children, and the King and his throne be guiltless, 2 Sam. 14.9. And let those that have their hand in this trespass pull away their hand and set it to justice, for the putting out of the remembrance of Roman Amalecke from England, Deut. 25.19. For, what peace (as jehu said to jehoram) whiles the whore domes of jezabel and her witchcrafts are in such number? 2 Kin. 9.22. That is, whiles jezabel of Rome, in her children of spiritual fornication among us, is used with such unreasonable and dangerous clemency, what hope of peace, or expectation of safety for good men? The reason is: as full and strong seeds, thrown into a ground fit for them, and cherished with convenient moisture, and the comfortable gleams of the Sun, cannot but grow rankly, and bring forth herbs or weeds of their own kind: so traitorous seeds laid up in the fat soil of Papists, watered with wealth and indulgence, and shined upon with the cheerful glimpses of opportunities, cannot but bring forth fruit of their own quality, to wit, Treason against Princes, and perturbation of States professing true Religion. Our own experience hath dearly taught us, that to have used some of them with more rigour, had been a beneficial and merciful sharpness, Cant. 2.15. 1 Sam. 15.22.23. Eccles. 8.11. Num. 33. ●5. 2 King. 13.14.15.16. and 1 King. 20.42. 2 Chro. 15.16. Now as these ought not to be borens with as they are, so good Subjects should be cherished by good Magistrates. They that do well should be without fear of the power, and have praise of the same, Rom. 13.3. Their Sovereign's mercy should preserve them, and they should have their portion in the common comforts of his favour. This is the good Subjects hope: but take this hope from him, and what is his life, but a life of sorrow and pain, or of death, which were better? And this hope they take from them who enclose the King's favour by corrupt justice, or make a Monopoly of their Prince's grace, that should be toll-free. Or that pull their Sovereign's S●nne out of the firmament, but threatening them with the King's sword, when they should use his sword for their defence and comfort.  
Again, 
Doct. 2.  David's song here is of mercy and judgement, that is, of profitable matter. From whence we learn that the songs of Christians should be profitable and edifying songs: therefore Saint Paul exhorteth the Ephesians, and us in them, to songs that contain spiritual Music, and which make melody, not to a carnal ear, but to God in the heart. Eph. 5.19. And writing of the like argument to the Colossians, he willeth them to teach themselves & others in a Psalm: and to sing, not Psalms of wantonness, but Psalms of praise to the Lord with reverence, Colos. 3.16. Such was the song of Moses and Miriam, Exod. 15.1.2. etc. of Esay and Solomon, Esa. 5.1.2. etc. Cantic. Salom. and such be all the Psalms of David.   

The Reasons.  
When we sing, we must sing unto God; and therefore to him, not wanton, but with grace in our hearts. Secondly, whatsoever we do, we must do it to the praise of God, 1 Corinth. 10.31. Singing is an action; and therefore when we sing, we must sing to God's glory. Thirdly, when Christ sung, he sung a Psalm, Mark. 14. 26. not any vain song, but a Psalm of praise; and we should be followers of Christ, so many as Christ hath redeemed.   

Use.  

Use.  The Use, as it reproveth those, who either of bashfulness, or in contempt, abstain altogether from singing; so it condemneth such as sing carnal and provoking songs; songs that serve for nothing, but to set an edge of wantonness upon the hearers, or to satisfy loose minds with a kind of contemplative fornication, rather than to build them forward to virtue and the power of godliness, by a gracious Psalm: which may be spoken (likewise) of all Poems and Metres that ●re penned and sung with such an artifi●iall wantonness, and exquisite voice, that ●hey seem no better (and they are as ●hey seem) then so many sacrifices and ●●ities made and sung to the honour of the 〈◊〉. They that made them, did but make them to abuse and disgrace the ●orthy faculty of Poetry with unclean ●●me●, and to send them (as so many filthy Bawds) into the world, to ensise by ●hem to material folly and wantonness ●ff●●minate souls. So much for the ditie●r ●r song: the Person followeth to whom 〈◊〉 will sing.    

To thee, O Lord, will I sing.  
THe Person to whom the Prophet solemnly promiseth to sing this di●ine ditty of mercy and judgement, is the Lord: not doubting (howsoever others should accept of it) but that God would like it well enough, it being sung with a ●rac● unto him: as if he should have ●aid; Though others mislike the song, and though it be harsh in a carnal ●are, ye● (Lord) seeing it is melodious in thine, and pleasing to thee, I will offer it. 〈◊〉 seek not to please men, and it is my comfort that I can do any thing that will please thee.  

Doct. 1.  The Doctrine from hence is; We● must not regard what men approve or condemn in the matters of God, and 〈◊〉 precise service, but what God ●●●selfe alloweth or doth mislike. Noah's the 〈◊〉 was mocked by the w●rld of wicked men 〈◊〉 his time, yet did he bear it, and for it, obtain mercy to be called the Preach●● of righteousness to all ages, 2 Pet. 2.5. David, who for his humble sincerity and reverend demeanour toward the Arke● going to jerusalem, was scorned of M●●chol, was yet had in high estimation by the Maids of Honour attending upon Mich●l, 2 Sam. 6.14.16. He cared not what she minded, his care was to approve himself to God's mind. He was vile, it was before God, and he would be viler. Paul spoke the words of truth and soberness, though Festus judged such words to be madness, and him that spoke ●hem, mad, and besides himself, Act. 26. ●4. 25. But he passed little to be judged of ●im, or of man's judgement, knowing that ●e that judged him was the Lord, 1 Cor. ●. 3.4. And what careth Michiah what ●ure hundred flattering men say to the ●ing: what the Lord saith unto him, that ●●ll he speak, 1 King. 22.6.14. He ●ake to God; and not to Nabuchad●ezar●ought ●ought it to be great preciseness in Sha●ach, Meshach, and Abednego, that ●●ey (only) were not ready, when they ●●ard the sound of th●: Cornet, Trumpet, ●●d other Instruments of Music, to fall ●●wne, and worship his golden Image, Dan. ●. 14.15. But 〈◊〉 were not careful, nor regarded to answer the King in that ●●at●●●, vers. 16● for God had made the 〈◊〉 to bow to him, and they would not ●●ffer the knee (that he made) to bow ●o an Image: therefore that that seemed ●isorder to the King, seemed, and was obedience to God. They sung to him, and ●hat which they sung, pleased him, resolving to obey the King under God, not against God, which made them to refuse as they did, and to answer, as we h●u● heard.  

The Reasons.  
God's wisdom is (incomparably) great, and who is like him in knowledge? Now, is God incomparably wise? then his direction is safe, and what he commendeth to be wise, is wise: or, hath he all knowledge? then how can we do better than to learn of him? or then to stand or fall to him? Again, a wise man speaketh in a matter, and a fool speaketh in it; the one to purpose, the other to no purpose: whom will we regard? I tro● the wise man, not the fool. But the foolishness of God is wiser than men, 1 Cor. 1.25: that is, that which seemeth foolishness to men, but to men foolish, as this foolish thing of Preaching, and thi● simple thing of hearing, is wiser t●e● men; that is, ●hen the best wisdom that ever was in Man, or in all Men. And (then) shall not that and that only that he approveth be approoveable? Shall not his direction be perfect that hath all perfection? Or shall we care who dispraiseth our song, so he like it? Secondly, the children of Men, judge as Men, and they that are like the world, are unlike God. Now, being men, that is, natural men, and the men of ●his world, that is, men that have the●●●ome in it, as Citizens, and not their Tabernacle only, and Inn of remove, ●s Pilgrims here, how can they but judge ●s men, and walk as men? and if so, then ●hat will be highly esteemed among them, which is abominable in the sight of God, Luk. 16.15. They will better like witty ●rophanesse, then humble righteousness: ●nd Esau's roughness will better please, ●hen Jacob's plainness. Where God● Image appeareth (as it doth in the souls ●nd lives of them that dedicate themselves to his truth) there God loveth: ●nd Men, that is, Men sensual and earthly hate. Men respect a man according ●o his goods and state; but God, according to his good ways & good behaviour. They that have wealth with much wickedness, are accepted of men: but godly men in great poverty, are precious ●o God.   

Uses.  
A reproof to those who tune their song to men's ear, 
Use 1.  and care not what sound it hath in God's ears. They will sing the songs of mercy and i●stice so far 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 (deservedly) c●t off, but did he that followed him, or the judge that gave the sentence upon him, do it simply, of a hatred to his sin, and not hasten the Execution for their own ends? So some do some good to a good man: Do they do it unfeignedly for his goodness, and because they would honour God with their mercies: or are they drawn to it, for some blameworthy affection, as for respects to kindred, policy, and gain, or to have praise of men? Surely, if we do not hate sin, and love virtue, though (sometimes) we punish the sinner, and reward the virtuous, we sing not to God, to delight him, but to ourselves and men to gratify them: then are we not doers of righteousness, but hypocrites in our doings.  

Use 2.  Also, here they are condemned, who do as multitudes do, which honour men; and not as the best do, that fear the Lord: for men will not be singular; ●ooke which way the most go, that way ●ill they go: as Chusa said to Absalon; Whom this people, and all the men of Israel choose, his will I be, and with him will I ●well, 2 Sam. 16.18. But it ●areth with such (oftentimes) as with Beasts, who ●istrusting nothing, and following the drove, whiles they suppose they are going to the Pasture to be fed, are driven ●o the Shambles to be slain. Company ● good, but it is better to go the right ●ay alone, then to wander with the Multitude; Exod. 23.2. Better to sing to the Lord with the few that shallbe saved, then ●ith the many, in the broad way of death, ●o sing to the tune and humours of men, ●nd with them to be damned. Then let ●he abjects assemble themselves, to draw good things into disgrace, Psal. 35.15. yet let not this sway with us to draw us ●nto evil.  
A comfort to those that so walk in their vocations, 
Use 3.  so holily, and so without guile, that in them they sing to God the plain song of truth; not to men the crafty descant of the policies and flatteries that are in the world: for the 〈◊〉 words and works please the Lord: an● what matter (then) if they displease th● world of ungodly men? Esa and his chi●●dren were as signs and wonders in Isra●● Esa. 8.18. but what of thate seeing the● judgement was with the Lord, and thei● work with their God, Ch. 40.4. Let i● be said of john, That he hath a Devil & of the Son of Man, That he is a Glutton and drinker of Wine: yet Wisdom is i● stifyed of her Children, Math. 11. 18.15● In our well doings, let men condemn us; God will justify us: and if he justify who shall condemn? Rom. 8. 33.3●● The judgement of God is greater the● Man's judgement.  

Doct. 2.  But this which the Prophet singeth he singeth by a Vow, putting in th● Psalm of promise, as his pawn to do● it: from whence we (secondly) learn● that Christian Professors ought (sometimes) by some solemn promise 〈◊〉 bind themselves, as by their obligati●● to God for the service of his glory. So th●● Prophet, Psal. 119.106. made an oaths and kept it, saying, that he would observe Gods righteous judgements. The chief 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 walk in God's Statutes, Nehem. 10.22.30.31. josua (also) entered into bond to the Lord, to serve him with his whole house, I●s. 24.15. And, if men eager on some ●lay that hurteth them in wealth or credit, bind themselves from it, by some ●hing received, that they may say when others shall entice them; I have bound myself from play, or from this kind of play: How much more should Chri●tians, so much wasted in the graces of God, by their natural foolishness, bind themselves by some vow (as it were a bond●iuen ●iuen) that they will no longer be so ●●olish, or do so foolishly by the corruption that dwelleth in them, but strive ●● please God better in all his Commandments, and, by his grace, more abstain ●●om that that shall provoke the wrath●f ●f God then ever they did? Our Baptism a bond in this matter; yet it were good ●●r us to be further bound by some lawwill vow, as by a second helping obligation, that a twofold cord may hold us faster in our promises.   

The reasons.  
First, this manner of entering into bond with the Lord, in a sacred vow of his service, preventeth, or will help to prevent a great untowardness of our nature to good things, and then serve to shame us, as promise breakers, & to cast us into prison as debtor, by our own confession, if we break with God concerning our bond of covenants in such matters. Secondly, if in things agreeable to nature, we help our delight by often speaking of, and repeating them: Much more in things above nature, or rather against corrupt nature, should we get furtherance, and seek help to our duties, by promising (often) to do them to God, (unfeignedly) in his service. Which I speak, not to justify Popish vows, made of matters, from which a Christian hath no warrant to bind himself, or of Marriage, etc.   

Uses.  

Use 1.  From hence we may (first) gather, that there is a weak desire in the best to good things; and (therefore) that all stand in need of this discipline: which (also) warranteth some kinds of vowing in the Gospel, and (for our better sufficiency in spiritual matters) commandeth them, Psal. 76.11.  
Further, 
Use 2.  here are reproved all sluggish Christians that never open their mouths to God, in the new Testament, for the pricking of them forward to good, or the holding them back from ●●ill. I confess that such vows are not any parts of Religion; yet are they (as hath been noted) bonds to our minds for a faster setting of us onward to Heaven, and a speedier drawing of us out of the world, and from the love of worldly things. Another protestation concerning the Prophet's person followeth.    

I will do wisely in the perfect way, etc. 
Vers. 2.   
OR, I will prudently attend unto, and with all diligence, walk in the perfect way. The sweet Singer of Israel, David, ●s he is called, 2 Sam. 23.1. having promised to sing the sweet and divine ditty of mercy and judgement to the Lord in the first verse; doth in this next, further promise, for his own person, that he will sing it also to the same God, his King and Deliverer: Where (first) he speaketh of the means, according to which, or by the help of which he will, both toward himself and others, perform his song, and then of the things to be performed by him in that song. In the means, he telleth how he will do these duties, and how long. He will do them wisely, according to the word, wherein is true wisdom. And he will do them till God come unto him, to wit, In his promise to make him King, and by death to take his King● that is, to his last breath he will do them. Before he said, That he would sing devoutly; here he saith, that he will do wisely; and so promiseth to be at once, both merry and wise. A good resolution, and promise of some hardness, which made Iob● when his Sons gave themselves to feasting, to give himself to sacrificing for his Sons, lest Mirth might enter, and God be shut out, job. 1.5. And it was a singular blessing of God, that Solomon could taste of all Courtly delights, and yet his wisdom remain with him, Eccles. 2.8.9. But David will be merry and wise, and sing, and do wisely, knowing that it is an evil thing under the Sun, when an error proceedeth from the face of him that Ruleth, Eccles. 10.5. Now, by doing wisely, the Prophet understandeth, the doing of his matters with good report, order, and wariness; as if he should have said, That he would weigh matters in the balance of true judgement by the word, before he would deal in them: and by perfect way, he meaneth the way of the word, to which he will address his steps, and bring his heart, and so do wisely in matters both at home and abroad. Thus David will do wisely: and wherein wisely? In the perfect way; that is, in that integrity of sound Religion, and incorruptness of honest life, that the word prescribeth, which is clean, and endureth for ever. Psa. 19.9. The sum is this; He will wisely demean himself in all his government, walking in the way of grace and obedience to God, as he hath learned in his perfect Law.  

Doct. 1.  The doctrine from hence is; They that rule shall rule wisely, so long as they walk prudently in God's ways, following his word: for there is no sound direction for matter of Religion, or manner of conversation, but from it. So much knowledge we have, as we know it; and so much ignorance is in us, as we are ignorant of it. The Prophet, who is author of the 119. Psalm, in the 98.99. and 100 verses of that Psalm, maketh this conclusion: whosoever sh●●l hide the Commandments of God in his hear●, shall be wiser than his enemies, than his teachers, than the ancient. But the Prophet did so, and so do the godly: and therefore he found this wisdom; and therefore they shall find it. David, while he rested on God, was wise: but when he numbered his men, and trusted in man, he was confounded, 2 Sam. 24.14. Solomon, so long as he walked before the Lord with a perfect heart, was wiser than his Father David: for the wisdom of God was in him to do justice, 1 King. 3.28: but when he turned away, by the temptation of his outlandish wives, to serve other Gods, and to walk in other ways; he was more foolish than any man: for he turned the face to Idols, and the back 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 gave him great victories. 2 Chr. 14.2.11.12.13: but he did foolishly, when he rested on the King of Ar●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 wars. 2 Chr. 16.7.9. jehosaphat, Hezekiah, and josuah, three worthy Kings, reigned 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 carnal wisdom, they did unwisely 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, jer. 4.22: and they that cast off God in his word, that is, that care not for the word, by which only cometh true understanding, have no wisdom in them, jer. 8.9.  

The Reasons.  
The Scripture (usually) calleth men without Religion, Men of no understanding, Deut. 32.28. and unregenerate men, Fools: for no man can be truly wise, who is not unfeignedly Religious: therefore the fear of the Lord, that is, his true service by the Scriptures, is said to be the beginning of wisdom, Pro. 9.10: and men begin not to be wise, till they begin to fear him, Eccles. 12.13. Psal. 111.10. Wisdom is a stream, and the service of God, by the word of God, the fountain from which it floweth to us. If we be Suitors to wisdom, this is the father that must give her. If we be Merchants of wisdom, this is the Key and Haven at the which we must have her. If we delight in wisdom, we must rejoice in the Lord, and delight in his ways: so shall we find wisdom, and judgement, and righteousness, and every good path, Pro. 2.9. Secondly, the word, and our walking according unto it, maketh us to walk safely, Pro. 3.23. which is an effect of wisdom, and recompense of one that is wise; where they that walk otherwaies● walk as fools, and see not their dangerous way till they enter into death's house, and with follies guests, receive such recompense of their error as is meet; death wai●ing on folly, to take them at her hands, and hell following death to receive them (presently) at his hands, Prover. 9.18. Thirdly, they that walk prudently in good ways, following the word, have God for their Leader: (for they that are ruled by his word, are ruled by him, and what he is, that his word is:) and they must needs be wise, and do wisely that are lead by him. This is the wisdom from above, many fruits of the spirit are enclosed in it, and issue from it: for it is pure, and peaceable, and gentle, and easy to be entreated, full of mercy and good works, without judging, and without hypocrisy. jam. 3.17.   

Uses.  
An instruction to all men, 
Use 1.  chiefly to such as have the charge of others committed to their care and trust, and namely to Rulers, to get the word into their houses, and store of knowledge by it into their hearts, that they may do wisely in the perfect way: for this is their wisdom and understanding in the sight of the people. Deut. 4.6: and this understanding and wisdom cometh from the word, that giveth understanding, and maketh wise.  
If (therefore) they be wise, they are wise by it; and if they be learned, they have their learning from it: and in this sense, Kings are exhorted to be wise, and judges to be learned, Psal. 2.10. For to be wise, is not to have a politic 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 believe, & for a good conscience to perform obedience as we have believed, Deu. 4.6. Some esteem those to be the only wise men, who can go beyond others in wit and fetches: but what was Achitophel? was not he counted wise? that is, (as I understand it) crafty and deep; and yet did (ever) man more play the fool than he, who having no means to help himself, strait went home to hang himself? 2 Sam. 17.23. Also, who can compare with Satan for craft and subtlety? and yet the Scripture, that calleth him crafty, never calleth him wise. He is more subtle than all subtle men in the world, and yet more foolish to work his own woe then (ever) was creature that God made in the world. The rich man in the Gospel was worldly wise: he could get and save, and keep, and thrive, and feather his nest, and increase his substance while he lived: but God called him fool when he died, Luk. 12.20.21. And so is every one that gathereth riches to himself, and is not rich in God. It is true wisdom (then) that is here commended to all Rulers, and men under rule, and not a crafty head. And of this, God saith by Solomon, that the wise man's eyes are in his head, but the fool walketh in darkness, Eccles. 2.14. His meaning is, The prudent man forecasteth perils, which the unwise fall into by the darkness that is in them, Pro. 22.3. There is a wisdom in States, inferior to heavenly wisdom, yet necessary for the managing of businesses, and doing of acts about the same, for common or particular benefit. Rebekah had this wisdom by the spirit that was in her, when she sent away jacob from his death-threatning brother Esa● Gen. 24.42.43. And David was wise, and had his eyes in his head, when he would give Saul no advantage, though he put him in great trust: for the text saith, that David behaved himself wisely in all his ways: but will you know the reason? the same text further saith, The Lord was with him, 1 Sam. 18.14. And was not Solomon wise, when he gave the living child to her, whom by the pulse of a mother's affection, he discerned to be true mother to the living child? 1 King. 3.26.27. So, when my Lord Shebna would hew out for himself a Sepulchre in jerusalem, at that time, when the King of Ashur threatened it with his great host, Hezekiah, by the wisdom that was in him, gathered that he was but a temporising Statesman, one that was ready to entertain friendship with the King's enemy, and did cast to live safely in all changes of Church & Commonwealth, Es●. 22.16: therefore he had an eye unto him. This wisdom is a blessing and gift of God, good for all Governors, and necessary for those whose offices are to stand Sentinel over the life of Kings, and safety of States: yet that true wisdom, which is here said to be a walking in the perfect way, and a causing of others to walk in the same way, is much greater than it, and much more necessary: for how shall he direct others, that knoweth not the way himself, nor will learn it? For this cause it is necessary, that he that will be a good Magistrate, should (first) be a good man.. Philosophy saith otherways, but true Divinity saith so: and the want hereof in the Magistrates of our time hath turned the grape of justice into such a sour wine, and bitter drink of oppression, that good and bad in the Country complain much, and cannot away with judgements which in some Courts of justice are now delivered. Abraham said to Abimelech, I thought the fear of God was not in this place, and that they would slay me for my wives sake, Gen. 20.11. His meaning was, that nothing can be safe where God is not feared; as, where God is reverenced, all things are in peace. So when they that minister in the affairs of state, do so little fear God, or know what belongeth to his true fear, by the wisdom which he hath put in his word, how can justice go forward, and mercy take effect? as on the contrary, where such are men of courage, fearing God, they will deal truly, hating Covetousness, the ban● of all good judgement, Exod. 18.21. As therefore a shrewd boy is but ill timber to make a good man of; so an evil man is no fit matter, out of it, to make a good Magistrate: look Deut. 17.18.19. But this which is spoken of Magistrates in the Commonwealth, must be considered (also,) and is necessary for Masters of families, who (if they will do wisely) must walk likewise in this good way.  

Use 1.  A reproof to those Magistrates and Overseers who let go Religion, and cast the word behind them in their places of government and private houses, and yet think to do wisely enough: ill enough I may well say, so long as they neither govern their own persons wisely, nor the persons under them prudently by the word: for if they go out of the way, who ●hall do wisely in the perfect way? if they cast off Religion, who shall care for it? and who shall punish the abominable swearer, if they swear? and live chastely, ●f they break wedlock? and sanctify Gods Sabbaths', if they profane them? ●f Noah be drunken, who shall reprove Cham? What Olives can we gather of our Magistrates, when they be not Olive trees in God's house, but catching brambles; and mind not justice, but scratching covetousness? for if the head be sick, can the heart be merry? Esa. 1.5. and if the eye be dark, how great is that darkness? the eye that will give light, must have light; and they must be good Magistrates that will make a good people.  
A consolation against the reproaches that are cast upon men, 
Use. 2.  when they set themselves to fear the Lord, and to walk● in his ways: Now they begin to be fools, saith the world; nay, now they do wisely, saith the Lord. Men say, They have been taken for sensible wise men, but now they dote: God saith, They are now sensible good men, and take the way for good understanding. The world judgeth them fools, and God calleth them wise. Before they ruled by forc● only, now they rule by discretion; before as men, now as wise men; before in darkness or unregeneration, now in the Lord.  
By perfect way, the Prophet meaneth (as we heard) the way of Religion, and true godliness by the word which is perfect, & it is called the perfect law, Psal. 19.7. Or perfect law of liberty, jam. 1.25. And perfect will of God, Rom. 12.2. because in it is contained perfectly whatsoever is required to righteousness or man's salvation.  

Doct. 2.  The doctrine from whence is; The holy Scripture and word of God, as it is the only register of true wisdom, so it is a most sufficient rule of man's life, to instract him in righteousness, and to make him absolute to all good works: for this, it is called the wisdom of God, and the power of God, 1 Cor. 1.24. Rom. 1.16. and the whole of it is said to be given by inspiration: and to be profitable, that is, sufficient for doctrine, for rebuke, for instruction, for correction: and therefore is it further said, to make, not the mean person only, but the man of God, the Minister himself; not able in part, but absolute; and not to some work, or some few works, but to all good works, 2 Tim. 3.16. Yea, so perfect is the word of God, that he that addeth to it, addeth to his own plagues; and he that taketh any part from it, taketh so much of his part out of th● Book of life, Apoc. 22.18.19. and in Jude 3. we read of a faith once given, that is sufficiently, or once for all. Indeed the holy Books and Monuments of the righteous are as strong Chests and Storehouses, wherein God hath reserved always some precious food for posterity, neither may we reject the industry of the Heathen; for (even) they have some food meet for liberal men, in matters natural and politic, serving well (if due regard be had, and choice made) for good direction in the things of this present life: but these knowledges (merely human) as those waters of Tema, spoken of in job, ●●yle those that drink of the River thereof, and delight in the Brook thereof: for when men are dried up with God's burning indignation, and consumed with a hot fire in their bones, because of his wrath, these sciences profit not: they that go to Tema have considered them, and they that travel to Sheba, waited for them, yet were they confounded when they hoped, and ashamed when they came thither: for, as waters that pass away, they failed out of their places, and departed from their way and course, job. 6.15.17.18.19.20. But the waters and this river of the word is a well of living water: he that drinketh of it, shall never be more a thirst, joh. 4.14. The other food contracteth corruption, as our natural food doth; but this is the bread that endureth to everlasting life, joh. 6.27. That wisdom is earthly, and tasteth of the soil from which it came; but this wisdom is heavenly, and from God, who abideth for ever.   

The Reasons.  
The word is here called, the perfect way of a Christian; the way that will bring him to heaven, if he walk in it and in no other: and therefore that which is sufficient; that is, in and by itself sufficient to his salvation. Secondly, the Scriptures are (perfectly) holy; that is, holy in themselves, & by themselves, Psal. 19.8. and perfectly profitable, that is, profitable by the truth which is in them, and profitable without any other truth added to them, to instruct to salvation, 2 Tim. 3.16. and therefore all other writings (supposed necessary) are superfluous. Thirdly, what is perfect but that which is entire of itself, and needeth nothing? Now that which is so entire and independent, what lacketh it that it hath not? and what can we add unto it, that is not already in it? but so perfect is the word. For where the Prophet speaketh of the perfect way, it is not meant that he could be perfect that did walk in that way, except perfect in account and by endeavour, as Gods righteous servants are said to be; but he meaneth the word written, which he calleth the perfect way.   

Uses.  
A confutation to Popery: Papists add to the written truth, their unwritten truths, as they call them truths, which they affirm to be as necessary rules of faith to salvation as the Scriptures are; and so the Papists require a supply: but wherefore a supply, when the thing is sufficient? That Book that was sprinkled with the blood of the Lamb, that only was put into the Ark, and fetched from thence, Heb. 9.19: and this is the word of faith which we preach, Rom. 10.8. Also we read of a sure word of the Prophets, 2 Pet. 1.19: and the same Apostle chargeth the Christians of his time, and us in them, to take heed unto it; not to the uncertain breath of man, but to the most certain word of God: for who will walk in a blind way, when he hath a known way to go in? But that place in Matthew is notable to this purpose, where an Angel, in his message to joseph, would not use his own credit and authority for that he speak, but allegeth Scripture for it, Math. 1.21.22.23. joseph might have marveled that his Wife should be with child by the holy Ghost, though an Angel had spoken it; but when he heard Scripture for it, he believed.  
An instruction to Christians, 
Use 2.  chiefly to such as have charge of others, to read much & deliberately in the word: for it is it only that can make us perfect to all good works, both in respect of knowledge, what ought to be done, and of power to do it.  
Quest. But may a man be perfect in this life, seeing David saith, He will do wisely in the perfect way: and Christ exhorting, said, Be perfect, as your heavenly Father is perfect? Mat. 5.28.  
Answer. No man, who is not more than man, can: and therefore where David promiseth to walk perfectly; and Christ exhorteth to be perfect; David meant not that he could be perfect, save in respect of God's imputation, or as he stood in balance with others, who were ruder in knowledge, and weaker in faith then himself: and Christ's words, Be perfect, as your heavenly Father is perfect, imply only a like quality, but no way an equality.  
Object. How (then) can the Scriptures make us perfect in all good works?  
Answer. The Scriptures are able to make us perfect, if there were no defect in us (the object) they work upon: and yet the way of the godly is called perfect, not in respect of action, but of endeavour and desire, Luk. 1.6. There are great infirmities in our best works, yet if we strive against our imperfections, and labour to perfection, the evil that we do shall not be remembered, the good that we would do, shall be taken as done: for we are by imputation, what we are in affection; and he is no sinner, who for the love that he beareth to righteousness desireth to be none. If (then) we would be perfect in God's account and by imputation, and be means to make others so, we must attend to reading, and (as it were) wear the Book of God in our hands, having it always with us, Deut. 17.19. The practice of this we read, Psal. 119.97; Oh how love I thy law, it is my meditation continually! Where the Prophet showeth that the love of God is the love of his word, and that so much as we love him, so much we love 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 read in the word, to teach him to rule? and is it not as necessary for common persons, and all inferiors (that have more time) to meditate in it, that they may learn to obey? Is it necessary for him to grow learned by reading, and by meditation to be made wise in the Scriptures, that he may not by the swelling of the heart (a grievous disease in Kings) command things unlawful and intolerable? and is it not as necessary for these, with like diligence, to exercise themselves in the word, that in too great a baseness of mind they yield not themselves (servilely) to obey man rather than God? That we may give ourselves (thus) to the study of the word, we must pray that we may love it: for where love is, there is delight; and what we love to do, that we delight to do. The rich man loveth to be rich, and therefore meditateth of riches. The ambitious person loveth praise, and therefore casteth to be praised. The Natural man loveth naturally, and therefore liveth naturally: and so, if we had no greater pleasure, wealth, or glory, then to meditate in the word, our love (this way) would constrain us continually to read and meditate in the same.  

Use. 3.  A reproof to Popish superstition, and our common people's profaneness, who are so far (themselves) from reading the word, that they abhor that others should read it. The Papists keep it from the people under the Lo●ke of a strange tongue: and our people, that may read, and hear it read in their Mother-tongue, neglect it altogether. Of such we cannot say, by their fullness in the word, that out of the abundance of the heart the mouth speaketh, Luk. 6.45. For if we shall judge of their inward knowledge by their barren tongues, we may truly give sentence against them, that there is no drop of heavenly learning in them, and that their Fountains within are as a long drought in Summer. So far for the manner how the Prophet will do these good duties; the time how long followeth.    

Till thou come unto me, etc.  
THe Prophet will do wisely by the word, and wait on God, doing his will, till he come unto him; that is, (as some restrain it) during his interim of attendance, and till God should give him the Crown of Saul, by Saul's death: but (as I take it) not only so long, but till his dust should return to earth, as it was, and the spirit to God that gave it, Eccles. 12.7. that is, till God, by death should come unto him, calling him out of this land of his pilgrimage, and valley of misery, by his happy change and translation from an earthly, to an heavenly Kingdom. And so the Prophet promiseth to walk in the way of the Lord by his practice of patience, till the Kingdom fell unto him, and of true wisdom after it was fallen: for when God should set him in the Throne, may we think that he would leave off to do wisely? nay, but he undertaketh this task by promise, till God should call him out of this world by death. Indeed, though in that great distance and gulf of time that was from his being anointed by Samuel, when he was by God: own mouth proclaimed heir apparent to the Kingdom which Saul then had, he saw many weary days, & endured many hard penances by the injury of Saul, yet he never hastened his own advancement by the making away of his Sovereign. And though by the providence of God, Saul, who deadly pursued him, was offered into his hands once in the Wilderness 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 judgement to God, and tarrying his leisure till he should possess him of the Royal Diadem. And when once he had it, he promiseth to persevere in a godly course, till God should take him away, and till his charge came. Before he had it, he would not practise for it, and when he had it, he would do wisely in it.  

Doct. 1.  First (therefore) he promiseth to keep within the bonds of duty to his Sovereign while he was subject to Saul; which may be a good lesson to us, when God deferreth us in any thing that he hath promised, to walk in hope, & not to go out of the way of patience till 〈◊〉 come● So Sarah received strength to conceive seed, being past children by ordinary course, because she judged him faithful that had promised, Heb. 11.11. Isaac waited for children twenty years, and prayed unto the Lord, that is, waited Gods good pleasure for them, and he had two at a birth, Gen, 25.20.24.26. The pitiful Church waited long for the God of her help; did she (therefore) cast away her confidence, and by means, altogether unlawful, become her own helper? no, but she practised patience, and exercised prayer, saying, Let us lift up our hearts with our hands to God in the heavens, Lam. 3.41. Of an excellent Prophet we read, that his life clave to the dust; but what followeth? it followeth● and his heart clave to God's testimonies, Psalm. 119.25.31. here David would be God's King, 〈◊〉 King: and as this was his practice, so this was his precept, waste upon the Lord, and hope in him, Psa. 37.7. Now, why hath God in his word and in the world, left us so many examples of this holy subject but for our imitation, and that we by them should learn to run this race of patience, and of a contented life in all changes.  

The Reasons.  
God knoweth the fittest time when to bestow his blessings upon us; and it is good reason, that he who giveth us all things freely, should take what time he thinketh best to give them in: for so shall they bring more benefit to us, and thanks to him. Secondly, it is the trial of our faith and patience: and therefore necessary that there should be some space of time between God's promises and our receiving of them, that patience may have her perfect work, and God, by faith, his deserved glory. Thirdly, God doth often put us off, not to put us by that we look for according to his ordinance in his word, I say, that we look for and he will give us, but to make us more ready for it, and more earnest about it, by making many prayers. Fourthly, the longer it is before the Lord perform his promises, the larger his mercies are when they come. When he prolongeth his seeding, he provideth a more plentiful harvest; and when he doth not presently give his gifts, he taketh the more time to tell out much, that he may give more liberally, and offer larger gifts.   

Uses.  
A reproose to those, 
Use 1.  who if they obtain not a thing when they would have it, and as they would have it● fall to shifting for it. They will wait upon God no longer, imagining that evil cometh from him, and no good, seeing he maketh so long tarrying, 2 King. 6.33. If he lay crosses upon them for a time, and troubles of some continuance, for a trial, they make more haste then good speed to shake them off by corrupt courses; and so deprive the Lord of that honour, which they should yield him in waiting for his help, and themselves of that comfort which he would give them together with his help.  
An admonition, 
Use 2.  when God delays our matters, and puts us off, to acquaint ourselves with the patience of the Saints, and that excellent fruit of hope which maketh not ashamed: for, these things are written for our learning, that we through patience, and comfort of the Scriptures, might have hope, Rom. 15.4. So shall we possess our soules● and keep all sound within: which advantage we lose, when we have neither power of our souls, nor command of ourselves, through a fever of distrusts, and impatient unsetling.  
Secondly, the Prophet will wait for God in righteousness, till he come unto him, that is, till by death he come unto him, and take him from baseness to glory. Where we learn to spend our short time well, 
Doct. 2.  and that there will be a time when God will come unto us, as a Father, to receive us, or as a judge, to account with us how we have lived here: job considered this, and therefore, both showing what he had done, and further testifying what he would do, he saith, All the days of my appointed time, I will wait, till my change come, job 14.14. His meaning is, that he would not be lead away from his attendance, though God now had fastened his arrows in him, and set him as a But to shoot at. The Prophet was very low brought, when with a crying voice he said, My soul fainteth for thy salvation; yet he forsook not the path of righteousness, but waited for God in his word: that is, in a good way waited for him, Psal. 119.81. The exhortation of our Saviour Christ is this; Let your loins be girded about, and your lights burning, Luk. 12.35. and it is as much as if he should have said; As they whose Garments are long, doing some business, or being on some journey, truss them up: so you that are Christians, and have so many impediments of Christian conversation to hinder you in good things, and to stay your course in good ways, cut short these worldly affections, and (girded with diligence) truss up the loins of your minds, abstaining from all things that may hinder you, either in your fight for Religion, as warriors, or in your passage to salvation, as wayfaring men, 2 Tim. 2.4. And as they that receive their Master, or wait for him in the evening, set up lights in the house, and have some in their hands at his coming home: so you that look for the Lord, when he will come to you, or when you shall remove to him, must wait for him continually, with store of faith in your hearts, and like plenty of good deeds in your lives, that you may have the praise and reward of good servants at his coming, Luk. 12.36.   

The Reasons are:  
Death itself, and the last judgement (both which shall most certainly be) do uncertainly, and will most suddenly come; and therefore we should always be ready, like wise Virgins, and true Christians, to meet our Bridegroom Christ, Mat. 25.6.7.13. Secondly, it is a fearful thing to live so as thou wouldst not be taken dying, or in such an estate, as thou wouldst not die in and be judged in: and therefore it is necessary, remembering that thou must die and be judged, so to settle thy conscience, and order thy conversation at all times, that at no time thou be found unready and undisposed to thy last end, by a carnal life: for such shall be sawn asunder, and have their portion with hypocrites, Mat. 24●51. Thirdly, if a wise Master will not deliver his money to his servants, but he will account with them for it; we may not think that so wise a Householder will deliver any talon of grace to his household-people, (the Merchants of so precious salvation) without account, Luk. 19.15.   

Uses.  
An admonition to all in authority, 
Use 1.  or in rooms of service about authority, to consider their fearful judgement, if they have not ministered well: for though Magistrates be called Gods, because they have God's place, and are called by God● name, yet they shall die as men, Psa. 82.6.7. their Stewardship will not continue always, and God will keep his audit with these earthly Gods, Luk. 16.1.2. They shall die; and after that cometh the judgement, Heb. 9.27. If (then) they have oppressed the poor man in his cause, at the entreaty, or upon the letter of a wealthy friend; if they have taken a reward to pervert judgement; if they have dishonoured God, who hath so highly honoured them. If the Lawyer, who is the living Landmark, that by a true opening of the case, should bind every man within the compass of his own title, set in the Landmark, and bound a man shorter in his true title than is cause, by deceitful pleading. If the Officer that is put in trust with dispatch of causes, and is the very hand by which the judge must reach from his seat of justice to a poor man his right, after he hath judged it, will keep it in his hands four, five days, or more without delivery, because he is not bribed for expedition, a covetousness which I●b never knew, who never caused the eyes of the Widow to fail, job 31.16. Let all these know (except they repent) that their Master will come in a day when they look not for him; and that for all these things God will bring them to judgement, Eccles. 11.9. Generally, all must learn (here) to redeem the time, and to bestow good hours well, Ephe. 5.16. for time must be accounted for: as how many days have been spent in vanity, and how few in God's service: how long time in sports, how little time (if any) in prayer: how weary of an hours hearing, and how little weary of a days play at Bowls, Tables, or Cards, wherein we do not redeem, but lose time. To recover which loss, we must (presently) break from this fellowship of the world, to have fellowship with the Saints; who number their days, not vainly to bestow them, but wisely to pass them in Christian duties, Psal. 90.12. Young men must remember their Creator young, Eccles. 12.1. And old men (because they be old) as they have most cause, so they should give most diligence to remember him: for young men may die quickly, and old men cannot live long.  
A reproof to the Atheists of our days, 
Use 2.  who think there is no day of account, or live as if there were none: of such Amos speaking, saith; They put far away the evil day, and approach to the seat of iniquity, Amos 6.3. Indeed they are (sometimes) encumbered with the horrors of conscience, and the sound of fear is in their ears: but against all these, Satan doth succour them, by teaching them to make out a power of blasphemies, and derisions both of heaven and hell, or to earth themselves in the canes of oblivion, that the judgement (to come) may not come into their minds. So far for the means that the Prophet will use for the performance of his song. The things he will perform in it, first as a private man, secondly as a public King, follow.    

I will walk in the uprightness of my heart, etc.  
THe matters which the Prophet meaneth to sing of, concern his private Court, and the public Kingdom: and these will he look unto as a private man, or as a public King. But in these words he speaketh further of his private behaviour, and showeth how he would carry himself privately in his own person; and therefore saith that he will walk; that is, converse, and carry himself: but how? in the uprightness of his heart: and where? in the midst of his house. He saith that he will walk, not as a Pharisee, in open places, to have praise of men, but as a true Israelite, in the close rooms of his heart, that God, who seeth in secret, may praise him. And he saith that he will do good, not dissemblingly abroad, when men may commend his doings, but privately in his house, and more privately, in his chamber, where he hath but a few witnesses. Also, that he will walk with an upright or sound heart, or heart wherein are no holes or clefis: where he compareth his heart to a Vessel, which (if it be close, whole, and sound) will preserve the liquor that is put into it; but being riven, and having 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 leak through hypocrisy, nor be full of the holes of shifts, and evasion from the truth, as the heart which is deceitful useth to be, and which (therefore) loseth quickly, by such unsoundness all integrity, and the very name of conscience. The sum of all is: The Prophet here promiseth, not only to look to the tackle of his heart, his actions in public place, that they be sound, but to the heart itself, that it be kept in good plight, and that the fountains be kept sweet, from which must issue such a river of solemn reformation to Church, and Commonwealth. Every one is ready to commend a strait body; but the Prophet undertaketh (here) to keep (that which is the commendation of a true Christian) an upright heart.  

Doct.  The doctrine from hence is; The seat of integrity is not in a man's words or countenance, but in his heart: as David's heart was, so was he: and we are truly that (and that only) that we are in heart and affection: neither are they truly godly (though outwardly professing godliness) whose Chambers, Cabins, and Closets, serve but for lurking holes, or places of retire for sin. The Prophet therefore solemnly promiseth, that the windows of his privatest life, and secretest heart shall be open to all that will desire to look into him for the integrity of those matters that he publicly dealeth in, professing, that if he do them not well his desire was, and labour shall be to do them better. And thus he will walks in the uprightness of his heart, knowing, that without such a soundness within, neither his actions, nor sayings could please the Lord. Therefore all semblance of conversation in the old Israelites, was but mere flattery, because their heart was not upright with God, neither were they faithful in his covenant, 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. 8●13. 21. He that came to the wedding dinner, and sat down with the wedding guests, was singled out to shame & torments perpetual, because he had not on a wedding garment; that is, was in body there, but not in affection there, Mat. 23.11.13. And did not judas speak as good words, and show as great works as the other Disciples did; yet the Devil having put treason into his heart, what good could be expected from him, even when he saluted and kissed his Master? joh. 13.2. Mat. 26.48. Ananias and Saphira shall lose the reward and thanks of their contribution, if Satan fill their hearts, and cause them to lie unto the holy Ghost. Act. 5.3.4.9. and so shall they, who counterfeit with their lips, but in their hearts lay up deceit, Pro. 26.24.  

The Reasons.  
Hypocrites seem to draw in the same yoke of sincerity with the Saints of God; yet because their heart is not upright, as the heart of the Saints is: they are as graves which appear not, and the men that walk over them perceive not, Luk 11.44. Or, if painting will serve and smoothing be enough, the carrion jezebel shall go for a beautiful and well-favoured creature, looking out at the window, 2 King. 9.30. and where outward works are sufficient, the veriest hypocrite and rankest Pharisee, shall pass for a most sufficient Christian. Secondly, it appeareth Psal. 119.1.2. verses, that sound happiness consisteth in a sound heart; and that it is not in the action done, or words spoken, that blessedness is to be found, but in the quality of these, when all is done sincerely, and spoken sound from a mind without guile, Psal. 15.2. Thirdly, the service of the hypocrite is as loathsome to God, as a Toad to man, (be his outward colour never so fresh, and work glorious) which would not be if integrity could be found in the external deed, that resteth in the heart, Luk. 16.15. The Pharisees would pray every where, with great devotion, and fast every week with great strictness, and blow a Trumpet to their liberality and alms deeds, that they might have testimony and receive the praise of zealous and good men from the world, yet the Lord had them in utter detestation: which could not have been, if there had been any true love in these things.   

Uses.  
A reproof to those, 
Use. 1.  who are (as one calleth Hypocrites) signs without the things signified, or Pots seething in their scum. Hos. 2.10. Good men care not, so good be done, who have the praise: but Hypocrites desire not so much to be doers of good, as to have glory for well doing: therefore saith the Tribe of Ephraim, Why were not we called? judg. 8.1. The godly abstain from evil, because it is evil and forbidden: the ungodly, if they forbear to do evil, do it for other ends; as because the world may know it, or he that taketh vengeance for evil works: the civil Magistrate, may hear of it, and so, it is like, they shall be punished with shame or stripes. Upright men, when they commit any sin, though never so secretly, are not without fear, because the Lord is privy to it, that knoweth the heart: but the hypocrite, so he may keep his credit with men, careth not to keep his sin too, and so feareth not God, but Man: or if his actions be strait, that M●n see● he cares not how crooked his heart is, that God sees, Psa. 51.4.  

Use 2.  An admonition above all things to look to the heart, when (either) we serve God, or do service one to another by love, Pro. 4.23. Of the wise builder it is said, that he digged deep, and laid the foundation on a Rock, Luk. 6.48. So of the sound hearted Christian it may be said, that knowing how much loose earth is in him, and that the heart is deceitful above all things, jer. 17.9. when he meaneth to do good duties to God and his Neighbour, he entereth far into himself, searching his heart, and bewailing his sin, that his building may be on a rock, and not on the sand: for he purgeth away the leaven of hypocrisi● that hath infected his nature, the loose and unfast earth of a hollow and false heart he casteth forth, and whatsoever may seem contrary and offensive to the work of sound repentance, he laboureth to be rid of in his entrance to reformation. The Hypocrite (contrarily) makes quick work, all his building is above ground, and he careth not how well he doth any thing, so he do some thing: he looketh not to his heart, that it be in order, but to his outward ways, that they may not shame him. If he lead a civil life, and partake of the word and Sacraments, he thinketh he hath done enough, and that he is a Christian good enough. But will a good builder, meeting with an ill foundation, build upon it? nay, will he not throw out all that shall endanger his foundation? And shall we lay a good work upon an unsound heart? To pray is a good action; but will we lay the good action of prayer upon the rubbish of an unclean soul to God, and uncharitable mind to our brother? To receive the Sacrament is a good work; but will we lay the good work of receiving it upon a foundation of malice, or spirit of bitterness, when we come together to eat of one bread, and to drink of one Cup? To hear the word is a good duty; but will we do the good duty of hearing with deceitful affections, when we make show to hear whatsoever the Lord will say unto us? will we not take h●ede how we hear? Let us (therefore) when we enter upon any good way, endeavour with an upright & sound heart, to proceed therein, else had it been better never to have entered or begun, seeing we have set no surer in the path of grace.  

Use 3.  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 (unfeignedly,) when we have done amiss, that we had, or could have done better, is imputed to us for uprightness. If sin hang on us, and we would fain cast it off: if we find unbelief, and would gladly have faith: if we be troubled with hardness, and would be softened: if we be humbled, because we cannot be humbled enough; and have great sorrow, because we cannot be sufficiently sorry for our many sins; let not our defects discourage us, but let this small measure of grace embolden us to enter before the throne of grace for a greater measure, which God will not deny to those that prepare their whole heart to seek him, though in a person, not cleansed according to the purification of the Sanctuary, 2 Chr. 30.19. and for perfection, the Lord looks not for it at our hands in this vail of frailty. The place followeth wherein the Prophet promiseth to walk in his uprightness.    

In the midst of mine house.  
THe place where the Prophet will rightly order his way, or uprightly walk, is his private house, or more private 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 he is abroad, where many eyes see him. Yea, he will do wisely in his chamber, as if he were upon the tribunal: and be godly at home, as if he stood in the temple. Here (also) by the midst of his house, he meaneth the privatest rooms of it, as his privie-chamber, or bedchamber: and even in these he promiseth to do nothing that shall be uncomely.  

Doct.  From whence this doctrine ariseth; That Christians should carry themselves in their houses, or alone by themselves, as if they were in open place. Many will pretend holiness, and profess honesty while the are over-looked by two good Tutors, Open-place, and Daylight; but (otherways) when they be private or alone, they give themselves to wantonness, to work all uncleaneness, even with greediness, Eph. 4.19. Then, because they are not under the eye of men, they persuade themselves that the Lord shall not see them, and that the God of jacob will not regard them, Psal. 94.7. and thus they flatter themselves in an evil way, while their iniquity is found worthy to be hated. job speaking of thieves, saith, that they dig through houses in the dark, making darkness the cover of their sin, job 24.16. So the eye of the Adulterer is said to wait for the twilight, making that kind of light, a kind of Bawd to his lewd life, vers. 15. And of the Murderer it is said, vers. 14. that he riseth early, or at break of day to kill the poor, making the morning as the shadow of death, wherein to murder the innocent. So they do that in darkness, that they would not dare to do in the light. But Christians will walk uprightly as well at break of day as at noonday, and upon their beds at night, as in open places before the Sun, and in the darkest twilight, as in the clearest day.  

The Reasons.  
God, who is holier, and mightier than all men seeth us every where; there is not a thought in our heart, nor a word in our tongue, but he knoweth it altogether, Psal. 139.2.4. And, our turning of devices shall be but as the Potter's clay, when we seek deep to hide our counsel from the Lord, Esa. 29.14.15. Now doth the righteous God, who knoweth the hearts and reins, Psal. 7.9. and, who will bring every work to judgement, with every secret thing, Eccles. 12.14. behold us; and shall we not care how he seeth us occupied? Doth the presence of a mortal man or woman (sometimes) bridle us from that we would do? and will we give the bridle to all manner wickedness, God looking on? Will a thief steal before him that he knoweth shall be his judge? and shall we not tremble to do evil in his sight who shall judge the world? Gen, 18.15. Secondly, it is plain Idolatry, more to fear Man, whose breath is in his nostrils, then to fear God, who is the Father of spirits, Esa. 51.12.13. and yet some, when they are in company with those whom they cannot but reverence for their calling and graces, of whom they desire to be well thought and spoken of, will make great show of a desire to do well themselves, and to bring their houses to good order, who (nevertheless) have no care (afterwards) either for their own persons, or their houses to do thereafter.   

Uses.  
A reproof to those, 
Vse●.  who if they do any thing well, do it in open places, and before men; that they may have praise for the same, Mat. 6.2.5. but in their houses, and when they are alone, they turn to their race, as the Horse rusheth to the battle, jer. 8.6. or, as we use to say, They are Angels abroad, and Devils at home: the Sabbath is profaned, God's fearful Name dishonoured, the wife and servants shamefully abused, no measure kept in chafing and fretting for every trifle, sometime without cause, sometime without show of cause. And this is an hypocrite in kind: by his fruits you shall know him, Math. 7.20.  
An instruction to beware of secret sins, 
Use 2.  that the closeness of the place do not embolden us to do that privately, that we would be ashamed should be brought before the face of men, and light of the Sun: for there is nothing covered that shall not be disclosed, nor hid, that shall not be known, Mat. 10.26. the scroll and register of our close sins shall be laid open before the Lord, and before the Angels, and before men. men's great places (perhaps) may privilege them for a while, yet at their death, the sting of Conscience, and worm of tormenting fear, will greatly work upon 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 sign and in a figure only, will now in speech and truth, be most shameful after their death, when that channel is raked into, and the filthiness of their secret sin is brought to light. David, God's own King, the author of this excellent Psalm, was not spared long after his sin, which is so much marked in Scripture, both by himself in the Psalms, and by him that wrote his Story. He went closely about it, and had (no doubt) men of secrecy and counsel, whom he used in it: when the woman was brought unto him, he had men (that could keep counsel) to bring her, 2 Sam. 11.4. and either he wrote himself, or had some trusty Secretary to write to joab. vers. 14. So all was done secretly and cunningly, no tongue did mutter of it, 2 Sam. 12.12. But the just God would not let matters so pass, and therefore sends a Messenger to him, one of a thousand, first, to round him in the ear, by a parable or dark speech, and then to tell him plainly and openly, what he had done, and that by a deed, so dishonourable in Gods great Servant, he had caused the enemies of the Lord of blaspheme, verse. 14. and after to prick him to repentance with the goad of the Lords severity, whom he had provoked so much by his abominable sin: then the whole matter came out by himself, and now the whole Church rings of his impious fault to this day.  
Now if they be reproved that closely do evil, 
Use 3.  how much more they, who with no bridle of shame, or common civility, can be held from acting those impieties, and doing that thing publicly in the sunshine, and at noonday, which others cannot, without blushing and the help of darkness do. And (then) what a Monster was Absolom, who spread a tent upon the top of his Father's Palace, and blushed not to go in to his Father: Concubines in the sight of all Israel? 2 Sam. 16 22. And what Monsters were the Sodomites, who declared their sins, and hid them not? Esa. 3.9. Though painted Tombs be spoken against, that is hypocrites, so resembled: yet better be a painted Tomb then a filthy Sink, foul without, and foul within. And may we not think that the five foolish Virgins were more tolerable than that great Whore, that sitteth upon many waters? Apoc. 17.4 5. Is it not better to have Lamps without store of Oil, then to have neither Lamps nor Oil; that is, neither means nor meaning to attend Christ? and better to do some good, then to profess all wickedness? and better to seem holy, than neither to seem, nor be? So much for those protestations that concern the Prophets own person: they which concern him, with others, follow.    

I will set no wicked thing before mine eyes.  
BEfore the Prophet had said that he would follow the good; 
Vers. 3.  here he saith, and makes faith for himself, that he will hate the evil, and not some evil, but all wickedness: for, not to set a thing before our eyes, is, in common speech, to l●ath it, or with dislike, to turn from it. And here we have the matter that he speaketh against, every wicked thing and object, by which it is carried to the heart, the eye. By wicked thing, or Beli●l, the Interpreters (some of them) understand the Man of Belial, or Man of wickedness; as if the Prophet should have said that he would not abide to look upon any such. But I take it to be meant of the thing that is nought, though with a reference to the person that is nought also: and so the Prophet's meaning is, that he will, when evil is in sight, turn away from it, as from carrion: for a man cannot rightly do justice, till he perfectly hate injustice, nor love the good, till he abhor the evil. Neither doth he say and promise for some evil, that he will be against it, but his challenge is to all evil, that his eyes should not behold it in any.  

Doct. 1.  From whence this point of doctrine may be gathered, that a true Christian must retrayne, not from some evils only, but from all wickedness. He must not set any evil thing before his eyes; or, if any such thing come in place, either not see it, or see it with grief. The Apostle james, showing that no corruption, in any manner, is to be fostered in Christians, biddeth them to lay apart all filthiness, jam. 1.21 not some, but all; nor some way, but by all means. The Apostle Paul goeth farther, who, writing to the Thessalonians, and to us in them, would have, and biddeth them to abstain from all evil, and appearance of evil, 1 Thes. 5.22. They that follow Christ, leave all to follow him, Luk. 18.28. And he that found the treasure, sold all to buy it. Mat. 13.44. And he that proveth Masteries, abstaineth from all things, 1 Cor. 9.25. Now what is it to leave all for Christ, but to abandon the world, and all worldly desires, that we may be Christ's? And what to sell all for salvation, but to give all in the bargain, that we may be saved? And what to abstain from all things, but to renounce all evil things, for the mastery and reward of life? Again, he that willeth us to cast off the old Man, willeth us to cast him off with his works, Eph. 4.22. Colos. 3.8.9. His works are sins, and to cast off all his works, is to cast off all sin: the like, Heb. 12.1. & 1 Pet. 2.1: for what is that that presseth down, but sin? and to cast away every pressing thing, is to refrain, not a few, or many, but all sins. And what doth Saint Peter mean by laying aside all maliciousness, and all guile, and dissimulation, but a resolving to lay away, not some iniquity, but every sin and iniquity?  

The Reasons.  
It is our calling and duty (as we are Christians) to please God in every commandment; and therefore it is against our Christian duty and vocation to offend God, by sin, in any. What Master will allow a Servant, who in some things shall serve him carefully, & in other some be careless of his commandments? and will our Master in heaven commend us, or discharge us, because we have done some things well, having offended and done wickedly in many? What though thou be no Thief, nor Murderer, nor Fornicator, nor Swearer, nor Drunkard; if thou break the Sabbath, thou hast grievously offended: for as one disease may bring death as well as many: so this one sin (unput off, and unrepented of) may damn thee as well as many sins may. Secondly, every sin is a dishonour to God: but we christian's are bound, not only to honour God, but to abstain from his dishonour; as it is the duty of good Subjects, not only to do the King reverence, but to do nothing to his reproach. Thirdly, God is of pure eyes, and cannot see evil; so saith the Prophet Habaccuk, Chap. 1.13. where he saith (simply) evil, and not (definitely) this, or that evil: as if he had said, God can see no evil; and therefore he must abstain from all evil, that will see God. No Lazar is more loathsome to Man, than sin is to him. A sore eye offends a sound eye; and much more an evil eye, Gods pure eyes. It is a true doctrine (therefore) that Christians must not think it enough to avoid some sins, except they abstain from all iniquity.   

Uses.  
An instruction to deal roundly both with small and great sins: 
Use 1.  with our good will we will not leave a weed in our Gardens. O that we had the like care and good will for the Garden of our hearts, to suffer no weed of sin to grow in it! A little deformity in our face troubles us; and should it not as much concern v●, when we perceive any little deformity in the face of our souls? Is not he that is Lord of the body, Lord of the spirit also? he hath paid for both, and will he not be glorified in both? 1 Cor. 6.20. That God may be thus glorified, consider to what sin, or special sins thou art most inclined by nature or education, and take the armour of God unto thee, for it or them. Men fortify where the battery is hottest, and where the enemy is most like to enter; & not where there is no assault, or fear by weakness. So do thou watch over thyself in that, or those corruptions of thy soul, in which Satan is most busy to force thy heart, and thou most ready to open unto him. That which is thy sin, spend time about it, and cry fie upon it, and not only upon Drunkenness, Whoredom, Blasphemy, when these are not thy sin●: Pride (perhaps) groweth in thee, perhaps Covetousness is thy sin, peradventure both: or if these be not thy special sins, (and yet who can say his heart is clean from these?) peradventure, Impatience, peradventure, Rage and Malice are, Here thy enemy assaileth thee, and here, and in these, thou must take thy armour against him, and provide for his coming.  

Use 2.  A reproof to those who put the Devil away in some sin● & yet bring him back, and make much of him in other sins. In Drunkenness (it may be) they can take heed of him, or in the sins of Whoredom, and raging blasphemy, but he Inneth, nay, dwelleth with them in Covetousness, Oppression, and Sacrilege; with Herod, they will hear their JOHNS in many things, Mark. 6.20. but not in the Herodias, of any beloved sin, nor in those things that shall offer to touch the quick of their sins, as in their brother's wife. Every one must have his peculiar sin, or Rimmon, that he must be spared for, 2 King. 5.18. and therefore some have a Rimmon of Drunkenness, some of Fornication, some of Pride, some of recusancy & the profane contempt of our assemblies to bow in: spare them for these, and they will hear you for other matters patiently and gladly, while you touch any other sin: but have we not read, how great a thing a little fire kindleth? jam. 3.5. Satan careth not how he possesseth us, whether by one sin, or by many, by Whoredom, or by Pride.  
A defence for those that make some 
Use. 3.  sound conscience of striving to some purity of body and mind by David's example here. Our Saviour saith, Ye shall be perfect, as your heavenly Father is perfect, Math. 5.48. His meaning is, though this cannot be, yet such you must strive to be; or to be in like manner, though not in the same measure, perfect. They that thus do, are nicknamed, Precise: but every Christian hath warrant, and receiveth commandment to be so precise. While we dwell in flesh, we shall be imperfect; but we must labour to be perfect● and we shall have corruption, but we must strive against it. No strife, no victories no victory, no Crown.  

Doct. 2.  The object: and that which carrieth wickedness to the heart, is here said to be the eye; not that it alone doth so, (for all the outward senses have their part and hand in this trespass) but because the eye is chief of the senses that so offend.  
From whence we learn, as to keep the heart (principally,) Pro. 4.23. so to watch over the senses that stream unto it, that they serve not the turn of sin. A Christian must keep his heart to God against his own eyes, and the treason (as I may say) of his outward senses. This made job to make a bargain with his eyes, job 31.1. as if he should bind them from seeing; that is, from seeing unlawfully, by some thing received. So when Christ our Saviour biddeth us to pluck out our right eye, and to cut off our right hand, Math. 5.29.30. his meaning is, that we should pluck out, and cut off the offence, not the member; as in the eye, the wantonness of seeing, and in the hand, the violence of doing: and so we should serve every member that offendeth, though it were our right eye, and our right hand, when they be weapons to sin, or fuel to the fire of that sin that is in our bodies: for if we will not be Adulterers, we must pull adultery out of the eye; that is, the eye must not be our Broker, nor drive the bargain between the heart and the sin that is so committed. If we would not be uncharitable, we must take away the occasion of it from the ear, and receive no false report: for, the easy care is a confederate with the lying tongue, when our neighbour is slandered. If we would not hurt our Neighbour, we must bind our hand to it good a bearing toward him: for when we strike hastily, the hand is the Murderer; that is, the instrument of murder, 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 keep the door of our lips, that our tongue may be peaceable: for when we give it liberty, it becometh Slanderers hireling. And if we would not sin by intemperance, and excess, we must not labour to please● our taste, nor to fill appetites eye with variety, but be careful to diet and sti●● it to that with is sufficient, keeping it low, that it riot not: for when it is made wanton with feeding too curiously and with too much niceness, it must needs prove a Glutton and Drunkard too.   

The Reasons.  
The outward senses are the Conduill of sin, not only by carrying from the heart, but by bringing to it. And therefore we must take heed, what they carry out, and what they bring in. Secondly, to offer our bodies to God, in the dialect of Saint Paul, Rom. 12.1. what is it, but by care and diligence, to give the bodily senses in the sacrifice of new life unto him? Thirdly, there could be no murder in act, if there were not an hand to kill: nor adultery in act, if there were not eyes to see, and ears to hear what is uncomely to be spoken, and wicked to be done: nor slander in act, if there were not a tongue to report, and itching ears to receive a wicked tale: nor Gluttony in act, or Drunkenness acted, if the sense of taste were as it should be, and not corrupt through lust; as it is in fleshly men.   

Uses.  
A reproof to those, 
Use 1.  who say there is no hurt in seeing, and that words are nothing, whereas vice hath a great entrance into the heart by these windows. But could the Apostle speak of eyes of adultery, 2 Pe●. 2.14. if there were no hurt in seeing? and if words were nothing, would chaste joseph have so carefully kept his ears under lock, from his Mistress' unchaste talk, Gen. 39.10. The body may cease to sin, for want of occasion, or through weakness: but the wanton eye, as it seldom wanteth occasion, so it ceaseth not to commit Adultery every where by unchaste and wanton looking, 2 Pet. 2.14. So when the body is innocent, the ear may become an Adulterer, and the tongue a Harlot, by reading, or hearing read some Love-booke, or Lovesongs, with the match whereof lust may soon be provoked, and wantonness take fire. Therefore the Prophet speaketh of the turning away of his eyes from vanity, Psal. 119.37. His meaning was not, that he would give his ears liberty, or lay no rains upon his hands and tongue; but that he would see that the scouts of the heart, the outward senses, should (all of them) be preserved from the poison of conspiracy with sin; knowing that where coun●ell is given to kill the King's Guard, there a devise is set to kill the King himself: for the outward senses are the Sentinels or Guard of the heart; if Satan can corrupt these, he will easily corrupt the heart itself, and take it, taking these. Achan & Achab saw by the eye what the heart rued jos. 7.21. & 1 King. 21.1.2. etc. And a judge, in matters, may use his ears, but must have 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 received, begetteth (oftentimes) an unknown error of corruption in the receivers, which, as a Clock in the pocket, though it be silent for a while, striketh at a fit hour. Besides, rewards (though not bribingly taken, yet taken where we have no calling to receive) hold the receivers captive to the giver, and so, as they cannot be their own men, but must see with other men's eyes; hear with other men's ears, and use other men's tongues in the justice of a matter. And therefore it concerneth Christian Magistrates, with Abraham to life up their hands to the God of heaven, against all those who shall seek thus to pin upon them a false sentence in a matter, with a mocking gift, Gen. 39.17. lest it be said that such have enriched Abraham, Gen. 14.22. for such P●●s have Needles points, and will (one day) prick the conscience in the vein of despair, with torments of second death. Men must learn (therefore) I mean men in authority, as to hate a bribe, so to suspect the enchantment of a gif●. And where justice must be the girdle of the reins, that must be observed, which our Saviour, sending the Tw●lue abroad, said unto them; Possess no m●ny in your girdles, lest justice hang too much of that side that the bag hangeth.  

Use 2.  A second use is, to show us that all the fault is not in the heart, when it becometh wicked and vicious: for (as one saith) the heart is a spring that hath not only spouts to send out, as a Conduit, but pipes of sense wherewith it is fed. And (therefore) as they gather ill that transfer all fault from the heart to the sensitive powers; as of Seeing, Hearing, Talking, Taste, and Handling; so they reason badly, who, because the heart is the life of these, and the fountain of motion to these, do (therefore) lay all blame upon the heart, for the corruption that these receive elsewhere, as from their original impurity, and the corrupt examples of Men. Also, as they reason not sufficiently, who (because bad fellowship draweth into sin) say, If I had never known such company, I had never known such sin: (for if their hearts had been good, the company could nor have been evil, that is evil to them:) so they reason ill, who (because ill company is not the whole, or principal cause of our error, but the heart, that is only evil continually, Gen. 6.5. hold, that it is no cause at all, & that the heart receiveth no impression of error from the stamp of lewd fellowship, 1. Cor. 15.33. So much for the Prophet's promises concerning himself: they which concern others, follow.    

I hate the works of them that fall away.  
THe promises that concern others now follow to be spoken of, the Prophet having spoken of those that concern himself. And these concern the wicked, in his hatred of them; and the good, in the favour that he will show unto them. In those that concern the wicked, he showeth what mind he beareth toward them, and what punishments he will lay upon them; which I cannot follow in their own order, but must follow in the Prophet's order, and as he speaketh of them. The first kind of wicked persons here spoken against, are Fallers away; concerning whom, the Prophet showeth that he hateth them, and that they shall not cleave to, or have protection from him. In the first, we may note the Prophet's affection, and the object: the affection is hatred, the object of his hatred is, not goodness, but sin; nor the person of the offender, but his falling away. So his meaning is, that he did not mislike slightly, but hate greatly all declining: and Decliners in good things.  

Doct. 1.  The point taught is: As the Prophet was affected against fallers away, so should we be against every sin, specially against the height of sin, and highest of sinners: that is, we should burn with wrath till sin be consumed as dross in the fire. And here we must hate the Flesh, that is, sin, and the garment spotted by it, Jude 23. So this Prophet maketh protestation, that he did hate the haters of God, not with superficial anger, but with deep indignation, and with an unfeigned hatred, Psal. 139.21.22. He hated those (also) that gave themselves to deceitful vanities, Psal. 31.6. and these he hated, not in their created good substance, but in their mis-create vain mind. The like we read, P●al. 26.5. where he is said to abhor that (which too many love too well) the assembly of evil persons, or that knot of fellowship in a town, that is combined in society against good Men and good things. Moses was so far gone in his zeal against Idolaters, that he forgot the Tables in his hand, and broke them, when he saw the Idolatrous Calf, Exod. 32.19. The Lord Precedent, Nehemiah, hating those who had so polluted the Sabbath with their Markets, and the Sanctuary with their wares, protested against them, that he would lay them by the heels, or (as the text saith) Lay hands upon them, if they did so again, Neh. 13.19.21. The same may be said of jehosophat, Asa, Hezekiah, josiah, and other reforming Kings: of Peter, Stephen, john, Barnabas, Paul, and other excellent men in the new T●●●ement. By all which it is plain that true Christians should, and will profess unfeigned hatred to those that fall away from the truth● and power of godliness: and it may be further proved by these reasons following. For, first, we must love where God loveth, and hate, where he hateth: but God hateth fallers away, yea, and all declinings from the path of truth, by a false belief, and the good way of righteousness by a corrupt life. Such (therefore) must be hated by us, not as they be men, but as they be such men, Pro. 8.13. Secondly, it is God's Commandment, by his Prophet Amos, that we seek good, and not evil, Amos 5.14. and that we love the good, and hate the evil, verse. 15. Thirdly, where we are not hot against sin, we are soon enticed to make peace with sin, when we should make war against it. So when we wax cold in hearing, and begin to cool in prayer, and yet neither abhor our coldness to hear, nor loath our blockish praying, we shall quickly be weary, and soon give over to hear and pray. Fourthly, we will not be reconciled easily, where we hate perfectly, as we are soon agreed, where we hate but little. Therefore that we may not be at one with sin, to which God is enemy, Hab. 1.13. and for which (without Christ) he will never be entreated, we must (no way) mince with sin, nor stand indifferent to fallers away.  

Uses.  

Use 2.  An instruction to be zealous in the cause of truth; so will we hate those that fall from it. The Apostle saith, it is good to love earnestly, and always, in a good thing, Gal. 4.18. the words are plain, and have this farther meaning, that our affection to truth and good ways, must not be cold, but earnest; nor for a fit earnest, but always 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 careful to do well from a good heart; or such as have a hot breath in good actions, and love fervently in good things, Tit. 2.14. The contrary to this is Lukewarmness, or indifferency in God's matters: but God doth threaten such halting Gospelers, that he will cast them out of his mouth, as a loathsome vomit, Apoc. 3.16 for Lukewarmness agreeth with God, as warm water doth with the stomach of a man: and he loveth not cold Suitors, but is found of those who seek him in the zeal of fire. Yet that we abuse not this fire, to the burning of the good, as well as of the bad, in our offending Neighbour, our zeal must begin and end where the word● beginneth and endeth. For that must be Moderator, and as that Pillar of cloud to our zeal, that we read of, Exod, 13.21. to order it: when that goeth, we must walk in our zeal, when that standeth, our zeal must stop: If the word, and farther than the word, condemneth our brother, we must not condemn him. Also, there must be no Pharisaical 〈◊〉 of Min● & Cummin, with the loss of better things in the law; as judgement, and mercy, and fidelity, Mat. ●3. 23. But our quiet, and unmedling Politics can abide no courage for the truth, and such will rather hate good men, than fallers away. Such we call peaceable men. and men of great charity, as if all that were otherways minded, were seditious persons, and persons which are enemies unto peace: but then should the excellentest men that ever were, and Christ himself be traduced for busy bodies, and no friends to quietness; look Exod. 32.19. Num. 25.8. Ez●. 9 3. Nehem. 13.15. 2 Pet. 2.7. joh. 2.15.  

Use 2.  A reproof to those, who though they accuse not sin, which is bad, not maintain it, which is worse, yet hate it not, as they would to see or hear their ●ather dishonoured. Some are so smooth and gentle in the pursuit of sin, that no sin can be so heinous, or error absurd, that shall not find some house of harbour in their mouth. Some will pretend an hatred of Papistry, and yet commend Papists to be honest men, and such as they know no evil by: who because they are no more hot, may expect that the Lord will plague them with heresy or profaneness before they go hence. A good warning to all men, specially to those men whom God hath called by their great places, to see Religion, and the power of godliness advanced among the common people. The works of such as fall away, they must pursue to punishment or reformation: they must not approve them in their Kinsmen, and rich Friends● nor wink at them in their servants, and children; nor spare to punish them, being found in their Mother's sons. Eli, for his sinful mildness, broke his neck, 1 Sam. 4.18. And if they be not so punished, that is, so as Eli was, who transgress as Eli did, let them beware that in Hell, the neck of their souls be not broken by Fiends there. But are there no pilate's now on the Bench, who are ready to lose Barrabas, and to condemn Christ? Are there not among persons in authority, some Merchants and Factors for the fifth Monarchy, that it may not go utterly into destruction? Are not fallers away winked at? are they called? nay, are they not still at great liberty in their houses of pleasure, eating and drinking, as if they carried no sin for their partaking with the sins of the Whore of Babylon? Do they not overflow as a River, and compass us as Bees, who wish little good to the breath of our nostrils, the Lords anointed among us: and who (again) thirst to set up Altar against Altar, with jeroboam, and to fill the Land with Idols? Are there not that (daily) depart from the house of David, with those false Israelites under Rehoboam, making them Priests contrary to the Law, and declining from the Lord, to set up Calves in Dan and Bethel? 1 King. 12.16.28.29. Are there not that revolt to Popery from our assemblies, even to this hour? and doth not the number of them increase yet more and more, who cleave to the jeroboam of Rome, whom we may (therefore) truly call fallers away? The consideration whereof should move you (
a The Lord Zouch then Precedent in the Marches of Wales.  Christian LORD) to strengthen your hand to the rooting out of such noisome weeds, growing in the Lord's field, and seeking to choke and overgrow the pure grain of Religion, that would (otherways) flourish among us. This Country is greatly diseased, and your Honour is the appointed Physician. It hath many sores running on it, and one of the chief is the making of Papists by Seminary men: for there is not a Papist made, but King JAMES adventureth a Subject: and Roc●s●●●ie (as a pernicious Gangrene) runs from joint to joint, from man to man, and will not stay (if it be not cured with your early assistance) till it have infected many sound members in this body of the Marches, wherein you are a principal and worthy member under his Maiesti●, the head. Therefore the Country comes to your Honour as to a Physician of account, for help in a case of so great infection and common fear, caused by the contagious growing of Papists, and rising of Papistical plague-sores upon men, who were lately of our fellowship, and are now departed from us to the Beliall of Italy. God hath promoted you to great Honour, and I doubt not but you have the wisdom which is of God. Now this wisdom requireth, and must have practice in the care of Religion, and in the care of justice. David was called the light of Israel, because at his fire they all lighted their candles, both of Religious knowledge, and of righteousness. The principal resident Light, upon the Table of this Country, is your Honour, (a borrowed Light I confess from the Sun of our Sovereign;) it must so shine (therefore) that it may give light to all that are in this large house of the Marches. And here I beseech you, with that notable Lord Precedent, Nehemiah, to see that God● Sabbaths be kept in the Province, and that fallers away be observed and watched, that they increase not by infection. At least do what you can herein, and what law will permit, (as you well do already) and God will be with you in the deed and will. And for the cause of justice, in the punishment of offenders, your Honour, and the Rest in Commission with You, must be men of courage, hating that which is evil, with a perfect hatred. Herein Ye must not honour yourselves, but seek the honour which is of God, doing justice out of the love of justice, and hatred of wrong. You must not be indifferent to offenders, but haters of iniquity, though the wicked hate you for it: for God will love you, and what can man's hatred do where God loveth? And so I come to my second note, the object of your hatred.  
The matter of the Prophet's hatred (as was said) is not virtue or godliness, but (generally) sin, and (more particularly) all declining from God. He abhorred the plague, and pitied their cases that were infected by it. 
Doct. 2.  From whence I gather, that in the affection of hatred, the person of man should not be the object or thing hated, but the sin of the person. So this same Prophet hated, but whom? God's enemies, not his enemies; or God's enemies perfectly, and his own in part. And Psal. 69.6. he speaketh of the rebukes that fell upon him, no doubt because himself was a rebuker: but whom rebuked he, and whose faults? theirs who rebuked the Lord, theirs he rebuked, and to them he was enemy. So Christ was angry, and yet mourned, Mark. 3.5. that is, he was angry with sin, and mourned for those that sinned. As (therefore) in justice there must be mercy; so in hating there must be love: for we must hate the sin, and love the creature. In every sinner, there is a man, and a transgressing man: and we must love the man, and hate the transgressor. The man God made; but the Devil made the sinful man: therefore we must love the creature that God made, as we must hate his sin which (not God) but the Devil is author of.  
The reasons of the doctrine: As we must pity where God is pitiful, so we must be angry where God is offended. But it is not the substance that he made, which displeaseth him, but the evil quality which he cannot abide, that is his grief. The same must vex us (therefore) that grieveth him, and we must be so moved with offences, as, in the mean while, we be troubled that a Brother hath so offended: and as the good Physician may love his Patient, and yet minister sharply to his disease: so he that is his Brother's Christian Physician, may, in love to his Brother, spare his Brother that hath offended, and yet deal roughly with the offender's sin. Secondly, the person in his substance, is God's creature. Now all that God maketh is good, Gen. 1.31. and nothing is to be hated that good is.   

Uses.  
An instruction to those, 
Use 1.  who have an overflowing of the gall of anger in them, to spend it upon the faults, and not the person of their offending brother. The hypocrite will pull out his brother's eye, instead of pulling out the mo●e that is in his brother's eye, Luk. 6.42. and they that are zealous amiss, commend that in a friend, that they condemn highly in an enemy, and that which is a great sin in another man, is no sin in their Kinsman. These accept the persons of men, not regarding so much the matter which they love or hate, as the person of the man that is loved or hated. But the good Christian loveth always for good matter, and hateth for bad things, reproving sin, as principally in himself; so secondarily in these who are nearest and dearest unto him; as Christ sharply reproved Peter, Mat. 16.23. If he be angry, it is with himself for sin, or for sin in others. If he be displeased, it is because God is displeased: and if he burn, he is offended because the law is broken. And therefore he loveth good, and hateth evil, wheresoever, and in whomsoever; loving a good thing in his most professed enemy, and hating an evil thing in his most assured friend.  

Use 2.  A reproof to those who feed anger with the blood of their Christian brother, in whom, all that they respect is, what he is to them, not regarding how dear he is to God. So Joseph's brethren were mortally out with their good brother, and had almost quenched their fierce wrath with his last drop of blood, Gen. 37.20. and Cain's murderous anger against an innocent man, arose from hence, 
Heb. 11.4.  because he offered to God a greater, that is, better accepted sacrifice then his brother did, by which he obtained testimony that he was righteous, Gen. 4.4.5. Examples in this kind are innumerable, registered in Scripture, and in the monuments of later and our own times. All which show that the nature of the wicked is to turn anger upon the person or goodness of their godly brother, which should be held in from these, and let go at sin in themselves and others, to practise there. So much for the Prophet's first affection against fallers away: the second followeth.    

They shall not cleave unto me.  
IN these words the Prophet protesteth his hatred of fallers away in a second effect: Their work● shall not cleave to him; that is, they shall have no countenance from him, nor protection under him: where his further meaning is, that their evil shall not be in his soul, nor their persons in his Court or Kingdom: and that (therefore) he would avoid them as poyson● to the fountain of good discipline in a house; and (as plaguy persons) lodge them without the host of God's sound people, in their graves or in prison, where they shall not be able to spread their infection as they might, either living or at liberty.  

Doct. 1.  This is the Prophet's meaning, where, in his example, all may learn that have the charge of others, to take heed how they give hire or countenance to any under them, who are corrupt in Religion, or manners: where they must provide, and be careful that they be the servants of God, who shall be their servants, and be religious in God's house, who would have countenance in theirs; and that they have grace in their hearts, and a good conscience in their ways, that shall serve them. But I shall have fitter occasion when I come to the sixth verse, to speak more, and more fitly to this purpose. Adam must not keep a Martherer in his house, Gen. 4 14. And Abraham must cast out Ishmael, a Mocker, Gen. 21.10. And josua must put out of the host. and put to death Aca●, an execrable sinner, jos. 7.25.26. And David (here) will neither have wicked persons, nor taletellers, nor proud persons, nor liars, nor men of big-lookes, and little grace, nor deceivers, nor slanderers, to serve him, they shall not clean to the house where he is Master, nor live in the Realm where he is King.  

The Reasons.  
Such are as pitch, that defileth those who touch it, and cleaveth to those whom it toucheth. Or, they are as Leprous persons among the whole, and as contagious persons among the sound: and than who will suffer them that would not have the sound corrupted, and the good made nought? Secondly, so much as we are joined to God, we must be parted from sinners; and so much place as God hath in us, so little countenance we must give to sin. If (then) we will have God to dwell with us, we must put the ungodly from us; and if we will stick to him, we must break from them.  
The use reproveth those Protestant Masters, 
Use 1.  who keep in their houses a medley of Servants, of all sorts: for some shall be Protestants, some Papists, some Atheists and Neuters, some Swearers, some Drinkers & Swaggerers, and some such as those four hundred men of Esau, who came against jacob, deriders of Religion and decliners from it, Gen. 33.1. These do not promise for their followers, as David did for his; nor for their train of serving-men, as he did for those that should serve him, that none shall have their badge, and wear their cloth, that will not cleave to God in the badge of his truth, and livery cloth of his holiness, keeping his Sabbaths', and reverencing his Sanctuary, being religious to him, and charitable to their neighbour.  

Use 2.  Here (also) are condemned all links and tiings in Marriage between Protestants-sonnes and Papists-daughters, being Papists for some portion of money or piece of land. For how can these but countenance false Religion, when they will be hired for a matter of nothing to marry with it? When Protestants will match with the devils Daughter for a portion, and he content that the Devil shall be their Father-in-lawe for a little money? So much for the Prophet's protestation concerning fallers away: his protestations concerning other wicked persons follow.    

A froward heart shall depart from me, 
Vers. 4.  etc.  
IN the second verse before, the Prophet had said that he would have an upright heart: here he promiseth to bid avant to a froward and evil; that is, to a crooked and sinful heart, neither nourishing it in himself, nor suffering it in others. In the third verse, he showed how he would, & how Christians should proceed against fallers away: here he showeth how he will deal with those, who (though they fall not away) yet misbehave themselves in their way, or seeming religious, are profane. By a froward heart, therefore we must understand not a testy and angry, but (more generally) a proud and stubborn heart, that will not submit to God, nor be taught of him: and by an evil heart, an evil counseling heart, or a heart evil in opinion and purpose. And where (speaking of a froward heart) he saith it shall depart from him, his meaning is, that he will not abide it in himself, nor bear with it in others. And where he saith he will know no evil, his meaning is, that he will not allow it with any knowledge of approbation, as God knoweth the way of the righteous, Psa. 1.6. that is, alloweth of it; but with a knowledge of much dislike, abhor it, as God knoweth the wicked afar off, that is, greatly contemneth them: for we must not think that he would be grossly ignorant of the evil ways of his people, and not observe them unto punishment, as he would note the good, to reward them: but in that he saith, he would chase away a froward heart; and know no evil, it is manifest that he would look into matters with his own eyes, & mark what is done by his own knowledge. So we have the meaning of this verse. From whence (and because the Prophet could not (thus) abandon the froward heart, nor dislike the evil, except he had so set his watch of sight and hearing, that the knowledge and report of things, might come directly to himself, and truly, as they were done and passed: for what man knoweth the heart of man but by the outward ways of it, and by observing those ways? 
Doct. ) we learn that it is the duty of a good Ruler, to restrain offenders with his own eye, Pro. 20.8. His looks must be terrible to them, and with his eyes he must follow them; to cut them off, or to cast them off, if they will not be amended. Therefore Solomon, speaking to Overseers, saith; Be diligent to know the estate of thy Flock, and take heed to thy Herds, Pro. 27.23. The speech is taken, by similitude, from watchful Shepherds, who look to their Flock, and to every head in it, in their own persons, and not by Deputies. And thus David himself walked in the simplicity of his heart, Psal. 78.72. job carried so resident an eye o●er Vagabonds and vile persons in his time, that he compelled them to fly into the dark, desolate, and waste Wilderness, job. 30.3. He made them to hide their heads, so that they dwelled in the clefs of Rivers, and in the holes of the earth, verse. 6. Neither did he thus proceed only against those that were young, and wanted experience or beggarly, and lacked power; but he broke the jaws of the unrighteous, of what estate or time soever, and plucked the prey out of his teeth, job. 29.17. Great men (therefore) must think themselves to be set up of the Lord, in places of power, to govern such places with their own eye, and not to set over the charge to Cuza●s, with the careless Minister of souls.  

The Reasons.  
They that prevent not evil in others, having the Sword committed to them for that work, make themselves guilty before the Lord of that evil, unredressed, as if themselves had done it, 1 King. 20.42. All sins, not punished by them, where they may and should punish, are their own sins, and sins which they put upon their own account to reckon for. Secondly, from whence cometh this huge host of sin that hath over run the land as a Conqueror, but from hence, that Magistrates have multiplied offenders by cruel impunity, and by not looking into matters? for, as justice exalteth a Nation, Pro. 14.34. so lack of justice must needs bring it low. thirdly, good Rulers are for the praise of the righteous, and punishment of evil doers, 1 Pet. 2.14. but how can they reward the good, and punish the evil, defend the innocency of the meanest, and censure the wickedness of the mightiest, if they know not, neither care (unpartially) to know who be good, and who evil, who innocent, and who offenders?   

Uses.  
A reproof to those, 
Use 1.  who eye the best and most harmless, in malice, to pick quarrels to them; and set an eye upon the worst, in way of liking to give countenance to them. A thing commonly seen, and much to be lamented in many great Families, and Courts of justice, where they that should drive out of the Country, Drunkards, Blasphemers, and such like notorious offenders, suffer them to roost, and make their nests in their own houses, feed them at their own Tables, and (because they can play, jest, game, and make fools of themselves and others) use them as their familiar companions: and from hence do such herds of evil doers, and droves of beast's multiply in the Kingdom. Besides, the Magistrates ears (oftentimes) are so enchanted with flattery, and their eyes dazzled with the brightness of some golden gift, that they cannot see, neither are willing to hear of those foul matters that the whole Country doth uphold, and cry out of.  

Use 2.  An instruction to all inferiors, if they would stand before their Governors with credit & good acceptation, to stand against the corruption that is in themselves, and the common vices that are in others: for so shall they find Christian Magistracy comfortable, and not terrible unto them; and Christian Governors like mild showers of rain to refresh them, and not as raging tempests to quell them; and the powers ordained of God, as shields for their defence, and not as swords prepared for their destruction. O (then) wouldst thou be without fear of the power? do well, so shalt thou have praise of the same, Rom. 13.3. wouldst thou have defence from the Magistrate? be innocent, that he may defend thee. wouldst thou live with good Subjects? be no malefactor to death, that thou mayst live. Give not thyself to Riot and quaffing, and garishnes, and sinfulness, and Whoredom, and execrable Swearing, and impious Sabbath-breaking, and other enormities, so little feared, and so much committed, if thou wouldst have the reward of good, and avoid the punishment of evil. For the Magistrate is bound in the chain of his high calling to be unpartial in his judgement, as God is no respecter of persons in judgement, and to give to every one according to the equity of his cause, and not the quality of his estate: and for this he is armed with God's authority, that the Majesty of his glory might shine forth in the execution of justice, which is God's delight. justice and just men do help to advance a Nation; and therefore just men and justice must be made of in the Nation. So on the contrary, sinners and sin bring great shame to a people; and therefore sin and sinners should be disgraced among the people. If (then) thou wilt cut thyself off from God by dangerous Popery and rebellious wickedness, ho● can the Magistrate do less than cut thee off from men, by the Sword, which he must not bear in vain? A Cananite may not be spared: if (then) thou be a Popish Cananite, the Magistrate may not spare thee. A murderer must not live: if (then) thou shed man's blood, by man, that is, by the Magistrate, must thy blood be shed again? The wicked must be rooted out: if (then) thou dost wickedly, thy root must wither. Swearing, that is, cursed and odious Swearing, and Drunkenness, and Whoredom, must be punished, and God will require the sparing of such at his Magistrates hands if they be not punished: if (then) thou be any of these, or all of these, repent, or expect thy deserved punishment here, or in hell. The like may be spoken of other evils, and evil doers.  
But here the Prophet speaketh of a froward, that is, sinful or perverse heart, because, when men do evil, they (commonly) do so by the wickedness of the heart. 
Doct. 2.  From whence this doctrine may be gathered, that the Fountain and root of sin is in the corruption of the soul, which we call the heart that is evil from our youth, Gen. 8.21. For the heart is not here taken for that fleshly part that is in the middle of the body, which we call the Fountain of vital blood, but for the soul in the corruption of it, or faculties corrupted. And so our Saviour is to be understood, when he saith, that out of the heart, that is, out of the powers of the heart corrupted, proceed evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders, Mat. 15.19. for all these spawn in the heart. Lust in the heart begetteth; and the heart by lust beareth, and bringeth to form and shape all these filthy sins. It is a proverb of Salomon's, that the heart imagigineth destruction, and the lips speak mischief, Pro. 24.2. For of the abundance of the heart (saith our Saviour) the mouth speaketh, Mat. 12.34. I may add further, the eye seeth, the ear heareth, the palate tasteth, the foot walketh, the hand worketh: therefore saith the Wise King, Keep thy heart with all diligence, as with many locks: for thereout proceed the actions of life; to wit, by good regard, but of death by negligence without regard, Pro. 4.23. Other things may occasion sin, but our heart's cause it. joseph saw as well as David, and with more opportunity, but joseph looked to his heart: David (in part regenerate) neglected it: therefore joseph, though tempted by the tongue and ear, had a good issue of his temptation; David, in a like temptation, not considering his weakness, and careless of his heart, was foiled, and did yield. Now if an unregenerate heart in one truly renewed, did so soon and dangerously yield to evil, what may the best judge of his heart at this day? and how will it riot, if he do not set a guard of diligence about it, and keep it under many tutor? But not to speak of a froward heart, in which sin is Crowned King, and ruleth by sundry lusts; what shall we say of a heart, such as David had, how quickly may (even that) for the corruption dwelling in it, be alured to wickedness, in the best, if it be not watched? And then how true is it, that though the occasion of evil may come from others, yet the cause of evil is all in ourselves?   

The Reasons.  
First, if we speak of actual sin, the root of it is in the soul, as the branches of it are in the outward parts: for there is no sin actual, but the will is in it. Now the body is not the seat of our will, but our reasonable soul, which is said to have in it two principal faculties, the will and understanding. Secondly, the heart doth carry with it, every way, all our outward senses, and (as the Heathen man could say) it is not the eye that seeth, but the heart; nor the ear that heareth, but the heart: and so of the other senses; which doth further appear: For let there be great sounds and much noise in a place, yet if our heart be earnestly set upon some other matter, our ears that attend the heart, neither hear the sound, nor listen to the noise: yea, sometime we stumble in the plain ground, and our feet fail us in fair places, because our feet are carried with our hearts that mind some other matter. Thirdly, it is the heart that maketh or marreth all our actions; which proveth that the Fountain of goodness or vice is in the heart, and the stream of them in the outward senses: for as the heart is in an action, so it is accepted both of God and man. Give a small thing with a good heart, and it is well taken; but offer a better thing unwillingly, and it is not regarded: and wherefore not regarded? but because, not the gift, but the mind of the giver is wont to be considered. So a man may leave a sin, and not be innocent: for example; he may refrain Adultery, and yet be an Adulterer; and forbear to steal, and yet be a Thief: for the heart may love Adultery, though the body be clean; and a Thief (without the hatred of theft) not dare to rob, lest the law proceed against him. Shame, or want of opportunity may make an Adulterer in heart, no Adulterer in act; and fear of the law may keep a Thief true, when his heart, before God, and by the verdict of his own conscience, is a shameless Thief.   

Uses.  

Use 1.  This may serve to humble us, seeing the cause of all sin is in ourselves, and cannot be laid upon any other. It is our own heart that causeth us to sin, while, through the corruption that is in it, it yieldeth to the suggestions of Satan, to the persuasions of evil men, and to the treason of our own flesh: for if this corruption were not in us, no temptation could overcome us, and we should overcome evil through goodness. Christ was void and free from sin, therefore Satan in temptation could do nothing against him, joh. 14.30. no, nor yet against our first Father, till his heart was corrupted through unbelief. We use to say, Woe be to such a Man and to such a Woman, that ever I knew them; for if I had never known them, I had never known woe. Indeed evil fellowship is a strong occasion of falling, & in company we meet with great temptations, (which should make us to take good heed what company we adventure upon:) yet our own corruption is it that maketh us to be overcome with evil, and by means of it, the evil examples of Men do wound us to a following in badness: and therefore the cause of sin is still in ourselves, because our own heart, that is, (the corruption in it) hath deceived us.  

Use 2.  A reproof to those who content themselves to have done some good outwardly, and outwardly to have left some evil undone, and yet never care to plant true goodness in the heart, or to purge it from evil; which is as foolish a part. as if one, desiring to have all weeds taken out of his Garden, should cut the tops only, and let the root grow: or, willing to have wholesome herbs and flowers, should only plant the leaves of them, & neither the root nor slips. So to top the weeds of sin, and to leave the root of them growing in the heart; and to plant some leaves of goodness (that may show for a day or two) and not the root, or some part thereof, what folly is it, intending to have and preserve (well cleansed from ●inne, and stored with grace) the fair Garden of a pure and clean heart? The Prophet therefore here, and Psal. 51.10. when he meant to have the outward conversation reform, beginneth with the heart; as they who desire to have sweet and wholesome water, begin at the spring: which should move us, with our first care, to look to our heart, that the spring of our actions be clean and holy, the rather because it is in us by nature so deceitful and foul, jer. 17.9. or as a filthy Garment, that must be washed thoroughly, as it were in many waters, Psal. 51.2. before it will be clean in part, and some way get out of corruption. Also, seeing the heart in man is as a rotten garment past mending, what care should there be of putting it off, praying GOD to give us a new heart, and to take the old from us? Ezech. 30.26. That which remaineth in this verse, is the Prophets undertaking for himself, that he will know none evil. He had said before in the second verse, that he would walk in the right and perfect way; and that (therefore) he would put from him all such as perverted their way, or turned aside by crooked ways, Psa. 125.5. Here he saith that he will know; that is, approve or avow none such, neither communicate unto them or bestow upon them any honours under him: but seeing that God had authorized him, and that God was in him, he would highly dislike sin, as in himself specially, so zealously in others. Neither would he put Offices (as it were sta●es) into the hands of wicked Magistrates of strike with, knowing that a wicked bud will quickly shoot out by so dangerous a Sunshine of favour and countenance from the Throne of the King, and by the abuse of supreme greatness so ill employed, prove fruitful of all bad behaviour.  

Doct. 3.  The point and doctrine from hence is; It is not enough for Magistrates and other public persons, to live well, and to hate to sin grossly themselves, except (as men careful to do that that belongeth to their places) they will know no evil; that is, approve no gross sin or evil life in others. We must look to ourselves, as we be Christians, but (if we have rooms in the Commonwealth, or have the charge of a family) our care must be for others. In this case we must not do only what appertaineth to us, as we are Christians, but consider what we ought to do in this or that calling wherein God hath placed us, as men that have more than ourselves to answer for. This is significantly noted by the comparison of a head, as Num. 1.4. where such public persons are called heads. For hereby they are taught, that they are called by that name, not so much because they are placed uppermost in the body, as the head, as that they are placed there with ears, to hear what is good and fitting, with smelling and tasting to choose what is wholesome, and with the tongue to show what will help or may hurt that body: but (specially) with eyes to see afar off which way the foot should walk, the stomach be relieved, the body in some good sort maintained, and every member so provided for, that the whole (both head and members) may long continue. And this doth Almighty God require of the heads of Lands and Nations, that is, that in the midst of dangers, and height of sin, they look not abroad with drowsy eyes, but (as men perfectly awaked) see what is coming towards them, and (withdrawing themselves from peril) withdraw their people also. Eli himself was a good man, but his own goodness could not save him from breaking his neck, seeing he suffered his sons to be wicked. 1 Sam. 2.29.30.31. & 4.18. David was carnally tender of Ab●alom, and would not displease Adonijah, but what came of it, his story showeth, 2 Sam. 15.13.14. and 1 King. 1.5.6.  
The reasons of the doctrine are: Magistrates are to see to themselves, and to look to others: they must have conscience to order themselves, and they have the Sword to pull in others: therefore it is not enough that they live civilly and religiously● except they provide that the people under them lead a civil and religious life. josua (as we heard) would not alone be no Idolater; but as he himself would serve no Idols, so his house shall serve the Lord, jes. 24.15. He that useth not his authority to restrain from evil, giveth leave by it, and power with it, to do evil: for he assisteth the wicked man, lending him his hand, and doth the wicked deed, because his power doth it. Secondly, in actions that depend upon us, and be in our power, there is small difference between the doing of them, and suffering them to be done, save that (sometimes) he may have more fault that permitteth evil, than he that doth it: for he that doth it, may be moved to it by some temptation of benefit or sudden desire; but he that suffereth it (when he knoweth it) if he be a great Commander, receiveth discredit by it in his place of Honour, and hurt in the people which he governeth, who from the bad air of so corrupt an example, may draw in a very dangerous infection. The one doth it with intended profit, the other suffereth it with apparent hurt; and who hath the greater sin? Thirdly, a Nurse that taketh the charge of a young child, is not excused though she look to herself, if she neglect the child. Neither is the Master of a School faultless, though he go to his own Book, if he apply not his Scholars. So Magistrates, being Nurses of God's people, bear a great sin before God, if they feed themselves with case, and feed not the people with their government: and evil Tutors that mind themselves only, and not the people, as it were Scholars, that are under their rod, in the School of policy, cannot be innocent.   

Uses.  

Use 1.  An instruction to those who have places, so to watch in those places over those, both for their sincerity in Religion, and manner or life, whom they take charge of, that they may be, neither in points of faith impious, nor in behaviour profane: for though themselves be never so eminent and praiseworthy for sanctity and righteousness, yet all is nothing, if they make not those whom they rule to savour thereof, under the sweet perfume of their government. If a blessing be upon them, it must, like Aaron's precious Ointment, drop from the beard to the skirts of their clothing, that the low Valleys may have the benefit of that fruitful rain that falleth upon the Mountains. Psal. 133.2.3. The people which God hath subdued unto them, they must acknowledge to be the Field wherein the Lord hath bestowed them, to the end that they might labour to make it like the Paradise of God, full of chosen plants, and free from all weeds and rubbish of sin. They must (therefore) plant it, and prune it, and water it, and hedge it, and carefully dress it, that it may be beautiful to God, and comfortable to man, rejoicing God and man..  
A reproof to those public persons 
Use 2.  who (even) tempt unto sin by giving countenance and matter to notorious offenders, and when they should imitate the Highest, whose soul delighteth not in the death of a sinner, but that he may turn, and be saved, put on corrupt affections, either of soothing men in their sins, or of winking at faults in pernicious sinners. Also, here we have a confutation of that speech, which seemeth to give commendation of sufficiency to public persons; because they are good private men, though naughty commonwealths men, and Churchmen, living as a body divided from the public body, and public good: for we shall many times hear such speeches as these concerning the Magistrate; as that he is a good gentle man, and one that keepeth a good house: and concerning the Minister● that he is an honest man, and liveth well● and yet the one punisheth no faults as a Magistrate, neither doth the other teach diligently, or at all, as a Minister. But as it will not discharge him that hath the charge of the Chamber, Kitchen, or Stable in a Nobleman's house, to busy himself in other matters, and to neglect the duties of his proper place: So to show some zeal in the common duties of our Christian places, will not acquit us before God, if we be not sufficient, or be careless, if we be sufficient, in the discharge of our particular callings. We must know no evil; or if we know any, the Minister must reprove it, and the Magistrate punish it, and he that hath charge in a family, proceed against it. A fault (then) in Ministers, who daub the sins of a Parish with the untempred mortar of flattery, and of saying all is well, where nothing is well, Ezech. 13.10. A fault in doting Fathers, and cockering Mothers, who are not displeased with sin in their tender children, whom they carnally love, that is, honour above God. A fault in Magistrates and Overseers, who, rather by ungodly indulgence give men authority to do evil, then restrain evil with timely discipline. And a fault in all Men, who, instead of reproving sin in their Neighbours and brother, set them on by an uncharitable delight to see them to do evil. For as Cham saw his Father's nakedness with pleasure, Gen. 9.22. so they behold their their brethren's naughtiness with joy: yea, they are so pleased with sin in others, that they laugh till they be sore with laughing, to perceive men to break the Commandments of God, to discourse filthily in common talk, and to run riot into all manner sin, with greadynesse, foaming out their owne-shame, jude. 13. which, what is it else, but to profess that they are glad to see, and help forward the perdition of their brother, to whom they should wish salvation in Christ?  
But the Prophet will know no evil in himself, as he will not allow any evil in others. And so, as he vowed in the verse before to do no evil, so in this he protesteth with an affection answerable to his outward practice, that his heart should like no evil. 
Doct. 4.  From whence the doctrine is: As we outwardly leave sin, so 〈◊〉 heart we must abhor it, if we will be innocent. Many (outwardly) forbear a thing, who (inwardly) affect and love that thing. In such, sin is rather restrained then mortified, as in the faithful, Rom. 8.13. For, hope of benefit, or fear of punishment may make men to leave some enormity without true mortification, or some by-respect may restrain it. A●imelechs adultery was kept in of God, but not vanquished, Gen. 20.6. And Ham●n, full of wrath, without conscience of being wroth, refrained himself in a policy, Hest. 5.10. And many have abstained from evil, when their heart hath been set upon mischief.   

The Reasons.  
As in good things, the will is taken for the deed, and what we would be, that we are by acceptation: so in evil, not somuch what we do, as what we have a mind to do, is respected by God. Secondly, he that is restrained from evil, ●s not innocent; but he that will not offend, though he might, may be accounted righteous: for the mind is the trespasser, the tongue and hands are but instruments. Thirdly, the veriest hypocrite may (outwardly) leave that sin, which in heart he is commanded of: and there is nothing more ordinary (what if I had said general?) then to seem religious, and to be a worldling, and to profess Religion, and to mind earthly things.   

Uses.  
An admonition, 
Use 1.  in leaving of sin, not only to take the evil of it out of our hands, but the love of it out of our hearts: for what we love not to do, that we will do unwillingly, though we do it necessarily. If we love goodness, we will do good gladly, and evil against our wills: but if we love to do evil, we may forbear it for purposes, but will not forego it for any thing. The children of God find such a strife in them between regeneration and unregeneration, as was between jacob and Esau in their Mother's womb, Gen. 25.22. And why such a strife? but because the good which they would do, they cannot do, and because they do the evil which they would not, Rom. 7.19. For they commit evil unwillingly, and though, when it is conceived, they bring it forth necessarily, yet they bear such an enemy's heart unto it, that they would smother it if they could, while it is yet young in thought and conception; or, because they cannot so do, destroy it in the birth, and before it be grown by custom of sinning, to a habit of wickedness. The cause is, the will, so far forth as it is regenerate, resisteth and draweth back: yea, when the natural man is thrust forward unto evil by the sin dwelling in him, the spiritual man, revived by the holy Ghost in part, meets with divers contrary winds against that Bark of his, under sail, striving in him to destroy the good work of regenerate conscience. And from hence cometh that war of lust that the Apostle speaketh of, Gal. 5.17. which he calleth the lusting of the flesh against the spirit, and the like lusting of the spirit against it. They that meet with no such spiritual throws in the travel of new birth, are still in their filthiness, as it were old nature, and do still love sin, though sometime, and for some causes, they do not practise it by open sinfulness.  
A comfort to those who dislike the evil which they do, 
Use 2.  for they are nearer to innocency than they who either would sin, but cannot or can & would, but dare not, lest they should suffer discredit or punishment. And, which is better, to sin greedily and willingly, or of infirmity, and partly against our will? God's children mislike sin, as it is sin, yea, though by nature they be inclined to it: and because sin displeaseth God, it displeaseth them, though it be their own sin, and not any sin in a stranger or enemy. But the wicked mislike some sin, either because they are passed it by course of years, or because they fear punishment, or because accusing conscience doth affright them from it, as in the example of Pilate, Mat. 27.19. 24. joh. 19.12. God's best children, because their whole will is partly flesh, and partly spirit, as the whole air in the dawning of the day, is partly light, and partly dark throughout, therefore they partly sin, and partly work righteousness; or, are partly sinners, and partly righteous: but the wicked are flesh and not spirit, wholly carnal and no way spiritual: evil they do, and will do it, good they do not, nor will do: where the godly (contrarily) do evil, but would not do it, and do not good, but would do it. The Prophets further protestation against other offenders and offences, but of more special kind, followeth.    


Vers. 5.  Him that privily slandereth his Neighbour, will I destroy.  
IN this verse the Prophet more specially doth protest against two kinds of evil persons, and their two several evils. The evil persons are Slanderers and Proud persons: the evils condemned in them, are detraction in the Slanderer, and big looks, and a large heart in proud persons. For the Slanderer, the Prophet threateneth to cut him off: and for the Proud person, he saith threateningly, that he will not abide him in the Kingdom. But first for the Slanderer; here is noted his offence and punishment. His offence is described by the quality of it, it is called a privy slander; and the object, he is called a Neighbour that is slandered: the punishment is, he shall be destroyed or cut off. To slander here, is by giving out, or by receiving in of a false tale, or true report, but uncharitably made, to wrong our innocent, or absent brother. And to slander privily, is to wound a man upon his back by a cowardly tongue. A slanderer (therefore) is a malicious informer; and a privy slanderer, a privy thief of his brother's name. Such unmanly dealing with our Neighbour, by a whispering tongue, the Prophet so abhorreth, that he threateneth destruction to it. Such unauthorised Relators, and secret thieves of a man's name in the world, who abuse the ears of persons in authority, or of brethren in amity with offensive and siding tales, yea, though there be some truth in the reporters words, he promiseth to cut off.  
From whence this doctrine may be observed, 
Doct.  that the sin of slander or privy detraction, whether by giving out, or receiving in of a false and malicious, or true, but uncharitable and hurtful report against our Neighbour secretly, is a detestable sin. That the givers forth of a false report to the hurt of their neighbour; that is, of any Christian, in his name, (for now every Christian is our Neighbour) are horrible sinners may appear by that which is written of them, Ezech. 22.9. where they are called Cursitants, or, goers about with tales to shed blood. Such a son of Belial, and man of blood, was Ziba, who falsely accused his Master to the King, that he might be Master of his Possessions, 2 Sam. 16.3. The Devil spared not God himself, Gen. 3.4.5. and these tongues (descended from his house and lineage) have a like disposition in them to touch all his children: and for this they be compared with most deadly and hurtful things; as to the Poison of Asps, to a Razor, to a Venomous Arrow, to a Scorpion, and greedy Viper, to fire and coals of juniper; and when they are inflamed by Satan's bellows, and Gunpowder to the fire of Hell● jam. 3.8. Psal. 140.3. Nay, the Scorpion hurteth not as the scorching tongue, nor is the biting of a venomous Viper so deadly as the wound of a tongue that telleth lies: for the Scorpion hurteth not but where he toucheth, nor the Viper but where he biteth first. But the Slanderer woundeth and killeth, not near only, but far off, nor at hand, but removed, nor in our own Land, but in a strange Land, nor curably, but deadly, nor the living only, but quick and dead. Such a detestable beast is every malicious Slanderer. There is a Law against such walkers, and goers about with tales, Leuit. 19 16. where the Spirit of God, as also in Pro. 11.13. & 20.19. compareth such busy bodies, to petty Chapmen, or peddlers. who carry wares about, selling in one place, and buying in an other: for so these Chapmen of reports go from place to place, and from house to house, and wander hither and thither, to gather up tales to tell again, and to vent in one place what they have received, and more than ever they received or heard in another. And now, as they be detestable beasts, that give forth false tales to their Neighbours hurt, so they are evil beasts that hurt him, though by true reports; else Doeg could have been no Slanderer: for that which he spoke, and whereof he accused David in absence, was true, yet he is noted for a cursed Slanderer, because he blabbed out the truth to an evil end, and at an unseasonable time, even when Saul was in a great chafe against David, to kindle hotter persecution against him, Psal. 55.2.3.4. etc. The like may be said of daniel's enemies: for what they reported concerning him, was true; yet they were malicious Slanderers, because they reported a truth maliciously, Dan. 6.6.7. Lastly, they that love to hear such tales are wicked Slanderers, as well as they that tell them. So Eve listening to the Serpent, and Adam to her, both suffered as Slanderers of their Creator, Gen. 3.6.7. talebearers, and Tale-hearers (saith one) are guilty alike: 
Bernard the considerate. lib. 2. in fine.  for as the talebearer hath the Devil in his tongue, so the Tale-hearer hath him in his ear. The Apostle speaking of such as are deceived with vain words, calleth them Companions with such, Eph. 5.6. the Receiver as bad as the Thief. And the words of the Law are● Thou shalt not receive a false report. Exod. 23.1. It is not said, Thou shalt not make a false tale; but, Thou shalt not receive it, being made.  
Quest. But may not a man without sin, hear of his Neighbours faults, his Neighbour not in place?  
Answer. Yes, and report them to, if it be profitable for him that is absent, or expedient for thee that hearest, or necessary for him that speaketh of them. Profitable for the absent party, as when his faults, by such information may be corrected. Expedient for the hearing party, as when danger may come to him of injury or infection by that persons faults. Necessary for the speaking party, as being the delivering of him from the concealment of an offence. Eli complained not that the evil behaviour of his sons was brought to him by faithful relation, 1 Sam. 2.22. indeed it had been good for Eli, and better for his sons, if that information had been better regarded. So jacob was well content (I doubt not) that his son joseph should inform against his brethren their slander or evil saying, Gen. 37.2. And all good men will confess, that it is necessary for a public State, and for good order in a populous Family, that some be authorized to make report of offences. But the reports here spoken of, and enueighed against, are reports false, or malicious, made, and received. And that it is abominable to devise these, or to give an ear unto them, being devised by others, may further appear.  

The Reasons.  
First, 
Mr. D●d on the ninth Commandment.  because they that bring up a false report, hurt three at once, and cause three wounds at one time: The first stroke lights upon him to whom they tell the false tale and he is made uncharitable by it. The second lights on the reputation of him that is slandered, and his name is blotted by it. The last and greatest lights upon the souls of those who make that false report: for it infecteth them with slander, and maketh them guilty of a lie. Of these three, he escapes best who is falsely slandered: for being innocent, God will heal his name, and bring forth his righteousness as the Su●. The other two wounds are more dangerous, because they are made in the soul, & more hard to be cured because they are made by sin. Secondly, they that make a true, but unseasonable, or malicious report, speak either idly, and must answer for idle words; or uncharitably, and so hate their brother. And though we speak the truth, yet if we speak without discretion, or unseasonably, out of time and place, because our end is vain, and purpose nought, it is a slander. A good man, when he repeats a matter, will have some good end in telling it; as that it shall be good to him of whom it is spoken, or good for him who heareth it, or good to both. Thirdly, they that hear a false tale; that is, they who with patience and liking hear it, encourage such offenders as receivers make the thief. Nay, as in Murder, there is never an accessary, but all are principal: so in this kind of murder, every such hearer is as he that slandereth with his tongue. Yea, though a tale were suddenly raised, yet would it as quickly fall again, if it were not held up by some easy ear.   

Uses.  

Use 1.  A warning (therefore) to all, since talebearing is so detestable to God, and injurious to man, to avoid to be, or to receive Slanderers. The first would be considered of Flatterers and sycophants, who insinuate themselves by the thrusting out of others. The other of Magistrates and great Men, that they punish by discountenance, or with the Sword, the malicious talebearer, and Sycophant. He that doth not chastise Slanderers doth provoke them. And as the favour of great men is most desired of men, so their tender complexion will soon be altered by a cunning tongue. David himself (this way) was grossly flattered, 2 Sam. 16.3.4. and took such a stain from Ziba's subtle words, in the beautiful countenance of justice, that the mark of his black tongue is found remaining in it to this day. 2 Sam. 19.29. But to persuade Christians to abhor the sin of having, or bidding welcome to a faithless and depraving tongue, let it be considered that charity is by it impeached; first in the reporter: for, the rule of love is; Whatsoever things we would have men to do to us, to do the same to them again. Matth. 7.12. And (secondly) in the person spoken of; for, it causeth him to seek to requite the report-maker with as bad or worse: and so Satan sets one to hunt another, till Hell catch both. And (thirdly) in the person spoken unto: for, where charity thinketh not evil, 1 Cor. 13 5. he by such aspersions in absence, causelessly condemns his brother. Again, he that slandereth with his tongue, is commonly a liar, and always seditious. For, he will tell so much of the truth as may do hurt, and nothing that may pacify anger, if he speak true: & if he speak not the truth in a matter, he will clip it by a deceitful tongue, or add unto it by lying lips, his own soldier and base invention. Thirdly, besides the sins of malice and lying, his mouth is grimed with foul hypocrisy, persuading, or labouring to persuade the party to whom he● brings this false report of his neighbour, that it is spoken in good will to him, when it is rather spoken in malice to the other● and therefore he must keep it to himself, and the devil with it, or he shall not hear of him. And by this trick of false play, the party who is accused, shall never come to his purgation, and he, to whom he is accused, must promise to keep the devils counsel in a lie. So, he shall bear coals without cause; but to the burning of himself, while he burneth in displeasure secretly against him or her, who in no such manner offended him. Fourthly he that is a slanderer, is of base condition, and (for his unworthy mind) fitly compared to certain abject Flies, that are always lighting upon galleà backs, and foul places. So, the slanderer of his neighbour, resting only or chiefly upon the sores and galls of men, passeth by things in them of good report, and when he meeteth with a matter that deserveth dispraise, he bloweth it as far as the wind of his wide mouth will suffer him, where his whole speech tendeth not to amend the fault, but to damnify his brother. He aggravates a light fault, and deals extremely with a great fault. Also, he addeth to the good actions of men, his diminutives; as that they did well, but did it of affection to praise, or in much hypocrisy, and others do as well. So the clearest water shall be defiled with mud, when it passeth through his foul conduit. And here (by the way) let me remember you (Christian Lord, and the rest in commission, you worthy judges in this honourable Court) of an abuse that would be amended in those that draw Informations and Bills, to be presented to those eyes that should be as the pure eyes of the Almighty that cannot see evil. Habac. 1.13. For, how many Bills, filled with lies, and fraught with vanity, are, without respect to Truth (whose countenance should be lovely, and estimation precious in all Courts) offered to the sacred eyes and ears of God, and Gods high Magistrates here? and shall uncharitable slander have for protection, the judgement seat? But this by the way. Now these things that have been spoken against the slanderer, may & should be strong motives to set us out with the slanderers sin. Where this may be further added, that to hearken, or give the care to talebearers, is a thing unlawful, hurtful, and shameful. Unlawful, because he that would be (here) the child of grace, and (hereafter) an heir of glory, must receive no false report against his neighbour. Psal. 15.3. Unlawful (also) because it is no honest thing either for men to deliver slanderous reports, one to another, or for the hearers to receive them. Hurtful it is, as is evident by our Mother Eve, who giving both ears to the Father of liars, speaking in the Serpent, by such credulity overthrew herself, and her husband, and in him, the whole race of man. Shameful it is, and of no good report: for, it brandeth those who favour the slanderer with the mark of wicked men, Prou. 17.4, making them false as he is, and liars like to him. Therefore, a cursed tongue and carnal ear are well met. The former rubbeth where the latter itcheth, and the latter is chapman for that which the former uttereth. Lastly, neither he that telleth lies, nor he that hearkeneth to him, can be good: for, if the tongue of the one be slanderous, the ear of the other is graceless.  
A reproof to those who drink in 
Use 2.  with greater thirst of hearing and more eagerly, a false and uncharitable tale against their neighbour, than the foul conduit of the slanderer can deliver it: and who, in true reports, regard altogether the matter, and not the good manner of uttering them: neither abhorring in themselves, nor reproving in others the discovering of a secret, to the touch of their absent neighbour in his name, when their complaint can no way edify. For, we Christians, should follow after things that be of good report, Philip. 4.8. Solomon saith: As the north-wind driveth away the rain, so doth the angry countenance, a slandering tongue. Prover. 25.23. His meaning is, that the countenance of a man and woman in great place, should be set as the north-wind against the rain of slander, and that their frowning brows should shut up, and silence all clamorous lips. For, it is the overgood entertainment that the slanderous tongue findeth that cherisheth it, and it is the stern countenance that driveth such guests away. But some love to claw these hissing Serpents, till they have spent their poison, and left their sting in the good name of those who are simple in heart. Such dig a pit for the innocent, and fall into it themselves. Therefore men and women in credit should, with no better will, entertain these Devils in flesh, than they would the Devil in person, if they could be aware of his coming.  

Use 3.  here (also) they are reproved, who proclaim their Neighbours secret faults to the wide world: and who, because their speech is true, though their end, in speaking, be evil and wicked, say, they are far from slander. For, what is it to slander in a true report, but to speak against our Neighbour, and to blaze his weakness at all times, and before all companies? The ordinary defence of such, is, when they are reproved: I speak truly, and tell no lie; and, I will never be ashamed of the truth. But a wise man will be ashamed to speak the truth foolishly, when his words may do much harm and no good: and, it is sin to speak slanderously (though truly) in a matter. Yea, a man may more sin by speaking some truth with an ill mind, then when (through infirmity) he shall speak an untruth, with a purpose to do good; the Midwives lie being more tolerable, Exod. 1, than Doegs' intolerable true report. Psal. 53. That we may (therefore) keep the midway of charity in our reports, and neither speak the truth foolishly, nor speak lewdly against it, let us well observe these rules which follow. And first, let us make a covenant with our mouth, not to give our tongue liberty to be busied overmuch about other men's faults. For, he that speaketh too often of other men's infirmities, cannot, at all times, keep himself from speaking toomuch of them, and from slipping too far into them. Secondly, when we have a good calling, and just cause to speak, let us speak discreetly in time and place, that good may come of our speech, to the amending of him that is faulty, and to the bettering of them that hear us. Thirdly, in good affection, & with good discretion, let us so reprove another, that we forget not ourselves to be faulty, and that it is a brother that hath offended. So shall we make him to confess, that that which is then uttered and spoken, cometh in tender bowels from us, and not from wrath, or humour. Fourthly, what we would have others to do to us, let us do to them. We would not (our selves) be reproved with bitterness, so let us reprove others mildly: we would not have our own private infirmities published, so let us conceal our brothers: we would not (our selves) be made a Table talk, so let not our brother. Fiftly, to discourage the backe-biter, and to defend the innocent; if the report that is made be of things doubtful, let us admonish him who is the reporter, in charity, to interpret things to the best; if of things true, when the fault is private, privately to reprove it; when it is manifest and public, not to enforce it toomuch, nor too busily, if it be little; and if it be great, to consider if ●e had not great provocations to it. Thus doing, if the slandere● be fir●, we shall be water to quench him. Lastly, let us remember the Law that putteth the slanderer to that same punishment that the fault he spoke of had deserved, and the person, he accused, should have suffered, if the thing had been true. For, he that wrongfully accused another of theft, should have been dealt with as if he himself had played the thief: He that falsely should say, another committed adultery, should (himself) have been punished as an Adulterer. For, what can be more indifferent, then that he who prepareth a pit for another, should fall (himself) into it? and he that seeks to take away his neighbour's name and life by a lie, should (himself) lose his own credit and life for a lie? Deuter. 19.19. So much for the quality of the offence, the object followeth.    

His Neighbour.  
THe object of the Slanderers tongue is his Neighbour. And it aggravateth his sin, because it is against a neighbour, that is, a Christian, his nearest neighbour. A Neighbour (properly) is he that dwelleth near us, or next unto us, or in the same street. Commonly, by participation of Nature in the image of God, all men are neighbours. By a figure and strictly, they are our neighbours who are of one household of faith with us, in the love and profession of the same Gospel. And, here he is called our neighbour, whatsoever he be, with whom we have any dealings in our fellowship and trade of life. Luc. 10.36.37. He that slandereth such an one, and (consequently) any one, is worthy to be punished; David saith by death, his meaning is, if he offend unto death. But some thing may be gathered from the word, which here the Prophets useth, to the conviction of the Slanderer. For, whom will he slander? even his neighbour, one who is nearest to him in society and common use of life: one that dwelleth before him, or at the next door to him: Then, whom will he not slander?  

Doct.  The Doctrine from hence is: a slanderer is false to all men. So the Prouerb● saith, that speaketh of the slanderer: Prou. 11.13. for, it maketh him a gear about with tales, and a discoverer of secrets; that is, one that will be as ready to defame them whom he speaketh unto, as whom he speaketh against: for, he trafiques altogether by exchange. He will not go empty, and if he deliver any thing unto you, it shall be on condition to receive something from you. As he 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 mankind; and his work they do, whose work they cannot do, and do well. Secondly, that that moveth the slanderer to relate other men's affairs to thee, cannot but induce him to discover thine to others; which is want of love, and a desire that he hath to serve the Market of an itching ear. Thirdly, the slanderer is Satan's Gunpowder, and if Satan put fire unto him, he cannot choose but take it. jam. 3.6. But Satan will not fail to give fire where he is sure it will burn, seeing he is a continual makebate between God and man, and man and man, and a friend, and his nearest friend.   

Uses.  

Use. 1.  This showeth how unnatural the sin of slander is, which maketh a man cruel against his own kind, vide: Man; and the nighest, in dwelling to him, his Neighbour. I may add, the nearest of all, his Mother's Son. Psal. 50.20. The Lion rageth not against his fellow- Lions, but maketh his prey of beasts of another kind. The venomous Serpent spetteth not his poison at worms of his own shell, but at the enemies of his life. But a man teareth a man in pieces with words of cruelty: Men at Man, the brother at his brother spetteth the venom of a Dragon's tongue, and destroyeth those by falsehood, whom he should preserve by grace in his lips.  

Use. 2.  An instruction, not to hang any thing upon the report of a depraving tongue. For, he that is false to one, will betray another. And, who will trust him that is false to all? Slanderers are such. They will speak fair, and protest as friends, but their sweet counsels are as an infusion of Wormwood, and their delicacies more bitter than the bitterness of death. Therefore, when such shall offer friendship to us, and the sweet bait of good will, Let not their Balms break our heads. Psal. 141.4.5. Instead of opening their mouths, let us shut our own ears, and the doors of our lips against them, be they our friends, or counsellors, or yoake-fellowes: For, their commoning is not for peace, and either they have already betrayed us, or are about to do it. Surgeons heal when they inflict pain and cause smart: but flatterers, that is, flatterers of us, 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 threatened 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 extremity he can show, though it be unto death if the quality of the offence deserve it. And he will not so do only, when himself shall be slandered, or it shall be his friend, or near kinsman who is slandered; but if any Neighbour, or Subject, kinsman, or other man, friend or not friend be so slandered, he will cut off the slanderer.  

Doct.  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 do well, so they must have praise for well doing. This the Lord commanded by Moses, Deut. 25.2.3: Where he that deserved chastisement was to be beaten according to his trespass: for, according to the quality of his offence; he was to receive more, 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 itself, which is present death. In Rome-heathen, the Magistrates had carried before them a bundle of rods, and an Axe: the rods for lesser faults, the Axe for greater. And this equity should be observed by all those to whom is committed the power of life and death.  

The reasons.  
As in the last judgement, every one shall receive the things that he hath done in his body, according to that which he hath done, good or evil. 2 Corinth. 5.10: so in man's judgement, the quality must be considered of that good or evil that shall be rewarded, or must be corrected by him. Secondly, as the Lord judgeth according to right, Gen. 18: so ought they also, who are his Ministers. Now, it is right that every one should bear his sin, that is, have the punishment that it deserveth, and that he who soweth iniquity, should reap the same. joh. 5.29. Thirdly, judgement is to be given in respect of matter, without respect of persons, Deuter. 1.17. Magistrates must not further the evil cause of a good man, nor hinder the good cause of an evil man. Though he be a good man, if his cause be nought, they must judge it, and though he be an evil man, if his cause be just, they must hear it. In a stranger, they must consider justice, which is the friend; and in a friend, proceed against wrong, which is the stranger.   

Uses.  

Use.  An admonition to Magistrates to be men of such courage in their judgements, and of such experience in matters, that they may discern what is right, & knowing what is just, no consideration mortal may draw them from it. But more was spoken to this purpose (before) upon the first verse. So much for the first kind of evil persons: the second followeth.    

Him that hath a high look, and large heart, etc.  
THe Prophet now speaketh of a proud person, whom he describeth by the sign, a high look; and the thing signified, a large heart. For, pride (properly) is in the heart, manifestly in the eyes and external behaviour. The eyes, that is, the eyes life up, are the windows out at which pride looketh, and the heart (the large heart, for, so it is in the own tongue) is that highly exalted Chair of estate in which pride sitteth. So that proud persons have big looks, and a large heart; or are large in heart; that is, aspire to great matters, & swell with over-weenings. And though the heart be unsearchable, yet it may be found and judged of by the pulse, and beating of it in a disdainful countenance, according to the Phisiognome of the holy Ghost in this place. In the words themselves the Prophet showeth what a proud person is, and how he will proceed against him; he will not abide him: where he immitateth the Highest, who resisteth the proud, 1 Pet. 5.5. For the first, he saith that (for the most part) a proud heart may be seen in the Glass of a proud countenance: at least, where there is a lofty countenance, there must needs be a proud heart.  
The doctrine here taught is: 
Doct. 1.  A big look, and a large heart, are inseparable M●tes: and where a haughty face looks out at the window, there is a jezebel (certainly) within doors, 2 King. 9 30. So Pro. 21.4. A haughty look, and a proud heart go hand in hand. And Esa. 2.11. The high look of man, and the loftiness of men, are taken for proud Man, by a figure of the sign for the thing signified. Also the Prophet Esa, speaking of proud w●men, layeth ●hem open in divers token● of pride and lightness: as that they ha● stretched-out necks, wandering eyes, and made a tinkling with their feet, Esa. 3.16. The like we read, Deut. 28.56. And so now adays many of our coy women go tripping, and mince it as they go: which proud gesture, in such, what is it but the evidence or blab of a proud heart?  

The Reasons.  
As the fruit doth manifest what the tree is, Mat. 12.33. so the behaviour shows the man. An Adulterous heart hath eyes full of Adultery, 2 Pet. 2.14. and a Covetous heart is quickly displayed in a covetous tongue. Secondly, the countenance and the outward parts are moved by the heart, and as the heart is so go they. They that have proud hearts, walk proudly, and look big: and they that have froward hearts, talk churlishly, and speak ill: and they that have guile in their hearts, will have vanity in their mouths, and falsehood in their right hand, Psal. 144.8.   

Uses.  
A reproof to those who being reproved for their outward evil behaviour, 
Use. 1.  (the true copy of an evil heart) as, because they look big, have rolling eyes in their head, filthy talk in their mouth, and put on pride in all their apparel, use to say that their heart is as good as any man's, or as theirs that reprove them. But is not the body the Lords as well as the soul●? and did not he that made the soul, for his service, make the body for his glory? 1 Cor. 6.20. Why then should he not be served with both, who made both? Or, to speak more to purpose; Doth not the Lord bring to light that which is within, by that which is without? and do not proud speeches, countenances, goings, and apparel, signify a vain & proud heart? when men's actions are worldly, do we not say that they have a worldly heart? and who, seeing streams of pride in the clothes men wear, will not think that they flow from the wellhead that boileth in the heart? If we have humble souls, our eyes will be cast down, as were the Publicans, Luk. 18.13. or if we think other● better than ourselves (and it is our duty to be so minded, Rom. 12.10.) we will strive to give them honour, and not honour ourselves by striving with them for the better hand. Seeing (then) we lay forth our hearts thus in these bodily actions, who will not say that our heart is as these are? and who will find fault with him that shall say, This is naughty fruit, and therefore the tree is nought that bears it?  

Use 2.  Again, here we see what may be thought of Swaggerers and Ruffians, who look big, and care for no man, are rude in behaviour, and wicked in talk, having no grace in them, nor outward thing to commend them. They think themselves to be some body, and that all men should look after them: but they are abject base persons, their glory is to their sha●e, Phil. 3.19. and their valour (that which they call valour) is nothing but a kind of drunken rudeness. They show that they have a vain heart, by so foolish behaviour. I pray you, who did swagger more than Ishmael, whose hand was against every man? Gen. 16.12. but was he for such fierceness ever the better man: nay, saith the Scripture, he was a wild man; and what was his swaggering (then) but the effect and testimony of a wild heart? And thus we have heard how a man may trace a proud person by his high look. That which followeth is the swelling heart, blown up by the wind of conceit, and may therefore be compared to a pair of bellows that having gathered wind, begin to swell, and take a larger room. But that which is called here a large heart, is called, Pr●. 16.5. pride of heart: and they that are swayed by it, proud in heart. Such as have an habit of pride, and in whom pride hath dominion, such are said to have a large heart, or heart enlarged by covetousness.  
From whence we learn, 
Doct. 2.  that proud persons think all too little for themselves: so saith the Lord by Esa, (speaking of such) that they join house to house, and lay field to field, till there be no place, that they may be placed by themselves in the midst of the earth, Esa. 5.8. The meaning is, that they will have none to dwell by them, that shall not hold of them; and that all others shall be Tenants, and no Lords but they. jeremy speaketh of some, who build a wide house and large chambers, jer. 22.14. as if a little house could not hold them, nor a few rooms contain them. If then we would avoid the ulcer of Covetousness, we must abhor the itch of vainglory.   

The Reasons.  
A proud person is ever covetous of more, and never content with that he hath: for he cannot abide to be less than another; and he cannot be greater, but by a desire of greatness. Secondly, a proud person never thinketh what he hath, but always envieth what another hath: and from hence it is that pride stirreth up so much strife, Pro. 28.25. and that there is no peace in their Tabernacles, that have a proud heart, Pro. 13.10.   

Uses.  

Use 1.  An instruction to abhor Pride as we would hate to be Extortioners, & covetous: for the Wolf of Pride is hungry, and must be fed with supplies from whomsoever: Also, Pride is haughty, and will not be satisfied with a little. Then we must keep down our heart, if we would keep under the humour of desire.  
A reproof to those who keep no bank by humble affections, 
Use 2.  and therefore cannot but run over, as a Flood, by large covetousness. This is evident in all those Tyrants, who, not content with their own territories (because Pride hath made them insatiable) have broken into other Prince's possessions, and taken the wide rooms of the earth by oppression, that there might be one alone, and not a second, Eccl. 4.8. Such before the Flood, were called Giants, Gen. 6.4. and after it, Hunters, as Nimrod, the mighty Hunter before the Lord, Gen 10.9. These were Rangers, and kept not their pale as good Princes do. The Prophet's manner of proceeding against a proud person followeth.    

I cannot suffer.  
DAVID (here) showeth, not only that he would not, but that he could not dispense with a proud person to have him about him. He might have contented himself to have said he would not suffer such an one; but more plainly to express his hatred of this high soaring sin, he saith he could not. And herein David is a worthy Magistrate in the image of God: for God could not suffer proud persons to serve him in heaven, Jude 6. and David in his image, cannot abide that such should live under him in earth. Therefore where he saith, I cannot suffer him; his meaning is, that he would not be persuaded by any means to bear with such an one, or to be otherways affected than God is toward proud ones.  

Doct.  The Doctrine that I gather is; No proud person must be encouraged, but resisted by a Christian Magistrate, in a Christian Commonwealth. Ishmael was a proud Scorner; therefore God commanded Abraham, and Abraham at God's commandment cast him out, Gen● 21.9.12.14. Moses, when he saw a proud Egyptian smiting his brother, a poor Hebrew, as Gods High Marshal, presently slew him, Exod. 2.11.12. Solomon saith that humility goeth before glory; as much as if Solomon had sayde● They whom Magistrates should prefer, and good men set by, must be humble. But Haman, that was lift up by pride to so great cruelty against Mordecai, and so many innocent jews, came with much shame to his end: for God made the King that loved him, his Officer to execute him upon his own Gallows, Hest. 7.  

The Reasons.  
God's Magistrates must be affected as God is, whose Magistrates they are: they must love where he loveth, and be enemies where he is enemy. Now, God resisteth the proud, 1 Pet. 5.5. or, sets his host in array, and orders his Army against him: and therefore they must do so to. Secondly, the proud rob God of his glory; and shall the spoilers of God be spared? Thirdly, the proud are fools, and proud persons sinful fools, such as must inherit destruction, Pro. 3.35. Now if destruction be their inheritance from the Lord, they sin that keep them from it. But not only Magistrates that may punish pride, are here provoked to their duties; but they who having the charge of others in a private Cure, may restrain it, are taught also, & must learn, though not to punish it as Magistrates, yet not to bear with it as fools.   

Uses.  

Use. 1.  A reproof to those in authority, who countenance Swaggerers, rude in carriage, and proud in heart: nay, Papists, and such proud ones as claim heaven by their works: for he that must not suffer a proud person, how shall he abide a Papist, that thinketh his works worthy to stand before the Son of God? David (I persuade myself) if he were now living, would not bear with him, who so sharply) threateneth a high look, and large heart. here (also) those foolish Parents and Husbands are reproved, who are so far from not suffering pride, or a proud person in their children and wives, that they prank them in it, by offering the means in curious apparel and new fashions, that rather blow up then keep down the swelling of a vain heart.  

Use. 2.  An admonition to avoid pride, as we would not have good men to avoid us, and good Magistrates not to abide us: nay, if we would not have God for our enemy's let us not have pride for our friend. Let us rather use all cooling remedies for the inflammation of so windy a stomach. And let us (if God have graced us with good things) bewail the evil things that are in us in greater measure. Neither let his blessings make us proud, and let our wants humble us. Let us consider that we have nothing but what we have received. 1 Cor. 4.7. and shall a Beggar, that liveth of the Almsbasket, be proud of the meat that is given him? Let us not conceit of ourselves above that which is in us, nor have ourselves in more admiration than is cause. Finally, let us take heed of the flattering praiser: for what needle creature, pinched with want, will be made to believe that he swimmeth in plenty? and that he were a liberal Housekeeper that hath not wherewith to keep himself? So much for the Prophet's affection toward evil doers: his good affections to those that do well, follow.    


Vers. 6.  Mine eyes shall be to the Faithful of the land, etc.  
THe Prophet in this verse showeth what kind of persons he will make special choice of, to use in his government, and to have in his service. And they be the faithful of the Land; not the great men, but the good men of the Kingdom. And that we may know what he meaneth by faithful men, he (therefore) addeth; they that walk in the perfect way; to wit, of the word, as we heard before out of the second verse. Not that fulfil the perfect way and sin not; for there are none such, Pro. 20.9. 1 job. 1.8. Eccles. 7.22. but that walk in it, though with slips. So the Scriptures call those upright; that is, faithful men, not who are altogether free from sin, and endued with righteousness, but that are void of hypocrisy, and fraught with truth, Luk. 1.6. 2 Chron. 15.17. compared with Chapter. 16.2.3.10, 12. Two things (then) are propounded in this verse: As how the Prophet will choose the Servants of his house, and Ministers of the State; and how he will use them being chosen. For the manner of choosing them, he saith, his eyes shall be toward them, either to hearken after them, or to give grace unto them. And for his kind manner of using them, it is expressed where he saith that they shall dwell with him; to wit, in the house, and that they shall serve him in the affairs of the Kingdom. In the manner of his choice, he promiseth to give diligence, and to use care for the having of good Servants in the Court and Commonwealth: for he saith, in effect, that he will seek them, and inquire after them, as such jewels are worthy, and employ his eyes over the whole Land, till he find them.  
Now, from so good an example in a King, either already placed, or shortly to be placed, great Magistrates and good Masters may learn how to get good Officers near them, 
Doct. 1.  and to have good Servants about them. They must choose them with wisdom and good discretion, and not take the next at hand: and though they would hide themselves among the stuff, as did Saul, they must seek them, and from thence fetch them, 1 Sam. 10.22.23. Abraham made a good choice, and had good Servants, Gen. 14.14. & 24.12.13.14.33.34. And it could never have been said of Cornelius, that he feared God, with all his house, Act. 10.2. if he had not regarded what manner Servants and kind of people he had entertained in his house. And did not David, when he gave a charge to Solomon his son, concerning certain evil Servants, to proceed against them, 1 King. 2.5.8. give a contrary charge concerning good Men, and good Servants, to make much of them? to wage them? to show kindness unto them? vers. 7. And did not Rehoboam lose as much by evil Counsellors, 1 King. 12.9.10. 14. as ever King got by good?  

The Reasons.  
They that seek shall find: it is spoken of our Christian-seeking by prayer, and Christian diligence in good things, Mat. 7.7. So they who choose good Servants with wisdom, and use them with conscience, shall have them. But they must use diligence to get such; and having them, have care to use them well. Secondly, a good man will make choice of his company which he useth seldom; and shall he be careless of the Family which he must use daily? Thirdly, he that hopes for benefit by his orchard, will not run to every hedge to fet Grafts from it, but will provide himself of the best Grafts and Sciences to make Trees of them, and to plant them in his orchard: Will a man care thus for his orchard, what good Plants he doth set in it? and in the planting of his Family, will he be careless what Servants and Officers he doth bring into it? If such complain of untrusty Servants and evil Ministers, whom can they blame but themselves? for do men gather Grapes of Thorns? Mat. 7.16. and can we from a wild hedge of unruly people fet the graffs & Sciences of good Officers and good Servants in a Family? or should we not set them from the Trees of righteousness in well governed houses? He that setteth Thorns, and briars, and Brambles in his ground, must not wonder if it bear Hips, and Haws, and Sloes: and is it marvel that they who plant their houses with unfaithful people; should have unfaithful Servants? and who care not to choose the good, should light upon the bad?   

Uses.  

Use. 1.  A reproof to those Masters that have no regard of grace and Religion in the Servants which they receive into covenant but inquire only what wages they will take, and what work they can do; where, if they can do sufficient work, and will take reasonable wages, they seek no farther: be they Papists, Atheists, Drunkards, abominable Swearers and Swaggerers, the worst in a Country, they will receive them: though they be unfaithful to God, if they will be faithful to them (which they shall seldom see;) and though they walk ill, if they work well, they will sooner put Christ away, than such. Here (also) those great Men are reproved, who take so little care to provide themselves of good followers: for though they be good themselves, yet if they whom they trust in matters, be not good, or if they be not trusty bearers, whom they send abroad as Messengers of their good edge to many; their goodness is but to themselves, and they to whom they wish it, are never the better for it. If then (Christian Lord) you would have your credit and true honour communicated, you must see that they be faithful, whom you put in place about you. For, evil officers about great persons, as ivy, clasping to the Tree about which it groweth, eat out the heart of their Honour, and discredit them with the people, of whom they should be honoured. And, though their cisterns were full of honourable courtesies, able to refresh a multitude of weary souls, yet should but a few drink of their fountains, the passages being stopped with earth, or with the corrupt minds of men, as vile as earth. Therefore, as you love your honour, when you find such Worms and Cankers of true Nobility about you, abandon them.  
But, 
Use. 2.  must godly Governors be so careful to choose religious persons, whom they must admit to service and places about them? then it is their duty to call upon those whom they keep in their service, for duties of religion, and the service of God. The law is plain in this, Exod. 20.10; where it is required, not only that the Masters themselves, but that the Masters & their Servants should enter together into the house of God to keep his Sabbaths, and to do him service in the face of the assembly. And it is great reason that men should be as careful of God's work, as they are of their own work: and, if they will not keep one that is not true unto them, no reason that they should be Masters of one that is unfaithful to God. The Queen of the South, she & her servants came together to Solomon, to hear his wisdom. 1 King. 10.1.2. How (then) will it he answered, if Masters in Christian Israel shall refuse to bring, not from the furthest parts of the earth, but from their houses at hand, not to Solomon, whose wisdom was mortal and limited, but to the true Solomon, jesus Christ, in whom is all wisdom, and treasures of knowledge without measure. Colos. 2.3. and not Heathen Servants, but Christians, bound in like bonds as their Masters are of promise in their baptism, to forsake the Devil and all his works: I say, if such Masters shall refuse to bring (coming themselves) such Servants to such a Solomon to be taught of him, what will they answer to him, who hath bought their souls as dear as theirs, when in wrath he shall bring them to judgement, and in that great judgement make them to answer, not for themselves only, but for all these, and for the poorest Kitchen-boy, among those whom they shall wilfully suffer to perish, by not caring to bring him, or to make him come to the waters of life, drawn out of the Welles of salvation, that he may live for ever? Many complain of bad Servants. But do they, who make the complaint, consider that the greatest fault is in themselves, as because their choice was nought, and their government as bad after they had chosen. You have taken here a briar, and there a bramble, and thorn, and set them in your orchard, and do you complain of a bad orchard, and that you have neither Apples, nor Pears, nor Plums as others have? So, you would have a good family, when your care is not to graft it with good Servants? For, have you cared to make your Servants, the Servants of God, that they might be good Servants to you? Have you set them about God's work, on his day, as you are careful to set them about your own work on other days? Abraham did so, and had good Servants, and they that would have good Servants as Abraham had, must be good Masters, such as Abraham was.  
Now the persons whom the Prophet would make choice of, to be in his Court, and to serve in the Kingdom, are called the faithful of the Land. And, that we may (further) know what these are, he calleth them such as walk in the perfect way, that is, as walk in the way of God's word, with purpose of heart, though imperfectly. He saith not, they that are perfect in the way, but they that walk in the perfect way, though (sometimes) they may trip as they go, yea stumble and fall. From whence it is plain, that there is no state of perfection here.  

Doct. 2.  But the point and thing that I observe is: they that are to be employed in a public State or private house, must be men of conscience and religion, fearing God. Because Princes and great persons cannot do all themselves, but must have some to deal for them, and under them; therefore jethro his counsel to Moses, was to provide some among all the people, whom he might appoint to be Rulers over thousands, rulers over hundreds, rulers over fifties, and rulers over tens; by whose eyes he might see, by whose ears he might hear, and by whose hands he might minister in smaller causes. But what kind of persons must these be? they must be men of courage, fearing God, Exod. 18.21. that is, men of conscience, having religion, and not Papists in affection, or Atheists in life. josiah was God's King; God looked toward him: and he was a most religious and zealous King. He feared God betimes, and twice in his time, reformed religion, the first reformation, not being perfect enough, 2 Chron. 34.3.4.8. The King must not be a child: Eccles. 10.16; that is, they must not stand in need of a Ruler that should rule others, nor be ignorant of GOD, that should make others to know him. For, a fit Ruler is the child of Nobility, that is, of virtue; and they that will rule fitly, must be truly noble, that is, virtuous, vers. 17. Also, the pleasure of a King is toward a wise servant. Prou. 14.35. Then, they that serve must be wise, and whom we take into ser- godly. For, when the unworthy are put in authority, and the worthy are kept out; what is it but to set folly in great excellency, and the rich, that is, such as are truly rich and sufficiently wise, in a low place? Eccles. 10.6.   

The reasons.  
Every officer, though never so mean in place, and low in degree, aught to punish wickedness and reward virtue, that is, ought (to his power) to reward it. But, who will suppress sin in others, who favoureth it in himself? and uphold godliness in the life of another, who abhors it in his own? Secondly, it is a joy to the people when the righteous are in authority, as they (contrarily) lament when the wicked bear rule. Prou. 29.2. Thirdly, though every officer have not a Throne to sit in, yet the lowest ruling-officer, is God's officer, or the King's officer in God's place; and therefore aught to carry God's image, and to resemble God's Majesty; which they cannot do who are not zealous of true religion, and friendly to such as fear him. Besides, when Magistrates become great offenders, they do (what lieth in them) to make others believe that the Almighty is so, Fourthly, they who truly fear God, will honour those that God hath set over them, and be faithful in the things which their Masters commit unto them, as in the examples of jacob and joseph. Gen. 29.30. & 39 Chapters. For, all obedience and faithfulness floweth from the first Table, and hath his Spring head there. Lastly, as a good servant opens many doors to God, blessing: so be that opens his door to an evil servant, and when he should send him out of his house, makes much of him in his house, though a swearer, drinker, liar, swaggerer, etc. let him know that the curse of God will follow that house, and the unfaithfulness of Servants plague that housekeeper.   

Uses.  

Use. 1.  A terror to irreligious persons. For, if they would serve, none may receive them, and if they desire to be in office, none may employ them. None may open his doors to a wicked servant, who would not open them to his hindrance and the curse of God. And, to set up the ungodly, is to pull down the godly, which none may do. Besides, every good Man is bound to cast off a profane wretch as a sorry curre-dogge; and who (that is professedly impious) can look for countenance, or hope to get service in a well ordered State?  

Use. 2.  An instruction to Nobility, to add to their great parentage and worldly birth, the grace of faithfulness and fear of God, that they may be fit for great employments. For, if Noblemen be not wise, Princes must make wise men, Noble. Though a man be never so worthy by birth, if he be not so by grace, he doth forfeit, in the sight of God and account of all prudent monarchs, all his other estimation that springeth out of the earth, and standeth only upon the clay-feetes of pedigree and ancestors. Dan. 2.33. Therefore, true Nobility (Christian Lord) must not dwell solitary, but combine itself in fellowship with true and sincere religion. The girdle of it must be faithfulness, and it must have more than that which is fet from the Golgotha of corruption. It must honour God, that it may be honoured of God with everlasting honour. It must walk in the perfect way of truth and grace, that it may have grace and favour with God and man. And it must submit to the Gospel, that good men may submit to it, and good Princes may employ it.  
An admonition to all those who are publicly used in the business of justice, 
Use. 3.  to be men of religion and conscience, that God's seat be not made a seat, or rather grave of wickedness; and their Sovereign's trust, nay oath, (left in their hand) a strong fore-horse to corruption, being made vile by abuse, and intolerable by executing no judgement in the gate. But this hath been spoken of.  
A like admonition to Servants to join the service of God with their Master's service, that their labours may prosper, and their hand may not be empty in the house. For, much good cometh in by a godly Servant, as (on the contrary) much goeth out at the back-gate of one that is ungodly and profane, Covetous Masters, who only mind their worldly advantage, which they seek to make fertile with their servants blood, count it no gain but loss, that their Servants so much fear God, and so desire to do him reverence upon his Sabbaths. But Christian Masters should inquire after such only, and receive them into wages; covenanting with them at their admission, that they do Gods work, and in the Lord, their work. That they serve GOD, if they will serve them, and be religious in God's house, if they look to have countenance in theirs. And for those who think religion an enemy to lawful gain, let them know that all their increase, gotten with the breach or neglect of that gain which is according to godliness, cannot be called the Lords increase, but our own getting, or his gift who said to Christ; All these will I give thee, if thou wilt fall down and worship me. Matth. 4.9. What lost Obed-Edom by making his house the Tabernacle of the Lords Ark? 2 Sam. 6.12. His house fared much better for receiving so honourable a stranger into it. I say further (that their condemnation may be just, who think Religion to be an enemy to godly gain) that true Religion is that only that maketh a Servant to make conscience of his Master's thrift, and that the readiest way to thrive indeed, is to get and keep good, that is, religious Servants. And, to put them out of doubt that to have, and to make much of religious Servants, is not any loss, but the comfortablest Christian advantage that may be, let them but remember how the Lord blessed the houses of Laban the Aramite, and Potiphar the Egyptian, for jacob and Joseph's sakes. Gen. 30.30. & 39.3: So much for the Prophet's choice of good men and faithful, his manner of using them, followeth.    

That they may dwell with me, and serve me.  
THE Prophet having showed what choice he would make of his public officers and private servants, here showeth how he would favour them, and how much he would make of them when they were chosen. He had promised to approve of, and to advance, not simply the honourable, but the faithful, and the honourable, not for their noble birth, but for virtue, and (therefore) not profane Nobles, nor the sons of nobles, that be fools, but the wise in heart, and godly in conversation: here he promiseth that such shall dwell with him in his Court, and attend upon him in his counsels of state. He that walketh in the perfect way, saith the Prophet; that is, who walketh in righteousness, and not crookedly in his sins, he, he, (for he doubleth the speech) as if he should say, he, and no other, shall be my servant, or be put in office and place by me. This is the Prophet's meaning, where, that which moved him to stand thus affected to men of good conscience, and holy conversation, was the favour that God beareth to such, and that he might love where the Lord had loved first. These are greatly beloved of God● and bring his letters of commendation in their behalf, requiring godly Princes and all Christian Magistrates and Masters, as they favour him, to care for them, and (therefore) he promiseth to settle his affections where God had settled his, and to respect where he hath had respect.  
From whence this doctrine and Note ariseth, 
Doct.  that we must set our hearts upon those that walk in the truth, and are faithful: that is, we must cherish the good, and favour the righteous. The Good will that we bear to God, we must show by dealing well with those that be his, Psal. 16.3. For, it is a mark of those that shall be saved, that they honour those that fear the Lord, Psal. 15.4. that is, they defend and prefer those that be good, as they ought to oppose unto, and put down the unrighteous. Then, as we must not flatter the wicked for their wealth, so we must not despise the godly because they are poor. Solomon saith, the favour of a King is toward a wise servant, Prou. 14.35. the meaning is, a Magistrate hath not a better seal in his bosom then this, that he loves the wise God in a wise hearted Christian, defends him against the oppositions of the wicked, is a wall unto him, and a recompense, and in his good race giveth him, both at his setting forth, and while he striveth lawfully, his due applause and garland of praise. In the 1 joh. 3.14. it is made a sign of our translation from death to life, that we love the brethren, that is, the godly, delighting in them, and favouring them.  

The Reasons.  
We must honour those whom God honoureth, and love where he loveth: but his eyes are upon those that fear him, and he loveth the righteous, Psal. 34.15. Such (therefore) must we love: also, virtue maketh honourable, not the gold ring, jam. 2.2. and honour is the adjunct of verine, not birth nor external pomp, wanting virtue. Secondly, he that loveth him that begat, must needs love him that is begotten of him, 1 john 5.1. that is, he that loveth God in his being, will love man in his image. He that loveth the Father will love that Child who is most like unto him, and he that regardeth the Master, will receive the meanest whom he shall send for the Master's sake. How (then) can we love God, and hate the good that are so like him? or reverence God's majesty, and despise his image? and honour our Master when we revile his servants? Thirdly, that which we owe to God in these debts of outward favour, delight, bounty, and love, we must pay to him in the hand of his Saints, and such as excel in goodness, Psal. 16.2.3. and, what we do to the least of these, we do it to him, Mat. 25.40. wouldst thou (then) do any thing for God? nay, wouldst thou do much for God? do that much for a good man. Wouldest thou take Christ part? then take part with a Christian: or, wouldst thou receive Christ? then reject not a Christian. Fourthly, the World, that is, the company of them who are not Citizens of Heaven, love those who are of the World, john 15.19. therefore (contrarily) they who are not of the world, will love those whom the world hateth.   

Uses.  

Use 1.  An instruction to delight in goodness, and to love righteousness: so will we love and delight in the owners of these things, that is, we will love their names and rejoice in their persons. For, wherefore do we love a worldling, but because we are in our disposition, worldlings? and why do men company with drunkards, but because they be affected as drunkards are, and love as drunkards do? And so, if we were truly good, we could not be familiar with an evil person, and we would rejoice in the Communion of Saints: if we loved virtue, we would single ourselves to those that love to do well; at least, we would not in our daily familiarity, espouse ourselves to those who have another husband than Christ, and other dowers that they trust to then the dower of Heaven. If we rejoiced in goodness, would we delight to be where we shall hear little goodness, and much evil? would a man, when his provision is spent, go where is no market, and not where he may help himself with variety of Markets? do we not seek rich friends because we need them, and they can help us? and shall we spend our time in the company of beggarly Christians that cannot help us to God, nor any way furnish us for heaven?  
A reproof to those who grace Swaggerers, 
Use 2.  and disgrace the simple because they cannot swagger, nor creep into favour by flattery, and sycophancy, and such courses. We may not honour such with our company, and shall we speak good of evil, to honour them! Esa. 5.20. As far as we believe the Communion of Saints, so far we should separate from them, else our practice is against our faith: and, shall we cast in our lots with them for respects in flesh, and praise them in their sins? Is it any credit to grace a thief and robber? and, what more credit; nay, what greater discredit and shame for a Christian to take pleasure in, and to grace tha● fellowship that robbeth God of his honour, and would rob a child of God of his salvation? Then, as sin hath made them vile to the Church and odious to God: so every good man, who is a member of the true Church, and servant of the living GOD, should think of them and use them. But, as the image in Daniel had the head of gold, when the feet were iron and clay, Daniel 2.32.33. so the golden society of the Saints that should, as the head of fine gold, be and live without the mixture of the ungodly, is made in many places, a very Idol, strangely compounded: for, the head is gold, the rest are clay and iron. They that can make Idols of us in our vein●, and will flatter us in our sins, shall (though they be never so unworthy otherways) be made our companions and dearest lovers and friends. And, if there be a Cedar in the Town in which we dwell, though a Cedar but in worldly stature, and in goodness a bramble, we rather combine in society with that pricking briar, then with those meek ones that fear the Lord, and do reverence to his Name. The reason is, the smoke of pride loveth to be climbing, till it vanish by a high mind, that goeth before the fall, Proverb. 16.18. And, this is it that maketh our proud Christians to look with such disdain upon those that are of low degree, though their virtues deserve their best countenance; where yet they honour the apparel and external habit of persons in high place, though their vices deserve contempt, and their names no good report. Indeed, so long as we be in the world, we shall not choose, but sometimes must keep some kind of company with such, yet we may choose to grace them, & to take pleasure in them, and though we cannot in body, yet we should always in affection separate from them.  
A terror (therefore) to the wicked, 
Use 3.  who (though they flourish in the world) yet they whither and grow vile in the estimation of every good man. God's children must hold them base, though the world's children think them precious. For the world loveth them, but with the enmity of God. People salute them, but with disdain, and, at feasts they have the chief room, but no place in heaven.  
A comfort to those who lie open to all contempt for their profession. 
Use 4.  For the world may despise them, but good men are bound to honour them. The wicked may unhouse them, but they shall dwell in the hearts of God's children. Vile persons may evil entreat them, but good Magistrates will save them from wrong, and punish those that wrong them. Scorners may mock so mean a type of honour in those who are content to be fools for Christ, but David, and such as David is, will praise them as wise, and use them as companions● Other wicked persons protested against, follow.    


Ver. 7.  There shall no dissembling person dwell, etc.  
THE persons against which the Prophet maketh a further promise to proceed, are Dissemblers and Liars, and their qualities, deceit, and lying. Before, he said that he would entertain faithful persons, and persons that walk in the perfect way, or way of truth: here he promiseth to put from him and from all affairs under him● those who practise deceit, and tell lies. For the first of the two, which is a dissembler, and the property in him, which is dissimulation; by a dissembling person, we must understand a deceiver and hypocrite in word and deed, and by dissimulation, falsehood and guile in both. The Scripture calleth it the guile of heart, or, the sin of a double heart, contrary to integrity and faithfulness, fruits of a simple heart, and properties of plain men, simple-hearted. Now the Prophet saith that no such persons, and that no persons of such parts shall dwell in house with him: his meaning is, that so far as he could know them, they should not tarry in his service, nor continue servants in his house: which he speaketh as Master in a Family, and as chief Magistrate in a kingdom. From whence the point taught, is; that all Governors should have an eye unto, and proceed against all dissemblers and dissimulation publicly, and in their private government. Saul, an hypocrite had an eye on David, 1 Sam. 18.9. where he needed not, but where is need, every David should have an eye of suspicion on all hypocrites, such as Saul was, in a Country or great house. Elisha had a dissembling and bribing servant; a Gehazi who would run after a reward, where his Master would take none: but his eye went with him, and he watched his hypocrisy when he went from him, 2 Kin. 5.26. Shebna was a dissembler, and Chancellor to Hezekiah: therefore, when the King sent him to the parley with Rabshakeh, he sent two good men with him to watch him, even Eliakim the steward of his house, and joab the Recorder. For, Hezekiah, for his hypocrisy and ill deser●, had lately, at the commandment of the Lord, taken one great place from him, and given it to his fellow, that was better than he, though he durst not disrobe him all together, and leave him without all place, le●t his ambition mounted before upon the wings of two so great honours in the kingdom, should, furthered also with too great discontentment (if both his w●●gs had been cut) have been set upon revenge and disloyalty: therefore, he would put no great trust in him, but sent him under guard: and (as it were) with two Superintendents to the King of ashur's Lieutenant, then before the wall, to watch him that he might not be lift up to do● evil 
a ●sa. 36.11.22. .  
And thus Eliakim and joab, two great men were sent with him to be bridles to his ambition, that he might not take head against his Master. There was little confidence to be put in joab: David durst not trust him, and could never master him, and therefore giveth a great charge to Solomon his son to look unto him, 1 King. 2.5. Shim●● (also) dissembled and could counterfeit: that David knew; and therefore gave a like charge to his son concerning him, ver. 9 Ananias, that hypocrite, and Saphirae his Wife as very an hypocrite (both of them great dissemblers and liars to GOD) were stricken by the hand of God, in the Ministry of Peter. Peter could not abide them in his sight, and they fell down dead at his feet, Act. 5.5.10.  

The Reasons.  
First, dissembling taketh away the use of speech, which should be the Key to the mind to open it. For, the use of speech is to express the meaning of the heart, or to be the heart's Interpreter. But the dissembler corrupteth this use of speech and end of talk by a deceitful tongue; nay, overturneth all human society and dealings between man and man, by uttering with the tongue what was never conceived by the heart. And is he to be suffered among men who laboureth to destroy the fellowship of men? Secondly, the dissembler is not only false in tongue but in deed: and dissimulation, as it maketh a divorce between the tongue and the mind, so doth it between the tongue and the hand; and so he that is a dissembler, is false tongued, and lefthanded. But, he that is such shall be known, that is, made an example, that he may be known. Prou. 10.9. And, who shall make this example of him, but Magistrates, and such as are in authority? Thirdly, a dissembler is like a covered pi● in the fellowship of men: the simple fall into it. For, having crept into the service or favour of persons of countenance by flattery, and keeping in by falsehood; what is he not able to do against the innocent by a smooth & glozing tongue? How privily will he accuse him? and what protestations will he make to be believed against him? Such a tongue, as a dangerous rock, hidden under a calm Sea, is to be found in the mouth of the dissembler. One flattering word, in the mouth of such, can do more harm in an hour, than a good Preacher shall be able to do good in many Months. And should not good Governors look unto such, lest they be made by them, a sharp sword to the righteous, and a strong buckler to flatterers. Fourthly, a deceitful person (such as Achan) may bring upon a family, yea, whole Province, great wrath and destruction. jos. 7.5.12. And lastly, it well becometh a great house to have all the servants of the same, suitable, as in Lineries, so in goodness. For, as it is evil in nature to compound fire and water, and hurtful in policy to nourish peace and war, and impious in Religion to bear with two Religions: so is it dangerous in a house to keep faithful persons in it, and dissemblers.   

Uses.  
here (then) we see what an odious sin the sin of dissembling is, 
Use. 1.  seeing that good Governors are bound so (as hath been showed) to have an eye unto it, and to proc●ede against it. The contrary to it is plainness and Christian simplicity, which should be as precious to us, as the other is vile to God. But where are the plaine-hearted Jacob's, and simple-hearted nathaniel's of elder times: Is not simplicity called folly, and are not simple-men counted fools? nay, is not simplicity so much hated, that the name itself is had in reproach? and to be a simple man and a foole● are they not now, in our dialect and language, synonimas, that is, names of one thing and signification? Is not truth fallen in the streets? And doth not he who refraineth from evil, make himself a prey? Esa. 59. 14●15. Our plain Fathers, who loved faithfulness more than wealth knew not what this meant: He that cannot dissemble, cannot live; and their word would be taken, where our bond will not. Therefore, that which should be odious, is now precious, and which should be hated and had in reproach, is now commended, and made of. So contrary is this age of our● to the days of our plain Fathers. And here, the Papists figure of equivocation in Oaths, half in the lips, half in the heart and conscience, is argued of irreligious perjury, and odious opposition to Christian plainness. Which is a protestation with a mental reservation in a thousand windings and turnings, all conceived in the mind, and no way expressed in the speech of him that protesteth or maketh faith. Which (yet) they with the faces of Sodom and Gomorrha, defend to be lawful and godly in Catholics when they come to answer before Protestant judges.  
But, 
Use. 2.  should dissemblers be watched over by good Governors? then good Governors must watch over dissimulation in themselves. They must take heed of dissembling persons, and that they (themselves) be no dissemblers. They must not endure nor countenance a bribing Servant, nor (themselves) love gifts. They must not bear with a deceitful person, nor lay wait (themselves) as he that setteth snares. They must not cherish those that overthrow the right of the poor, nor (themselves) make pits to catch men. jer. 5.26. They must punish others for lying, and (themselves) be no liars. They must teach others, and he that will teach another, must teach himself. Rom. 2.21.  

Use. 3.  An admonition to Governors to be diligent inquirers into the conditions and nature of the people, whom they keep in service, or put in office under them. For, among some that be good, there may be such as will seem and are not. Such as we read of Jude 4. who are said to have crept in, or to have entered, not boldly, but by stealth. Such are the Pope's Factors among us, who (as Serpents sent from Rome, or some of Rome's Schools) for want of the diligence, or by reason of the negligence of the householders of Counties and Corporations, have gotten into some of the fairest Gardens of our Land, and there, having prevailed against Eve the woman, have by her prevailed also against Adam the Man, turning both Man and Woman from GOD to Popery. Gen. 3.1.5.6. 2 Tim. 3.6. Matth. 23.15. Also, Governors must, and the good will be awake in the causes that come before them. For, sometimes, as the woman of Tekoah, who was (her self) subtle, and instructed by subtle joab, to put on mourning apparel, and a mourning behaviour, spoke unto the King, and falling down before him, and doing obeisance to him, said, Help, O King: 2 Sam. 14.4.5. So some subtle man or woman, taught, as by some deceiving joab, to put on mourning apparel and a sad countenance, may come unto them, and doing low obeisance, may cry unto them, and say with a pitiful, but lying tongue: Help my good Lord, help, good your Honours, or as she; Help my Lord, O King. Sometimes (as we heard) a treacherous Ziba will not fear to accuse the innocent unto them, with a gift in the hand: 2 Sam. 16.1.2.3: therefore it standeth them in hand to observe wisely, and to hear indifferently and justly the truth of those cries, which are many times (causelessly) raised, and with false tears. Again, in swearing in a matter, many will have a fallacy in their Oath: and swear with a double heart: These and such like shifts of faithless wretches, cannot be discerned, but by having a watchful eye over matters in judgement. Therefore necessary it is that they should not sleep in causes that would turn away, or avoid the edge of dissimulation or dissemblers in them, which David protested to do, and which all careful Governors will do.  

Use 4.  A reproof to those who will keep in their house, or in places under them Dissemblers, and wretched men, because they be their Kinsmen or Friends sons, or an old Servant, or Servant that they may not spare, and who cannot live if they put him from them, though otherways he be a common Drunkard, Whoremonger, Swearer, profane person, and what not?  
In the mean while what is become of our saviours admonition; If thy right hand offend thee, or cause thee to offend, rather cut it off, then suffer it to be a continual offence unto thee, Mat. 5.30. Or, If thy right eye offend thee, rather pluck it out, then suffer it still to be an hindrance and scandal unto thee. Surely, nothing can be, for situation, more dear unto us, or, for use, necessary, than our right eye, or that other member, our right hand; yet should we rather pull out the one, and cut off the other, then suffer them to offend us to damnation. And shall they, who are farther off, dwell in our house, though grimed with most black vices, though loathsome to God, and hurtful to ourselves, and though in bad nature and condition so lewd that hell hath better (save that they in hell cannot repent, these may) because of kindred, & friendship, and service, and things that they can do about us? Shall they take heart in a great persons livery, as by a protection, to do evil, who do so much evil, and take such boldness to offend daily, because they doubt not to be borne out by the credit of their great Master in any disorder? I speak not this with any suspicion of you (
b The Lord Zouch then Lord President.  my LORD) in place: for I can testify truly before the Lord, that your Honour hath great care to purge both your own Family, and the whole Province from such loathsome spots. In your own private charge (be it spoken to God's glory, and your true justification, against all tongues, specially such as oppose unto quick, but necessary and sober government) you have given, and still give good proof of a good mind and will in you, to bring your whole charge to the discipline of the Gospel in things appertaining to salvation, when time shall serve: for you will keep none in your house, that hath not, at lest who pretendeth not to have a care to serve God and your Honour in the way of Religion and obedience to laws: which I speak not to give titles, (fearing my Maker's reproof if I should so do) but to stir you up farther, and the grace in you, to continue as you have begun (as I doubt not but you will) and to provoke others by so fair a precedent, to begin and continue as you have done, having in your worthy self, so clear a Pillar of fire to go before them. So much for that which the Prophet speaketh against dissemblers: that which is spoken against those who tell lies, followeth.    

He that telleth Lies shall not remain, etc.  
THe second sort of Offenders are Tellers of Lies, or common Liars: persons so deceitful and false that one cannot trust them. Such he promiseth to put out of his house, and to throw out of the Kingdom. Before he spoke of the sin of Slander, which is by the tongue, vers. 5. and of dissembling, which requireth the tongue: Now he speaketh of Lying, or of telling of Lies, which is a work of the tongue, and doth less or more increase, as the tongue is better or worse directed.  
From whence the point to be learned is: 
Doct. 1.  As the tongue is governed well or ill, so wickedness breaketh out, or is restrained in the body. Solomon saith, He that keepeth his mouth, by ordering aright the tongue in his mouth, keepeth his life; and who would lose his life that may keep it? or live unquietly, who may live in peace? but he that openeth his lips, or prostituteth them in his talk, by much babbling, shall come to destruction; that is, such an one shall never want woe, and at last be destroyed, Pro. 13.3. The same Solomon saith that death and life are in the power of the tongue, Pro. 18.21. that is, the abuse or good government of the same is effectual for destruction or salvation. Christ our Saviour having said that men shall give an account of their idle words, addeth this for a reason; because by our words we shall be justified, and by our words we shall be condemned, Mat. 12.24. And james saith, If a man will seem relig●ous, that is, would be judged godly, and cannot refrain his tongue, or if he have an unruly tongue, his hope is vain that any man will take him to be a virtuous and good man: for a good man, is a good tongued man; but he that cannot command himself in that member, can command himself in nothing.  

The Reasons.  
Saint james compareth the tongue to fire. jam. 3.6. Now fire well governed, will warm us, but misguided, undo us; and who will not look to his fire? So the ●●ngue, well ordered, will comfort us; but set at large, shame us: who (then) will give such a member liberty? Secondly, a good tongue is the means by which our actions are well managed: therefore Saint james calleth it the rudder of the Man, jam. 3.4. then as the Ship is directed by the rudder; so are men's deeds by the tongue: and he who wanteth a good tongu●, is in as great peril, as a Ship in the roughest Sea, that wanteth both Starve and Pilot.   

Uses.  
An instruction to set a guard of attendance before the doors of our lips: 
Use. 1.  for no Malefactors are more ready to break out of Prison, nor waters to flow out of their Fountains then lewd, or foolish, or fruitless words are to proceed out of our mouths. And how quickly shall (even the best) forget themselves this way, if they be careless what passeth from them? for how many unfit and idle speeches come from men (otherways not evil) because they bound not their talk with the law of grace when they speak in matters? Therefore hath Nature, not without cause, shut in the tongue with a double wall of lips and teeth; which proveth that it is no easy thing thus (as hath been said) to govern the tongue; and therefore David prayeth the Lord to set this watch before it, Psal. 141.3. And where the Apostle james calleth it an unruly evil, jam. 3.8. he would have us to give great diligence to master it: that we may so do, we must (first) speak considerately, and not without some premeditation: for he who answereth a matter before he hear it; that is, he that will open his heart before he open his ears, shall have shame, Pro. 18.13. jam. 1.19. The mind should be the tongues guide, as the tongue is the minds messenger. And therefore so oft as we speak (not minding what we say) the messenger runneth without his errand. Secondly, we must speak wisely, or (as the Apostle speaketh) graciously to edification, and within bounds of truth, Colos. 4.6. Eph. 4.29. Our speech must be powdered with grace to those that hear us: else, as fresh meat long kept without salt, doth putrefy; so our talk, if it be not salted with wisdom, will prove rotten talk. This wisdom is showed when a man speaketh with judgement, (which a fool cannot) who poureth out all his mind, where the wise keepeth something for hereafter, Pro. 19.11. Thirdly, we must not be too full of talk; and when we speak, we must speak little and soberly: for in many words there is iniquity, Pro 10.19. and he that speaketh much, shall speak falsely, or idly, or both. God (therefore) hath given us two ears, and but one tongue, to the end we might be more ready to hear then to speak; or to teach us to hear much, and to speak little. And, as when a River over-floweth, it leaveth much slime: so much talk, much corruption: and we cannot run over in our talk, but we shall offend with our tongue.  
A reproof (therefore) to those who turn their tongues loose, 
Use 2.  and give them liberty in their mouths, leaving them without a Rudder or Steersman. Now this liberty of speech is in respect of God, or man, as when we speak not reverently of God, nor soberly to man.. We speak not reverently of God, when out of an Oath we speak idly of him, or blasphemously in an Oath. Out of an oath we speak idly of God, when we speak of his titles, neither in due time, nor with any reverence: as they, who for every trifle, and when they would utter a troubled affection, break out into a speech of God, in some of his names, neither making profit of them to themselves, nor to those who hear them: as jesus Lord, where hast thou been? Lord have mercy upon us, what a thing is this? and, O Christ what a man are you? with the like. But Moses saith to such, Thou shalt fear this glorious and fearful name, the LORD THY GOD, Deut. 28.58. and David, to the shame of such; They shall praise thy great and fearful Name, because it is holy, Psal. 99.3. In an oath we speak blasphemously, when, with a contemptuous and raging tongue, we call God to witness for every trifle: specially, when we divide the LORD into parts and quarters by lips of blasphemy in common talk, which is a sin so rife and general in our days, that it cannot be but GOD must still plague our Land, as in that vision of the flying Book, with variety of curses, till we be consumed, our houses and our persons with stroke after stroke, except the horrible swearers of our Country, and the Kingdom be by compulsive discipline (betimes) amended, Zechar. 5.4. And here, who can but prophesy? for (alas) how doth the Land mourn because of Oaths? What danger are we in who live in an age of such wickedness, where, if men be never so little crossed in their affections, they are ready, and sometimes when no man crosseth them, to cast up their choler, and disgorge their filthy stomach upon the name of God, by tearing and rending it into small shivers? then, wounds, and sides, and blood, and nails, and such a chopping and hewing in pieces of that great and fearful name, the Lord our God, in common speech, that he that heareth (if he fear God) cannot but fear that God will show some visible judgement upon such places and Monsters, to teach them not to blaspheme. And, shall we keep silence, when no good man may hold his peace? or say nothing when such oaths cry? The Apostle saith, His servants ye are to whom ye obey, Rom. 6.16. and, i● he an obedient servant that will ease his distempered stomach upon his Master's credit; fly, like a mad dog in the face of him that giveth him his meat and finding, and use him with the vilest names he can invent & utter, to his reproach? whose servants are they (then) who, if they be crossed (never so little) in their pleasures, will cross God in his glory? If they be at the Tables, and the Dice run against them; look how fast the Dice run against them, so fast their tongues shall run against him: or, if there be but a penny in a bargain between a Man and his Neighbour, he will have it, or dig into Hell for oaths, if swearing will get it. And be these God's servants, and not servants of sin, and brands of Hell? Pilate and Paynim was not so outrageous: for, when he heard but the name of the Son of the Son of God he was afraid, john 19.8. These toss and bandy it from one to another, and fear not the condemnation of hell. The high Priest in his fury against Christ, showed more reverence. For, at the hearing of that which he supposed to be blasphemy, he rend his clothes, and was troubled, Matth. 26.65. but menruffians, and women-roisters in these days, wickedly name God at every other word, and instead of tearing their garments, tear in pieces his glory. And for Christ, who must be their Saviour or judge, they crown with piercing oaths, as with most sharp thorns, his tender head: they smite through his body, with the spear of swearing, and gore his sides with swearing by his sides: they rage against his wounds, by which we are saved: they profane his blood and death, and wound his heart, his hands, and blessed feet, by damnable swearing, and are not moved. And shall any great person cloth such? or, any good man's house receive such? Doth not the plague enter where they enter? and vengeance pursue the house where they live? Christ saith, forbidding whatsoever is more in common talk then Yea or Nay, Mat. 5.37. Whatsoever is more cometh of evil, that is, of the Devil. His meaning is, that that detestable sin of idle and common swearing, is spauned of the Devil, and becometh a plant of his setting, the root whereof is sin, and the fruit damnation, jam. 5.12. and should not this terrify wretched and prodigious Swearers? and teach Masters not to keep a swearing servant, as they would not keep the plague of God in their house? and persuade Magistrates not to favour a common Swearer, as they would not countenance the Devil, whose spawn and generation common Swearers are? For, are such plants of the devils se●ting? how (then) can the orchard of God in a private family, and the Church of God in a public state, bring forth any good fruits where such slips of Hell are, and have their root of continuance? Consider this (
c The Lord Zouch  my honoured Lord,) and you Masters, who have the charge of a Family; put the Devil from you in these members of perdition, if you know any such in your Houses, and if they prove miscreant and incorrigible. You would not (willingly) keep a thief in your House: and, are you not afraid to keep in your cloth and service a common blasphemer? or, is it a greater sin to rob you of your goods, than it is to rob God of his glory? or, can you be more moved for a little perishing wealth, then justly vexed for God's dishonour? job sacrificed for his sons, because they might blaspheme God at their feasts, he was not sure they did; and yet they were not so wicked as to blaspheme him with lips, only he saith they might do it in their hearts, job 1.5. And should not you sacrifice care, and burn in zeal and diligence to reform that servant, and those children whom you do not imagine but hear daily to blaspheme, and not in their hearts, but with fearful oaths the name of the Almighty? If this were thought of in some good conscience, we should not have such families of Beliaell and households of cursed swearers, as now multiply in every Town and little Village, and threaten the Land. And here I wish that both Town and Country would be followers of that example that your 
d The L. Zouch, his well ordered Family.  Honour's Family in this behalf (I speak in Faith under the seal of my Office, and not dissemblingly) doth as a worthy light, kindled at the fire, and with the breath of your own religious authority and great zeal, give to the same.  
But the want of this care is cause, that not only the old Bramble, but the young spray coming from it, beareth sharp pricks of blasphemy in the tender tongue of it: and that the little child, that is but lately crept out of the shell, hath a mouth full of cursing and bitterness, as that which hath no sooner learned to speak, than it hath learned to blaspheme, and is taught no sooner to name God, than it is instructed, or (without teaching) apt by that which it heareth daily, to swear by God. So true it is, that where the Father is a Bramble, the Child will be a prick. But, as we speak not reverently of God, so neither do we speak soberly to Men. I say not soberly: for, do we not give our tongues liberty to say any thing of our enemies, and of our betters, if they be our enemies? Do we not disgrace such as are faithful, with unseemly titles? Do not Papists call the professors of the truth, by the names of such as have been famous instruments of God in the Gospel, as Caluinists, Zwinglians, Lutherans, and that in reproach and derision? Do not brethren call some of their godly brethren, Puritan? Doth not a Christian call his fellow Christian Hypocrite, Sectary, Raca, Fool? Do we speak as if God had made our tongues? or rather, do we not speak as if our tongues were our own, Psal. 12.4.  
But, the Prophet mentioneth here, among other wicked sinners, whom he would put from his court & presence, tellers of lies. What he meaneth by such we have heard, & they are contrary to those who speak the truth from the heart, Psal. 15.2. A liar is he who speaketh an untruth wittingly, or the truth otherways then he thinketh. And, a lie is a false speech, vented willingly, and with a mind to deceive. Where, we are to put a difference between a lie and an untruth, and him that is a liar, and that speaketh untruly. For, he may be said to speak an untruth, who rashly speaketh it, thinking it to be true: and he may be called a liar, who either speaketh that which he knoweth to be false, or speaketh the truth, but falsely, that is, with a mind to deceive. The one hath no truth in his mouth, and the other hath much deceit in his heart. The one, speaking a lie (as it is said of the Devil) speaketh of his own, john 8.44. the other, speaking a truth, resembleth the Devil, who, even when he speaketh the truth, is a liar, Matth. 4.6. Therefore, there are two sorts of lies: the first, when a man speaketh not as the thing is; the second, when he speaketh as the thing is, but deceitfully. The first, which is a real lie, is likewise of two sorts: the first, when a man speaketh an untruth against his mind and knowledge, and this is the chief kind of lying, from whence in the Latin it hath the name. For, me●tiri, is, contra mentem ire. The second, when a man (inconsiderately) uttereth an untruth, thinking he speaketh true. And this, though it be a lie, in the general term, yet he who uttereth it, cannot be called a liar, because his words agree with his mind, though they agree not with the thing. Therefore, here by a teller of lies, we must understand, one that speaketh either an untruth against his mind, or the truth with an ill mind: and this is he, who knowing that which he speaketh to be true, coveteth to be understood otherways then he speaketh, that is, otherways then the truth is. As (therefore) a man may utter an untruth, and yet be no liar, so he may be a liar in speaking the truth, when he doth not speak it with a simple heart. Which proveth, that to the speaking of the truth, that is in a man's heart, a double agreement is required; the one, of the tongue with the mind; the other, of the mind with the things themselves. And to this is opposed the double falsehood that was spoken of: as when a man speaketh that which is false, or the truth, but falsely. So we have heard of lying, and the kinds thereof. From whence I conclude, that a teller of lies, (such an one as the Prophet here meaneth to put out of his house and sight,) is he that speaketh that as true, which he knoweth to be false, and that which is true falsely, and not with a simple heart. Such (he saith) shall not remain in his sight.  

Doct.  From whence the Doctrine is; that a teller of lies, and the intolerable sin of lying should not be abidden by a Christian. It appeareth else where, that David could not abide flattering lips, nor a false tongue, seeing he prayeth against them, desiring God in some judgement to cut them off, Psal. 12.3. Solomon (also) maketh it one property of a righteous man to hate lying words, Prou. 13.5. that is, to hate them in himself, and to abhor them in others. God is said to hate a lying tongue, Prou. 6.17. and job craveth no favour, if he have walked in vanity, favouring a lie, job 31.5. He put up his tongue from doing of hurt, and would not unsheath it, but when he was to skirmish with Satan, or to strike at sin. And shall we think that he could endure those in his sight who walked in vanity, loving evil more than good, and lies more than to speak the truth? Psal. 52.3. who instead of skirmishing with sin, make frays with their brethren, and draw upon their names with a lying tongue?   

The Reasons.  
The Devil is the Father of lies, and of liars. joh. 8.44. lies are his creatures, and liars his children. Now, cannot a man abide the Devil, and will he agree with his unclean brood? Further, Truth maketh us to resemble our heavenly Father, the fountain of Truth, where lying maketh us to resemble the Devil the Father of lies: and as truth is a cognisance of a Christian on earth, and a Saint in heaven; so lying is the note of a wicked one here, and of a damned one in hell. Again, as there be two Fathers, one of those who speak the truth truly, which is God, another of liars, which is the Devil; so there are two Kingdoms, one of light, and another of darkness. The dialect of the light is truth, the language of lying is darkness. And who that loveth not darkness, will abide the tongue of darkness? and that loveth the light, endure that which is an enemy to the light? Secondly, who can abide that whereby Satan reigneth in the heart of him who is possessed of it, as in his Kingdom? But, where the Sceptre of Satan is borne up, as by lying, there he reigneth as King; and there the Sceptre of the Lord which flourisheth in the truth, is depressed, and God is made as no body. Thirdly, the common liar maketh that soul that should be of a good savour to God, no better than stink and carrion: for, the liar is an abomination to God. Prou. 12.22. And, do we stop our noses at unsavoury smells, and will we thrust them into an unclean dunghill, by taking delight in lying vanities? Fourthly, no man can endure to converse with his enemy, or to put his hand to that that his heart riseth against. Also, men and women use not to play with Snakes and Serpents, as with Whelps and Birds, because they hate them. So, if we hate lying, if our heart rise against it, if we think of it as of an enemy, would we love liars? would we suffer them? nay, would we live with them? or abide that they should live with us? Fiftly, we must love where God loveth, and hate where God abhorreth. But God loveth truth, therefore we must love it; and hateth lies, therefore we must abhor a liar, and hate to tell a lie. Now that every liar is loathsome to God, besides the former plain Text of Prou. 6.17. it may appear by the companions among which he is marshaled, and his fellows who are reckoned up, Apoc. 21.8. as unbelievers, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters. Now are these fit mates for a Christian to dwell with? or if they be not, than the liar is not: for, he is one of that fellowship which shall be cast into the lake of fire. Sixtly, who can abide that that shutteth out of heaven, and casteth into hell? but lying doth. For, all liars must have their part in that lake, that burneth with fire and brimstone, which is the second death. Apoc. 21.8. And it is written, that without, that is, out of heaven, shall be Dogs, and Enchanters, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth, or maketh lies. Apoc. 22.15. O good Lord, shall unrepentant liars never enter into heaven? shall they burn, world without end, in the tormenting fire of hell? Have liars no better fellows, nor worthier companions than Dogs, and Enchanters, and filthy Whoremongers, and Murderers, and Idolaters, and the like rabble of sinners? and shall we account it so small a matter to lie for a commodity, nay to face and lie for nothing? Lastly, lying taketh away the right and good use of speech, and necessary use of trading between man and man. For, the speech is made to express the true meaning of the heart: and if that do not, what shall? Also the trades of life, which are the bonds of human society, are preserved by truth, and overturned by lying. Besides, lying maketh a man to lose his credit among men: for, he who useth to lie, shall not be believed when he speaketh true. And who can abide or agree with that that overthroweth a man's credit, that overthroweth his trade of life, his society with his neighbours, his sure estate and very being in the world? Nay, who can abide that that so provoketh the Lord, that he cannot abide us? for, the Lord hath a controversy, and is at war with liars: Hos. 4.1.2. And if we be such, the Lords action lieth against us, and his pleading will be with us by his fierce judgements.  
Quest. But you will say; and what man (then) shall not be odious to God, for, all men are liars? Rom. 3.4.  
Answ. I answer; they are called by the Apostle in that place liars in comparison: as liars to God. For who doth not lie to him? & liars in respect of God: for, who is not a liar compared with him? but not liars to men, nor liars in respect of men; nor such as love to lie, or are accustomed to tell lies.  
Quest. You will say; our brother may be in necessity, and may we not lie a little to help him in his necessity? May we not lie to do good?  
Answ. I answer; necessity can no more privilege us to lie, than it can warrant us to steal. And for the good that may come, I say; We may not do evil, that good may come thereof. Rom. 3.8.  
Quest. What will you say to the Midwives and Rahabs' lie? Exod. 1.19. jos. 2.4.5.  
Answ. I say their faith was good, their lie was nought.  
Quest. But Charity requireth that we do good to our Neighbour?  
Answ. I answer; Charity rejoiceth in the truth. 1 Cor. 13.6. And it is no charity to do our Neighbour good with the Lord's dishonour, and our own admixed hurt in the wound of our souls. And if we may not lie to bring glory to God, Rom. 3.7. job. 13.4.7; how much less to bring a little perishing benefit to our Neighbour?   

Uses.  

Use 1.  If no Liar nor kind of lie may be abidden by Christians, then is not the merry lie tolerable● nor the officious or profitable lie lawful? Some hold both to be expedient, and the pernicious & hurtful lie to be only spoken against here, and in other Scriptures. But that the merry lie or jesting lie is not tolerable, may be showed: for if we must give account for every idle word, Mat. 12.36. how much more for every lying word? Besides, the Liar is contrary to God, be he Liar in sport or earnest? and can a good child be merry and glad to be contrary to his righteous father? Or may we not make Princes merry with our lies, Hos. 7.3. and is it a sin to make the King glad with such wickedness? then may we not lie in mirth, to make ourselves or others merry with a lie: for what we may not do for the King, we may worse do for a meaner man. 
Vid● Aug. lib. de mendatio.  Augustine will not have a lie told to save a Man's life, and would he allow it for the pleasure of Man's life? Thus the sporting lie is proved to be intolerable: and for the officious and profitable lie, this I have to say against it, that truth must not be sold for any thing. The Scripture is plain; Buy the truth, but sell it not, Pro. 23.23. and though by so doing, good should come, yet (as hath been said) we may not do evil that good may come thereof, Rom. 3.8. Indeed, truth is judged now so base● & truths purchase so little worth, that some will part with it for nothing, who think it a grace to make themselves and others merry with a lie. Some sell it for the least penny of profit and dram of pleasure, who for a trifle will not stick to cross the truth and themselves, out of the Book of truth. Or, have Men committed a fault? presently truth must be sold to buy a cover of some false excuse, to hide it with a lie. Do they hunt after the favour of some great Man? truth must be sold by base flattery to purchase it. Have we enemies? or are we malicious? truth must be gone, or be bid to go, by slandering, backbiting, and other evil speakings, that where we owe a spite, there we may take revenge. And thus truth, for a profitable lie, is bought and sold by all degrees of Men, and in all trades of life.  
A reproof to that trade of Lying that is so commonly practised in Shops and Markets, where Men can no more buy and sell without lying, than they can without speaking, and where false and lying words are the weights, and a corrupt mind (void of all good conscience) holdeth the Balance between a Man and his neighbour. The Father commendeth that Child, and the Master praiseth that Servant, who can for their profit most cunningly smooth and face out matters. And Men are come to this fullness of sin, that they think it to be no fault, but praise rather to put away their bad wares with artificial lying. By this Art they get their living: and therefore as the people cried, Great is Diana of the Ephesian●, Act. 19.34. so because they so gain by this silver shrine of a lying mouth, therefore great is this Diana of England● and much honoured in Town and Country. But me thinks they should never look upon the money so gotten, but it should make them to open a vein and bleed: for may they no● say of such money; Is not this Ac●ldama? is it not the Field, nay, price of blood? have we not for this corrupt reward, with cruel hands, even shed the bl●●d of our Servant, and the blood of our own dear Child? have we not for a little perishing wealth sold the life of our Servant, and the life of our own bowels to the Devil?  
But may lying at no hand be endured? then the admonitio●i which the Apostle giveth is good for us, and we should endeavour to cast off lying, or to thrust it from us, and to speak● the truth, every Man to his Neighbour; that is, to speak nothing to any Man, but what we know to be true, or answerable to our newman in the image of truth, Eph. 4.25. for we are rent in the holiness of truth: and therefore must be true, as God is true, vers. 24. Also, we have put off the old-man of unrighteousness, therefore we must not lie one to another, which is one of his works, Colos. 3.9. Further, that that Moses saith, or the Lord by him, belongeth to us; Ye shall not steal, nor deal falsely, nor lie one to another, Leuit. 19.11. And here, as theft and lying usually go together, so they commonly couple as companions. wouldst thou (then) blush to be a Thief? be as much ashamed to be a Liar. To lie is a base thing, but truth is noble: and who can endure, that it should be said to his face, Thou liest, or, You lie?  
Lastly, is it intolerable to tell lies? then is it horrible to swear them: and here the greater may not be abidden, where the lesser cannot be endured; which maketh against false witness and perjury in judgement: for if we may not tell a lie, than we may not swear a lie; and if not in private speech, much less in judgement. This would be considered of jurors and questmen, who, as they fill m●ns ●ares with untruths, so they defile the place of judgement with perjury and unrighteousness whiles by a false verdict, they make the sacred Seat of justice (which is Gods own Chair of estate on earth) a Sanctuary for false sentence and while (as much as in them lieth) they make the Lord himself, in those high persons who sit in that chair, to oppress the innocent, and to clear the wicked. Some, with respect of persons, give themselves altogether (being Sworne-men) to pack matters to gratify their friends with the Lords dishonour. And some, (going upon the life and death of a man whom they would corruptly save, or wickedly destroy) dread not, either by perjury to save life in the vessels of carnal pity and corrupt hire; or to shed blood by cruelty, where no cause is, save that malice will not let the simple live. By this high strain the holiness of the Lord is defiled, as much as is in man to defile it; and the person of Satan put upon the person of the Lord, as far as Man can do it. The consideration hereof should admonish all of you (Christian Lord, and grave Magistrates) to be circumspect what oaths you receive, and what lawful oaths they that be under you minister in Court where you sit as judges: and if you find any to fail of fidelity, to sift their testimony well before you pass it; for it is no small matter to suffer a seat of such excellency as you sit on, to be defiled with impure swearing. The King's Chair is kept clean, and shall the holiness of the Lord be violated? Here (also) you must take good heed how and with what reason you believe those Advocates that speak for their Fee, though unsworne. For, some will tell you far otherways than the thing is, if you will believe them, and speak evil of good, or good of evil, Esa. 5.20. if you will hear them. Some will whet their wit, and polish their tongue, to cover a false and naughty matter, and to make that seem good, which is (indeed) nought. If there be none such in this Court (and I hope there is not) I speak against none here. And for those who be here, this that I have said may serve to prevent corruption that it enter not, not to tax: corruption where it is not. Here let none excuse himself, because he must speak for his Client. For, he must speak that only for him which is true, or which he thinketh to be true; else he takes a fee to go to Hell for his Client. Some say, they spoke as they thought; and some of such say true: for, they neither spoke well, nor thought well: else how could they who are so witty to provide shifts (as it were colours) to mend and varnish a bad cause, be so simple in the helps which belong to a good cause? The Prophet's last general protestation against offenders followeth.    

Betimes I will destroy all the wicked. etc. 
Ver. 8.   
THE Prophet, as a clean soul, coming out of the hand of the Creator, and entering into the Realm (left by Saul) as into a body altogether unclean, and polluted with great filth of much injustice and wickedness that then abounded, doth here take a bond of himself presently, by God's help, to root out wicked persons, and to purge that whole body; where, without delay (as it were rising early) he promiseth (betimes) to set upon the work with purpose to effect the cure of the holy City, and whole land. And here he resembleth the Sun in the heavens, which (as soon as it riseth, or before it appear) chaseth the darkness before it, and is clothed with glory, as with a Robe: for so, as soon as he came to the Kingdom, or before he was placed in it (as the Sun of that Firmament) like a right Noble Star in an obscure Land, he gave forth (as his beams of approach) these holy promises, which he holily observed so soon as with the consent of all the Tribes, he was made and confirmed King. Further, he saith that betimes, or, morning after morning, he will destroy, or utterly cut off all the wicked of the Land He saith all, without acception of persons, or exception of Men. And for the wicked, he showeth in the words following what he meaneth by them; as namely, workers of iniquity: and these he will with his morning care dispatch out of the Church and Commonwealth of Israel; that is, he will presently so do, and from time to time. This is the meaning of the words: wherein we may consider (further) the manner of his reformation; it shall be instantly done, and constantly followed; and the object or substance of the same: and this in the punishment itself, or persons whom he will punish: the punishment is destroying or cutting off: the persons are, all the wicked of the Land; whom by exposition, he calleth the workers of iniquity: for the manner of reformation here promised, it is promised that it shall be made betimes, 
Doct.  or without delay.  
From whence the Doctrine is: Magistrates and other Governors, must betimes without putting off, proceed against the wicked in their greater or lesser charges, at home and in the Commonwealth: that is, good and quick justice must be done upon evil doers whosoever they be, that are within their authority, as it were gates: and they whom God hath bid to rise up to give judgement, must say, presently, by God's grace, I will command justice, and establish peace; Virtue shall be my first care, and forthwith I will banish ungodliness. So josua rose early in the morning, to find out the trespasses of Achan, josh. 7.16. He lay not all day in bed, when Israel had committed an execrable sin: Having found out the sin he executed the Malefactor the same day. S●l●mon, David's son, prayed for this Wis●dom●, and obtained it, 1 Kin. 3.7. For, so soon as he was set upon the throne of David his Father, and God had established the Kingdom in his hand, he proceeded to sentence against divers ●icked persons, whom his Father had spoken of, to do unto them according to the wisdom of his heart, 1 Kings 2.24.26.31.66.44.45.46. and jehu is said to be zealous for the LORD, 2 King. 10. 16● though (otherways) no good King, because he began with the Lord's sword in his hand to destroy wicked jehoram, and to root out the whole house of Ahab, and worship of Baal, 2 King. 9.24.33. & 10.1.2.3.7.8.10 11.17.25.28. A●a did not put off to do good therefore he is said to have done that that was good and right in the eyes of the Lord, 2 Chron. 14.2.3. though his end was not like his beginning, Chap. 16.2.10.12. For, when sentence against an evil work is not executed speedily, the heart of the children of men will be fully set in them to do evil, Eccles. 8.11. In other things (as the saying is) occasion i● bald behinds but here men may see her brains, if they who have the opportunity and calling to punish vice, defer to do it, and take not hold of her forel●ckes. Besides, the greatest have no Patent, or Charter of their life: what care (then) should they have, as GOD hath called them; to walk to day, and to morrow, and the third day, even till they have finished their course with joy?  

The Reasons.  
First, they are not sure of to morrow, and therefore the good they are able to do, they should do it with the present day, redeeming the season, Ephes. 5.16. Secondly, punishments are as medicines, which (if they be kept too long) hazard the patient, and lose their work: and Magistrates are as Physicians, who must not let a disease go too long, lest by sufferance, it prove incurable, which might have been holpen by timely ministering. Delay in common matters is dangerous, but unspeakably baneful in the case of punishment. For, in the time of so large intermission, the wicked will make friends, and the offence so borne with, get a protection. And, as a small fire which at the first beginning, may be put out with a handful of dust, yet (neglected for some time) so rageth against houses and whole Towns, that it prevaileth against, not only a great deal of water brought unto it in vessels from Welles and Conduits, but sometimes against Ponds and Rivers: so an evil member, which at first might have, with small hurt to a multitude, been removed, by the diligent hand of a good Magistrate; yet suffered long without punishment, and having by such unmerciful sufferance, gotten a deep root and long growth of acquaintance, among those who are of good sort and note in a Country, cannot but breed great offence, and be occasion of much evil before he be, or can be cast out. Thirdly, by deferring of punishment, men's heat, (that which they had against the sin) will grow cold, and that fault, which they thought to be worthy of sharp punishment, will in time seem, or pass, as unworthy of any punishment. And not to punish the wicked speedily, what is it but by such evil impunity, to set them at a greater liberty to do hurt, as so many Lions, and Bears, and Beares-whelpes, let loose among harmless Sheep and Lambs.   

Uses.  
An instruction to Governors with a joyful quickness to seek after God, 
Use 1.  and not to delay, or put off, to keep his Commandments: so will they with more speed and courage set upon offenders. Psal. 119.60. For, wherefore is sin so spared, and they who commit it so seldom and sparingly punished, but because they so little fear God, who have received charge and power to proceed against such to punishment and vengeance for evil doing? When did iniquity more multiply in Israel, then when there was no Ruler in it? judg. 17.6. It was not without Rulers: but as good there had been none as such, seeing they were (spiritually) so sluggish and (generally) so nought that every man did that which was good in his own eyes. The Scripture is plentiful in examples of this kind.  

Use 2.  A reproof (therefore) too lingering Rulers) who, being Magistrates but for a year in Cities and Towns, pass that whole time without drawing the sword of justice upon the sin of any Malefactor; and who so long bear with the wicked, (of whom there is little hope that they will ever prove better) that they do nothing but multiply offenders; where their calling is to visit for faults. Such in their own causes are soon stirred, and yet they can bear with outrageous evil livers, and such as they know long to have lived in drunkenness, fornication, and other deadly enormities. And so far off are their purposes from cutting off the wicked betimes from the Commonwealth if they be Magistrates, and from their own houses if they be Masters of families, that neither betimes, nor at any time do they with any good conscience, perform this duty. The cause of this in some is the evil that reigneth in themselves, which therefore maketh, that they cannot impeach the sway of it in others. For, who shall punish idolatry, when jeroboam (he who is King) is given unto it? I King. 12.28.29. in some the cause is more fear of man then of God. For, because they shall be Majors and Bailiffs but for a year, and after their year be as another man, therefore (while they are in office) they will unserve GOD● and serve flatterers, that they may not offend. To such we may say: who art thou that fearest mortal Man (that must be given to the worms, and fearest not the glorious God that spread out the heavens? Esa. 51.12.13. But we fear too much, and where we should not, because we fear too little or nothing, where we should fear only, or specially, even the Lord who is to be feared. If (therefore) we would sanctify the Lord in our hearts, and m●ke him our fear, Esa. 8.13, we should neither fear so much, nor vainly as we do.  
But the Prophet will not only presently 
Doct. 2.  punish offenders, but constantly punish them. From whence the Doctrine is: as Magistrates should not put off to reform vice: so, after they have begun well, they must not be weary till they have finished their course. The sum is; good is to be done constantly, and not by starts. It is the Apostles exhortation: where he not only exhorteth to a continuance in well doing, but also promiseth from the Lord, a reward to those who continue well-doers. Gal. 6.9. Also, the fruit of the tree of life is promised, not to Soldiers, but to Conquerors, no● to him that fighteth, but to such as overcome. Apoc. 2.7. The meaning is; we are Soldiers, and our life is militant; and the militant life of a Christian must be, not a striving but conquering life, if he will be crowned. He who continueth to the end, (saith he, who is the beginning and the end) shall be saved. Matth. 24.13. And the labourers in the Vineyard had their pe●ny of reward in mercy, not in the morning, when they begun well, but at night, when they had done their work. Matth. 20.8. And wherefore was the tail of the sacrifice commanded to be offered, but to teach us to sacrifice to God, not only the beginning of a good work, but the tail or end? Leuit. 3.9.11. We have a saying, that the end makes all, as (contrarily) the want of a good end mars all: and it is a true saying, that constancy and continuance in well doing, doth 
e jerom. Finis corenat opus.  crown the work.   

The Reasons.  
Many hypocrites are hot at hand, who can humble themselves for a day: Esa. 58.5: but the true Christian (and he only) keepeth his heat till the last field be fought, and till he receive the Garland of his labours in glory. Again, to begin a thing is pleasant, and variety delighteth while things are dainty and new. For, if every day were as our marriage-day, who would be weary? Secondly, perseverance is the Garland of our race: and he is crowned, not that runneth, but that so runneth, that is, so by his patience to the end, that he may obtain. 1 Cor. 9 24. For in this case, as good, nay better, never a whit, as never the better.   

Uses.  

Use 1.  A reproof to those Magistrates, who are diligent when they (first) enter into office, or, till they be a little better acquainted with the air of the place. After, when with Asa, they have taken the gout of sloth in their doings (which is the sickness of letting all alone, a sickness familiar to Towne-Magistrates, if to any) they fall quite away by despair and idleness. 2 Chron. 16.12. And (here) some are as nabuchadnezzar's image (being images of government rather than living Governors;) the head was gold, the arms silver, the thighs brass, the feet iron and clay, and so the nearer the end the worse stil. Dan. 2.32.33. Which may be spoken (also) of some Preachers, who in the first or second year or month of their incumbence, like a bottle (at the first pulling out of the stopple) teach profitably and with full-●unning; after, more seldom and distractedly, as with a smaller stream and flower running; and at last, drop after drop, if the vessel be not so empty of spirit and full of earth, that it will run no longer. But in the journey of godliness there must be no giving over, nor in the race of our callings. When we are in a good way, we must hold on to our ways end, not looking back with Lot's wife, much less going back with Demas. For, as soon as we cease to be better, we begin to be worse.  
An instruction to those, that cast to be Officers in Cities or Towns, to cast their charges, like wise builders, Luk 14.28.29. least beginning, and not able to make an end, God cast them off. They who desire the sweet of an Office, must take the sauce of the labour with it: and he that would not be damned for lack of good government, or for guilt of evil, must consider what it is to be a Governor before he desire rule. For, to whom much is committed, of him much shall be required. Luk. 12.48. He that hath the five talents of government, shall answer for more than he who hath but the two, or one, of a more private life. Matth. 25.20.22.25. I doubt not (Christian Lord) but GOD hath put into your heart the consideration of your great duty, to do it in fear before him: which maketh you so early and so late to be present (your self) in Court at all Terme-causes, and so, as nothing can pass shufflingly, but (as it were) openly in the Court or at the Table before an honourable and reverent Session. But remember what your Saviour saith: Be constant, and I will give thee the Crown of life. Apoc. 2.10. It is the property of true virtue, not to begin well but to end well. And ye to whom God hath committed much, consider what I say, and the Lord (as the Apostle speaketh) give you understanding in all things. So much for the Prophet's manner of reformation, the matter followeth.    

I will destroy all the wicked of the Land.  
THE reformation (further) intended by the Prophet concerneth punishment, or the persons whom he would send to punishment. The punishment is destruction, if the offence deserve it, as before in the fifth verse: or rooting out and cutting off. here he speaketh of sharp punishments, which he voweth to inflict upon stubborn and notorious offenders; not (partially) some, but (indifferently) all.  
From whence learn, 
Doct.  that it is no cruelty in the Magistrate to punish sharply by destroying or cutting off, every lewd & pernicious evil doer. And, this is the part of a wise governor; who (therefore) is compared to a skilful Husbandman that fanneth his Corn, to the end he may sooner between the Chaff and pure Grain, Proverb. 20.26. For, so a wise King, that is Ruler, will scatter the wicked, breaking the knot and fellowship of Drunkards, Epicures, Swearers in common talk, thieves, and such Mates, and turn the wheel over them, that is, severely punish them, or (as it were) thrash them, as Men used to thrash Bread-corne, in those times, with a Cart wheel. So Esa. 28.27. & Deut. 21.20.21. GOD commandeth the Father to bring forth his own Son to death, when his fault deserveth it. In this case (also) the Husband must not spare the Wife that lieth in his bosom, nor a friend his dearest friend, Deut. 13.6.9. Asa was not cruel to his Grandmother, who deposed her, because she had set up an Idol in a grove, 2 Chron. 15.16. if he had been gentler to her, he had been cruel to himself, and sharp to others. Moses, a mild man, yet commanded the Levites to slay every man his Companion that had sinned in the idolatry of the Calf, Exod. 32.27. and he saith, that God so commanded. Samuel, a good man, yet hewed Ag●g in pieces before the Lord in Gilgal, 1 Sam. 15.33. and David himself, a good King, did put the enemies of God under Saws, and under iron-harrowes, and under axes of iron, 2 Sam. 12.31. And, is not the God of mercy incomparably merciful, of whom yet it is said, He smote great Kings, for his mercy endureth for ever, and slew mighty Kings, for his mercy endureth for ever? Psal. 136.17.18.  

The Reasons.  
First, the Magistrates sword should be defensive to the good, and offensive to the evil: for, he beareth not the sword in vain, Rom. 13.4. and, it is just that they who offend the Law should be offended by the Law.  
Secondly, it is the Lords commandment, that evil doers should be rooted out. Now, if it be cruelty in the Ministers of justice to root them out, how can it be but he must be cruel, who commands them to be rooted out?  
Thirdly, due and well seasoned severity toward gross offenders is many ways profitable: it may be a medicine to the offender to heal his soul by repentance; it may be a bridle to those who would offend in like manner, to pull them from sin. And, it is the only means to discharge the Magistrate and to clear the Country from the guilt of enormous facts.   

Uses.  

Use 1.  A reproof to those who interpose themselves for the sparing of desperate Malefactors, or who exclaim if they be duly executed, as do Papists, who in their infamous Books, charge the highest Sovereignty with wading in the blood of Recusants, where yet nothing hath been more familiar to the same, then to breath mildness and favour toward them, if any grace could supple them. Which maketh (also) against those who (commonly) use such arguments as these are, for the impunity of such as have made themselves by their horrible errors, Men of death: as that he is a proper man, a personable man, a man of a high wit, and good parentage: and, is it not pity to cast away a Man? but, is it not pity that a proper man should undo a profitable man? that a witty man should kill an honest man? and, he who hath good parentage, spoil him that hath good graces? Also, to take away a bloody person by the stroke of Law, is not to cast away a man, but to preserve mankind.  
An encouragement to good Magistrates 
Use. 2.  who severely proceed against heinous offenders, and trespasses of an horrible kind. For, such shall have the Lord to ●eare them out against all vile speeches, complaints, and murmurings of wicked tongues. He hath commanded them to do justice; and, if they love justice, he will take part with them against all their accusers. Such as desire and cast to live dissolutely, may open against them, and they that would (being themselves great) without the controlment of an authority greater, riot and ride Post into all impeachment of higher government, that they only may reign, will not stick (perhaps) to put in lying and scandalous Bills against them in Courts above: but God, who commanded their service, will back it, and those who shall execute it for his glory. This doth concern you (Christian Lord) and may much encouraged you, and your reverend associates and helpers, when evil men and unruly, tax your just, and (for matter objected) faultless and most indifferent (I speak my conscience) proceedings here. What matters (worthy blame) may be done by some corrupt persons about you (unknown unto you) I know not: I will not defend them, neither you (I persuade myself) if you knew them: But for your own persons, I doubt not but I may say, that even in matters distastefully apprehended by some, you have had clean hands, and a pure heart. I speak this to encourage you to go on, and no way, (as knoweth the searcher of all hearts) to insinuate, by courting of authority. For, though I desire to exercise my weak gifts, in the ministery that is committed unto me, with your aid and countenance, for the repulsing of oppositions that may be made against it by persons of corrupt hearts and life, yet I would not buy your credit so dear as (for it) to bring my person out of credit with the Lord, by a lie. So much for the punishment, the persons follow whom the Prophet will punish.    

All the wicked of the Land, that I may, etc.  
WE have heard of the punishment; now the Prophet speaketh of the persons whom he will punish; namely, all the wicked, without exception, whom by way of exposition, he calleth workers of iniquity. And these he promiseth to cut off by death, and all of these, without respect of kindred or persons, to execute impartially and indifferently, if their sin so require.  
From whence we learn, that no sin ought to be spared, or sinner favoured by partial justice. But this point was spoken of before: and the reasons (further) to enforce it, are: 

First, God is no accepter of persons, Acts 10.34. and Christian Rulers are forbidden to accept the persons of men.  
Secondly, God can see no evil, that is, cannot abide to see it, Habac. 1.13. therefore religious Magistrates (who in the Scripture are called Gods) should not suffer it.    

Use.  

Use.  Now, may no sin be spared, not offender borens with? then Drunkenner may not, nor Drunkards: neither idleness, nor persons that live idly and in no honest Trade: or, are these no sins: and they who are guilty of them no offenders? I name these two, above others; because they swar●n● so in Town and Country, and because they do so much hurt, and because the Magistrate's eye i● so seldom upon them to punish them. By Drunkenness and by Drunkards I mean that drinking in excess, which the Scripture calleth a ●itting at the Wine, or a following of strong drink, Esa. 5.11.22. till Wit go out, and Grace fly out: or an insatiable desire, in Captaine-drinkers, to change vessel after vessel, Host. 1.7. whose travels abroad are to Taverns and Tippling-houses; and exercises at home (if they be men of wealth) are to drink healths, and to show their manhood, or rather worse than beast-hood, in subduing their fellows with the force of the Flagon, and in offering the sacrifice of filthy excess to Bacchus in their cellars. But so many healths, this way or after this manner, so many damnations without repentance.  
These are ungodly challenges, and it is no shame, but praise to a Christian to refuse them: for if another will drink sickness unto me, should not I tender mine own health? and beside, with what comfort can he look upon jesus Christ, who daily, or at any time, hurts soul and body with the abuse of that creature, that (otherways) would be comfortable to many of his thirsty members, who lack that, which makes him to sp●●● and cast like a beast? This is Drunkenness; and they are Drunkards who are mighty to drink● wine, and strong to ●owre in strong drink, though their heads can carry it, and legs carry them. I know the Scripture, and I doubt not but the Statute provided against Drunkenness, calleth such Drunkards. By Idleness, the second sin, I mean such a sin as is contrary to an honest vocation; & by Idle persons such sinners as follow no trade, but the wicked trade of Gaming and Drunkenness, or the beggars wandering trade. Such persons are Idle persons, and not the members, but the diseases of the Commonwealth. Also, the houses which harbour such are no better than Bawds to all manner vice and lewdness. Such houses of unnecessary resort, being without number, & in no order, should be shut up by the Magistrate's key, specially such as are kept at Towns ends, or in corners & blind Lanes, for greater conveniency of receiving late, & conveying away early persons of most infamous life. God blesseth a man's lawful trade, & Man in it: but this blessing they cannot hope for who live in no calling, or (sinfully) in a wicked calling. Moses, keeping sheep, saw the Lord, Exod. 3.1.2.3.5. This excellent Man of God (whose Psalm this is) was taken from the Sheepfolds to be King Psal. 78.70.71. Lydia, in her honest trade hath the benefit of her conversion, Act. 16.14. And in Q. Mary's time, there was (almost) no trade Mechanical so base, but some were called out of it, to suffer for Christ. But how many Roisters, tipplers, Gamelters, goodfellows e, mbraced the Stake & hot flames of fire in those raging days? And for Carding houses, Dicing-houses, tippling-houses, Brothell-houses, what Chapels are these to serve God in? and of what trade are they who keep them, that they may say, they live in a trade with comfort to be saved? Also, these houses, and such trades of life, what do they but multiply Rogues and thieves, who though they have nothing to live upon in a lawful course, yet go gay, and haunt Alehouses day after day? This cannot be borne out but by some bad dealing. Therefore you who have your Prince's Sword and Oath put into your hands for such matters; as you tender the glory of GOD, the welfare of your Country, your Sovereign's glory, and the salvation of your own souls, be zealous against both Drunkenness and Idleness, and let not those houses stand open, that are open Inns to one or both. And what I have said of these, I would have to be said of all other works, and workers of iniquity. And so I come to that which the Prophet meaneth by the wicked of the Land.    

All the workers of iniquity, etc.  
THe wicked which the Prophet before spoke of, he here, by an exegesis or exposition, calleth the workers of iniquity. By which he meaneth such as give themselves over to wantonness, to work all uncleanness even with greediness, Eph. 4.19. and such as commit sin, not unwillingly, but with purpose of heart.  

Doct.  From whence this Doctrine is taught, that every doer of evil is not a wicked person, but he that doth evil, and will do it. David had many faults; so have the best Men; for in many things we sin a●, jam. 3.2. yet they are not to be numbered among the wicked. Zacharie and Elizabeth were both sinners, yet the Scripture calleth them not wicked, but just persons, and persons just before God; that is, in Gods account just; and concerning the Law unreprovable; that is, unreprovable by Man, Luk. 1.6. Paul likewise after his conversion had a body of death, but no body of wickedness, Rom. 7.24.  

The Reasons.  
First, the doer of evil may do evil against his will, or as carried to it by some violence, and yet be a good Man, and so opposite to one that is wicked and doth purposely offend: for he is no sinner, who in truth and deed desireth to be none.  
Secondly, he is a wicked person, not who sinneth, but who is of the trade and work of sin, and who is led by it, as a Dog in a line after his Keeper. Also, he that worketh sin, 1 joh. 3.8. that is, that followeth it as a man doth his trade, is a wicked sinner. But he that doth evil (sometimes) doth not so offend: and when a good Man offends, ●t is not his work but the sin that dwelleth in him, Rom. 7.17. and, can he who thus is rather overtaken by sin then an overtaker of sin, be properly called wicked.   

Uses.  

Use 1.  Here we see what may be thought of those, who when they behold or hear of the frailties of God's children, judge them as wicked as themselves, who daily offend and with greediness; and excuse their wilful wickednesses by the unwilling slips of those that are sorry that they do evil. But it is one thing to have sin in us, and another thing to have it reigning in us, as it doth in the workers of iniquity, who give their wills, affections, and members, as servants unto it. Indeed no man can say his heart is clean, Pro. 20.9. and sin dwelleth, and hath dwelled, and will dwell in the best that ever was, is, or shall be begotten by man.. But sin is in the godly as an ill Tenant, that they would but cannot put out: and the godly are in sin as a Malefactor in prison, that is in hold, and would be at liberty. So it is not with the wicked; for they, without striving, willingly serve sin, make it their trade and occupation, and delight in nothing more than to do evil. They live by it, as a man doth by his meat, and walk in it ordinarily, as travelers by the way. Sin reigneth in them, Rom. 6.12. and, by such regiment, expelleth all voluntary goodness, itself only having the Kingdom and glory. They wallow in sin, and rise not from unrighteousness. And these the Prophet calleth the wicked of the land.  
An instruction (therefore) to put difference between the sins of God's children, and the works of iniquity in Saethans' children. Both may do evil, but both do not evil in like measure, nor with like mind: therefore the one sort ●re, and may be called the doers of evil; the other wicked. The place followeth, out of which the Prophet purposeth to destroy these wicked of the Land.    

From the City of the Lord, etc.  
BY the City of the Lord, in these last words of the Psalm, the Prophet meaneth jerusalem, which is called the City of the great King, Matth. 5.35. for as the Lord out of all the world chose the Land of Canaan to be his portion: so out of all Canaan he chose jerusalem to be his place, where he would put his Tabernacle, and set his Temple, Deut. 12.5. and 1 King. 8.29. Metaphorically, he meaneth by the City of the Lord, the Church of God: and so the reformation of the Church shallbe his first and chiefest care.  
The Doctrine is; in all reformation●, the Churches should have the first place. The Commandment which Christ giveth, Mat. 6.33. First seek the Kingdom of God and his righteousness, belongeth to all, teaching them with their first care and best means, to promote the glory of GOD in his Church. This David practised himself, 2 Sam. 6. 14.15. & 7.1.2. and commanded to his Son, 1 Chron. 28.9.10. By this Solomon ascended into a most glorious seat (as is noted by the Lions at his feet on either side) and sat down above all the Kings of the earth; whose glory (so sitting) was such that he seemed to be a new Adam, re-entered into the Paradise of God; or rather as the Son of God, whose glory, in a sort, was shadowed in his. And the Lord greatly prospered Hezekiah, because, with his morning care he opened the door of the Temple of the Lord, which his Father Amaze had shut up, 2 Chron. 31.21. More examples and precepts to this effect might be alleged; but these may suffice that have been spoken of  

The Reasons.  
First, Religion and Godliness, (which are the jachin and Boaz, the two strong and durable Pillars of God's Church, 1 King. 7.21.) are the two, and principal two necessary props of a sanctified state, without which it falleth.  
Secondly, if a man that hath the charge of the King's house, in the King's absence, will carefully look unto all the rooms of the same, but specially to those (that they be clean and in good order) into which the King, in person, will come: shall not they, who have the keeping of God's house, (which is his beautiful Temple,) though they must not neglect the out-roomes of the Commonwealth, yet (specially) look to the presence, and those holy Chambers in the which Christ will keep his passover with his Disciples, that they be trimmed? Mark. 14.15.  
Thirdly, the Church, as the first movable, must be first stirred and well ordered, or the wheels of the Commonwealth will (all of them) either stand still, or go in no order. Therefore were they reproved by Haggai the Prophet, who builded their own houses, and dwelled in settled houses, but neglected or did not regard God's house. Agg. 1.2.4.   

Uses.  
An admonition to all Rulers and Governors, 
Use.  in all their purposes, specially in their Parliament and State-consultations, to set the motions of policy under the weighty bills of the Church, till God's tabernacle have all his pings and whole furniture. And here that which Azariah the Prophet said to Asa the King, and to all judah and Benjamin; may truly and fitly be spoken● to all Kings, as to Asa, and to all their Nobility, as to the royal seed of judah, and to all the people, as to Benjamin: the Lord is with you while you be with him, and if you seek him, He will be found of you; but if you forsake him, he will forsake you. 2 Chron. 15.2. The first fruits are Gods: He that denieth these, denieth Gods right, and refuseth to give him his royalties.  
But there are in the holy City, that is, in the Church wicked persons (as the●e will ever be) that must be cut off. 
Doct. 2.  Where the point taught is: the Church visible is a mixed assembly, wherein are good and bad, true believers and hypocrites. Some are sound members, and some not members, but certain superfluous and troublesome humours in the veins of the Church, living in it as Goats among Sheep, and being in it as tars among Corn, Matth. 13.27. jerusalem in the days of Christ, was called the holy City: yet in it were blind leaders of the blind, a corrupt Priesthood, and ministry of sacrilege. Matth. 15.14. This is that great sheet, knit at the four corners, and let down to the earth, wherein are all manner of beasts and fowl, clean and unclean. Act. 10.11.12: and this is that draw-net of souls, that gathereth of all kinds, good and bad souls. Matth. 13.47.48.   

The Reasons.  
There must be heresies in the Church, and Schisms in Doctrine. But there can be no heresies, but there must be heretics to teach them, even in the Church; nor Schisms, but where are Schismatics to make them, even from the Church. 1 Corinth. 11.19. Further, the faith of the good must be tried: 1 Pet. 1.7. And how can that be if there be no bad to try them?  
Secondly, Christ gave himself for his Church, that he might sanctify and cleanse it. Eph. 5.25.26. And wherefore sanctify it, but because it was unclean, and yet a Church? When he presents it to his Father, it shall be without spot, but till he take it from the dross of mortality to present it, it shall have spots, yea itself shall be spotted, and live with spotted men.   

Use.  
The use reproveth those who think there can be no sound Church, 
Use.  where are any corrupt members, and who, for the evil which are in the Church, forsake the good that are in it. Hebr. 10.25.38.39. There was a judas in Christ's company, and at Christ's table, yet did Christ suffer him, neither showed him to the other Apostles, that they might separate from him. Which he did (no doubt) to show that among Professors there will be always faulty Professors. The Magistrate should reform them, but Christians may not separate for them; neither depart from the company of the Church, because of that evil company that is in the Church. Indeed, we should not make them our companions: and we ought always to separate from their sins. But shall I run from my Father's house, because a bad servant is in it? No doubt, but there were good men who abode in that Church where the watchmen were blind, and where they were (all) dumb Dogs, who should with wholesome barking, have driven away the Wolf, or given warning of his coming: or where were they? Esa. 56.10. If a brother walk inordinately, we should withdraw ourselves from him, not from the Church because of him, 12 Thessalonians. 3.6. 1 Corinthians. 5.11. So I conclude, that to separate from a Church is unlawful, where many things unlawful, and not so refined from the dross of flesh, are practised in that Church.  ROME 16.27. 
To God, only wise, be praise, through jesus Christ for ever. Amen.  IOS. 24.15. 
ay, and my house will serve the Lord.  ACT. 10.1. 
Cornelius, with all his household, feared God.    
FINIS.   

GOD'S Gentle Remembrance, this last Summer. Anno 1613.  
OR AN EXPOSITION on part of the Parable of the lost Son.  
BY ROBERT HORN.  PSAL. 111. vers. 4. 
He hath made his wonderful works to be had in remembrance: the Lord is merciful, and full of compassion.  
LONDON: Printed by T. S. for Francis Burton, and are to be sold at the sign of the green Dragon, in Paul's Churchyard. 1614   

TO THE WORSHIPFUL, RICHARD ATKINS, Esquire: at Tuffe-leigh, in the County of GLOCEST. My special good friend; Grace and Peace.  
YOur bounty (Worshipful Sir) besides my obligation to your 
a Richard Atkins, Esquire, justice in one of the Welsh Circuits, and one of his majesties Council in the Marches of Wales.  Father's name, after his blessed death, hath deserved a better oblation than the tender of this small Book; which, by way of thankfulness to you, and remembrance of Him, in all thankfulness, I send to you, and abroad into the world under your Name. It pleased, that your Religious and (truly) godly Father, to seek Me out in a dark sky, or night of distress, to do me good: which he spared not to do while he lived; For, as another Onesiphorus, he often refreshed me, 2 Tim. 1.16. the Lord give mercy to his House, and Posterity for it. Also, I know few likeminded, who will faithfully care for our matters, as he did: and, where men (earthly minded) seek their own, that is, seek that, and that only, which is nothing worth when they have it; he sought in his life, and found in his death that which is jesus Christ, Phil. 2.20.21.  
But what need I to embalm him (being dead) with my report, who (living) 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 box of ointment, which (being very precious) the woman powered on Christ's head, in his breaking by death, cast forth that name, that is better than the best ointment, Eccles. 7.3. Mark. 14.3. A name of a right good savour, such as hath filled the house; and may be an ornament and crown of rejoicing to the House and Stock he came of? For you that now live, the Heir of his House, and (I trust) of his good mind 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 salvation, in the field of your own heart, and furrows of those that are of your family and proper charge.  
I beseech you, let not your hand rest, and be diligent to take heed to yourself, and them, for all necessary instruction in the way of life: so tilling them, spiritually, for GOD, and his true fear, that your whole House may be as the field of the righteous, which the Lord will bless, and the name of it may be, The Lord is there, Ezek. 48.35. So did your good Father in the mids of You, whiles he lived: and so (good Sir) do you constantly in the mids of your own House, by his example, who (now is gone. He learned of Abraham, who commanded his household after him in such matters, Genes. 18.19. and learn You of Him, that the blessing of Abraham may follow You and Yours. I write not doubtingly, and I have good confidence in the Lord, that you are so minded. In which good meaning, and intention of yours, to a work so full of spiritual consolation and godliness, you must look for adversaries. The more truly you fear God, the more you shall find what enmity is against it. Look for this in every good purpose under the Sun. The world that is not of the fashion of Heaven, Rom. 12.2. will be against you. The flesh, that is all for itself, Rom. 13.14. will lust against the Spirit, and the good motions of the Spirit in you, Galat. 5.17. and the Devil (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 He that is with you is stronger than all these, and, as long as Michael is your leader, and his Angels your fellow-Souldiours, what can do you hurt? if God be on your side, what matter who be against you? Rom. 8.31. If you love the love 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 world's injuries, nor the flesh's allurements, nor all the malice of the enemy, over all which you are more than Conqueror, through him that hath loved 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.  
Strive (therefore) forward (cheerfully) in this narrow way of life: fight the good fight of Faith to the end: whet your heart upon the Word, and make the Statutes of jehovah, your Meditation and counsellors: pray in your holy Faith: hold that you have with increase● get ground of the common enemy daily; and that by doing well, while you have time. This matter requireth your earnest meditation, and deepest thoughts: and, therefore, against all encumbrances and impediments of spiritual life, already remembered, or further spoke of by Saint john, as the lusts of the eyes, the lusts of the flesh, and pride of life, 1 john 2.16. put forth yourself courageously in the name of the Lord of Hosts, who will order the whole battle for you, and finish it to your everlasting victory, and joyful triumph over all powers, earthly and infernal.  
How ill they proceed, that do not so strive, I have endeavoured to show in the meditations that follow, concerning the sin and punishment of the prodigal son: persuading myself that of Him you have nothing in you but his repentance, and grace to come home to your heavenly Father, where you have with Him (young and ignorantly) in anything; (and who hath not in 
b jam 3.2.  many things) declined from obedience to God, or the ways of his truth. These I took to task the beginning of this last Summer, at what time the Lords storm fell, that caused so general a fear: I would it had effected a like general amendment in us. For the now coming forth of them, the Apostle, who saith, Be instant in season, and out of season, 2 Timoth. 4.2. shall answer for me, if any shall think them unseasonable.  
Besides, how can that be, or be judged, with any colour of soundness, unseasonable, that teacheth us to remember what GOD would not have forgotten: namely, his wonderful works, which he made, the last two months of May and june, to be remembered? Psal. 111.4. Or, if all his works must praise him, Psal. 145.10, why should not those praise him in the Gate, which he wrought so fearfully, and so lately among us? And, is it ever too late and unseasonable, to show to the world how graciously, and how strangely, the Lords late mercies got the better hand of his other fearful works, by taking his frowns from the sky, and by putting a more loving countenance upon it, in the blessed weather that ensued? I call it the Lords mercy, or not the least of those mercies that are over all his works, Psal. 145.9. For, did our repentance, or any work of ours seek and find that comfortable alteration at God's hands? Or, did not the greatest number desire a better, and more kindly season, and complain of a season so (generally) hurtful and intemperate with sin in their right hand? was one Sabbath for all that power of thunder that so cracked about our ears, and pouring Rain that so fell upon the Earth, that is, in such abundance, that it made Brooks and Rivers to rise, and the water to stand in the Furrows, less profaned in Town and Country? I doubt not, but some stood, as Aaron in that breach and gap with their Censer of servant Supplication to the Lord, by whom (in all likelihood) he was entreated, and who sought and found him in due time, Psal. 32.6. Yet what was that to the general inconformity that still beareth sway? And here who can but prophecy? for seeing that neither judgement nor mercy can prevail, what can we look for, but destruction upon destruction? Esai. 1.5.  
The last Winter, which was in the year 1612, what mercy did GOD show, to make it so mild in so great want of F●dder as was then: so great, that (I think) greater in our time hath not been observed? Indeed, it began sharply, and proved sharper to true Christians, and lovers of the GOSPEL, 
Novemb. 6. Anno 1612.  than that sharpest Winter which about four years since, destroyed all our Flowers: for, it took away our most beautiful Rose and Flower: our Carnation-Flower, the fairest in the Garden of Christendom, which the LORD plucked up for himself, to plant in the Garden of his own presence: I mean, the beloved of GOD and Men, HENRY, our late Prince, the Flower of our Age, whom the Lord took from us by death in the Flower of his Age, that was so lovely. But, who is more turned to GOD for it?  
This last Summer begun roughly, and in storms, which caused weeds to come up abundantly: which weeds GOD sent, as Lions, upon the standing Corn, to pull it down. The latter end of it, was with great mixture of favour, and in a fruitful calm: and GOD in mercy, hath given us, but with great abatement, those fruits that some despaired off, yet have we not turned to him that hath smitten us, Esai. 9.13. Amos 4.6.8.9.10.11. And now, if neither the sweet love of GOD can stir us, nor his smart wrath rouse us, what will do us good? But I will end: praying the Almighty God of the spirits of all flesh, to inspire Your heart more and more with all grace and gracious parts, needful for soul and body; for the ways of this life, and for Your sure way to eternal life hereafter. So I commend this poor testimony and Mite of my thankful heart, to your Worship's kind and favourable acceptance; and You, and Your Christian Yoke-fellow, to the special grace and keeping of your, and our, most merciful GOD and loving Father in CHRIST JESV; with a mind to be what the same God shall enable me to be, for the further help, and service of your Faith: and rest  
Febr. 19 1613. Your Worships to his power, in the Lord jesus, ROBERT HORN.   

AN EXPOSITION on the fifteenth Chapter of Saint LUKE.  Verses. 13.14.15. etc. 
So not long after, when the younger son had gathered all together, he took his journey into a far country, and there he wasted his goods with riotous living.  
14 Now, when he had spent all, there arose a great dearth throughout that land, and he began to be in necessity.  
15 Then he went and clave to a Citizen of that country, and he sent him to his Farm to feed Swine.  

13. So not long after, when the younger Son, etc. 
Vers. 13.   
IN this Chapter, or part of Scripture, being a Chapter which bringeth much true and sound comfort to touched and mourning sinners, are set down three parables. The first, of the lost Sheep, vers. 4.5. the second, of the lost Groat, vers. 8.9.10. and the third, of the prodigal and lost Son, vers. 11.12.13. etc. to the end of the Chapter. The occasion is to be seen in the first, and second verses, which was the coming of many Publicans and sinners to Christ, and for it, the murmuring of the Scribes and pharisees against Christ.  
In this parable of the Prodigal and lost son, two things are spoken of principally, as the Father and his two sons in the literal sense: and God the father, and his children, of different inclination and ways, in the mystical. For, by the elder, or bragging son, are meant the Scribes and pharisees, and by the younger, and prodigal, Publicans and sinners. The first sort seemed to live in the bosom of God, the second professed to live in the bottom of the wrath of God. The one kind were (seemingly) righteous, the other (apparently) profane. The one in the Church, and under the Law, the other not in the Church, nor under a law, but out of it, and without law, in their far country of sin.  
And so by the lost Son, we may understand such sinners as are not called out of the broad way of their sins to the path of life, and yet are (secretly) marked to salvation, and shall be (mercifully) called to repentance in the Lords good time, as the lost son here. Of him my purpose is to speak now, and but of some of the Parable concerning him; as of his sin, and entry-dore to Repentance. His sin is, that that which was before, he received his portion; or, after he had received it. His sin before he received his portion, was his greediness to have it, and impudency in calling for it: His sin after he received it, was his leaving of his Father, and Father's house: and, after he had deprived him of the comfort of a Son, and (unjustly) of that portion that belonged not to such a Son, a wasting of his goods with a riotous life. And this is spoken of in this 13. verse. where we have that, that was the occasion of his sin, and the sin itself. The occasion was his gathering together of his goods, and that substance which his Father had given him. And here our Saviour, by the Evangelist, showeth how dangerous a thing fullness is, even to Gods own children, by abuse. For, it is said, when he had gathered all together, etc. the meaning is, when he was left to himself, and to his own carving, in these outward things, having Money in his purse, and the rains of himself in his own hand, he would endure his Father's house and service no longer, but hasted out of it, as out of some close Prison, desiring the open Air of Liberty, and to depart far enough from his Father's discipline and fear, that nothing might stop his way to the dissolute life he intended to pass with sinners, out of God's Church, in a strange land. So long as he was at his father's finding, stinted by him, it doth not appear that he poured out himself to any such riot: but after his portion came to his own hands, he went into a far Country with it, and wasted it with riotous living.  
The point here taught, is: Men had more need to watch sin in a full estate, 
Doctr.  then in a poor life. In the 69. Psalm, verse 22. the Prophet speaking of the full table of those desperate sinners that had dealt wickedly with God, and ill with him: wisheth (and that with a Prophet's spirit) that their table might be a snare unto them, that is● that they might be snared to destruction in it: and their prosperity, their ruin: that is that that wall of a prosperous and wealthy estate, to which they so leaned, in their contempt of God, and rage against his people, might fall upon them, and in that great fall, send them from a peaceable life to perdition.  
And this he prayeth for, with a knowledge, by the spirit of prophesy that was in him, of their reprobate estate, and that they were the enemies whom the Lord would destroy. But, what furthered their sin, and hastened their end more or sooner, then unsanctified fullness, and that hill which they supposed to be so strong in their unmovable prosperity? Saul, being of a low degree and spirit in his Father's house, lived commendably and well, 1 Sam. 9.2.21. But, having a kingdom, and being King, he left the Lord, and did much wickedness. Satan would have set up Christ in prosperity, as upon an hill, thinking that if any estate could, a full estate would make him fall from God, and fall down to him. But Satan could find nothing in Christ, john 14.30. that is, nothing for his purpose in any temptation, though he found corruption enough in others, even the best, after they were tempted in such manner: for, when David had rest and ease, by such rest and ease, he fastened the point of this nail in him, and drove it to the head in his adultery, and bloody sin, 2 Sam. 11.4. Peter, feeling the fire of a warm estate, denied his Master by fear, john 18.18.25.27.  
And (therefore) as the mild and gentle beams of the Sun have more force upon a wayfaring man, than the strongest gale of wind that bloweth in the sky: for, the Sun, by his warm beams, maketh him to cast off his Cloak, and to put off his Coat, as a burden too heavy to be borne, where the wind, with his loud and cold blasts maketh him both faster to hold, and more closely to wrap about him, both Cloak and Coat: so the warm Sun of prosperity can make us more naked to God by sin, than the cold wind of times, blustering with troubles. Therefore hath a Christian more need in prosperity to watch sin, then in days of adversity and trouble: which may further be proved by these reasons following.  

The reasons.  

First, Satan hath more cords to bind us, in those temptations which are on our right hand, fet from profits, pleasures, and honour, then in those which are on our left, drawn from adversity, want, and baseness. Which made him to reserve his temptation, taken from prosperity, to the last place, in which he reposed all, as in his best weapon, or weapon of proof.  
Secondly, prosperity is a slippery path: a man may soon fall in such a way: but adversity is a more rugged and sure way, not so apt to fail us.  
Thirdly, in a full life, we have more means of sinning, then in a bare estate. For what will not wealth do to the help of riot, that poverty cannot? A poor man cannot offend by drunkenness, by whoredom, by oppression, by fullness of bread, by garish apparel, as a rich man may.    

Uses.  

Use 1.  Therefore no cause to be secure when we have fairest weather with the world in these outward things. For, then (commonly) the foulest is within. In Luke Chap 12. ver. 19 He that overnight had his warm Sun, in much goods laid up for many years: that is, which he supposed should continue long, and were (presently) gone; was in the cold shadow before the next morning, or rather in the arms and shadow of cold and senseless death. O fool, this night they will fetch away thy soul from thee, vers. 20. Belshazzar was (presently) driven from his Banquets of Wine to a banquet of Fear, where he saw in his deepest rests the fingers that wrote and wrought his greatest un-rest and trouble. For, they pointed to his present unhappy change, from a glorious Monarchy to an inglorious Sacrifice, by the sword of Darius of the Medes, Dan. 5.4.5.6. And the Text saith, that the same night was Belshazzar the King of the Chaldeans slain, verse. 30. Also, when did the envious Man sow his tars, but while he slept that had sowed good seed in his field, Matth. 13.24.25. So when we promise to ourselves, or the flattering world doth offer to us the sleeps of a quiet and easy life, then doth Satan sow in our minds the tars and impediments of true Peace and Righteousness.  
The young man, who rejoiced in his youth, must, for that abuse of his youth, come unto judgement, Eccles. 11 9 And if so; then, what security or sound peace is to be found in the best worldly estate so threatened with judgement, and tormented with fear? What better to have our fill of Quails, and they to come out again at our nostrils? Numbers 11.20. When we are filled with the Quails of what we would have, we may think ourselves well: but how well? and how long well, when, at that very instant, and while that sweet meat is between our teeth, the wrath of God, by such lusting against God, is ready to fall upon us? when Satan is pleased, and the strong man hath possession, all things are in peace, Luke 11.21. but what peace (more cruel than any war) is that which hath peace with Satan, and war with God?  

Use 2.  Secondly, here we see that goods are not good, but by their good use. They cannot make us better, this power belongeth to the Lord, Psal. 62.10. prouder they may make us, and more to trust to ourselves, and less in God: or, they can do us no good without grace, and the desire of them cannot but purchase us great harm: for, 1 Timoth. 6.10. the root of all evil is in such covetousness.  
Many say, Who will show us any good? that is, worldly good, Psalm. 4.6. but there is no good in that: and this is true good, to have God's countenance, which is more than all riches; and God with us, which is better than all worlds. For, it is the blessing of GOD that maketh rich, Proverb. 10.22. that is, riches make not a rich man, but God's grace with riches; and he shall rise to wealth, not that riseth early, Psal. 127.2. but 5.18. To be rich here, is to have a good and comfortable estate here. Not to have much goods, but to have much good of that which we have, be it much or little. The wicked may be rich, but not in such manner; rich, having the plague, but not the blessed contentment of riches, which is the gift of GOD, Eccl●s. 2.26. This young man had riches, but was he rich? We shall (after) hear how poor he was when he would fain have filled his belly with the husks that the Swine did eat, because no man gave unto him, verse 16. And so rich are they, who having wealth without grace, are so commonly, as it were, driven from their full tables, with this young man, and lost Son, to great hunger, and the diet of husks. So much for the occasion of this lost sons sin: the sin itself followeth.  
[He took his journey into a far Country.] here the Evangelist, or rather our Saviour, by him, speaketh of this young man's sin in two things. First, telling us whither he went; and (secondly) what he did in all that time of his stray-life. He went into a far Country: that is, as far as he could go from his Father's presence and fear. For, the nature of such sinners is, to remove as far as they can, in their persons and conversation from God: that is, from God's word, and the assembly of God's people, being professed vagabonds and cain's from his Temple and Service.  

Doctr.  This is the meaning of the words. The Doctrine and thing taught, is: It is the nature of sin, and property of sinners, to turn from God and to turn the back to his house, and presence there. The wicked in job, meaning to live in pleasures, and to grow in wealth; that is, in wealth gathered with a deceitful hand, job 21.7. say unto God, Depart from us: for we desire not the knowledge of thy ways, verse 14. So in the Psalm, those wicked, who were so proud that they sought not God, Psal. 10.4. and covetous that they contemned him: in whose mouth was cursing and deceit, and under whose tongue lay mischief and vanity, ver. 7. set the judgements of God high above their sight, verse 5. that is, set the God of judgement as far off as they could in his high acts, that his power might not daunt them, nor his presence be a curb unto them. jonah (God's own Prophet) when he refused to go to Nineveh, to preach to that great City, as the Lord had commanded him, fled from his presence under sail, jonah 1.3. and the Angels that sinned, left their habitation; that is, original condition, which was to minister before the glory of God, 2 Pet. 2.4. Jude 6. knowing that to live in sin, and to live in God's presence, who is of pure eyes, and cannot behold, but with detestation, any sin, Habac. 1.13. is intolerable madness.  
Also, they, who in Amos, approached to the seat of violence, put far away from them the evil day, Amos 6.3. the meaning is; they said to God, be far off, when they said to the seat of violence, come near. And, when they sell judgement, who are set up to give true judgement in matters: God must walk in the Circle of Heaven: that is, God must not see them while they purchase such an Aceldama to them and theirs.  
Thus it is plain that they turn from God who mean to do evil, and from his Shoole and Discipline: and the reasons are: 

First, Out of God's sight (for they think they can be where he shall not see them) they presume of greater liberty, then when he is near: as a wicked Son meaning grossly to offend, will not do it in his Father's house & sight, but (if he can) further of, and rather before a stranger than him.  
Secondly, the further from God, and the further removed from God's people, the more they shall have to bear them company in their sin, and greater and stronger means to embolden them to wickedness: there they shall have none to dissuade them; and, in company, none, that will not run with them into all that excess of riot, that they follow so eagerly, and love so well.  
Thirdly, they that evil do, hate the light, john 3.20. God is light, 1 john 1.5. and (therefore) evil doers, hating to do well, hate God, or to be where God is that is light, and cannot abide any darkness of sin, or ungodliness whatsoever.    
But, can a man go from God? No, 
Quest.  not out of his reach and knowledge, 
Answ.  Psal. 139.7.8.9.10. yet he may go away from God's awe, by his rebellious will: or, he may go from his house, where his presence, that is, familiar presence, is.  
I would they could think of this, who (so ordinarily) on his Sabbaths go from his service to the service of their bellies, and from his dinner to their carnal dinners: for, such break from his presence, and little regard his providence.   

Uses.  
We see (then) what to judge of those, 
Use 1.  who (though they cannot go from God, that is, from his reach and knowledge,) yet love to go as far as they can from his house, where his presence is. Such are in sin, and in the right kind, Sinners.  
Consider (therefore) when thou goest from God's house that thou goest from God: and that, departing from his word, thou goest, as it were, into a far Country from him. And, what is it to go from God, but to run into evil? and what to turn from GOD, but to turn unto vanity? Cain, when God had cast him out of Adam's family, said: Thou hast cast me from thy face this day, Gen. 4.14. His meaning was, that in that family (which was the Church then) God's face was seen in his worship: and therefore he took it for a great part of his punishment, that he was so cast out, or rather, had so cast himself out by his sin. And, shall cain's mouth condemn you, who (so ordinarily) by your inordinate ways, depart from God, and, in contempt, from his house? rather, consider your ways, your straying ways, and turn your feet unto God's testimies, Psal. 119.59.  
To turn to God, is to turn from unrighteousness; and to return to his house & presence, from recusancy, and other profane absences, is to begin to be virtuous. wouldst thou (then) be thought and accounted one that is desirous to leave sin? set God in place, and his great power before thee: or, though thou hast long put off, wouldst thou, at last, enter the way of grace? O then, enter into his Courts, and come before his face, in the assembly of such as praise him, and call upon his name. Let them turn from God, who mean, not only to turn from him, but against him by raging oaths: nor only, to turn from the graces of his house, but from all grace and goodness: but let us draw near with reverence, who purpose far to remove from such evil doers, and doings; and seek his face, who have no meaning, and would be thought to have none, to provoke him to his face.  
Also, 
Use 2.  this teacheth, where God is removed; or where there is any removing from God, there can be nothing but sin, or a mind to sin. Men, at their meals, turn out God: CHRIST cannot be known at their breaking of Bread, Luke 24.30.31. Let such take heed that they do not eat and drink their own damnation, or last. At their recreations, God must not be in place: or, how dare they be so drunken in them, as they are, playing, or no better than playing, from weeks end to weeks end? while they are at their sports, they will not have to do with God: or, would they dare to speak and work such uncleanness, and God so near? Such rejoicing is not good: 1 Cor. 5.6. and, where God cannot be at thy play, Devils are thy play-fellows. So much for this young man's first kind of sin: Now followeth what he did in the time of his stray-life.  
[He wasted his goods with riotous living.] Our Saviour having showed, in this lost Son, what is common to Adam's young men in their Father's house, pricked with the provender of fullness: as that their Father's house cannot hold them, and that they cannot endure with their tender soles to tread upon his hard pavement, so strawed with Nettles and pricks of sharp, but wholesome severity: here, he showeth what this Gallant did out of his Father's house, in a strange and far Country, where he had more scope and liberty for his prodigal ways. He wasted all, saith the Text. The meaning is, when his lusts were his lords, so as they might command him in any thing, and prevail with him for any purpose; all was too little to put into their mouth, and he must only grind to them, job 31.10. The point is, 
Doctr.  when man departeth from the service of God, doing service to his lusts, there will be no spare made of God's blessings.  
Lust is a great spender; it is one of those three things, or worse rather than all those three things that will not be satisfied; and the fourth that saith not, It is enough, Proverb 30.15. By it, Adam lost Paradise and himself. Gen. 3.11.23. the lusting Israelites lost Canaan, by means of it, Numb. 11.5.6. and 14.23.30. and Solomon lost his wisdom, and had (almost) lost GOD by his lusts, 1 King. 11.4. Absalon did not only lose all grace, but good nature and shame, when he went into his Father's Concubines, in the sight of all Israel, 2 Sam. 16.22. Also, the Gentiles that followed their lusts, how were they left of God and common honesty? Rom. 1.24.26.27. Likewise, Christians, so far as they were followers of their lusts● how untowardly, how negligently did they follow God? the lust of the flesh, the lust of the eyes, and the pride of life, how did they command and carry them from the service of God, to the base service of sin, 1 john 2.16. From whence are wars, saith Saint james, but from the lusts that fight in your members? jam. 4.1. Gal. 5.17. as if he had said, this, that you are so unquiet in yourselves, and passionate against others, hath no other cause, but your own distempered affections, quarreling always about somewhat that you would have, or do, toward your profit, or pleasure, or worldly credit: and these disorder all the wheels within you, making them to run by their poised and weight, without any stop of contentment. What profaneth God's Sabbath● so much, as the lust of covetousness, or lust of wantonness? For, either for our own markets we neglect and loose Gods markets: or, we unserve God to serve our bellies, dancing to the pipe, when we should dance before the Ark,  
The lust of whoredom, how doth it waste the substance, and destroy the soul? Pro. 6.26.32. & 29.3. or, like a fire, that devoureth all to destruction, job 31.12. waste both body & soul? Pro. 5.9.10. & 6.33. He that feedeth among the Lilies, abhorreth such unclean Goats.  
The lust of drunkenness, what wounds procureth it, what stripes, and scratches, and desperate stabs? Prou. 23.29.30.  
The lust of dances, and lustful after them, how do they martyr their bodies, and fill the soul with wickedness? They who cannot serve God with patience, one hour on the Sabbath, can serve the Devil with delight half the day, & some part of the night of the Sabbath, which they take up such lusts. Mean while, whose Martyrs be such? Gods? or the Devils? whose day keep they? Gods? or the devils day? and, to whom do they dedicate their Sabbaths? to God? or to the Devil? making them days, not of holiness, but of their lusts? Thus it appeareth, that the wicked, in their life of lusts, make no spare of God's blessings, and may further appear by these reasons. The reasons.  
The first, may be taken from the contrariety that is between such lusting one's, and Gods faithful ones. For, as the true Christian gives all to God, so the carnal man gives all to his lusts, Pro. 13.4. Ezech. 23.5.6.11.12. etc. Prou. 7.18. & 31.3.4. Rom. 13.14.  
Secondly, they that are lusts servants, will do any thing at lusts bidding: and, what did this lost Son withhold from his lusts which he served? They that are taken with the net of the whorish woman, will they not, for her sake, bring all to a morsel of bread? Prou. 6.26. This young man, in a like matter, brought all to nothing. Shall I need to go into a far Country for examples? doth not our own Land so full of whoredoms, so poor by whoredom, and other lusts, on which so many have consumed all, their souls and all, give too plentiful witness to this truth?  
Thirdly, all things are vile to that a man doth most affect: for, if we love God best, what will we not do for him? Phil. 3.8. and, if we love the world best, what will we not take from God to give to it? Parents love their own children best; and therefore they lay up for them, and not for strangers. So they that most affect, and best esteem of vile and stinking lusts, will sacrifice every precious thing to them.   

Uses.  
If (then) we would be good husbands of grace, 
Use 1.  we must not be under the power of our lusts: for, they fight against the soul, 1 Pet. 2.11. that is, the salvation of it, and graces in it. We put bits into our Horse's mouths, saith Saint james, jam. 3.3. much more should we put the bit of Reason into the unbridled chaps of lust, lest when we should turn it from vanity, it turn us from God. That we may so do, we must (first) mortify the deeds of the flesh by the spirit, Rom. 8.13. Now, to mortify flesh, is so to keep down the soul in that part which is fleshly, that it shall command us in nothing: or, to mortify it; is to do nothing for it, in nothing to gratify it, and to take all life from it. Not to restrain it a little, or, a little to hold it in 
a Gen. 20.6. Hest. 5.10 , as some do, but, after the manner of God's children, to kill it, or so to master it, that (if it will live in us) it shall live as an underling, & faintly, and droupingly, as one drawing to the grave. And to mortify the flesh by the spirit; is to set it down with arguments, not from our carnal lusts, but from the Word and Spirit: for, some think to drown their lusts in outward things, in which they rather swim than are drowned: and this maketh them to say, that if they might be thus rich, and thus well reported of, and thus seated, they would desire no more.  
But the sickness of desire being within, how can things without us be the cure of it? Is the dropsy cured with a parcel of Land, with a portion of Money, or with a brave suit of apparel? No verily: for such things are no approved Physic, either for dropsy, or other disease. And he, who, having the dropsy or other sickness, should say, he should be well if he had these things, should speak but simply.  
Lust is a dropsy of the mind; and will things help it, that belong only to the body, and can (properly) satisfy the mind in nothing? therefore, by thy spirit the deeds of the flesh must be mortified; that is, by following the spirit, & not by lusting after carnal things. Secondly, if we will keep down lust, we must watch over it with the word, that is mighty in operation, and sharper th●n any two edged sword, Hebr. 4.12. If we be young men, we must cure the dangerous disease of youth by the word, Psal. 119.9. if we be men, we must become men of God by it, absolute to every good work, 2. Tim. 3.16. and, if we be old men, it must be the staff of our age, and crown of our grey hairs.  
A third good mean to subdue lust, is to consider that we are out of our Country, & strangers here in a Pilgrims life, 1 Pet. 2.11. Some will not wrestle with their flesh, in this conflict under lust and sin, lest it should abridge their merry days: but what merry life should a stranger look for in his far Country here? and what long life, where he is not certain of one poor hour? and if our life be so uncertain, and must needs be so uncomfortable, what needs such fear of abridging that mirth which we must not look for; and of not seeing those many merry days that we do but dream of? we say, if we take this sad course of mortifying our concupiscences and lusts, we must not look to live one merry day more. But let not this care trouble you, saith Saint Peter, for ye are Pilgrims and strangers; and what know ye if ye shall see one short hour more? for, Pilgrim's are at night in their Inn, and gone in the morning.  
Finally, the best mean to mortify our flesh, that is, the corruption which is in us, and to master our lusts, is to be girt always with our armour of opposition to such enemies and traitors in our own bodies, Ephes. 6.11.12.13. etc. where we must consider, that our lusts fight against us, and that therefore we be always provided, upon good and sufficient furniture from the spirit, and word of God, to fight with them. They will never be friends till they may command us: therefore should we make sure, never to have peace with them, that we may not be commanded, but rule in our own house.  
A man will weaken his enemy all that he can; we have no worse enemy than our own corrupt flesh: and, if we forget not this, to b●ing it down, we shall be in a good way of subduing this old man in us, with his concupiscences and lusts.  
Secondly, 
Use 2.  we here learn, that to yield to our lusts, is to make neither good nor saving bargain: for, what shall we get by drawing the heart from God, and by giving it to the world and flesh, making them Gods? They that so do, lust and have nothing, jam. 4 2. Now to desire, and not to obtain, is simple getting: no, such kill their bodies, and damn their souls. For, when men (〈◊〉 eagerly) desire earthly things, as, Commodity, Pleasures, and Honour, which is deceitful, they care not how they punish their bodies: the covetous, what he takes from them: the voluptuous, into what diseases he casts them: and the ambitious after the shadow of honour, to what dangers and kinds of death he brings them: and for their souls, they blindefolde their ●indes, and make their heart's fa● and senseless, so that they can neither discern spiritual thing: nor be moved with them, whether they be threatenings, promises● judgements, or mercies. And what i● this, but to kill the body and to damn the soul? and, what is gotten● when these are gone? Our duty in this case, is, to keep our desires within the bounds of Gods will in his word. For, if we ask any thing according unto it, he heareth us, 1 john 5.14. Rahel, when she would have had children for her lust, the lust of envy in her, had none, Gen. 30.1. But, when she asked them to God's pleasure, and prayed for them by God's word, she had first joseph, Gen. 30.22. and then Benjamin, Gen. 35.17.18.  
Isaac prayed for a Son twenty year, Genes. 25.20.26. after twenty years attendance, and when God saw a fit time for him to give, and for Isaac to receive a Son, he gave him two sons, Genesis 25.24. Thus God puts off his best children: it is that they should put all unto him, and be content to take his word for their welfare. For, he will will not fail them, nor forsake them, Hebr. 13.5. If (then) we will be gainers at God's hands, we must submit to him for all our welfare; where, if we follow our lusts for it, we shall be as he that earneth wages, and putteth them into a broken bag. Aggi. 1.6.  
The way to catch a shadow, is not to follow it, but to fly from it, so will it follow us: and so the way to have the world, is to deny it: and the way to be rich, is to be content to be poor: and the way to have health, is to put all to God for health or sickness. So saith a good writer. They (then) who desire the world more than heaven, and temporal more than eternal riches, and bodily health, rather than the soul's health; take the next way both to lose the world, and to forsait Heaven; to be poor in wealth and poor in grace, and to have a sickly body, and lepro●● soul. So much for the lost sons sin: the punishment of it followeth.    


Verse 14  And when he had spent all, there arose a great dearth throughout that land, and he began to be in necessity.  
WE have heard of the young man's sin; the punishment of it, is occasional and proper: or, general upon the Country, in these words; and particular upon himself: and this verse showeth what end his sin had, as the next declareth what shifts it put him to. here it is showed that when he had consumed all on his lusts, which had eaten him up, and had spent his patrimony upon Harlots, and with loose companions, in a dissolute life that undid him: God sent an exceeding famine upon the Country, that was so riotous, and exceedingly, with want punished him that had so rioted. Where it appeareth, that this lost young man made choice of this Country, as most fit for his young mind to be in: being a land of great excess and fullness, a land stored with Mates of his own 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 love vanity will follow it: or, as thorns folden one in another, and as drunkards in their drunkenness, Numb. 1.10. so the tie of such fellowship will hold together, Proverb. 1.11.14. What a man loveth he will do, and where he loveth he will be.  
But the point more directly to the Text, aimeth at the punishment of the whole Country, and of this lost Son, by a mighty hunger that was sent upon them. The Country sinned by a fullness of bread; therefore the Lord plagued that Country's sin by a famine of bread. Where we see a dearth of Creatures for the abuse of the Creature; and a scarcity of them for their intemperance in them.  

Doctr.  The Doctrine that we learn is, in what a Land sinneth, in that or in some measure of that sin, it shall be punished with a remove of that blessing. This Country abused her abundance, therefore was she plagued with want. God brings a famine of Bread, when men prepare bread for laughter, that is, excess, Eccles. 10.19. or satietis that will ●●t suffer them to sleep, Eccles. 5.11. When men will eat till it come out at their nostrils, Numb. 11.20. and drink, till it come up at their mouth; drinking healths, till they have no health; the Lord must needs draw the Table. judah that was prevented with liberal blessings, having one fruit ripe after another to feed on, in due order, and with great plenty; Amos 9.13. because she became wanton through abundance, and kept no measure in sinning against God, as he passed measure in being gracious to her; therefore was that fruitful Land turned into a barren Land: the meat was cut off before their eyes: tin women did bake their bread at one Oven, and delivered it by weight, that is, by small weight again. If they sowed an hundred Pottels, it yielded but ten: that is, ten of an hundred, and the principal lost: and they did howl and cry out for the Wheat and for the Barley, because the Harvest of the field was destroyed, joel 1.11. So, David's punishment was in that wherein he sinned: he sinned in numbering the people, and GOD diminished the number of them by the Pestilence, 2 Sam. 24.15. Eph●sus dealt not well with her Candlestick, and God put out her Candle, Apoc. 2.5. for, not long after she fell sick of divers grievous Heresies, 
D. Rainolds in his conference with Mr. Hart.  and, at last, died of the plague of Mahomet. God knew jewry by his benefits, but jewry would not know God by thankfulness for those benefits, but despised his Word, and those that brought it, killing some, and stoning some, therefore the Word departed from them to the Gentiles, and God did let out his Vineyard to other Husbandmen, Mat. 21.41. It is a true saying therefore, that in what a man sinneth, he must look to be punished. The Reasons are.  

First, it standeth with equity, when a blessing is abused, to withdraw it. As if Mercy be contemned, to turn Mercy into justice: if health be abused, to plague abused health with sickness: and, if the Word be not believed, to punish that unbelief with a believing of lies, 2 Thes. 2.10.11.  
Secondly, the Law of correction was, that according to the measure of the fault, so should the number of the stripes given for it, be, Deut. 25.2. According to the quality of the trespass he was to be beaten that had trespassed, and it is reason that we be plagued as we have sinned, Apoc. 18.7.  
Thirdly, it is an old saying, Like i● faul●, like in punishment: and, with a little alteration, as true a saying, Like fault, like punishment.   

Uses.  

Use 1.  An instruction, when the hand of God is upon a Country, in a scarcity of grain, or other commodities, with Pharao's chief Butler, to call our faults to mind that day, Gen. 41.9. when we can say, This day this Scripture is fulfilled in our cares, Luke 4.21. or, this day there is great want in our Country, of bread and other sustenance; then, as Adonibezek said, we in a like case of proportionate punishment, should say; As we have done, so God hath rewarded us, judg. 1.7. We have sinned in our food, and God hath diminished our food; the last year by want of rain, this year by too much rain: for, God hath left a remembrance behind him, and we may yet see where his finger was. What is the cause of this? Fullness of bread and drunkenness have reigned among us. Some make a Noah's Ark of their bellies, victualed with (I know not) how many kinds of Creatures. One is hungry, and another is drunken, 1 Cor. 11.21. And what eating with contempt of the poor? what eating, as in the days of Noah and of Lot, Luke 17.27.28. that is, what dainty and continual eating? or eating like beasts, that eat all the day, and some part of the night? and eating with no remembrance of God; using Sauces to let down excesse● not to help the stomach, but to oppress it? Nature is content with a little, and Grace with less; but such feeders, no friends to Nature, and enemies to Grace, make it their Religion not to serve God, but that which is their God, the Belly, Phil. 3.19.  
You will say, what is this to the poor? I answer, though they cannot offer so much to the belly, yet it may be the sin as well of the poor as of the rich, to bring more then enough unto it. A poor man may be given to his belly, and to consume himself that way, as soon as a richer man.  
But let us pass from this sin to the sin of Drunkenness; and we shall find that rich and poor are drowned in it. For, the sin of Gluttony, though foul in those that use it, yet is it not so general as this sin of Drunkenness, which (like the darkness of Egypt, Exod. 10.22.) goeth over all the Land. Where men do not only, as a Assuerus Royal Feast, Hest. 1.7. change vessel after vessel, but empty vessel after vessel, nor, (as then) drink by order, but in no reasonable order: then, none might compel his fellow, ver. 8. so the King had commanded: Now, a man is enforced under the pain of the stab or thrust, to drink the health or pledge of his friend: and a man gives his neighbour drink, and makes him drunken, though the King and the Laws of the Kingdom have (otherways) commanded, Hab. 2.15. For, what drinking of healths, till men have drunk themselves out of health, out of wit, and commonly out of common sense and honesty? I say out of common honesty. For what Goats do they rise, when they rise from their drink? how impure? how adulterous in their talk and doings so hard a thing it is to sleep in Drunkenness, and to watch against Adultery, look and compare Prou. 23.29.33. These may be called the Drunkards of a Land. Not they only who cannot bear their drink, and therefore fall down like beasts, being wounded by some stronger beast; but they much more, who are strong to pour in strong drink, Esay 5.22. that is, are able to sit with the longest, and to drink with the last in the bottom of a Cellar, turning down bowl after bowl into some unclean Sincke-hole, or Throat, like a Sepulchre.  
Towns and Country swarm with such dead Flies, drowned in their po●s of excess, Eccles. 10.1. of which we may say, Death is in them, 2 Kings 4.40. and they Death's guests that use them, Prou. 9.18. For these sins, and because of these Pharaos', and their Host, who lie thus overwhelmed in the red-Sea of Drunkenness, the Lord, this year, threatened our grain, both bread-corn, and drinke-corne: how far his hand hath gone we see, how much further it might have gone, who did not see, and fear, when the storm fell?  
But, are these sins the only sins that make such waste, and cause such want? or, is the Lord provoked for these only, to bring great necessity upon a Land? Surely, though these be great Worms of the wealth of a Nation; yet there are more consumers than these. For, have not the Prodigal Sons of our Country (some of them) wasted their goods and flesh with Harlots; who rising up full, have neighed after their neighbour's wives, as a fed Horse after his Mate● jer. 5.8. Have not some laid but all upon vain and chargeable bravery from their Hat-string to their shoestrings? Have not some hid their Talon and Patrimony in gorgeous and costly buildings, desiring to dwell in larger houses than their fathers builded, without all desire and care to keep the good houses their fathers long maintained? Have not some turned all into smoke, 
As one said lately at the Crosse.  by making that to pass through their mouth and nostrils, in towns and Cities, which should, in good and charitable Hospitality, have gone through the chimneys of their fair Houses in the Country, whereof some (like a Plague-house) stand ever shut up? Have not some, having turned all to destruction with the riots of Dice and Gaming, turned beggars, who were Gentlemen well descended and left? And how great is the number of those, who having filled their mouths with the smoke, that hath been spoken of, call in for their pottles and gallons to quench it with large drunkenness?  
When we consider such general abuse of God's blessings, and men's unthankfulness for them, what marvel if God punish us with scarcity of fruits, and poverty of estate? For this cause the Lord wrought fearfully in our eyes, the last Summer and the beginning of this. Let us not forget his work, his great work, worthy to be remembered.  
The last Summer there was little grass to make into hay: this Summer and year, a great year of grass; the ground never, in man's memory, better clad with that commodity. Yet how was her fair clothing with grass soiled with dirt, in many flouded Meadows within the Land this year? The last Summer the Sun in his open chariot; this Summer, or the beginning of this, in his chariot covered with clouds. The last Summer, glorious: the beginning of this, wading in water. The Heavens, the last Summer, as brass over our heads: this Summer, or beginning of this, as a Spring or Conduit. The last Summer, bright and shining: this Summer, black (like a Haircloth) overcast with darkness. The earth, the last Summer, as an Iron-earth: the beginning of this, as a marish-earth. The last Summer, gaping with thirst: the beginning of this, drowned in rain and waters.  
Doth the Lord work so strangely and contrarily, in two years so near together, and in two Summers immediately following one another, to leave no impression, and to get no audience? Is it not to show what power he hath, both in his right and left arm, that the careless in our Land may fear and be humbled before his great glory? Is it not to make them to call their sin to remembrance, and their hearts to repentance? This is the end of the Lords smiting a Land with sore diseases and long dearth, that that Land by such visitation and humblings might mourn, girded with sackcloth, like a virgin, for the husband of her youth, joel 1.8. But if for all this, it laugh and rejoice with sinners; the Lord hath not lost that correction: for, he will lose nothing by any that is hardened desperately in his sin; but hath left it, as his witness among us, of a smarter, if the easier cannot prevail, or of our most certain destruction, if he shall say, why should ye be smitten any more? Esa. 1.5.  

Use 2.  A reproof of those, who in a matter of such punishment, as this Land hath been lately under, by two unseasonable Summers, look not into their sins, as causes, but (altogether) into the face of the sky, and the distempers there, blaming them. We set our sins against God, and he setteth his creatures, for sin, against us. We refuse to serve God, they grudge as much to serve us. A wise man considereth this, and considering, findeth in his Christian search, the true cause of all such distempers in the sky, and alterations on earth to be in that ill weather, that cometh from the corrupt Air, and mud of the age and times, in which wickedness so aboundeth. He that gathereth other ways, is unwise; or, as one that is blind, and can not see a far off, 2. Pet. 1.9. It is so (then) that God did thunder marvelously with his voice, this year, job 37.5. and in these parts on the Sabbath? What marvel, when on the Sabbath, we drum against God, he, on the Sabbath also should thunder against us? two or 
b This, at the end of the last Spring, & beginning of the last Summer, which were altogether wet.  three Moons have changed, but with small change of the weather, from evil to better: and what marvel if the weather be not changed, when our hearts are not changed? and when we look into the change of the Moon, and not to the change of our ways? If we would set the sign of the weather, not in the Moon or Stars, but in our good conversation in Christ, we should have better signs of better seasons than have lately appeared.  
But some, when there is any ill weather up, talk and complain of some conjuring abroad. To such I may say; if they would drive out of themselves Satan's great host of lusts, and those, more than seven, or seventimes seven Devils, which have so possessed them by customary and familiar sinfulness, they shall see a present calm and end in all storms.  
job saith, Misery cometh not forth of the dust, job 5.6. his meaning is, these miseries that so many complain of● come from sin; not from the dust of the earth, but from these bodies of dust, and the body of sin. God is able to give us rain in season, and the appointed weeks of the Harvest, jer. 5.24. The rain we have had hath been unseasonable and the weeks we have seen, have proved uncomfortable. cometh this from the Earth, and (altogether) from a troubled sky? no, but our iniquities have turned away these things, and our sins have hindered good things from us, jer. 5.25. When the child beginneth to play with his meat, a wise Father will take it from him; we have abused our plenty, and do still abuse it: and what can we look for from so wise a Father, as our Father in Heaven, but penury and dearth after fullness so abused? So far of the punishment, which was by occasion, and general upon the Country; that which was particular upon this lost Son, followeth.  
[And he began to be in necessity.] The Country being punished with a great dearth, the lost Son is here said to have had his part in the general affliction: for he (also) began to be in necessity, that is, the general want extended to him, as his sin was in it, and he tasted of the cup of the common calamity. He was in want, and as appear by the 16. verse, in great want: which want, and great want, was laid upon him, justly for his wastes, and secretly for his good, by his heavenly Father, to bring him to repentance; and by repentance, home to himself. Where, we are to consider the kind of punishment, and effects thereof, verse 15. the kind of punishment was the straits of hunger, such as the Land endured, and he was in. For, the Lord set poverty before him, and sent misery into him, that inwardly and outwardly, he might draw him to himself with strong cords of love, Hose 2.8 9 before, (no doubt) he had knocked at the door of his heart by the word; that is, by exhortations, admonitions, threatenings, promises, and there was no opening, Apocal. 3.20. Now, he knocketh by his judgements, as before by his word, saying to such servants, Compel him to come in, Luke 14.23.  

Doctr.  The Doctrine is, when the word cannot reclaim us, God will use other means to make us to look home. God doth seek us by his Word: if he cannot find us by it, he will make us to seek him by his judgements. He will beat us gently upon our coats: and if yet we continue in sin, he will whip our naked consciences. GOD would not cast away his people which he knew before, Roman. 11.2. and whom he delivered from the hand of the enemy, with signs and great wonders, in Egypt, and in the terrible wilderness: Therefore, when they left off to serve him in righteousness, as they did after the days of josua, and after the days of the Elders that overlived josua, doing wickedly in his sight, & serving Baalim, judg. 2.11. He taught them in mercy, by his word, and with great signs by the judges, whom he raised up, as saviours, to deliver them, verse 16. but when they would not obey their judges, and when they went a whoring after their Gods, verse 17. he made them to cry for the affliction, judg. 3.9. that is, when he could not by gentleness reduce them, he tried other means, and those of some sharpness, to win them, judg. 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 do no good upon them, Psal. 78.29.30. what did the Lord then? he struck some with sickness, and slew some with death: and when he slew them, they sought him, verse 34. that is, when he laid affliction upon them, and sent death among them, they would stand out no longer, but returned early, that is, presently: though more in show then in heart. And (thus) whom he could not reform by his word, he reformeth or seemeth to have reform with strokes. Ephraim, and the Princes of judah, would not give their minds to turn unto God, Hose. 5.4. and though the Lord sent Hosea, Amos, joel, and other Prophets unto them, to turn them from that spirit of vanity, and whoredoms, that was in the mids of them, and among them; yet would they not know jehovah; therefore he spoilt 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 seek him, verse 15. He hid himself, to weet, in his loving countenance, verse 6. that they might seek him in affliction, verse 15. and went and returned to his place, ibid. that is, seemed (as Christ) to go further, Luke 24.28. that they might constrain him, saying one to another, Come, let us return to the Lord; for he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up, Hos. 6.1.  
When jonah would not come back without a storm, God sent out a storm, or wind of commandment, to fetch him, jona. 1.4. As (therefore) the needle maketh way for the thread: so GOD boareth the ear by piercing troubles, that his word may enter that word, which is the thread and twist of evangelical Salvation. The reasons are: 

First, God loveth all his children; and as many as he loveth, he chasteneth. Apoc. 3.19. that is, breaketh them (as Colts) of their unhappy touches, with his rod of nurture, Pro. 3.12. and (here) he dealeth with his children, as earthly Parents do with theirs: they pass from words to blows, when words can do nothing.  
Secondly, God will lose none of his children, and (therefore) if they wander (like strays) from their Father's house, he will call them home by his word, or whip them home with chastisements, Psal. 23.4.  
Thirdly, God doth, and ever will, put difference between Sons & Bastards. Now, if we be without correction, we are Bastards, and not Sons, Hebr. 12.8. and, who can better tell how to reform the heart than he that made it?     

Uses.  
This teacheth us, 
Use 1.  when we find the Lords hand to be weighty upon us in any cross, to remember that God doth it to make us to remove nearer to him out of our far Country. He (sometimes) sendeth want; it is that we should sue to him for our store by repentance. When we depart from him by sin, he crosseth us, as he sometime did Balaam in his way● Numb. 22.22. it is to make us to leave sin, or to turn from sin to righteousness. God roundeth us in the ear: it is to open our ears by his corrections. He sendeth a storm after jonah: it is, as if he had said; jonah come back. He breaketh the staff of our bread: it is, to break the sto●● of our hearts. He striketh us with sickness: it is, to strike us to amendment. He maketh us poor in our Trades: it is, to make us rich in well-doing. Finally, he plagueth our bodies: it is, to prevent a greater plague in our souls. Ezek. 20.37. 1 Cor. 11.32.  

Use 2.  A terror to those who despise the Word, and will not hear the Rod; nor for what it cometh, nor from whom, Mic. 6.9. For, to such what means remain to reclaim them from their vain conversation? and how near are they to hardening. Let them consider who will not open to the Lord, for any knockings at their hearts. When he reproveth their sins by affliction: they open their eyes to blasphemy, but open no door of the heart to God: they murmur against the rod; but profit not by it to goodness: 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 voice of his Gospel, and (lately) by the loud voice of his winds, and marvelously by the glorious voice of his Thunder. But what opening by unfeigned repentance? Do we not open presently to a great man that knocketh? And shall we put off to open to him, who is greater than man, or all men? Shall a stranger be received, and shall he that oweth the house stand without? Shall strange affections find no denial, and will we not return to the Lord of our hearts, that his loving correction may make us whole?  
An instruction, 
Use 3.  not to faint when God rebuketh us with rods, Heb. 12.5. Proverb. 3.11. for, his chastisements are not tokens of desertion, but of love, verse 12. We heard, that if we be without correction, we are bastards, Heb. 12.8. Bastard's are not so looked unto as a man's own Children. For, where his own Children are kept in, they (oftentimes) are at liberty: but at such liberty as the sons of the Concubines had, to whom Abraham gave certain gifts, and sent them away, Gen. 25.6. Here, they receive their portion of liberty and pleasures, but no inheritance in Isaack● nor part in Christ. And, what harm can it be, with affliction to be beaten home to thy father's house, where is bread enough, from a stranger's house, or strange Country, where is nothing but want and necessity? Or, will it hurt thee that God loveth thee? As many as he loveth he chasteneth, Apoc. 3.19. Or, are they blessed whom God correcteth? job 5.17. And, art thou only unhappy, and miserable, because God giveth thee correction? are such God's delight? Prou. 3.12. and will we not be pleased where God is pleased? shall that that delighteth him trouble us? and that that rejoiceth him make us sad? or, is it our grief that we are God's delight? So far for the kind of punishment, the effects follow.    

Then he went and clave to a Citizen of that Country, and he sent him to his Farm, to feed Swin●.  
COncerning this lost Son, 
Verse 15.  the kind of punishment hath been spoken of, which is the necessity to which his sin had brought him. It followeth that we (further) consider, in this young man, the effects that followed: Which respect himself, or this Citizen, to whom he put himself Servant.  
In respect of himself, the rod of hunger did so drive him, and with such sharp teeth bite him, that he refused no condition of life wherein he might get any thing to put into his belly, by it to assuage that pain of necessity which he endured. And this made him to join himself to a certain miserable and churlish Citizen, who employed him basely, and not according to his Gentry and breeding: for, he did not command him about his more honest and ingenuous services in the City: but, being (as it is like) some rich Townsman, or as one of those wealthy Citizens, that have houses in the City, and Farms in the Country, sent him to his Farm. And there, not to look unto his better cattle, which (yet) had been a place of better respect; but to feed his Swine. And so he that (not long before) was impatient to be a natural Son, and younger brother in his Father's house, was brought to that low ebb of necessity in his poor life, and the house of a stranger, that he could not be in any office, but the meanest, nor do any work, but the most contemptible. So we see the best preferment, that they get by the devils Service, who put their necks into his yoke to be commanded of him. And yet this stray-Sonne had rather submit to this, than (till further misery compel him) to his Father, whom he had offended. If he can take any other way then his way home, he had rather wander in it, then keep the path of repentance. So it fareth, and hath fared with all the Sons of Adam, since; in him they were strangers from God, in this far country of their exile from heavenly life. For, how unwilling are they to come home to their heavenly Father by the Grace of Repentance, from whom they depart daily by the Error of Sin? They sooner cleave to any, then to the Lord, and to any refuge then to his providence: which they would still do, with those bidden but refusing guests, spoken of, Luke 14.18.19.20. if the Lord did not use compulsion, where he will not be denied, verse 23.  
The Doctrine from hence is; 
Doctr. 1.  it is natural to man, and a proper effect of sin in man, further and further to depart from God, till he bring him backe● Adam, when he had once departed from God by his sin, departed further by impenitency, till God called him. For, the man and his wife hid themselves from the presence of the Lord God among the Trees of the Garden, Gen. 3.8.  
And (here) behold (in this lost Son) the old Adam of disobedience to God, hiding himself among one of the Trees of the garden, rather than he will come back to his Father, who, in the voice of affliction, calleth to him, saying; Adam, where art thou? Gen. 3.9. But, this appeareth in kind, considered in Cain, who being a vagabond from God, and runneagate in the earth, did never return, because never brought back by him that turneth his Children, Gen. 4.14. David, God's dear Child, departing by his Adultery and bloody sin, from his Father's house, with this lost Son, thought not of returning thither by sound conversion, till after three quarters of a years absence or more, God sent Nathan his Prophet with authority, to bring him by the words of his Parable, and by the interpretation of them, saying unto him; Thou art the man, 2 Sam. 11.27. & 12.1.2.7. He that saith, Return ye Sons of Adam, Psal. 90.3. knoweth that the Sons of Adam cannot return, till he turn them, who (only) ordereth the goings of man. So that stray-sheepe of Samaria, with whom CHRIST had conference at Jacob's Well, wandered further and further, in her taunting speeches, from her direct salvation, and from God her Saviour, till CHRIST stopped her, by telling her what she had done, and how nought she had been, john 4.11.15.17. for, he said, Thou hast well said, I have no Husband: for, he whom thou now hast, is not thy Husband, verse 17.18. Thus it is clear that man straying from God, cannot return till God turn him.  
The Reasons are. Man departeth not from God but by sin, nor returneth, but by Repentance, but repentance is God's gift, and none can turn to God, except he be first turned of him, jer. 31.19. And (therefore) our coming back, when we wander from him, is his work.  
Secondly, for this, lost man is compared to a stray and lost sheep, which will wander further and further from his Pasture till his Shepherd seek him, and bring him home, Luke 15.4. For, so the wandering sinner will stray without end or return till God have mercy upon him.  
Thirdly, what is man fallen, but a rebellious creature● proud by Nature, and stubborn to Grace? But pride will not come down, before it be taken down; nor stubbornness yield, till stubbornness be mastered. This cometh only from God, and therefore it cometh only from him that we are converted to God. Also, no man can repent, who doth not (first) hate sin, and love righteousness. But doth any man so naturally, or till God by grace alter him? Must he not be sanctified? must he not be justified? must he not have Faith that shall do so? And, who sanctifieth but the holy Ghost? 2 Th●s. 2.13. who justifieth but God? Rom. 8. ver. 33. and whose gift is Faith but Gods? Rom. 12.3.  

Uses.  

Use 1.  An instruction, in our conversion, to resign all to God, by praying him to bring back his lost Son in us. We wander through many a vale, and over many a mountain, after we have broken from him by our Coltish lives, and would run into hell if he did not stay us. Therefore, and seeing his love to wilful sinners is so great, that he will not lose one whom he hath chosen, but will seek him (and that with great patience) by his Word and judgements, ten, twenty, thirty, forty years, or longer, till he find him. Let us consider wisely how long he hath sought us, and every particular man, how lovingly he hath sought him by his Messengers, whom he hath sent unto him, by what Messengers, and by how many: and, finding himself, in his stray-life, more ready every day than other, to lose himself in the Vales of Baca and Mountains of Sin, let him cry unto God with his heart, and say with the Prophet; O seek thy Servant, Psal. 119.176.  
Some dream (and it is but as a dream when one awaketh) that they can repent when they will. Or, why do they with so lost a conscience put off repentance, as if that were in their gift, which is not theirs but Gods to give? Acts 5.31. 2 Tim. 2.25. But suppose it were in our power and hands to repent when we would, were it not great madness to sin wilfully and presumingly because of that? One saith well; would any man that is sober and in his right mind, surfeit of his meat because he hath a Pill in his Closet? or cruelly hack his flesh with a sword, because he hath in his power and keeping, that which will cure the sore of those desperate gashes? And is he a sober Christian, or Christian of any sound or sober judgement, that will, by sinning wilfully, expose himself to the strokes of God, and gashes of a wounded and tormented conscience, because he hath that in his power, that is the remedy of sin, Repentance? But Repentance is not in our custody, nor under our key, as some think. And, therefore, wanting this Oil of Repentance, to turn from sin, and to God; what folly and madness is it to defer it with the foolish Virgins, till there be no opening, and till we would be glad to buy it with a thousand repentances, and ten thousand worlds, if we had them? Mat. 25.11.12.  
A confutation of that Popish Pelagian error, 
Use 2.  which is, that we bring some helps with us in Nature, to our conversion. But, what furtherance doth the stray-sheepe give to the Shepherd of finding and bringing him back upon his shoulders with joy? Luke 15.5. What had Christ from that scornful woman of Samaria toward her salvation? Ioh 4.7. he had not so much from her as the assistance of a good nature to help him with. For, beside that she gave no gentle answer to the Saviour of her soul, by her malapart talk, she gave him to understand plainly, that a light-Huswife was in place. And if we consider our first birth: are we not borne of fornication? but do Children of fornication any thing that can please God? do they, or can they, in any thing help forward their second and new birth? or, are they not desperate enemies to it? Further, God hateth (and that justly) the whole unclean bed of nature, and whatsoever lieth in it, begotten with the seed of Adam. And shall that that God abhorreth, be able to join (purchaser) with the most holy finger of God, in the frame of man's Redemption? Also, the Apostle saith, speaking of all, and of the best of all; Ye are dead in sins and trespasses, Ephes. 2.1. Now, can a dead man raise his own body? or, perform the duties of him that liveth the life of Nature, and of this world? or, can he not? then how can we who are dead in sins and trespasses, bring any matter to our spiritual life, raising it up by Free-will from the graves of the dead and sepulchres of sin?  
But our Adversaries tell us, that we were but wounded in Adam, and cured by christ, where the Scripture tells us, that we were dead in sin, and therefore raised by Christ, not from sickness to health, but from death to life. But our Adversaries compare the natural man to a man in bolts; that hath power to run if his bolts were off. For, (say they) sin hath laid ●etters on those faculties which are left in nature toward our redemption: which being removed by grace, men are able (of themselves) to run the way of their salvation. But the Scripture saith, We are not sufficient to think any thing, to wit, that good is, of ourselves, as if ourselves, 2 Cor. 3.5. A man in bolts can wish for liberty, and think of going out: but our condition in the state of corruption before grace, is as the condition of a dead man, that can neither think of life, nor desire to live. But, the same men tell us, that as he that is sick hath not all health taken from him, and as the Physician that restoreth him, doth it by adding to that which is left, and not by an entire supply: so we bring something in the point of conversion, and CHRIST (the Physician of our souls) addeth to our small store his great increase: but the Scripture saith plainly, it is He that worketh in us both the will and the deed, Phil. 2.13. without whom we can do nothing, john 15.5. For this cause, our conversion is called our new birth: to teach us that, as it is in the case of the old birth; so it is of the new and regeneration. And (therefore) as no Child can beget himself in the old birth, so no more is he borne by his own will the child of God in the new, john 3.3.  

Quest.  But some may say, are we drawn as stocks, 
Answer.  and as things without life? I answer, no; for, God sanctifieth our reason, & giveth us sanctified will, and then we say, Draw me, and we will run: Cant. 1.4. john 6.44. that is, as a Father saith, Give us to do what thou biddest, and bid us to do what thou wilt.  

Use 3.  A terror to the old man, living in unregeneration, and unconuertednesse: for, every step forward is down to hell: the further we wander from God, the further we go from the path of life. And, what hope is there that we shall be saved, so erring in our ways, till GOD bring us to our right way, which he doth by means? these are, the Word, john 17.3. Prayer, Luke 18.1. and Sacraments, Cant. 2.4.5. For, these three are our Pillar of Cloud to Paradise, Exodus 13.21. and the steps of our way to blessedness. And, as possible it is for men to make stairs up to the sky, as (without these) ordinarily, to come to Heaven.  
The Word is the Key, that must shut Hell gates, and set us at liberty from sin, and death armed with sin, and open Heaven-gates, to set us in the liberty of the Sons of God, Matth. 16.19. The Sacraments, rightly discerned, and reverently dealt with, are seals hanging at the Word of the Covenant, which assure, and possess us of our part in Christ. Or, those flagons of Wine, in the Cellars of Christ, which stay the Church; that is, revive and comfort her, being fallen (spiritually) into certain swoons, and senseless trances, by some momentany despair, Cantic. 2.4.5. and these seal up life or death, as they be received worthily, 
D●u. 30.15  or unworthily; worthily to life, or unworthily to damnation, 1 Cor. 11.26.29.  
So for Prayer: the Apostle S. Paul, having set forth a Christian in all his Christian armour, and pieces of armour, as his headpiece, his brest-peece, his girdle-peece, his shoe-peece, with his shield of Faith, and sword of the Spirit, which is the Word of God, maketh Prayer (as it were) the button or knot, that is chiefe-peece of all that large furniture to the war of the Spirit, which he (there) speaketh of, saying: and pray always, in all manner Prayer and Supplication, in the Spirit, Ephes. 6.18. as if he had said, whatsoever is wanting, let not Prayer be wanting: and when you put on this armour, or any part of this armour, let Prayer be your Button, or tying knot to hold it together, that it fall not from you in the day of the Lords March, lest you be naked.  
If (then) we know, or care to know little of the Doctrine of Salvation, having passed an estate of our souls to ignorance, for term of life: or, if (as we know, or care to know little of the word) we have as little good will, rightly to know, and reverently to come to the Sacraments: and if (as we pass little for these) we care as little for Prayer, to pray in the Spirit, and in Faith, by the Word, we wander souly to destruction: our house tendeth to death, and our paths to the dead, Prover. 2.18.  
Alas (then) what will become of all contemners, and ignorant of true knowledge? in what case are they who come to the Sacraments profanely; or, but once in two or three years? and what spirit leadeth them, who have such a deadness in them of spirit and spiritual life, that they call not upon God? Psal. 14.4. Such, walking in darkness, know not whither they go, john 12.35. and have no surety to be saved, having, at the Charter of grace, never a seal of salvation: and cannot but despair to have any thing from God, who have asked nothing of him, that is, by the Prayer of Faith; nothing, that they might obtain at his hands, that which is good and necessary for their infirmities and wants here, jam. 4.2. To be short, wanting the means of protection from death and hell, how can they but wander in death, and fall into hell.  
Yet this is commendable in this young man, that he chose rather to live justly by labour, and meanly in a calling, then to rob and kill for his living, as many (who have been brought up Gentlemanlike) do at this day.  

Doctr. 2.  And it teacheth hat they are more lost than the lost Son, who (being without means, and tenderly bred, & pampered with ease, & the delights of Gentry) had rather (like wild men) hunt for a purse, then dwell in Tents, that is, in a calling, as jacob did, eating their bread honestly. Esau was a man of the Field; Esau, whom God had forsaken: but plain jacob dwelled in Tents; that is, (commendably) in a Trade, whom God loved, Gene. 25.27. Also, Christ, speaking of the pharisees, and Scribes; those, who did persecute the Master, & poison the servants with their leaven of false and corrupt Doctrines, compareth them to thieves, that steal, and our high-way-theeves that kill, john 10.8.10. and Saint Paul, speaking of a rabble of reprobates, putteth thieves, that is, unrepentant thieves, in the number: nor thieves, 1 Cor. 6.9. Besides, thieves (specially by the high way) cast for wealth, and lay wait for blood, Prou. 1.11.13. and are so fa from repentance, that they draw away others, ver. 10.14. And, can any be more lost, then so lost? the lost Son that went far, went not so far. But is it such a matter to be a thief and robber? then let them consider their dangerous estate, who live to no benefit of the Commonwealth or Church, in a calling, but as Drones, eat the Honey and sweet thereof, without any labour. The Apostle Saint Paul calleth such, thieves. His words are; Let him that stole, steal no more, but labour rather, Ephes. 4.28. as if he had said, He that laboureth not, to wit, in that which is good, stealeth; and he that is in no calling, to wit, of some profitable exploiment, is a Thief. And if all such be thieves, than all that are such are Commonwealths-men, inferior to a Swineherd, though they can say, they live of their own, or of that which is given them.  
This young man (though bad) would not be so bad: he would not be a thief, and was content to labour: and (therefore) they that are thieves, and all that will not labour, are, in the case of Church-members, and point of Commonwealth-manship, worse than he. But, to our purpose: it is plain (as hath been proved) that they are more lost, than this lost Son, who rather choose a thieves life, out of a calling, than an honest (though mean life) in a lawful Trade. The reasons are: 

First, Such hate their own soul, Prou. 29.24. which this young man did not, though he provided ill for it.  
Secondly, they are further from repentance, which is seldom given of God out of a calling. The converted thieves example, Luke 23.42.43. is a rare bird in this case, and but once seen in the Bible.     

Uses.  

Use 1.  An instruction to live in any mean place and sort, then to steal. David, and the men with him, though they lived in want, yet lived not by spoil: and though they were poor men, yet they were true men: and asked relief as strangers, but would not command it as Rogues, 1 Sam. 25.5.6.7.8.15.16. So virtuous Ruth gleaned in Boaz Field, Ruth 2.3.7. She gleaned only, but took not from the whole sheaf, nor whole sheaves, as some leasers now.  
Saint Paul, who bids every Christian to labour with his hands, rather than to be idle, & to eat his own bread in some calling, rather than stolen Bread in no lawful calling, 2 Thes. 3.12. doth rather choose to make Tents, then to eat with offence, where yet he might have eaten with authority, Act. 18.3. 2 Cor. 11 8 9 Indeed, the unjust Steward that was ashamed to beg, Luke 16.3. was not afraid to steal, verse 6.7. so, though to beg be evil, and to steal worse: yet the wicked, rather than they will eat their own bread, that is, bread that they have right unto by their honest labour, will do one, or both. But what get they by such unrighteousness? surely, the curse, spoken of, Zachar. 5.3. the curse that will out them off, and find them out to destruction, though they would hide themselves, vers. 4. not a lingering curse, but a flying curse. Nor a curse that will leave something, Obad. 5. but a fretting curse, or leprosy, that will seize on all: nor the curse of damage only, but the bitter curse of damnation. A curse that will suffer nothing to prosper with it, or that is near unto it, Haba●. 2.9. And therefore stolen wares are rightly called infectious wares, because they bring all to nothing, house and all, by a kind of leprosy, or fretting canker in them.  

Mr. Dod, on eight Commandment.  And one saith well, that a man were as good put a coal of fire into the thatch of his House of Barn, as to lay up stolen goods among his other stuff: for, they will turn all into a fire of destruction, and no man shall quench it.  

Use 2.  A terror to thieves, and Robbers: and threatening to all that live by unlawful idleness, or by ungodly profit, in no lawful calling. For, such are far from repentance, being more lost than the lost Son. There is no trade of life so mean, whereout God calleth not some by his grace in the ministery. But how many are so called, being out of a Trade, or in no lawful Trade? Mean Trades, in the burning reign of Queen Mary, gave glory to God, by sending some continually from their shop to give witness to Christ in the fire. But, how many goodfellows (as we call good fellowship) and drinking mates, and dicing mates, and other lose mates, (then) received such honour? It it a step to Religion to live according to God's ordinance, in some honest place of some liberal or other Science, to the benefit of the Church, and Commonwealth. Therefore, Moses, keeping Sheep, saw the Lord, Exod. 3.1.2. Amos and Elisha, two Prophets: the one called from the plough, 1 King. 19.19. the other from the herds, Amo. 7.14. and Lydia, in her honest trade, received the benefit of her conversion, Act. 16.14. Contrarily, Dicing-houses, houses that live by tippling & Drunkenness, Playhouses, and the whole stage of those that counterfeit goodness, and act vice in kind: what Trades are these, that a Christian may live in, with comfort to be saved? I have not said any thing of the usurers trade, that moth in the Common-welths-garment: fretting it to a bare thread of necessity, which yet I judge to be a Covetousness, not worthy to have any standing given to it among the lawful trades of a kingdom. It is fearful, either to live out of a trade, or in such trades.  
But must all have a calling? must rich men and landed men live in a calling? yea, if they will live as members of their country, and not as diseases in it. It is not meant that all should go to Plough and Cart; or all be Tradesmen, and men of occupation: for there are profitable Sciences which are not done with the body, or chiefly by it, as these are, but with the industry of the mind, wherein the richest and greatest should live a helping member of his Country● in the Church, in the Commonwealth, or in his private house. He that doth otherways doth worse than this lost Son, and is no sound, but rotten member among the members of the body, Rom. 12.4 5. 1 Cor. 12.21. So much for that effect of punishment that concerned the lost Son himself, that that concerned him, in regard of the Citizen, followeth.  
[And he sent him to his fields, or Farm, to feed Swine.] In regard to the Citizen, whom this poor man chose for his dependency in so great a dearth of things, it may (first) be reproved that he did not employ him about himself, in the City, but basely in the fields, or at his Farm: and then, that, having abundance (for so it may be thought) in so great a want of bread and dearth of grain, he would not allow what was sufficient to him that served him: for, the Text saith, that no man gave unto him; no man, no not his Master, v. 16. which maketh me to think that this hard Master, was like some Corn-Masters in our days, who by a cursed engrossing of the markets of the poor, keep in Corn when they should sell Corn, and starve Men to feed Mice.  
But in this example, 
Doctr.  our Saviour, by a Parable, and darkly, doth teach what a dead hold the world taketh of those whom it bringeth under, for the practice of any oppression, caused by a covetous soul. It maketh them to violate justice, and to forget Humanity. justice requireth that they that labour for us, should eat with us: and pitiful Humanity, that no man should withhold that, which being brought forth in time, might save the life of a man. But where the world is most in mind, these things are most neglected. The bread of the hungry is the life of the poor: he that depriveth him of it, is a man of blood, Sirach. 34.22. yet what merciless worldling will not do this villainy? The hire of the labourer which is kept back crieth, james 5.4. This hire is not only his portion of money, but that proportion of meat which is kept back, that is, denied by hard Masters, when it is neither for quantity sufficient, nor for time seasonable, Mat. 24.45. Prou. 31.15. The Levite is forsaken, Deut. 12.19. The comfort of his labour is eaten up by greedy men, at their full Tables, who receive his spiritual things, and grudge him their carnal, 1 Cor. 9.11. Men join house to house, and lay field to field, Esay 5.8. that is, their study and toiling care is how to increase their wealth, and to enlarge their house. A sin of great men in Esay's days: a sin of mean men as well as of great ones in our days. For, high and low have sold themselves to this covetousness. The Thistle that is in Lebanon sendeth to the Cedar that is in Lebanon, saying; Give thy Daughter to my Son to wife, 2 Chr. 25.18. that is, mean men aspire to set their house upon 
d Eccl. 26.18.  Golden pillars, and to match in great houses: which is not spoken any way to tax those who have risen to great Marriages, and means, by their industry, and true worth; but justly to reprove all ambitious Brambles, judg. 9.15. who that they may mount and be aloft, care not how unnaturally they spare from themselves, and how unjustly they pull from others. Of such Solomon spoke long ago in his Ecclesiastes; God hath given to man riches and treasures, (I may add) Abundance, but not the power to eat thereof: For, a stranger shall eat it. This (saith that wise King) is vanity and an evil sickness, Eccles. 6.2. A vanity and sickness that holdeth too many at this day, in the cords of sparing more than is meet, Pro. 11.24. And that maketh them needy that are full, and to borrow that should lend, and to feed, not the poor that should be fed, but the rich by Usury: in whose net being taken, they are constrained; they, or their children after them, to sell as fast as ever they bought; and sometimes all, both old store and new.  
And this ambition of livings hath shut up the doors of Hospitality in very many houses that have given succour, but are now, either occupied without Tenants, or desolate without an inhabitant. What shall I say of our Corne-masters? Have they not? do they not unseasonably, with great distrust of God and instinct of covetousness, in hard years, withdraw their corn, Prou. 11.26. to make the markets to fail, and people's hearts, with failing, to look for no mercy, nor bowels of mercy from such obdurate covetousness? Do they not, in a time forbidden, reserve their Manna of provision, where God hath said, Let no man reserve thereof till morning, Exod. 16.19. That is, do they not hoard up corn, where God hath said, and the poor man's hunger doth say, Sell corn? But Manna kept out of time was full of Worms and stancke, Exod. 16.20. To lay up Corn with joseph, in a time of plenty, against a time of dearth is not unlawful, and may be judged profitable: but to lay up corn, or to keep in corn, in a time of dearth, to make the dearth greater; when men that should sell may spare it, & the poor that must buy do want it, is intolerable cruelty.  
Such a Corn-monger was that Rich man spoken of, Luke 12.18.19. he would pull down his lesser, and build greater Barns, that he might into them gather all his fruits and his goods, not against a dearth, as did joseph, but rather to cause it, as they, who with that cursed rich man, feed and make merry with that which is taken from the life of the poor. But how long had he peace in his days, that had such peace in his wealth? He fell into a pleasant dream of many years to come, who had not the respite of one whole night to provide for his end so near. For, the Text saith, O fool, this night they will fetch away thy soul, Luk. 12.20. they, that is, the Devil and his Angels shall fetch it, as God and his good Angels fetch the souls of the righteous, Luke 16.22. And surely, if the Devil of covetousness be gone into any, it is into these, Amos 8. 5. It may be they may look toward Religion, but it is a-skew, and with an heart espoused to that Covetousness which is Idolatry. For so long they will walk with the Gospel, as they may not withdraw their foot from the world: but if the world begin to go, then farewell Religion. Demas must be gone, 2 Tim. 4.10.  
Thus it is plain, as upon Tables, Hab. 2.2. that where the world is master, there Compassion, Gentleness, Pity, Mercy, Bowels of mercy, Brotherly Love, and such fruits of the Spirit, are made underlings; and where it may command, nothing shall bear sway but worldly greediness. The Reasons are.  

The love of the world is a kind of Adultery, james 4.4. In corporal adultery, men and women adulterers go whoring from their own Mates, and in spiritual Adultery, they that are worldlings go whoring from God. Now corporal adulterers fancy not their own chaste Mates: and worldly Adulterers do as little care for God, or for godliness, and tender compassion. The adulterous person is cruel to the innocent person: and adulterous worldlings are merciless where they owe, and should show mercy.  
Secondly, the world lieth wholly in wickedness, 1 john 5.19. Therefore where it may be Master, what good can follow?  
Thirdly, they cannot serve God who serve it, Luke 16.13. And in no service of God, what may be expected, but the service of the world, and of all worldly affections, whereof unmercifulness to the poor is one; and the practice of all sin for worldly gain, another?  
Fourthly, as God draweth his Children to himself, so the World draweth his own Children from God to himself: for, God and the world are contrary, james 4.4. But God will not unfasten with his Children; therefore neither will the world unclasp with his.    

Uses.  
An Admonition (therefore) to resist the beginnings of this world's love: 
Use 1.  not to hear it speak, and to break off in our first conference with it, that we be not circumvented. For, the world is a great Absalon, and heart-stealer, 2 Sam. 15.6. If we lend but one ear to it, it will have both. If we give it an Inch by a little consent, it will have the whole Ell by large covetousness. If we follow it in a little, it will make us servants to it in much: from seeing and praising, we shall with Heue come to eating. Gen. 3 6. D●mas first liked the world, than embraced it, 2 Tim. 4.10. judas first held it, for he bore that that was given, john 12.6. then, it held him: for he said; What will ye give me, and I will deliver him unto you? him, that is, Christ his Saviour, and the blood of Christ, his salvation, for money? Mat. 26.15. In our own days, do not men, as in stealing● so in coveting proceed from a pin to a point; from small covetousness to large covetousness?  
Some that have been liberal before they entered into the world have they not when it once entered into them, turned (passingly) miserable and covetous? And what marvel, seeing no man can serve God and Riches, Luke 16.13. If love of riches take place, God must give place; and, if the World enter, that which is contrary to it, Godliness, which is great gain, 1 Tim. 6.6. must be gone.  
But may not a man have these outward things, 
Quest.  in some good measure, & be godly? 
Answer.  Answer, Yes: a man may have them, as Abraham, Isaac, job, and Solomon had, and be religious; but not set his heart upon them, and be so: or, one may use them, and love God; but not love them, ●nd love him. Therefore S. john saith, Love not the world, 1 john 2.15. as if he should have said, Set not your affections upon it, and send not your desires after it, to make the God of it your God; and the pleasures that are in it, your chief happiness. For, worldliness and Christianity are two ends that can never meet, and he that greedily pursueth after earthly things, will coldly seek heavenly. The Apostle S. Paul saith, they that will be rich, that is who by any covetousness will be so, fall into temptations and snares; that is● are sure to be greatly tempted, and as sure to fall, being so tempted, into the net of the Devil, and those foolish and noisome lusts, as it were Seas, that drown men in perdition, and destruction, 1 Tim. 6.9. Then, in the 17. verse, he directeth his precept or charge to Timothy, concerning such rich men in the world, that they be not high minded; that is, that they swell not by wealth, and the poison of riches; which he calleth uncertain; because they taste of the soil, out of which they come, and so are uncertain, as all things else under the Sun; but that they depend, and put trust in the living God for all their increase, who giveth them richly to enjoy all things.  
But, if this, which hath been spoken, be not sufficient to wea●e us from the breast of the world; for our better and further abstinence, let it be considered that the world (covetously loved) maketh God our enemy, and (consequently) the Devil our friend, jam. 4.4. And, is it not a fearful thing, for the creature to stand in check, or to stand foe to God his Creator? or, can they hope to be spared, and to prosper that so rebel against him? Doth he not destroy all those who go a whoring from him, whether after the commodities, preferments, or pleasures of life? And if so: than it should be our wisdom (as it is our duty) to hold in our affections, and not to give them head at any desire that tendeth to worldliness, and that base covetousness, which is Idolatry, lest that command us, that, in Christ, should be commanded by us, and put under our feet, to wit, the world, and the lusts thereof.  
This exhortation is needful at all times: for, the world is a dangerous bait. Most men run a whoring after it, and the godly have too wanton an eye, and desire to be looking after it. Some never suspect their eyes, till they have taken possession (as did Ahab, 1 King. 21.1.16.) where they have no title: and some, in a covetous heart enclose that, as with a quicke-hedge, or stonewall, that should lie open in their goodness to the Saints, as common provision. But let us not straighten in a time of showing mercy, the bowls of mercy, that should be enlarged: and let us (betimes) resist the world, to wit, in the covetous desire, before it come to covetousness indeed; bringing it to shame, before it make us ashamed, and casting it off, before it make God to cast us off, as hard-hearted and merciless to his poor.  
Again, 
Use. 2.  here we see what is to be expected by the children of God, & poor Disciples of Christ, at the hands of churlish worldlings: for, what could jacob expect at the hands of Laban? David at the hands of Nabal? and this miserable man, of this merciless Citizen? Laban was a churlish Uncle, & hard master to jacob; and he changed his wages ten times, and his countenance toward him, I know not how many times, Gen. 31.2.41. Naball was cruel to David, and, instead of relieving him, railed on those whom he sent to him for something in his great necessity, though he had been a wall of assurance about Him, and His, 1 Sam, 25.10.11.16. And this Churl sent this poor man, that depended on him, to the Hogstroffe, to feed Swine, or rather with Swine. When Laban's sons are greedy after the portion that they look for in their Father's house, the soul of jacob shall be cast down in him, by their grudge at whatsoever he hath: for, will they not say, jacob hath taken away that that was ours, Gen. 31.1. And, do not our Laban's, sons say, at least, think as much now? had they not rather part with the person of jacob, then with the portion of their Father Laban? Had not worldly Gadarens rather part with Christ, Mark. 5.17. and covetous Gospelers with the Supper of Christ, Luke 14.18. then with their Swine or Farms? for, they who are at the command of gain, though their ears go after the Word, their heart goeth after their covetousness, Eze. 33.31. But, to end this point: where the World filleth the Inn, there can be no room for Christ, Luke 2.7. and, if none for him, then as little for those that come to us, from him. Therefore, when they become once gripple of the world, that have been zealous of God, I mean seemingly so; let no man promise any thing to himself from such broken Christians. So much for this lost sons sin: his entry-dore to Repentance followeth.    


Vers. 16.  And he would have filled his belly with the husks, that the Swine ate, but 〈◊〉 man gave them to him.  
IN this verse, and the next, we have two forerunners of this young man's repentance, which we may call occasions, or doors into it. The first, is the extreme necessity that he was in, with the reason thereof, in this verse: the second is his coming to himself, by a better looking into himself, and wiser consideration of his ways in himself in the 17. verse. His extreme necescitie and hard hunger is testified in these words, He would have filled his belly with the husks which the Swine did eat: and the word intimates, that he fain or gladly would have done so. The reason is added, for, no man gave unto him: that is, no man's eye did pity him, and no man's hand did minister to him. He that (not long before) filled his belly with such costly Dishes, & Fare, is now (for a just recompense of so intolerable care for, and love of the belly) sent to the Hogges●rogh, there ●o feed more coarsely upon husks, with which (yet) he would have fi●●●d his belly, but could not.  
The point here taught, 
Doctr.  is: it is a just thing, that they should feel want and great want, who make it their chief exercise and happiness to far curiously, and to pamper flesh. They, whose God is their belly, Phil. 3.19. must look to fall into necessity, when they will needs offer all to such a Bell of victuals, or greedy devourer, History of Bell, vers. 3. Adam, having eaten of the forbidden tree of pleasure, was (with the loss of that and all the other pleasant trees, full of delight, and excellent variety) sent forth of the garden, in great misery, to till the earth, which, by the means of sin, brought forth nothing but thistles, and thorns, and such woeful bread, Gen. 3.17.18.23. Nabuchodonoser, who, was so proud that he cared not for God, feeding without fear, was driven from men, or being king of Men, to feed with beasts, or to feed like a beast, till a seventh of times passed over him: that is, he was so long neglected, and became so long wild, that they deposed him from government, and banished him from Men: & from a Prince's diet and state, sent him to a very homely Table, to feed there, Dan. 4.30.31. So, that rich man who was not content to far well at times, but fared well and delicately every day, having his Table full of Dishes, and his Cellar full of Wines, was brought to that beggarly necessity, by his store abused, that in hel-torments he could not have a drop of water to cool the heat of his tongue in such flames, Luke 16.19.24. Sodom, by fullness of bread, of a Land of Corn, became a Land of Salt and Brimstone, Deut. 29 23. or Land mixed with Clouds of Pitch, and heaps of Ashes, 2 Esar. 2.9. It is right therefore that they should come to want, who have surfeited with fullness. The reasons are: 

First, it is profitable for the children of God to feel want where they have made waste; that, schooled with the pinches of a lower estate, they may learn hereafter to follow temperance, and to fly excess. And, it is necessary for the children of destruction to be brought by the pain of want, to a sense of their wantonness, that they may see (for their greater condemnation) in what they have sinned, john 9.41.  
Secondly, it is just that the abuse of a good thing should be punished with the absence and loss of that good thing which is so abused: but this our being (all) for the belly, to pamper it, what is it but to abuse unto sin those good things, which, for such abuse, may justly be taken from us! Lam. 4.5. compared with Am. 6.4.6.  
Thirdly, of such curious and dainty feeders, it is true that we read, Psal. 69.22. Their table is a snare unto them, and their prosperity their ruin. There is a table that deceiveth others. Of this it is said, Prou. 23.3. their dainty meats are deceitful meat. But this table, running over with excess, deceiveth those who prepare it (not for strength and honest delight) but for laughter and drunkenness, Eccl. 10.17.19. for, it bringeth those by a secret waste and just punishment, to unrecoverable misery, that maintain it.    

Uses.  
This serveth (first) perfectly to awaken 
Use  us from the sleep of those lusts which are about meats and drinks, that we be sober, and no longer drunken in them. For, to sacrifice to our bellies, is to sacrifice to beggary, and to feed them is to feed poverty, Prou. 23.21. So, too eagerly to desire the Pottage so red; what is it but to think the time long, till, with Es●u, we have eaten and drunken away our Birthright? Gen. 25.30.34. Moreover, this large fullness and filling with meats and drinks, without repentance, what doth it but make our condemnation more just, and open the mouth of the creature more wide against us, to accuse us to God, when he shall open that Ass' mouth? Numb. 22.28.  
Some think (but they be carnal and not spiritual that so think) that there is no good thing to a man under the Sun, save to eat, and drink, and to rejoice in his days, Eccles. 8.15. But when Ammon's heart is merry, being oppressed with meats or drunken with wine wherein is excess, what saith Absalon to his Servants? Smite Ammon, kill him, fear not for have not I commanded? 2 Sam. 13.28. This Ammon is every liberal drinker, and large eater, and this Absalon the Purveyor for every such excess, who by his Servants, Drunkenness and Gluttony, (which prevail too much, specially at Feasts) waiteth, or rather lieth in wait, for such as feed without fear, and drink without reason, to smite them to destruction: as if he should say to this cup of wine, and that dish of meat, (fair to the eye, and good to the taste) Smite Ammon, smite, and kill him, and fear not, that is, smite with death, and to second death, the soul of the eater in excess, and drunken with excess: Lead the fool to the stocks: bring him to the house where the dead are, Prou. 9.18. fire him with anger, and burn him with evil desires: Let his eyes look upon the strange woman, and his heart meditate of lewd things, Prou. 23.33. for, have not I commanded? or, may not I command? Thus, or little better dealeth the Absalon of excess with all his desperate guests, specially with hopeless Drunkards.  
And therefore the Prophet joel, when he would stir up to attention the deafest hearers, and furthest from hearing, doth direct his speech to Drunkards, saying; Awake ye Drunkards and howl, joel 1.5. as if drunkards were a 
* A figure of part for the whole.  Synecdoche of all impenitent and senseless sinners. And, indeed, of all wanderers from the Lord, they go furthest from him, and of all impenitent sinners are (hardliest) converted to him. For, the nature of drink in excess, is by his fuming power, and while it is in and wit out, to make man as unreasonable as a beast, 
August.  and as senseless as a block.  
As (therefore) rain of long continuance doth so turn the ground into mire and plash, that no good tillage can be made, nor good husbandry done upon it while it remaineth so: So, that drinking which is in excess, doth so wash the brain, and turn the body, with all the senses and powers of soul and body, into such a plash and difficulty of spiritual tillage, that it is to small or no purpose, for the Lords faithful Ministers (which are his Husbandmen) to put the Plough of Admonition into a Soul so puzzled with Drunkenness, so mired with it, so asleep in it, till that sin be repent of and left by a sober soul.  
If (then) eating and drinking in excess, cast men (wholly) into such a long and deep sleep of the forgetfulness of God and all goodness: if it bring men into danger, oftentimes, to destruction: if it waste the substance, and (which is worse) consume the body: and not so only, but if (to proceed from worse to worst) it most dangerously work upon, and oftentimes manifestly prevail against the soul, it is time for such sinners to awake out of such a sleep, and to open their eyes that they sleep not in death. Rom. 13.11.13. 1 Thes 5.6.7.  
A terror to all dainty seeders and intemperate drinkers. 
Use 2.  For, right it is, that the Lord should cut that cup from the drunkard's mouth, that so seldom departeth from it, I●el 1.5. and turn that bread into bread of gravel, which delicate feeders, by abuse, have (so wanton) made the bread of lust; and take away those fat things and excellent things, which they made their Idols, whose souls lusted after them, Ap●c. 18.7. being lovers of pleasures more than lovers of God, 2 Tim. 3.4.  
It were no great matter for a poor man, that hath always fared hard to bear an hard estate: but it (needs) must be grievous and bitter to another man, one that hath fared of the best every day, to be brought from his cups of wine to a cup of small drink, from his fat morsels to a dry morsel, and from the finest bread to the coarsest brown bread: yet this may be their portion of misery from God, if a worse thing come not to them, who have said Lust (not necessity) with the sacrifices of eating and drinking; for, to morrow they shall die, 1 Cor. 15.32. or, as if tomorrow they should die. Christ (the truth) speaking of such, saith; They shall hunger that are now full, and wail and weep that now laugh, Luke 6.25. His meaning is, they who now make it their exercise to eat, and their trade to follow Drunkenness, drinking others drunken, and themselves, artificially, drunken and sober again, shall come to great misery; and they who rejoice in their days shall weep in their end; and who now have their pleasures, hereafter suffer pain; being here comforted as Dives, and hereafter tormented as Dives was. Lu. 16.25.  
Solomon speaking of these outward things (which wise men regard not, and fools abuse) calleth them not only by a phrase of passive imperfection, Vanity, Eccles. 1.2. that is, things that have a weakness of being in themselves, but Vexation of spirit, verse 14. that is, things (though nothing in themselves) yet able to inflict vexation and sorrow upon the souls of all that abuse them.  
How (then) can the Gallants of our time think to avoid this vexation of spirit, for a just reward of their Luxury and Riot, who do nothing but pour out themselves to these vain things? How can they but drink themselves out of all, who drink so much, and so continually day and night? and leap at a crust, who feed so chargeably, so delicately, and so daily upon the soft crumb? So much for the first occasion of this young man's repentance; or door into it, the necessity that he was in; the second followeth.    


Verse 17.  Then he came to himself, and said: How many hired Servants at my Fathers have bread enough, and I die for hunger?  
IN this occasion, or second door to the young man's repentance, two things are spoken of: as the work of his mind, he came to himself: and the words of his lips; for he said, How many hired Servants? etc. We have heard what was his first step or occasion to this his repentance, as namely, the great necessity that he was in. The wolf of hunger had much already consumed his flesh, and was ready now to seize on all that was left, to bring it down to Rotennesse and Worms, for he said, I die for hunger. This he well considered, and beginning to think of his Father's house and the plenty there, came to himself, who before had gone so far and dissolutely from himself, and was found of himself, who had so long been lost unto himself; and remembered himself, who had so and so much forgotten himself. Now he began to think, and in such debate with himself, to say; How many hired Servants of my Fathers have bread enough? or, how many are kept there at the full rack, in all plenty, and with all sufficiency and fullness, having bread enough and to spare, and I perish with hunger? As if he had said; They are Hirelings, I am the Son; they have abundance, I have nothing, they live in plenty, I die for hunger; they are many, I am but one; he is their Master, but my pitiful Father, whom I have offended, and who, being so good to hired Servants, will not be unmerciful to a penitent Son.  
Thus he came to himself; and after, by opening, with this key, the Closet of his heart where his Books of account lay, came to his Father. But he came to himself before he came to his Father, and reckoned with himself before he accounted with him, and considered what to do before he did it.  
The Doctrines are many that might be gathered from hence: as that it is the knowledge of God's goodness, and out confidence in such his goodness, that maketh us to turn to him from vanity and the error of life.  
And secondly, that particular faith giveth us this boldness towards God, when we can reason thus, He that receiveth sinners, will receive me a repentant sinner.  
And thirdly, that we must consider before we come into God's presence, how we should behave ourselves in it, that we may do wisely.  

Doctr.  But that which I purpose, with the help of God to observe, is; that our first step to repentance is to take ourselves aside for our former impenitency and straying ways. For, if we will repent kindly, we must consider particularly, what we have done, jer. 8.6. Which made the Lord coming to Adam after his sin, as judge and visitor, to bring him to a consideration of what he had done saying; Adam, where art thou? Gen. 3.9. as if he had said, dost thou know what thou wast, and what thou art? I speak not of the place where, but condition wherein thou now art a wanderer and stray from me. Thou wast beautiful in my Image, thou art disfigured in the shape of Sin. So Nathan took David aside in a familiar Parable, and held him the glass, till he beheld himself, in one supposed like himself, 2 Sam. 12.1.2.3. etc. And wherefore did Nathan so? but to make him to come to himself with this lost Son, and with him, to arise, to go to his father? Lu. 15.20. What made Ephraim to repent? Ephraim (himself) telleth us, When I was instructed I repent, jer. 31.19. his meaning is, when he saw in what case and taking he was whiles he colted from God (as wantoness now do) he came to himself, and (home) to God by conversion.  
The want of this eyesight is cause why so many never see that gaping pit of danger which is so near, till they fall into it by remediless ignorance. And (therefore) as the careless jews never saw (being without knowledge) that captivity and those chainea they were led in to Babylon, till the enemy had penned them up in jerusalem, with a strait siege, to drive them out of their own land, Esay 5.13. So foolish Christians and careless, blindfolded with the veil of irreligious negligence, never mistrust the like or greater inconvenience, till, penned up with their last sickness, or the strait bed, as it were siege, of their unquiet consciences, they be ready to be carried in chains to hell, not by Nabuchadnezar and his Soldiers, but by the Devil and his Angels.  
I might be large in this field: but it is evident that who will truly disclaim and amend their evil ways, must take themselves aside for them by this blessed spirit of thinking what they have done.  
The Reasons are. The heart is as a thing shut up, that must be opened with some key, Acts 16.14. This key to the heart, locked up by custom of sin, is this taking of ourselves aside, with Faith for our dangerous hardenings. And it is the Lords key (even) to a hard heart, by grace, to open it to better ways. For, when a man shall consider with some remorse and yielding in how dangerous a way he walketh, and in how damnable a state he liveth, who liveth in sinne● and walketh in the dangerous and broad way of Death with the world's sinners; and that the longer he so liveth, and further he so walketh, the more he increaseth his just damnation, and runneth further from the God of his help; it cannot but make him to look back in some reasonable time, and while there is hope of coming home to the Father by repentance, with this lost Son. An unwise man will not know this, nor a fool understand it, Psa. 92.6 but he that once comes to himself, will lay it to his heart, and be better by it.  
Secondly, 
This point is further treated of by Mr. Rich. Stock, in his book of Repentance; who hath laboured faithfully in the whole doctrine thereof.  the ignorance of a man's bad estate is seldom separated from a false conceit of the ●ame man's good estate: for, he thinks he is happy, no man more: and that he doth well, no man better. And who, in such an error, so yielded unto, will desire any change? He that thinks himself whole, though he be sick, will seek no Physician: and he that thinks himself good, so good that he needs no amendment, will spare thoughts and care of amending.  
Thirdly, he that considers aright how sharply sin shall be punished, and how righteous he is that will punish it without repentance● must needs repent, at least in feigned manner, to save himself from so great wrath to come. Mat. 37. very Nature will work in him a certain showing Repentance, as in Ahab, 1 King. 21.27.29. and nature sanctified, true repentance, as in God's children.  

Uses.  

Use 1.  This teacheth that there are few who have set one foot over the threshold of true repentance: for, how many can be brought to this first step of wisdom, wisely and with fear to look into themselves, to cast up their estate, & to reckon upon the book for their debts to God, which are in so many sins, and strange kinds of sinning against him, from their childhood till now? And while men cannot be persuaded, nor drawn, thus to gauge themselves for their faults and doings, what hope is there that they will be sorry for them, with a godly sorrow, to repentance? Will a man that knows not his estate, suspect it? and can he, that suspects it not, fall into thoughts about it? So, who will be truly grieved for his wretched estate; who neither knoweth his wretchedness what it is, nor spiritual estate, how poor it is. S. Paul in the life of nature, and sect of a Pharisie, knew not that Concupiscence was a sin, till he beheld himself in the glass of that law that saith; Thou shalt not lust, Rom. 7.7. till he cast up his books, he was alive, that is, seemed to himself and appeared to others to be in very good plight and ●aking for this life, & for eternal life. But when the Commandment came, and looked upon him, & he, by it, into himself, he found that he was no body, a dead man, sold unto sin, and laid in the grave of a dead body, or body of death; a man woefully and pitifully miserable: and therefore crieth out, as in great pain, to be delivered from such a body, or from the body of such a death, Ro. 7.19.24. The Church of the Laodiceans thought herself to be better gold than the Touch could find her: for, she thought herself to be rich and increased with goods, and to have need of nothing, where she was wretched, and miserable, and poor, & blind, and naked, Apoc. 3.17. But this she knew not, or cared not to know. The reason was, she never entered into herself with purpose of inquiry, and search in what terms she stood with God, how short she was of the welfare and good health she boasted of, and how near to that desperate death which she never feared. And this made her to boast of her righteousness, when she should have been humbled for her sins: and to think herself rich she was poor. Our common people at this day (and not the worst sort of them) look no further into their doings, then that they carry some good show of openness to the world. And when will such be sorry for their imperfect and hypocritical righteousness? And for desperate and bold sinners, they dare not (like bankrupt debtor) look with any eye of particular search, into their poor and wretched life, lest they be tormented too soon, or, (as the devils cried out) before their time, with sorrow and horrible fear, Mat. 8.29. And when will such come to repentance, that they may be saved? will they not rather bless themselves in their heart, saying; they shall have peace; when the Lord will not be merciful to such, Deut. 29.19.20. Let all Pharisaical Papists consider, who must needs be far from repentance, seeing, by resting in themselves for salvation, they affect to be ignorant of that poor estate, wherein the best are borne, that by man are borne of a woman. For, though they be, and be borne poor in Grace, and corrupt in Nature, as all that came from Adam, are: yet they so conceit themselves of a supposed wealth of natural righteousness abiding in them, & of works of merit, proceeding from them, that they can never truly know how miserable, how wretched, how naked, and how nothing they are in themselves, that they may be beholden to him only for all their spiritual increase, who giveth liberally to all, and reproacheth no man? jam. 1.5. It is the feeling of a disease that maketh us so to desire the cure of it, and so to esteem of him that can cure it: and it is the feeling of misery that maketh mercy to be mercy: for, till we feel our misery and weak estate, we will boast as he of whom it is said; There is, who maketh himself rich and hath nothing. Prou. 13.7.  
An admonition to christian's (that would 
Use 2.  be truly repentant) to reckon with themselves for their life past, particularly, and upon special bill, at night before they go to bed, or in the morning before they rise from bed; and not generally, and in gross only, as most do. It is the exhortation of the godly, in the Book of Lamentations, that men would search & try their ways, and so turn to the Lord, Lament. 3.40. that is, that they would not slightly and runningly go over their sins, but pausingly and with standing upon them, seeking every sin, as with a candle, till they find it, if it be to be found, and trying it by the touch of God's Words, when they have met with it, that they may come to amendment. This is to turn to the Lord, when we (first) turn out Sin, and every sin; when we sit down and account with ourselves (impartially) for every disobedience, that we can remember, be it in greater or lesser evils or, when we consider our ways, and having run along goal of foolish vaniys, such as Ephraim●an ●an, & this lost Son after him; do, with Ephraim, smite upon the thigh, and, with the lost Son, come to ourselves, for our returning to God, and for the healing of all our errors past, that the Lord may have mercy upon us, and receive his lost Sons in our conversion. jer. 31.18.19. etc.  
As (therefore) the lost Son here, so at the end of our stage, such as he ran, we must (if we will repent sound) come to ourselves; & in particular words, thus say to ourselves, (as 
* Mr. Dent, in his Sermon of Repentance.  a zealous Preacher sometimes taught) In such a place, at such a time, and in such a company, I wretchedly and desperately offended GOD; my good conscience, and the consciences of God's children, by talking filthily, by swearing horribly, by drinking excessively, and by ●ailing damnably, & bitterly, against God's word, and his Ministers. In such a private place, on such a day, and in such a corner, in the dark, I committed fornication, or adultery, closely, when the walls covered me, and no man's eye saw me● I made no conscience of a Lie, where I might be believed, if it had been for an advantage, & to save my credit; and as little conscience to defraud my simple brother, where I might do it cunningly & without blame. On the Lord's Sabbath, when others w●nt to God's house, I went directly to an Alehouse, or from Prayer to Plays, and from the Sermon to the Stage. The time, that was given me for repentance, I abused to sin, and can give no good account of time, that is precious, and should be redeemed, Eph. 5.16. For, how have I redeemed it; that is, bought it out of Satan's hands, and the hand of sin, for good employments? or, how (rather) have I wasted and powered forth the good hours of time to vain pleasures, to idle talk, to much sleep, & wantonness? If God should account with me for years, I can not with comfort answer him for day's: nor well for one day in a year, well and holily spent in good duties. O, how many Items may be found written in God's Books of providence & last judgement, for pleasures, and sports, and fleshly dalliances, and worldly covetousness; & scarce a line seen registered in the same for any good exercise, ways, and doings of good report? Thus should every Christian make a kind of back reckoning with the compassing of his ways. Thus should he retire himself for the due consideration of his life past; and having opportunity, in secret, beat his sins upon his naked conscience by aggravation, and say: I have not only sinned, but most traitorously, obstinately, carelessly, continually, and rebelliously sinned, and am not only a sinner, but a most filthy leper and sinner: not an ordinary offender, but a stubborn offendor, and disloyal person; whose whole nature, soul and body, will and affections, mind and judgement, words and deeds, are only evil, and perfectly evil, and continually so, Gen. 6.5. Thus (no doubt) the lost Son came to himself, and thus (without doubt) must we come to ourselves, if we will come home with him, confess with him, and triumph with him. So much for the work of his mind: the words of his lips follow.  
[How many hired servants of my Fathers have bread enough?] This young man considered, that the meanest servant, his Father kept, was in better case than he: for, he was well provided for, having bread enough and to spare, where he had nothing. And this made him, looking homeward, (it is like) with tears in his eyes, and repentance in his heart, for his former lewd life, to say, how many hired servants of my Fathers? etc. as if he had said, this necessity that I am in, is caused by myself, who forsook the house of plenty for this land of dearth, & my Father's house, for the house where the dead are, Pro. 9.18. Every one there is provided for, and I perish with hunger in my absence thence.  
This being his meaning, 
Doctr.  the thing taught is, God provideth all things necessary for those that serve him. David never found it otherways, and therefore saith, he never saw the righteous forsaken, Psa. 37.25. as if he had said, he never saw any long destitute, or unprovided for, who followed righteousness, and served the Lord. S. john showeth, that they who followed Christ, were fed, though Christ wrought a miracle of Loaves and Fishes, to feed them, Ioh 6.9.12. And how did God feed his people forty years in the wilderness, when they could not plow the Earth, did not he plow the Heavens for bread? and wanting ordinary food, had they not Angels food? for the Wheat of the Land, the Wheat of Heaven? Psa. 78.24.27. the Text saith, it reigned down Manna, v. 24. and they had meat enough, ver. 25. Elijah was zealous for the Lord, and his altars: therefore, when men would not feed him, the Ravens fed him, 1 Kin. 17.6. and when men forsook him, an Angel looked unto him, 1 Kin. 19.5.6.7. Did God forget the widow of that Prophet's son that feared the Lord, and died in some debt? did he not strangely provide for her by Elisha, and so, as she had enough both to pay her debt, and to find herself and her children with the overplus? 2 King. 4.1.7. To be short: of all the righteous it is said, they shall not be confounded in the evil time, and in the day of famine they shall be satisfied, Psa 37.19. that is, whosoever is ashamed, they shall not take shame, and when others are famished, they shall have enough. Thus, nothing shall be wanting to them that serve God: the reasons are: First, God hath promised to feed all his servants, Psal. 37.3. Now, God will do what he promiseth to do; for, he is faithful: and can do what he will; for, he is Almighty. Secondly, God's servants depend on his promise, and take his word for their whole estate: their eyes are unto him, Psal. 123.1.2. and their repose is in his providence: and will he cause their eyes to fail? job 31.16. Thirdly, if it be a just thing that the Master of a Family should provide for all he hath in his family, whether the children of the house, or servants in the house: will not the just God count it as just and fitting for him to do as much for his Family and household: to wit, for the family of his Saints, and the household of Faith.   

Uses.  
A comfort to all that truly serve God: 
Use 1.  for they shall have good wages for that they do, who faithfully serve him: they shall want nothing that is good: that is, that is good indeed; or good for them, Ps. 34.10. When means fail, God can, and will, without means, and against them, provide for his. The Sea shall run back, and serve the Lords providence, for the glory of his name, and safety of his people, when Pharaoh, with his fierce army pursueth them to the sea, Exo. 14.21. When men can not make tillage, God can, and hath given bread without tillage, as in the days of Hezekiah, and Esa. Esa. 37.30. This Summer, the Lord laid his rod in Water: the continual rain, that fell, did much weaken the force and plenty of our common bread. Yet if all our Grain had been washed away with the waters that so prevailed: God could have set, even in those waters, an Ark of relief for his Noah's, that obey his word and sayings, to enter into. As the waters rose, so rose the Ark, Gen. 7.17 and so as the markets rise (which are floods to the poor, that lift up their waves, Psal. 93.3.) God will arise to the help of his people.  

Use 2.  An admonition to live in God's service, and not out of our father's house, in the service of sin, if we would be provided for, and not perish with want in the day of famine. For, as they, who serve God in his House, and by his Word, are sure to be fed: so (contrarily) they cannot expect with comfort, any such assurance who serve their lusts, and sin in their mortal bodies. In our service of God, the creatures are ready to serve us, the Heavens with their blessing, the Earth with her increase: in our service of sin, all is contrary. For, God will shut up the Heavens as a Purse, and turn a fruitful Land into barrenness. Much rain shall destroy our fruits or lack of rain much hinder them. The Earth shall yield nothing, or, but store of weeds, good for nothing.  
Obedience, (I mean to God in his Service and Word) is the Chain that bindeth all the creatures from hurting us; where disobedience breaketh that Chain, and turneth them lose upon us, for evil, and not for good, in the day of our necessity. In it, there is perfect freedom; and with it, assured riches, and blessed contentment. To be called the servant of God, is an honourable title, a title, given to Angels, Hebr. 1.14. and taken by Kings, Psal. 116 16. but to be, and not to be called only his servant, or to adorn the name with obedience, as Abraham, David, Hezekiah, Iehosanha●, the Apostles, Peter, Paul, and other Saints have done, is an honourable thing. Not to be signs without the thing signified, is the true grace and perfection of true Christians: which I speak, because many would be called servants, and servants of God, that are Masterless, and be Christ's servants in sins service. But, if we would be the servants whom God will protect in danger, and provide for in want, we must serve our heavenly Master, not by bearing the name, but by doing the work of his servants. In true sorrow for our sins past, and with an earnest purpose never to return unto them, but unfeignedly to hate them, and utterly to forsake them: our care must be to spend that small time, that remaineth, in the fear of God, and in the obedience of that truth, which is according to godliness. And if we know these things, blessed are we if we do them. john 13.17. This true and sound blessedness, to know to obedience, he grant to us, for JESUS CHRIST his sake, who is GOD, blessed for ever. AMEN.  ECCLESIASTES 11.9. 
Rejoice, O young man in thy youth, and let thine heart cheer thee in the days of thy youth: and walk in the ways of thine heart, and in the sight of thine eyes: but know that for all these things, God will bring thee to judgement.    
FINIS.