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ACAVEAT FOR SVERTIES.
ACAVEAT FOR SVERTIES.
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Prou. 6. 1. My sonne, if thou be Suerty for thy neighbour, and hast stricken hands vvith the straunger. 2. Thou art snared vvith the vvordes of thy mouth:
Prou. 6. 1. My son, if thou be Surety for thy neighbour, and hast stricken hands with the stranger. 2. Thou art snared with the words of thy Mouth:
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thou art euen taken vvith the vvordes of thy own mouth. 3. Do this novv, my sonne, and deliuer thy selfe:
thou art even taken with the words of thy own Mouth. 3. Do this now, my son, and deliver thy self:
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seeing thou art come into the hand of thy neighbour, go and humble thy selfe and sollicite thy friends. 4. Giue no sleepe to thy eyes,
seeing thou art come into the hand of thy neighbour, go and humble thy self and solicit thy Friends. 4. Give no sleep to thy eyes,
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nor slumber to thy eye liddes. 5. Deliuer thy selfe as a Doe, frō the hād of the hunter,
nor slumber to thy eye lids. 5. Deliver thy self as a Doe, from the hand of the hunter,
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& as a bird from the hande of the fowler.
& as a bird from the hand of the Fowler.
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THis text is a schoole, wherin Suerties are taught to flie such discommodities and annoyaunces as commonly come to Suerties by vndiscretenesse and rashnesse.
THis text is a school, wherein Sureties Are taught to fly such Discomforts and annoyances as commonly come to Sureties by vndiscretenesse and rashness.
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And it may be called the Suerties text, because it prouideth for the securitie of Suerties,
And it may be called the Sureties text, Because it Provideth for the security of Sureties,
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as Suerties prouide for the securitie of others, wherein almightie God giueth counsell vnto Suerties as vnto his children, which if they follow:
as Sureties provide for the security of Others, wherein almighty God gives counsel unto Sureties as unto his children, which if they follow:
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then are they sure to stand when other are like to fall. Therfore as S. Paul saith to Timothy in an other case.
then Are they sure to stand when other Are like to fallen. Therefore as S. Paul Says to Timothy in an other case.
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Take heede to thy selfe & to learning, and continue therein, for in so doing thou shalt saue thy selfe & them that heare thee. Take heed to thy self & to learning, and continue therein, for in so doing thou shalt save thy self & them that hear thee.
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So, I say, to Suerties, take heed to your selues and to your heauenly Fathers counsell,
So, I say, to Sureties, take heed to your selves and to your heavenly Father's counsel,
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and continue therein, for in so doing you shall saue, both your selues and others.
and continue therein, for in so doing you shall save, both your selves and Others.
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The candle that is carried in a lāterne, shall light many cādels, & yet loose no part of his owne light, be the winde neuer so boisterous,
The candle that is carried in a lantern, shall Light many Candles, & yet lose no part of his own Light, be the wind never so boisterous,
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but that candle that is opē to the weather, a litle puffe of winde, or one drop of raine shal put it out, that it can neither giue light to others nor to it selfe.
but that candle that is open to the weather, a little puff of wind, or one drop of rain shall put it out, that it can neither give Light to Others nor to it self.
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So, he to whom the word of God is a lanterne, & a light, shall helpe himselfe and others,
So, he to whom the word of God is a lantern, & a Light, shall help himself and Others,
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when he that ventureth without it, shall put out his owne light, and the light of others also.
when he that ventureth without it, shall put out his own Light, and the Light of Others also.
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Here therefore the Lord doth teach mē to auoide such discommodities, and annoyances, as many through rashnesse,
Here Therefore the Lord does teach men to avoid such Discomforts, and annoyances, as many through rashness,
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and for want of discretion do fall into, for the Lordes people must be a wise people.
and for want of discretion do fallen into, for the lords people must be a wise people.
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And God would not haue thee to helpe thy neighbour without any care to saue thy selfe: for although he hath said.
And God would not have thee to help thy neighbour without any care to save thy self: for although he hath said.
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Loue thy neighbour as thy selfe, yet he neuer said loue thy neighbour better thē thy selfe, Love thy neighbour as thy self, yet he never said love thy neighbour better them thy self,
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or loue thy selfe lesse then thy neighbour, but loue him as thy selfe, that is, helpe him and saue thy selfe too,
or love thy self less then thy neighbour, but love him as thy self, that is, help him and save thy self too,
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or else thou shouldest loue him and hate thy selfe, which in the same wordes is condemned.
or Else thou Shouldst love him and hate thy self, which in the same words is condemned.
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For this end and purpose it hath pleased the Lord that dwelleth in the heauens, to stoupe downe so low,
For this end and purpose it hath pleased the Lord that dwells in the heavens, to stoop down so low,
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as to take order for our businesse here vpō earth, that we following his orders, it might go well with vs, and our children for euer. And this counsell concerning Suerties:
as to take order for our business Here upon earth, that we following his order, it might go well with us, and our children for ever. And this counsel Concerning Sureties:
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though it be an oeconomicall thing, yet it is not a base thing as some haue thought the spirite of God to occupie himselfe in base matters.
though it be an economical thing, yet it is not a base thing as Some have Thought the Spirit of God to occupy himself in base matters.
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But by this we may perceiue, how carefull the spirite of God is for vs, in all things, he is become our ouerseer,
But by this we may perceive, how careful the Spirit of God is for us, in all things, he is become our overseer,
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and would keepe vs euen in the smallest things, that we are to take in hād.
and would keep us even in the Smallest things, that we Are to take in hand.
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He hath giuen vs this warning, as if he were an ouerseer of our money, and our losses:
He hath given us this warning, as if he were an overseer of our money, and our losses:
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but yet he doth not so much prouide for the benefite of the body as of the soule.
but yet he does not so much provide for the benefit of the body as of the soul.
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God hath set down a perfect rule for all things, which is able to make the man of God perfect:
God hath Set down a perfect Rule for all things, which is able to make the man of God perfect:
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yea, he hath vouchsafed to stoupe so low, as to come home into euery mans familie,
yea, he hath vouchsafed to stoop so low, as to come home into every men family,
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and to haue a care of our domesticall affaires, that though we care not how we go to worke,
and to have a care of our domestical affairs, that though we care not how we go to work,
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yet our heauenly Father hath a care, that we should walke according to his word, which he hath set vp, to be a lanterne to our feete,
yet our heavenly Father hath a care, that we should walk according to his word, which he hath Set up, to be a lantern to our feet,
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and a light vnto our pathes.
and a Light unto our paths.
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This being true, as it is most true, we may be bold to lay downe these three conclusions following.
This being true, as it is most true, we may be bold to lay down these three conclusions following.
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First, that the word of God containeth a perfect rule for the ordering of all our affaires:
First, that the word of God Containeth a perfect Rule for the ordering of all our affairs:
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And whatsoeuer is requisite either to be beleeued in matters of doctrine, or to be practised in matters of manners, either towards God or man, is from that fountaine to be drawen,
And whatsoever is requisite either to be believed in matters of Doctrine, or to be practised in matters of manners, either towards God or man, is from that fountain to be drawn,
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and in that schoole most exactly, and perfectly taught.
and in that school most exactly, and perfectly taught.
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It teacheth the King to raigne, the Iudge to giue iudgemēt, the Magistrate to beare rule, & the subiect to obey.
It Teaches the King to Reign, the Judge to give judgement, the Magistrate to bear Rule, & the Subject to obey.
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The Minister from hence may learne how to preach, and the people may learne how to heare.
The Minister from hence may Learn how to preach, and the people may Learn how to hear.
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Here the Captaine may learne how to pitch his battaile, and the common souldier is taught his dutie.
Here the Captain may Learn how to pitch his battle, and the Common soldier is taught his duty.
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If thou be a husband, here thou mayst learne how to rule thy wife, and the wife may see in this glasse how to obey, and to please her husbād.
If thou be a husband, Here thou Mayest Learn how to Rule thy wife, and the wife may see in this glass how to obey, and to please her husband.
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The word of God hath layd downe most absolute instructions for fathers and children, for masters and seruaunts,
The word of God hath laid down most absolute instructions for Father's and children, for Masters and Servants,
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for superiours, and inferiours, and for all estates.
for superiors, and inferiors, and for all estates.
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In prosperitie and aduersitie, in sicknesse and in health, in warre & in peace, in youth & in old age, in the field & at home, at bed and at bord, in all places and at all times, thou mayst here learne how to behaue thy selfe.
In Prosperity and adversity, in sickness and in health, in war & in peace, in youth & in old age, in the field & At home, At Bed and At board, in all places and At all times, thou Mayest Here Learn how to behave thy self.
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Here is order taken for our eating and drinking, for feasting and fasting, for sportes and pastimes,
Here is order taken for our eating and drinking, for feasting and fasting, for sports and pastimes,
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how to recreat the body and how to solace the minde, for the apparell we put on,
how to recreate the body and how to solace the mind, for the apparel we put on,
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and for the very haire of our head, for the gestures of our body, and the whole behauiour of our life.
and for the very hair of our head, for the gestures of our body, and the Whole behaviour of our life.
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It hath taken order for buying and selling, for borrowing and lēding, for giuing & taking,
It hath taken order for buying and selling, for borrowing and lending, for giving & taking,
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for finding and loosing, there is a rule layd downe in the word of God how to become Suertie,
for finding and losing, there is a Rule laid down in the word of God how to become Surety,
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and how to escape the daunger of Suertiship, here may the man of God be instructed, in a word whatsoeuer belongeth to pollicie, to ciuilitie,
and how to escape the danger of Suretyship, Here may the man of God be instructed, in a word whatsoever belongeth to policy, to civility,
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or to Christianitie, for this life or for the life to come, it is most exquisitly, most plentifully,
or to Christianity, for this life or for the life to come, it is most exquisitely, most plentifully,
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and most plainly layd downe in the booke of God. If thou delightest to read Histories or Chronicles, read Gods booke.
and most plainly laid down in the book of God. If thou delightest to read Histories or Chronicles, read God's book.
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If thou wouldest see the creation of the world, and how the same is preserued, and the nature of the creatures, read Gods booke.
If thou Wouldst see the creation of the world, and how the same is preserved, and the nature of the creatures, read God's book.
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If thou louest to tell, and to heare of famous Kings & Captaines, of wonderfull battailes and victories, of excellent Iudges,
If thou love to tell, and to hear of famous Kings & Captains, of wonderful battles and victories, of excellent Judges,
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and Magistrates, of renowned Preachers, and Prophets, of cōstant professours and martyrs, peruse the booke of God.
and Magistrates, of renowned Preachers, and prophets, of constant professors and Martyrs, peruse the book of God.
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If thou wouldest see cōmon-wealthes? florishing, and going to ruine with the causes of both, be acquainted with the booke of God.
If thou Wouldst see commonwealths? flourishing, and going to ruin with the Causes of both, be acquainted with the book of God.
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If thou wouldest see the Church of God in her infancie, and in her riper age, in her rags and in her robes, clensed and polluted, increasing and decreasing, with her enemies,
If thou Wouldst see the Church of God in her infancy, and in her riper age, in her rags and in her robes, cleansed and polluted, increasing and decreasing, with her enemies,
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and her friends, be not straunge to the word of God.
and her Friends, be not strange to the word of God.
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Would any see the noble actes of God, the wonderfull deliuerances of Gods people, and the horrible confusion of wicked men? let him hearken to the word of God.
Would any see the noble acts of God, the wonderful Deliverances of God's people, and the horrible confusion of wicked men? let him harken to the word of God.
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If thou wouldest know thy maker thy redeemer, thy sāctifier:
If thou Wouldst know thy maker thy redeemer, thy sanctifier:
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if thou wouldest know the vanitie, the miserie, and the wickednesse of the world, with the subtilties & sleightes of Sathan:
if thou Wouldst know the vanity, the misery, and the wickedness of the world, with the subtleties & sleights of Sathan:
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if thou wouldest know the happinesse, the ioyes, and felicities of heauen and finde the way thither:
if thou Wouldst know the happiness, the Joys, and felicities of heaven and find the Way thither:
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if thou wouldst know the paines & tormēts of hell, and how to escape them, enquire of Moses and the Prophets and they will tell thee.
if thou Wouldst know the pains & torments of hell, and how to escape them, inquire of Moses and the prophets and they will tell thee.
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What shall I say? for one thing ouer-taketh another in such sort, that confusion wil ouerwhelme vs,
What shall I say? for one thing overtaketh Another in such sort, that confusion will overwhelm us,
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before we can tell what riches are contained in the storehouse of Gods booke, for who can sound the depth of a bottomlesse sea? but in a word:
before we can tell what riches Are contained in the storehouse of God's book, for who can found the depth of a bottomless sea? but in a word:
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if a man desire to know himselfe throughly within and without in all his affaires betweene God and man, let him behold himselfe in the glasse of Gods booke,
if a man desire to know himself thoroughly within and without in all his affairs between God and man, let him behold himself in the glass of God's book,
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and when we haue so done, we will say as the woman of Samaria said, whē she had reasoned with the Lord Iesus.
and when we have so done, we will say as the woman of Samaria said, when she had reasoned with the Lord Iesus.
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Be hold one that hath told me all that euer I did, and more, euē al that euer I should do. Be hold one that hath told me all that ever I did, and more, even all that ever I should do.
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Therfore let no man maruell, what we meane (being the Ministers of God) to speake of such and such matters,
Therefore let no man marvel, what we mean (being the Ministers of God) to speak of such and such matters,
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or to medle in the businesse and dealings of mē, for the word of God doth take order for all our affaires,
or to meddle in the business and dealings of men, for the word of God does take order for all our affairs,
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neither wonder who told tales of thee, as the king of Aram did, for the word doth rifle the hiddē corners of the heart.
neither wonder who told tales of thee, as the King of Aram did, for the word does rifle the hidden corners of the heart.
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But how are our aduersaries the Papistes deceiued, which hold that the word of God doth not containe all things necessarie to the saluation of the elect? but ô Lord, what spirite of Atheisme and blasphemie doth possesse those men, which durst compare Plimes Philosophie with the bookes of Moses, Aristotles Ethickes and Politiques, with the Prouerbes of Salomō? Marcus Aurelius with Marke the Euangelist? Marlins Prophesies, with the Prophesies of Esay, and the rest? the eloquence of Cicero, or Demostenes with the eloquēce of the holy ghost in the mouths of the Prophets and Apostles,
But how Are our Adversaries the Papists deceived, which hold that the word of God does not contain all things necessary to the salvation of the elect? but o Lord, what Spirit of Atheism and blasphemy does possess those men, which durst compare Plimes Philosophy with the books of Moses, Aristotle Ethics and Politics, with the Proverbs of Salomō? Marcus Aurelius with Mark the Evangelist? Marlins prophecies, with the prophecies of Isaiah, and the rest? the eloquence of Cicero, or Demosthenes with the eloquence of the holy ghost in the mouths of the prophets and Apostles,
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and in all the Scriptures? or any doctours or fathers before the Doctours and Fathers of the Bible? For what is lead to gold? what is water to wine? what is ignorance to learning? what is darknesse to light? what is the chaffe to the wheate? what is falsehood to truth? what is earth to heauen? & what comparison can there be betweene God and man? and so much for that point.
and in all the Scriptures? or any Doctors or Father's before the Doctors and Father's of the bible? For what is led to gold? what is water to wine? what is ignorance to learning? what is darkness to Light? what is the chaff to the wheat? what is falsehood to truth? what is earth to heaven? & what comparison can there be between God and man? and so much for that point.
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Secōdly, we may learne here that except God doth teach vs, & direct vs, as it were by line & by leuell, by precept vpō precept, by litle and by litle (as the Prophet speaketh) we know not how to order rightly our common businesse,
Secōdly, we may Learn Here that except God does teach us, & Direct us, as it were by line & by level, by precept upon precept, by little and by little (as the Prophet speaks) we know not how to order rightly our Common business,
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and dayly affaires of this life, but we shalbe snared, and entangled with our owne words,
and daily affairs of this life, but we shall snared, and entangled with our own words,
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or ouertakē one way or other, to our own hinderance, so foolish & ignorant is man by nature.
or overtaken one Way or other, to our own hindrance, so foolish & ignorant is man by nature.
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And againe whē we are snared, and brought into danger, we know not how to helpe our selues,
And again when we Are snared, and brought into danger, we know not how to help our selves,
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except the Lord do teach vs, but if he should let vs alone, to shift for our selues, we would neuer leaue vntill we had wrapped our selues in ten times more danger thē we were in before.
except the Lord do teach us, but if he should let us alone, to shift for our selves, we would never leave until we had wrapped our selves in ten times more danger them we were in before.
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Adam hauing transgressed, will thinke to hide himselfe frō God in the trees of the garden, Adam having transgressed, will think to hide himself from God in the trees of the garden,
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& to couer his nakednesse with fig leaues.
& to cover his nakedness with fig leaves.
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His faulte he will excuse by the fault of another, and rather (then fayle) he will not sticke to lay it vpō God him selfe,
His fault he will excuse by the fault of Another, and rather (then fail) he will not stick to lay it upon God him self,
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so foolish was Adam, and so are all his posteritie.
so foolish was Adam, and so Are all his posterity.
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Cain will incurre the vengeance of God by killing of his brother, & when he hath done, he thinkes to saue himselfe by outfacing of the matter: Cain will incur the vengeance of God by killing of his brother, & when he hath done, he thinks to save himself by outfacing of the matter:
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but it will not be, and so do all Cains brood, Saul will disobey Gods cōmaundement, like an hypocrite,
but it will not be, and so do all Cains brood, Saul will disobey God's Commandment, like an hypocrite,
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and then (like a foole) he will say he ment no harme, he did it of a good intent,
and then (like a fool) he will say he meant no harm, he did it of a good intent,
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and such fooles are we all by nature.
and such Fools Are we all by nature.
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We are become like foolish marriners which will runne vpon the rockes to auoide the sandes.
We Are become like foolish Mariners which will run upon the Rocks to avoid the sands.
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We are become like Sisera, who flying for his life, will runne into Iaells tent for succour, where the nayle and the hammer is prepared for his head,
We Are become like Sisera, who flying for his life, will run into Iaells tent for succour, where the nail and the hammer is prepared for his head,
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and whē he thinketh to take vp his rest, and sleepe most soūdly then is he nearest his destruction.
and when he Thinketh to take up his rest, and sleep most soundly then is he nearest his destruction.
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We are like children and sicke folkes, which do desire nothing so much, as those things which may hurt them.
We Are like children and sick folks, which do desire nothing so much, as those things which may hurt them.
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We are become like the Philistines, which were most merry when the house was ready to fall vpon their heades.
We Are become like the philistines, which were most merry when the house was ready to fallen upon their Heads.
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We are secure like the men of Laish which mistrusted nothing, vntill the children of Dan did smite them with the edge of the sword,
We Are secure like the men of Laish which Mistrusted nothing, until the children of Dan did smite them with the edge of the sword,
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and burnt their Citie with fire.
and burned their city with fire.
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Now, if we be so foolish for this life, how foolish are we for the life to come? we see that except our heauenly father doth direct vs by his counsell,
Now, if we be so foolish for this life, how foolish Are we for the life to come? we see that except our heavenly father does Direct us by his counsel,
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as he led Israell by the cloud, and warne vs by his messengers;
as he led Israel by the cloud, and warn us by his messengers;
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as he warned the wisemē by his Angell, we know not how to order our commō businesse,
as he warned the Wise men by his Angel, we know not how to order our Common business,
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& the affaires of this life:
& the affairs of this life:
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much lesse do we know by nature how to serue the Lord our God, and how to worship him aright.
much less doe we know by nature how to serve the Lord our God, and how to worship him aright.
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If by all our cunning which we haue by nature we cānot auoide the snares of men,
If by all our cunning which we have by nature we cannot avoid the snares of men,
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how shall we thinke by our naturall wit and cunning to auoide the snares of the deuill? if we know not how to get out of bodily dāger without Gods direction,
how shall we think by our natural wit and cunning to avoid the snares of the Devil? if we know not how to get out of bodily danger without God's direction,
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how shall we thinke to get out of spiritual dāger without Gods direction? for there is no craftinesse like spiritual craftinesse,
how shall we think to get out of spiritual danger without God's direction? for there is no craftiness like spiritual craftiness,
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as there was no beast so subtill as the serpent.
as there was no beast so subtle as the serpent.
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Againe, if we cā not of our selues get out of trouble whē we are in trouble,
Again, if we can not of our selves get out of trouble when we Are in trouble,
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how do we thinke of our selues to winde out of the temptations of Sathan except God do teach vs. For all the wayes of sinne, are like the wayes of a harlot, vvhich are moueable (saith Salomō) & thou canst not know thē, that is, there is such varietie and store of them to bewitch men, that we can neuer know which is which,
how do we think of our selves to wind out of the temptations of Sathan except God do teach us For all the ways of sin, Are like the ways of a harlot, which Are moveable (Says Salomō) & thou Canst not know them, that is, there is such variety and store of them to bewitch men, that we can never know which is which,
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so in the crooked wayes of the deuill there be so many windings and turnings, that whē a man is once in, he cānot finde the way out againe,
so in the crooked ways of the Devil there be so many windings and turnings, that when a man is once in, he cannot find the Way out again,
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vntil the Lord do bring him out againe.
until the Lord do bring him out again.
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And yet euery one thinketh that he may aduenture vpon any temptation, and he shall easily get out againe when he list by his mother wit, &c. and no maruell,
And yet every one Thinketh that he may adventure upon any temptation, and he shall Easily get out again when he list by his mother wit, etc. and no marvel,
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for it is the easiest thing in the word for a man to deceiue his owne soule,
for it is the Easiest thing in the word for a man to deceive his own soul,
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and so much for the 2. point. Thirdly, we may learne here, that almightie God doth not leaue his childrē to thēselues,
and so much for the 2. point. Thirdly, we may Learn Here, that almighty God does not leave his children to themselves,
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but (cōsidering how simple they are by nature) he doth take paines to teach them,
but (considering how simple they Are by nature) he does take pains to teach them,
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how and which way to helpe themselues in euery action, and for this cause hath he set down rules,
how and which Way to help themselves in every actium, and for this cause hath he Set down rules,
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and instructions for all their affaires in his word.
and instructions for all their affairs in his word.
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Our heauenly Father (I say) doth not adopt any in Christ Iesus to be his sonnes and daughters,
Our heavenly Father (I say) does not adopt any in christ Iesus to be his Sons and daughters,
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and then leaue thē to thēselues to be guided (or rather beguiled) by the counsell of their owne hearts,
and then leave them to themselves to be guided (or rather beguiled) by the counsel of their own hearts,
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nor by custome, nor by worldly reason, nor by the examples of their forefathers in any thing,
nor by custom, nor by worldly reason, nor by the Examples of their Forefathers in any thing,
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whether it concerneth this life, or the life to come, for then there were no difference betweene the elect,
whither it concerns this life, or the life to come, for then there were no difference between the elect,
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and the reprobate, whom God hath deliuered vp vnto a reprobate minde, to do those things that are not conuenient,
and the Reprobate, whom God hath Delivered up unto a Reprobate mind, to do those things that Are not convenient,
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because they regarded not to know God.
Because they regarded not to know God.
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But the Lord wil instruct his children in the way, which he hath appointed for them,
But the Lord will instruct his children in the Way, which he hath appointed for them,
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and wil guide them with his eye.
and will guide them with his eye.
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Yea, with his counsell he will guide them, and afterward receiue them to glory, and therefore will he guide them with his counsell, that he may receiue them into glory:
Yea, with his counsel he will guide them, and afterwards receive them to glory, and Therefore will he guide them with his counsel, that he may receive them into glory:
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because (ordinarily) no man is glorified in heauen, that is not first sanctified by the word of God vpō earth.
Because (ordinarily) no man is glorified in heaven, that is not First sanctified by the word of God upon earth.
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Therefore doth the Prophet Dauid call the word of God a lanterne to his feete,
Therefore does the Prophet David call the word of God a lantern to his feet,
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and a light vnto his pathes, as if the Lord should go before his children with a candle and a lanterne to guide their feete into the wayes of peace, to teach vs, that if we were as wise, and a Light unto his paths, as if the Lord should go before his children with a candle and a lantern to guide their feet into the ways of peace, to teach us, that if we were as wise,
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and as holy as Dauid was:
and as holy as David was:
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yet without the discretion of Gods word, we do but grope in the darke like the men of Sodome, and go we cannot tell whither, like the mē of Samaria.
yet without the discretion of God's word, we do but grope in the dark like the men of Sodom, and go we cannot tell whither, like the men of Samaria.
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In another place, he calleth the statutes of the Lord his coūsellers, as if he knew not what to do without thē.
In Another place, he calls the statutes of the Lord his Counsellers, as if he knew not what to do without them.
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And surely so it was, for in another place (when he was ruled by his owne heart & affectiō) he saith, that he plaied both the foole & the beast,
And surely so it was, for in Another place (when he was ruled by his own heart & affection) he Says, that he played both the fool & the beast,
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vntill he went to schoole in the house of God, where he learned that holy wisedome, which he had not before:
until he went to school in the house of God, where he learned that holy Wisdom, which he had not before:
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so that this point is manifest and plaine, that God doth not leaue his childrē to themselues in any thing,
so that this point is manifest and plain, that God does not leave his children to themselves in any thing,
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but (as a most mercifull father) doth teach and instruct them by his word and spirite.
but (as a most merciful father) does teach and instruct them by his word and Spirit.
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And therefore who soeuer shall either refuse to be ordered by the same, or shal prefer his own wisedome,
And Therefore who soever shall either refuse to be ordered by the same, or shall prefer his own Wisdom,
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or any mans workes before it, or cōpare them with it, may iustly suspect himselfe to be none of Gods children vntill he repent:
or any men works before it, or compare them with it, may justly suspect himself to be none of God's children until he Repent:
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for the children of God knowing their owne ignorāce & weaknesse euery manner of way, are glad to be counselled by their heauenly father.
for the children of God knowing their own ignorance & weakness every manner of Way, Are glad to be counseled by their heavenly father.
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But what? hath the lord takē order for Suertiship, and all other of our worldly businesse? and hath he not likewise takē order for his owne businesse? will he not leaue vs to our selues in the lesser things, & wil he leaue vs to our selues in greater matters? will he not let vs serue one another otherwise then himselfe hath appointed,
But what? hath the lord taken order for Suretyship, and all other of our worldly business? and hath he not likewise taken order for his own business? will he not leave us to our selves in the lesser things, & will he leave us to our selves in greater matters? will he not let us serve one Another otherwise then himself hath appointed,
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and will he be content that we shall serue his maiestie, otherwise then he hath appointed himselfe? Would he giue a paterne and direction to his people for making of the Tabernacle,
and will he be content that we shall serve his majesty, otherwise then he hath appointed himself? Would he give a pattern and direction to his people for making of the Tabernacle,
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and building of the Tēple, to that end that they might do euery thing or any thing thereunto belonging as they listed? no surely,
and building of the Temple, to that end that they might do every thing or any thing thereunto belonging as they listed? no surely,
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and therfore he himselfe set down an order for the very vessells, for the ashe-pannes, the beesomes, the fleshhookes,
and Therefore he himself Set down an order for the very vessels, for the ashe-pannes, the beesomes, the fleshhooks,
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yea and euery pinne about the worke, beyōd which paterne they might not go:
yea and every pin about the work, beyond which pattern they might not go:
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much lesse hath he left his worship vnder the Gospell vnto our discretion, and he that is so carefull as that he would not leaue men to themselues,
much less hath he left his worship under the Gospel unto our discretion, and he that is so careful as that he would not leave men to themselves,
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and to their own deuises in matters of Suertiship, & affaires of the world, surely he would neuer be so carelesse as to leaue men to themselues, in the ordering and gouerning of his Church.
and to their own devises in matters of Suretyship, & affairs of the world, surely he would never be so careless as to leave men to themselves, in the ordering and governing of his Church.
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To conclude, he that hath in his word set downe orders for oeconomical matters, no doubt, but he hath also in his word set downe orders for Ecclesiasticall matters,
To conclude, he that hath in his word Set down order for economical matters, no doubt, but he hath also in his word Set down order for Ecclesiastical matters,
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for seeing as he will not allow men to haue more care for the ordering of other mēs houses then their owne, farre be it from vs, that we should thinke so of the Lord, that he would haue greater care for the ordering of our houses,
for seeing as he will not allow men to have more care for the ordering of other men's houses then their own, Far be it from us, that we should think so of the Lord, that he would have greater care for the ordering of our houses,
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then for the gouernement of his owne house which is his Church, but as we finde certaine rules and perpetuall directions for the one ▪ so shall we finde in the same booke, most certaine rules,
then for the government of his own house which is his Church, but as we find certain rules and perpetual directions for the one ▪ so shall we find in the same book, most certain rules,
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and perpetuall instructiōs for the other: if we do not put some thing before our eyes, and say, we cānot see.
and perpetual instructions for the other: if we do not put Some thing before our eyes, and say, we cannot see.
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And so much for this 3. point. Now we will come to the matter of Suertiship it selfe.
And so much for this 3. point. Now we will come to the matter of Suretyship it self.
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My sonne, if thou be Suertie for thy neighbour, &c. Concerning Suertiship we will consider vpon this text of VI points.
My son, if thou be Surety for thy neighbour, etc. Concerning Suretyship we will Consider upon this text of VI points.
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1. What Suertiship is. 2. How many sorts of Suerties there be. 3. Whether it be lawfull for Christiās to become Suerties one for another. 4. How men in Salomons time became Suerties. 5. How men are hindred by Suertiship. 6. We will see what counsell God giueth vnto Suerties for their safetie. As touching the first point.
1. What Suretyship is. 2. How many sorts of Sureties there be. 3. Whither it be lawful for Christians to become Sureties one for Another. 4. How men in Solomon's time became Sureties. 5. How men Are hindered by Suretyship. 6. We will see what counsel God gives unto Sureties for their safety. As touching the First point.
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To become a Suertie, is nothing else but by word or writing or by pledge to make another sure (so farre as man can) of that which before he was not sure of:
To become a Surety, is nothing Else but by word or writing or by pledge to make Another sure (so Far as man can) of that which before he was not sure of:
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or to put a man out of doubt so farre as law and equitie will require) for the receiuing,
or to put a man out of doubt so Far as law and equity will require) for the receiving,
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or enioying, or recouering of some thing, whereof he stood in doubt before, & therefore it is called securitie.
or enjoying, or recovering of Some thing, whereof he stood in doubt before, & Therefore it is called security.
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I reckon pledges amongest Suerties, because a pledge is a kinde of Suertie, for if the principall do faile, the Suertie must answere the debt,
I reckon pledges amongst Sureties, Because a pledge is a kind of Surety, for if the principal do fail, the Surety must answer the debt,
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but when Suerties cānot be gotten, then men lay somewhat to pledge, that is better or as good as the debt commeth vnto.
but when Sureties cannot be got, then men lay somewhat to pledge, that is better or as good as the debt comes unto.
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And if the partie faileth, the pledge must answere the debt, sometime a pledge is layd,
And if the party Faileth, the pledge must answer the debt, sometime a pledge is laid,
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because the thing is so small that one would be loth to haue his friend come in bandes,
Because the thing is so small that one would be loath to have his friend come in bands,
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or giue his word for the same, and yet that which is but a smal matter amōgest rich men, may be a great matter amōgest poore men.
or give his word for the same, and yet that which is but a small matter amongst rich men, may be a great matter amongst poor men.
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And sometimes pledges are vsed in things vnlawful & dishonest, & that is when mē do promise a thing vpō such conditions as they are ashamed to make knowē vnto any,
And sometime pledges Are used in things unlawful & dishonest, & that is when men do promise a thing upon such conditions as they Are ashamed to make known unto any,
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as Iudah promised his daughter in law Thamar a kid of the goates vpō cōditiō that he might lye with her,
as Iudah promised his daughter in law Tamar a kid of the Goats upon condition that he might lie with her,
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but he knew her not, well (saith Thamar) if thou vvilt giue me a pledge till thou send it, that is,
but he knew her not, well (Says Tamar) if thou wilt give me a pledge till thou send it, that is,
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if thou wilt put me in good securitie, and that must be by some pledge at this time,
if thou wilt put me in good security, and that must be by Some pledge At this time,
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so he gaue her his signet, his cloake, and his stasse for a pledge, that if the kid came not, they must answere the matter.
so he gave her his signet, his cloak, and his stasse for a pledge, that if the kid Come not, they must answer the matter.
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And this was such a matter, that when she was gone, Iudah was ashamed to send after her for his pledge, he had rather loose it,
And this was such a matter, that when she was gone, Iudah was ashamed to send After her for his pledge, he had rather lose it,
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then to recouer it with so much infamie, as he was sure would ensue.
then to recover it with so much infamy, as he was sure would ensue.
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The end of Suertiship and pledges, &c. is that all men might haue their owne, without which no trade,
The end of Suretyship and pledges, etc. is that all men might have their own, without which no trade,
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nor traffique, nor Suertie, nor peace could be preserued amongest mē, and so much for the first point.
nor traffic, nor Surety, nor peace could be preserved amongst men, and so much for the First point.
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Now as touching the second point, in a word.
Now as touching the second point, in a word.
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There be diuerse kindes of Suerties, for some are Suerties for mens persons, that they shalbe forth cōming by a day, either to answere such matters as shalbe obiected against them before some Iudge,
There be diverse Kinds of Sureties, for Some Are Sureties for men's Persons, that they shall forth coming by a day, either to answer such matters as shall objected against them before Some Judge,
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or to receiue such punishment as is already awarded for his misdemeanour. In such cases commonly the prison is the best Suerty.
or to receive such punishment as is already awarded for his misdemeanour. In such cases commonly the prison is the best Surety.
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Some are Suerties for mens debtes and bargaines, that they shalbe payd, and performed accordingly as they be made and promised.
some Are Sureties for men's debts and bargains, that they shall paid, and performed accordingly as they be made and promised.
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Some are Suerties for mens behauiour, that it shalbe good, honest, and peaceable towardes all men in generall,
some Are Sureties for men's behaviour, that it shall good, honest, and peaceable towards all men in general,
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or towardes some one especiall partie, and towardes his goods and familie:
or towards Some one especial party, and towards his goods and family:
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and this is cōmōly required, of notorious offēders, in cases of slandering, and quarrelling against a mans person,
and this is commonly required, of notorious offenders, in cases of slandering, and quarreling against a men person,
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or deprauing of a mās good name, lest a mans good name should be more impeached,
or depraving of a men good name, lest a men good name should be more impeached,
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and his credite more hindred then it was before. Men in such cases, become Suerties for their friendes, in hope of their amendement.
and his credit more hindered then it was before. Men in such cases, become Sureties for their Friends, in hope of their amendment.
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And Suertiship in such cases, do more binde a mans toung, then the prison can,
And Suretyship in such cases, do more bind a men tongue, then the prison can,
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because most men (if there be but common ciuilitie in them) will forbeare many times,
Because most men (if there be but Common civility in them) will forbear many times,
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for their friendes sake lest they should be endamaged to whō they are so much beholding,
for their Friends sake lest they should be endamaged to whom they Are so much beholding,
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then for all the extremitie that can be vsed.
then for all the extremity that can be used.
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There is no man so wicked, but he shall finde some body ready to promise for him,
There is no man so wicked, but he shall find Some body ready to promise for him,
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as one theefe for another, or one bankerupt for another, or one beastly person for the honestie of another, or one rakehel for another:
as one thief for Another, or one bankrupt for Another, or one beastly person for the honesty of Another, or one rakehel for Another:
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now this it but a mockery, as if one should say:
now this it but a mockery, as if one should say:
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Aske my fellow if I be theefe, or if I be dishonest, or if I be not a mā of my word, &c. And therfore haue Christian lawes well prouided that euery mans word or bond is not to be admitted,
Ask my fellow if I be thief, or if I be dishonest, or if I be not a man of my word, etc. And Therefore have Christian laws well provided that every men word or bound is not to be admitted,
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neither shall all persons and causes passe and repasse vnder Suerties, for though some might flie to the hornes of the alter,
neither shall all Persons and Causes pass and repass under Sureties, for though Some might fly to the horns of the altar,
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& haue the benefite of a priuiledged place:
& have the benefit of a privileged place:
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yet Ioab the man of bloud shalbe smitten before the alter, neither shall the sanctuarie saue his life when he flieth vnto it, much lesse shall any Suerties giue their word for him.
yet Ioab the man of blood shall smitten before the altar, neither shall the sanctuary save his life when he flies unto it, much less shall any Sureties give their word for him.
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We are all bound, to do what we can to winne men to God, and to perswade all men vnto holy obedience,
We Are all bound, to do what we can to win men to God, and to persuade all men unto holy Obedience,
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but to answer vnto God whatsoeuer his law can charge vs withall, is a thing which belongeth onely and properly to the Lord Iesus Christ that great Suertie of mankind,
but to answer unto God whatsoever his law can charge us withal, is a thing which belongeth only and properly to the Lord Iesus christ that great Surety of mankind,
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and so much for the 2. point.
and so much for the 2. point.
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Now, for the lawfulnesse of Suertiship, we are to know, that it is a dutie both Christian and necessarie,
Now, for the lawfulness of Suretyship, we Are to know, that it is a duty both Christian and necessary,
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and therfore it cannot be vnlawfull.
and Therefore it cannot be unlawful.
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That it is a dutie of Christianitie, may appeare two wayes, first, by the rule of charitie, secōdly by the exāples of godly men, which haue practised the same.
That it is a duty of Christianity, may appear two ways, First, by the Rule of charity, secōdly by the Examples of godly men, which have practised the same.
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The rule of charitie we know: and that is to do for others as we would be done vnto our selues.
The Rule of charity we know: and that is to do for Others as we would be done unto our selves.
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If therefore Christians would be glad of a Suertie when they are in necessitie, then Christians must also (when neede requireth) do so much for others.
If Therefore Christians would be glad of a Surety when they Are in necessity, then Christians must also (when need requires) do so much for Others.
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To become Suertie for mēs persons, is no doubt a worke of charity, for what if mē be arrested of mallice,
To become Surety for men's Persons, is no doubt a work of charity, for what if men be arrested of malice,
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& euill will as many be? or what if such extreme actiōs be layd by vnreasonable men vpon thy neighbour,
& evil will as many be? or what if such extreme actions be laid by unreasonable men upon thy neighbour,
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as shall make a man afrayde to speake for him, as many do? or what if such practises be vsed of purpose to discredite thy neighbour in a strange place where he is not knowen? shall it not be then lawful to relieue thy neighbour by thy word vntil his cause may be knowē? verely,
as shall make a man afraid to speak for him, as many do? or what if such practises be used of purpose to discredit thy neighbour in a strange place where he is not known? shall it not be then lawful to relieve thy neighbour by thy word until his cause may be known? verily,
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if thou wilt not rescue him, and shrowde him vnder the shadow of thy wings,
if thou wilt not rescue him, and shroud him under the shadow of thy wings,
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but let the prison consume his body and wicked men make a pray of his goods, thou thy selfe mayst one day come into the like predicament,
but let the prison consume his body and wicked men make a prey of his goods, thou thy self Mayest one day come into the like predicament,
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and then thou wilt cōfesse that Suertiship in such a case is a worke of charitie.
and then thou wilt confess that Suretyship in such a case is a work of charity.
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But further, what if thy Christian brother be arrested vpon suspition of euill? when notwithstanding he is innocent? if he go to prison his good name is called into question,
But further, what if thy Christian brother be arrested upon suspicion of evil? when notwithstanding he is innocent? if he go to prison his good name is called into question,
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if he lye in prison his goods go to wracke, his health is in hazard, his life is in danger, both he and his are like to smart for it.
if he lie in prison his goods go to wrack, his health is in hazard, his life is in danger, both he and his Are like to smart for it.
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Now if any man thinke it vnlawfull to giue his neighbour leaue to refresh himselfe,
Now if any man think it unlawful to give his neighbour leave to refresh himself,
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and to saue his life, his goodes, and his good name, vnder the shadow of his credite & protection of his promise, let him imagine himselfe to be the man that is so handled,
and to save his life, his goods, and his good name, under the shadow of his credit & protection of his promise, let him imagine himself to be the man that is so handled,
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and then he will confesse that Suertiship for mēs persons is a worke of charitie, and therefore lawfull.
and then he will confess that Suretyship for men's Persons is a work of charity, and Therefore lawful.
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But yet further, what if thy Christian brother be falsely accused, and wrongfully imprisoned (as Ioseph was) and it is yet vnknowen? is it not lawfull,
But yet further, what if thy Christian brother be falsely accused, and wrongfully imprisoned (as Ioseph was) and it is yet unknown? is it not lawful,
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nay, are we not bound in such a case to redeeme the libertie of our brother, with our word or bonds,
nay, Are we not bound in such a case to Redeem the liberty of our brother, with our word or bonds,
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if it may be? or what if a man had bene Suertie, for Iosephs appearance if his libertie might haue bene obtained, shall we say that such a man had sinned? God forbid,
if it may be? or what if a man had be Surety, for Joseph's appearance if his liberty might have be obtained, shall we say that such a man had sinned? God forbid,
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if any thinke so, let him know that Iosephs case may one day proue his case,
if any think so, let him know that Joseph's case may one day prove his case,
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and then he will confesse that Suertiship for mens persons, is a worke of charitie and therefore lawfull.
and then he will confess that Suretyship for men's Persons, is a work of charity and Therefore lawful.
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But what if my brother be in debt, & must either go to prison or finde Suerties,
But what if my brother be in debt, & must either go to prison or find Sureties,
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for the payment of the debt by a day? Surely if he be a Christian, he is thy brother,
for the payment of the debt by a day? Surely if he be a Christian, he is thy brother,
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& how canst thou see thy Christian brother by languishing in prison, where he doth onely spend,
& how Canst thou see thy Christian brother by languishing in prison, where he does only spend,
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but not get? when if he were abroad to worke in his calling he might both helpe himselfe, and pay his debtes.
but not get? when if he were abroad to work in his calling he might both help himself, and pay his debts.
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Imagine that rich Iob were the man, when all was gone frō him, and he left as naked in the world,
Imagine that rich Job were the man, when all was gone from him, and he left as naked in the world,
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as he was when he came into the world, what if his creditors should then take him by the throate,
as he was when he Come into the world, what if his creditors should then take him by the throat,
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and say, pay that thou owest, or else put me in sufficient Suerties, lest thou go to prison (as the manner of many is,
and say, pay that thou owest, or Else put me in sufficient Sureties, lest thou go to prison (as the manner of many is,
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when they see their debters fall in decay:) shall we say that he should haue sinned against the law of charitie (which is the rule of Christianitie) that should haue giuen his word with Iob for the payment of his debt by such a time and in such a reasonable maner as might be agreed vpon? If this be not sufficient to perswade thee, remember that no man is so high,
when they see their debtors fallen in decay:) shall we say that he should have sinned against the law of charity (which is the Rule of Christianity) that should have given his word with Job for the payment of his debt by such a time and in such a reasonable manner as might be agreed upon? If this be not sufficient to persuade thee, Remember that no man is so high,
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but may be brought low, as there is no full sea, but hath his ebbing,
but may be brought low, as there is no full sea, but hath his ebbing,
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and Iobs case may proue thy case, and then thou wilt hold that Suertiship is a dutie both necessarie and Christian, and therfore very lawfull.
and Jobs case may prove thy case, and then thou wilt hold that Suretyship is a duty both necessary and Christian, and Therefore very lawful.
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But put case that my brother hath offended some body by word or deede, and must either finde Suerties for his good behauiour, or else go to prison:
But put case that my brother hath offended Some body by word or deed, and must either find Sureties for his good behaviour, or Else go to prison:
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Surely, if he be sorie for his offence, and if he shall craue the helpe of thy word for his enlargement, brotherly kindnesse wil perswade thee to succour him,
Surely, if he be sorry for his offence, and if he shall crave the help of thy word for his enlargement, brotherly kindness will persuade thee to succour him,
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& the law of loue will forbid thee to denie him.
& the law of love will forbid thee to deny him.
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And if this be not sufficiēt to moue thee, then remember that he which thinkes that he stādeth may fall,
And if this be not sufficient to move thee, then Remember that he which thinks that he Stands may fallen,
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and when his case shall proue thy case, thou wilt then plead for thy selfe,
and when his case shall prove thy case, thou wilt then plead for thy self,
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and say that except thou mayst be at libertie, there can be no triall of thy amendement,
and say that except thou Mayest be At liberty, there can be no trial of thy amendment,
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and except thou mayst be bailed by Suerties, thou canst not be enlarged, and then thou wilt thinke that Suertiship is a dutie both Christian and necessarie in euery common wealth,
and except thou Mayest be bailed by Sureties, thou Canst not be enlarged, and then thou wilt think that Suretyship is a duty both Christian and necessary in every Common wealth,
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and therefore lawfull, and thus we see that Suertiship is proued lawfull by the rule of charitie.
and Therefore lawful, and thus we see that Suretyship is proved lawful by the Rule of charity.
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As this point is sufficiently proued by the rule of charitie: so it is no lesse confirmed by sundry examples of holy men which feared God.
As this point is sufficiently proved by the Rule of charity: so it is no less confirmed by sundry Examples of holy men which feared God.
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When Iacob was loth to part from his sonne Beniamin: first Reuben entreateth him, and offreth himselfe to become Suertie for his safe rerurne,
When Iacob was loath to part from his son Benjamin: First Reuben entreateth him, and Offereth himself to become Surety for his safe rerurne,
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and for his greater securitie, he leaueth his owne sonnes as a pledge instead of Beniamin, if his offer would haue bene accepted.
and for his greater security, he Leaveth his own Sons as a pledge instead of Benjamin, if his offer would have be accepted.
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Afterward cōmeth Iudah to entreat Iacob, I vvill be Suertie for him (saith he):
Afterwards comes Iudah to entreat Iacob, I will be Surety for him (Says he):
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of mine hand shalt thou require him, if I bring him not to thee, and set him before thee, of mine hand shalt thou require him, if I bring him not to thee, and Set him before thee,
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then let me beare the blame for euer. then let me bear the blame for ever.
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Againe, Paule, perswading Philemon to receiue his old seruant Onesimus, doth offer himselfe to become Suertie for him, If he hath hurt thee (saith the Apostle) or oweth thee ought, that put on mine accountes.
Again, Paul, persuading Philemon to receive his old servant Onesimus, does offer himself to become Surety for him, If he hath hurt thee (Says the Apostle) or owes thee ought, that put on mine accounts.
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What is that but thus much, if he be not able to pay thee, I will pay thee for him.
What is that but thus much, if he be not able to pay thee, I will pay thee for him.
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Last of all, our Sauiour Christ doth not onely approue it, but he seemeth also to commaund the same, in the parable of the Samaritane and the man that fell amongest theeues.
Last of all, our Saviour christ does not only approve it, but he seems also to command the same, in the parable of the Samaritan and the man that fell amongst thieves.
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For the Samaritane (seeing the man wounded by theeues) came vnto him, powred wine and oyle into his wounds, he set him on his beast, he brought him to his Inne,
For the Samaritan (seeing the man wounded by thieves) Come unto him, poured wine and oil into his wounds, he Set him on his beast, he brought him to his Inn,
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and made prouisiō for him, he gaue his hoste some money in hand, and bad him see that he lacked nothing that was needefull for him,
and made provision for him, he gave his host Some money in hand, and bade him see that he lacked nothing that was needful for him,
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and (saith he) looke what thou prouidest for him, take my word for it, I will see thee recompenced for it.
and (Says he) look what thou providest for him, take my word for it, I will see thee recompensed for it.
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This man did the part indeed of a neighbour (saith the Lawyer that came to tempt the Lord Iesus) then sayd the Lord Iesus, go, and do thou likewise.
This man did the part indeed of a neighbour (Says the Lawyer that Come to tempt the Lord Iesus) then said the Lord Iesus, go, and do thou likewise.
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By these reasons and examples the lawfulnesse of Suertiship is sufficiently established.
By these Reasons and Examples the lawfulness of Suretyship is sufficiently established.
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By which we may easily perceiue what sinne they cōmit against God, and how much those mē do offend against the rule of charitie, which do hold it as a thing vnlawfull.
By which we may Easily perceive what sin they commit against God, and how much those men do offend against the Rule of charity, which do hold it as a thing unlawful.
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Such are those men which vtterly refuse it being required thereunto, because (forsooth) they haue made a vow to the contrary;
Such Are those men which utterly refuse it being required thereunto, Because (forsooth) they have made a Voelli to the contrary;
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or they haue forsworne it, or they haue bounde themselues to such a friend of theirs,
or they have forsworn it, or they have bound themselves to such a friend of theirs,
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and he againe is bound againe to him, that neither of them both shal euer become Suerties for any mā while they liue,
and he again is bound again to him, that neither of them both shall ever become Sureties for any man while they live,
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so that if their owne father or mother require this dutie at their handes, they haue but a cold sute of it,
so that if their own father or mother require this duty At their hands, they have but a cold suit of it,
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for their child hath boūd himselfe to the contrary. But let vs see:
for their child hath bound himself to the contrary. But let us see:
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is it lawfull for a Christian to binde himselfe by vow, or by oth, or by bond from a dutie so necessarie,
is it lawful for a Christian to bind himself by Voelli, or by oath, or by bound from a duty so necessary,
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so charitable, and so Christian? many good men haue bound themselues from sinne, as Iob tooke bonde of his eyes that they should not wantonly behold a mayde:
so charitable, and so Christian? many good men have bound themselves from sin, as Job took bond of his eyes that they should not wantonly behold a maid:
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and Dauid vowed to serue the Lord his God.
and David vowed to serve the Lord his God.
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And Dauid and Daniell both did as it were binde themselues to pray so many times a day to God,
And David and Daniell both did as it were bind themselves to pray so many times a day to God,
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but we shall neuer read of any man fearing God, which did euer binde themselues from seruing of God.
but we shall never read of any man fearing God, which did ever bind themselves from serving of God.
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Men count it a shame, and so it is, to be bounde to the good behauiour,
Men count it a shame, and so it is, to be bound to the good behaviour,
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but what a shame is it for a Christian to binde himselfe from performing the duties of a Christian? But because many are decayed by Suertiship (they say) therfore haue they boūd thēselues frō being Suerties for any mā.
but what a shame is it for a Christian to bind himself from performing the duties of a Christian? But Because many Are decayed by Suretyship (they say) Therefore have they bound themselves from being Sureties for any man.
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By the same reasō, why do they not also binde themselues from eating and dringing,
By the same reason, why do they not also bind themselves from eating and dringing,
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because many men by eating and drinking do surfet themselues? Or why do they not binde themselues neuer to come neare any water,
Because many men by eating and drinking do surfeit themselves? Or why do they not bind themselves never to come near any water,
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because some mē haue desperately drowned themselues, &c. but what slauerie, do these men endure, which haue bound themselues frō relieuing of others,
Because Some men have desperately drowned themselves, etc. but what slavery, do these men endure, which have bound themselves from relieving of Others,
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and themselues like the Iewes which vowed neither to eate nor drinke, vntill they had killed Paule. For how can they with cōmon honestie denie their brother so Christian a dutie,
and themselves like the Iewes which vowed neither to eat nor drink, until they had killed Paul. For how can they with Common honesty deny their brother so Christian a duty,
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so on the other side, with what faces can they craue any reliefe of any mā in their neede, seeing as they haue bounde them selues from helping of euery man what need soeuer he hath?
so on the other side, with what faces can they crave any relief of any man in their need, seeing as they have bound them selves from helping of every man what need soever he hath?
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But as the deuill had Scripture for that he said, so haue these mē too,
But as the Devil had Scripture for that he said, so have these men too,
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for, A man destitute of vnderstanding toucheth the hand, and becommeth Suertie for his neighbour, saith Salomon. Therfore Suertiship is vnlawfull (said they) for euery one that becommeth Suertie for his neighbour is a foolish man, and voide of vnderstanding.
for, A man destitute of understanding touches the hand, and becomes Surety for his neighbour, Says Solomon. Therefore Suretyship is unlawful (said they) for every one that becomes Surety for his neighbour is a foolish man, and void of understanding.
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But the reason halteth right downe, and if we shall make such a conclusion in other matters, we shall shew our selues to be destitute of vnderstanding indeed,
But the reason halteth right down, and if we shall make such a conclusion in other matters, we shall show our selves to be destitute of understanding indeed,
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for a man voide of vnderstanding, pulleth off his clothes, and goeth into the water, to swimme before he be taught, and perhaps is drowned:
for a man void of understanding, pulls off his clothes, and Goes into the water, to swim before he be taught, and perhaps is drowned:
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is euery one therefore a foole that goeth into the water to swimme? The deuill confessed Christ to be the sonne of God:
is every one Therefore a fool that Goes into the water to swim? The Devil confessed christ to be the son of God:
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is euery one therefore a deuill that confesseth Christ to be the sonne of God? A riotous person borroweth money of his neighbour, and is in debt:
is every one Therefore a Devil that Confesses christ to be the son of God? A riotous person borroweth money of his neighbour, and is in debt:
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is euery one therefore a riotous person that borroweth and oweth? Or, a mad man walketh vp and downe with a sword:
is every one Therefore a riotous person that borroweth and owes? Or, a mad man walks up and down with a sword:
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is euery one therefore which walketh with a sword become a mad man? Or, a scholler of Cambridge goeth in blacke:
is every one Therefore which walks with a sword become a mad man? Or, a scholar of Cambridge Goes in black:
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therfore is euery one that goeth in blacke a scholler of Cambridge? and many moe such absurde cōclusions might be made like vnto that:
Therefore is every one that Goes in black a scholar of Cambridge? and many more such absurd conclusions might be made like unto that:
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but how feeble they are who doth not see? But indeede Salomons meaning is nothing lesse then to condemne Suertiship,
but how feeble they Are who does not see? But indeed Solomon's meaning is nothing less then to condemn Suretyship,
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but rather to shew that it must be done with aduise, and good deliberation, & not rashly we care not for whom, nor for what.
but rather to show that it must be done with advise, and good deliberation, & not rashly we care not for whom, nor for what.
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And if any man thinke that there belōgeth no more to the matter then to touch the hand & to become Suertie, that man is a man destitute of vnderstanding,
And if any man think that there belongeth no more to the matter then to touch the hand & to become Surety, that man is a man destitute of understanding,
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but yet euery one is not destitute of vnderstanding that becommeth Suertie, for wise men are wel aduised in that they do.
but yet every one is not destitute of understanding that becomes Surety, for wise men Are well advised in that they do.
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So again on the other side, some man that hath no loue to God, nor his neighbour refuseth to become Suertie for any mā, shall we now conclude that he which refuseth to become Suertie for euery one, hath no loue to God nor his neighbour? this cōclusion is but of a bad cōstitutiō,
So again on the other side, Some man that hath no love to God, nor his neighbour Refuseth to become Surety for any man, shall we now conclude that he which Refuseth to become Surety for every one, hath no love to God nor his neighbour? this conclusion is but of a bad constitution,
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and looketh with a wry mouth.
and looks with a wry Mouth.
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But yet they do obiect, and say, that by the rule of charitie, one man ought to beleeue another vpō his word,
But yet they do Object, and say, that by the Rule of charity, one man ought to believe Another upon his word,
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and charitie is not suspitious, and the Apostle saith, that loue thinketh no euil, but iudgeth the best,
and charity is not suspicious, and the Apostle Says, that love Thinketh no evil, but Judgeth the best,
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and hopeth the best, therfore if one promise payment, or if one promise appearance by a day,
and Hopes the best, Therefore if one promise payment, or if one promise appearance by a day,
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or if one promise amendement of his fault, we ought to beleeue him without any further bōds, or Suerties:
or if one promise amendment of his fault, we ought to believe him without any further bonds, or Sureties:
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And if we do not, it is a signe that we suspect his credite, or his honestie,
And if we do not, it is a Signen that we suspect his credit, or his honesty,
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or that he will not do as he said, but will breake promise & so deceiue vs,
or that he will not do as he said, but will break promise & so deceive us,
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and if we thinke so of him, then we iudge vncharitably of him, for charitie is not suspitious.
and if we think so of him, then we judge uncharitably of him, for charity is not suspicious.
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Now for an answer, this I say: First, as charitie is not suspitious without cause, so charitie is not blockish, and foolish,
Now for an answer, this I say: First, as charity is not suspicious without cause, so charity is not blockish, and foolish,
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whē there is cause, but doth and may learne to iudge of one thing by another.
when there is cause, but does and may Learn to judge of one thing by Another.
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Our Sauiour Christ would not commit himselfe vnto the Iewes, because he knew what was in mā:
Our Saviour christ would not commit himself unto the Iewes, Because he knew what was in man:
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shall we therefore say that our Sauiour Christ brake the rule of charitie? so whē we know what is in men, we shall not breake the rule of charitie, shall we Therefore say that our Saviour christ brake the Rule of charity? so when we know what is in men, we shall not break the Rule of charity,
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though we do not commit our selues to the curtesie of all men, without the vse of some honest meanes for our safetie.
though we do not commit our selves to the courtesy of all men, without the use of Some honest means for our safety.
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Now that which he knew, was by his diuine knowledge without any signe or token,
Now that which he knew, was by his divine knowledge without any Signen or token,
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for he was God, and knew the hearts of all men, and therefore it is said, he needed not that any man should testifie of man,
for he was God, and knew the hearts of all men, and Therefore it is said, he needed not that any man should testify of man,
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for he knew what was in man:
for he knew what was in man:
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but he hath taught vs to iudge the tree by the frutes, that is, to know what is in mā, by his wordes and his deedes. Secondly:
but he hath taught us to judge the tree by the fruits, that is, to know what is in man, by his words and his Deeds. Secondly:
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I answere, that charitie is not suspitious, but yet charitie worketh by ordinarie meanes, and iudgeth according to the working of meanes,
I answer, that charity is not suspicious, but yet charity works by ordinary means, and Judgeth according to the working of means,
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& when one seeth a smoke, he suspecteth presently that there is fire, but what saith the Lord? Can the blacke more chāge his skinne? and the Leopard his spots? thē may ye also do good, that are accustomed to do euill, as if he should say it is impossible.
& when one sees a smoke, he suspects presently that there is fire, but what Says the Lord? Can the black more change his skin? and the Leopard his spots? them may you also do good, that Are accustomed to do evil, as if he should say it is impossible.
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Therefore if we see a man that hath accustomed to do euill, or that is a common lyer, a cōmon cosoner and deceiuer, a common barriter, a common beast, &c. Charitie is not suspitious,
Therefore if we see a man that hath accustomed to do evil, or that is a Common liar, a Common cosoner and deceiver, a Common barriter, a Common beast, etc. Charity is not suspicious,
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but by the Lordes owne rule, we may doubt of his goodnesse, and we may suspect his credite and his bonesty, &c. because he is accustomed to do euill.
but by the lords own Rule, we may doubt of his Goodness, and we may suspect his credit and his bonesty, etc. Because he is accustomed to do evil.
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And because the Prophet saith that all men are lyers, therefore there is cause of suspitiō in all,
And Because the Prophet Says that all men Are liars, Therefore there is cause of suspicion in all,
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yea and in our selues too. Thirdly, I answere, that this rule of the Apostle may be returned vpon themselues, thus:
yea and in our selves too. Thirdly, I answer, that this Rule of the Apostle may be returned upon themselves, thus:
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Charitie is not suspitious, & loue thinketh no euill, but iudgeth and hopeth the best.
Charity is not suspicious, & love Thinketh no evil, but Judgeth and Hopes the best.
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Therefore if their brother shall require their word, or bonde in time of need, and shall promise them that it shall no way be a hinderance vnto them, they ought not to deny them for feare that they shall be driuen to answere the debt:
Therefore if their brother shall require their word, or bond in time of need, and shall promise them that it shall no Way be a hindrance unto them, they ought not to deny them for Fear that they shall be driven to answer the debt:
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for if they thinke of their Christian, that he will either runne away, or suffer the matter to fal vpon the head of his friend,
for if they think of their Christian, that he will either run away, or suffer the matter to fall upon the head of his friend,
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then he iudgeth euill, and therefore vncharitably of his neighbour, & doth not (according to the rule of loue) iudge the best, & hope the best.
then he Judgeth evil, and Therefore uncharitably of his neighbour, & does not (according to the Rule of love) judge the best, & hope the best.
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Last of all to this it may be answered, that there ought to be (indeede) such faithfulnesse, such constancie,
Last of all to this it may be answered, that there ought to be (indeed) such faithfulness, such constancy,
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and such vpright ▪ and simple hearted dealing amongest men, that euery mans word should be as sure as his bonde,
and such upright ▪ and simple hearted dealing amongst men, that every men word should be as sure as his bond,
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and the bonds of Suerties with him. But it is not so, and therefore were bondes, and Suerties appointed.
and the bonds of Sureties with him. But it is not so, and Therefore were bonds, and Sureties appointed.
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There ought to be such trustinesse in seruants, and children, and in all commers and goers to mēs houses, that nothing should neede to stād vnder locke and key,
There ought to be such trustiness in Servants, and children, and in all comers and goers to men's houses, that nothing should need to stand under lock and key,
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but there is not, therfore lockes and keyes were ordained.
but there is not, Therefore locks and keys were ordained.
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There ought to be such peace & vnitie amōgst men, that there should neede no bearing of weapons,
There ought to be such peace & unity amongst men, that there should need no bearing of weapons,
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but there is not, therefore weapons are ordained, and for this cause were walled Cities, strong holdes,
but there is not, Therefore weapons Are ordained, and for this cause were walled Cities, strong holds,
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and all prouision of warre appointed.
and all provision of war appointed.
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If there were no coueting of other mens goods, and hatred of other mens persons, what need we haue doores and barres to our houses? if there were that peace and loue, which ought to be, what needed so many lawes,
If there were no coveting of other men's goods, and hatred of other men's Persons, what need we have doors and bars to our houses? if there were that peace and love, which ought to be, what needed so many laws,
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and so many lawyers amongst men.
and so many Lawyers among men.
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If Adam had kept his first innocencie, and puritie, shame had not entred with his transgression,
If Adam had kept his First innocence, and purity, shame had not entered with his Transgression,
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and if shame had not come with sinne, he might still haue bene naked and neuer haue blushed at his nakednesse:
and if shame had not come with sin, he might still have be naked and never have blushed At his nakedness:
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but he did not keepe his first innocēcie therfore shame came vpō him and so apparell was ordained to couer his shame withall.
but he did not keep his First innocence Therefore shame Come upon him and so apparel was ordained to cover his shame withal.
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So that all these meanes which are now appointed for mans honestie, for mans safetie,
So that all these means which Are now appointed for men honesty, for men safety,
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and securitie, what are they else but badges, & tokēs of mans shame and dishonestie, of mans crueltie & trecherie? so we see how, sinne and deceit brought in Suertiship and Suertiship is a badge of sinne and deceit,
and security, what Are they Else but badges, & tokens of men shame and dishonesty, of men cruelty & treachery? so we see how, sin and deceit brought in Suretyship and Suretyship is a badge of sin and deceit,
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when man kept not touch with God, God would neuer haue had any thing to do with him againe,
when man kept not touch with God, God would never have had any thing to do with him again,
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neither would he trust him with any of his creatures except his own sonne Iesus Christ had become Suertie for man.
neither would he trust him with any of his creatures except his own son Iesus christ had become Surety for man.
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And therfore, whē mē became trecherous against God, no maruell though they be so vnfaithful & full of trechery one against an other:
And Therefore, when men became treacherous against God, no marvel though they be so unfaithful & full of treachery one against an other:
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therfore there is no cause why we should be proude of our suerties, but rather take occasion thereby to bewaile that horrible corruption of Adam, and all Adams posteritie, the very name of a Suertie should humble vs, howsoeuer the Lord doth in mercy encline mens hearts vnto men.
Therefore there is no cause why we should be proud of our sureties, but rather take occasion thereby to bewail that horrible corruption of Adam, and all Adams posterity, the very name of a Surety should humble us, howsoever the Lord does in mercy incline men's hearts unto men.
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In a word, as the theefe hath no cause to be proude of his prison and fetters,
In a word, as the thief hath no cause to be proud of his prison and fetters,
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so hath no man cause to be proude of suertiship, but yet that is lawfull to be vsed, which must also serue to humble vs,
so hath no man cause to be proud of suretyship, but yet that is lawful to be used, which must also serve to humble us,
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and so much for the lawfulnesse of Suertiship.
and so much for the lawfulness of Suretyship.
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THE SECOND SERMON.
THE SECOND SERMON.
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WE haue heard already what Suertiship is, how many sortes of Suerties there be and the lawfulnesse of Suertiship,
WE have herd already what Suretyship is, how many sorts of Sureties there be and the lawfulness of Suretyship,
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as ▪ also how selfe-loue doth play her part in those men, which do binde themselues from so necessarie,
as ▪ also how Self-love does play her part in those men, which do bind themselves from so necessary,
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and so Christian a duty, we will now consider how it commeth to passe that so many men are hindred by it,
and so Christian a duty, we will now Consider how it comes to pass that so many men Are hindered by it,
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yea and beggered by it, as by dayly experience we see in the world, then we will see how men in auncient time became Suerties,
yea and beggared by it, as by daily experience we see in the world, then we will see how men in ancient time became Sureties,
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and lastly Gods counsell vnto Suerties for their safetie. As touching the first point of these three:
and lastly God's counsel unto Sureties for their safety. As touching the First point of these three:
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we are to know, that the God of all wisedome, and Lord of mercy hath not commanded any thing for the vndoing and destroying of men,
we Are to know, that the God of all Wisdom, and Lord of mercy hath not commanded any thing for the undoing and destroying of men,
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but whatsoeuer he hath ordained, is for the singular benefite and comfort of man:
but whatsoever he hath ordained, is for the singular benefit and Comfort of man:
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but such is our corruption, that we abuse all the ordinances of our most gracious God to our owne hinderance and destruction.
but such is our corruption, that we abuse all the ordinances of our most gracious God to our own hindrance and destruction.
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Meates and drinkes were appointed to sustaine nature, but not to surfet nature, yet many do surfet of their excessiue eating and drinking, and immoderat dieting of themselues.
Meats and drinks were appointed to sustain nature, but not to surfeit nature, yet many do surfeit of their excessive eating and drinking, and immoderate dieting of themselves.
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Water is appointed for mē to wash themselues in, not to drowne themselues:
Water is appointed for men to wash themselves in, not to drown themselves:
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yet many foole-hardie men by venturing too far haue bene drowned, when by taking heede they might haue bene saued.
yet many foolhardy men by venturing too Far have be drowned, when by taking heed they might have be saved.
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The horse is made to carrie, but if he be ouerladen he will sinke downe vnder the burden.
The horse is made to carry, but if he be overladen he will sink down under the burden.
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And so is suertiship a burden which hath made manie to lie downe, but that was when the burden was too heauie, and themselues were too weake.
And so is suretyship a burden which hath made many to lie down, but that was when the burden was too heavy, and themselves were too weak.
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Suertiship is like a deepe water and a mightie streame, that hath drowned some, & carried other some away (God knowes whither) that they could neuer recouer themselues againe,
Suretyship is like a deep water and a mighty stream, that hath drowned Some, & carried other Some away (God knows whither) that they could never recover themselves again,
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therefore, when a man seeth his neighbour in this deepe, let him do what he can to helpe him out,
Therefore, when a man sees his neighbour in this deep, let him do what he can to help him out,
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but so as hee may saue himselfe:
but so as he may save himself:
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let him not run in at all aduentures, but first feele the bottom as hee goeth,
let him not run in At all adventures, but First feel the bottom as he Goes,
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lest he be drowned together with his neighbour.
lest he be drowned together with his neighbour.
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Zacheus (because he is a little man, and of a low stature) must runne vp into a tree to see Christ as hee passed by, Zacchaeus (Because he is a little man, and of a low stature) must run up into a tree to see christ as he passed by,
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when tall men may goe vpon the plaine ground and see him.
when tall men may go upon the plain ground and see him.
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And the child must be carried in his fathers arms amidst the prease if he will see as much as his father:
And the child must be carried in his Father's arms amid the press if he will see as much as his father:
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but if he will presume to goe vpon the ground aswel as his father, a thousand to one but the throng of people will beare him downe, and treade vpon him.
but if he will presume to go upon the ground aswell as his father, a thousand to one but the throng of people will bear him down, and tread upon him.
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Some men wil by suertiship take vppon them to beare other men, when they had more neede to be borne themselues like children:
some men will by suretyship take upon them to bear other men, when they had more need to be born themselves like children:
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Some are as little, and as low in credit, and welth, and abilitie euerie way,
some Are as little, and as low in credit, and wealth, and ability every Way,
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as Zacheus was in bodily stature, and yet they will presume to goe amongst the highest and strongest,
as Zacchaeus was in bodily stature, and yet they will presume to go among the highest and Strongest,
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when they had more neede clime vp into a tree to saue themselues: and hereof commeth all their ruine and decay:
when they had more need climb up into a tree to save themselves: and hereof comes all their ruin and decay:
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And to speake more plainlie, the cause why manie men are impouerished by suertiship is,
And to speak more plainly, the cause why many men Are impoverished by suretyship is,
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because they are not so carefull and circumspect in giuing their word as they should be:
Because they Are not so careful and circumspect in giving their word as they should be:
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Therefore (saith Salomon) A māvoid of vnderstanding ▪ toucheth the hand, and is suertie for his neighbour, to shew that such matters must not rashly be taken in hand,
Therefore (Says Solomon) A manvoid of understanding ▪ touches the hand, and is surety for his neighbour, to show that such matters must not rashly be taken in hand,
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but euerie man must vnderstand what he doth, and not promise rashlie, and vaingloriouslie we care neither what, nor yet for whom.
but every man must understand what he does, and not promise rashly, and vaingloriously we care neither what, nor yet for whom.
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Therefore in another place hee saith, Take his garment that is suertie for a stranger, and take a pledge of him for the stranger, as if he were not to be trusted without a pledge that will promise hee care not for whom.
Therefore in Another place he Says, Take his garment that is surety for a stranger, and take a pledge of him for the stranger, as if he were not to be trusted without a pledge that will promise he care not for whom.
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And he nameth [ his garment: ] to shew, that if a man promise, he must performe his promise,
And he names [ his garment: ] to show, that if a man promise, he must perform his promise,
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though it be to his owne hinderance, euen to the losse of the garment from his backe, which can worst be spared.
though it be to his own hindrance, even to the loss of the garment from his back, which can worst be spared.
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And therefore it standeth Christians in hand (which make a consciēce of their word) to take great heede both what they promise and for whom they giue their word.
And Therefore it Stands Christians in hand (which make a conscience of their word) to take great heed both what they promise and for whom they give their word.
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In all these places the Lords meaning is, that we must not so vnaduisedlie (as manie doo) giue our wordes,
In all these places the lords meaning is, that we must not so unadvisdely (as many do) give our words,
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or passe our promise, for such deceiuers as care not whether euer or neuer their debtes be paid,
or pass our promise, for such deceivers as care not whither ever or never their debts be paid,
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and hauing once vnburdened themselues vppon other mens shoulders, would neuer trauel or labour to get any thing to pay their debt.
and having once unburdened themselves upon other men's shoulders, would never travel or labour to get any thing to pay their debt.
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Therefore when Christians are about to become Suerties for other men, they must first sit downe and wisely consider with themselues of these three pointes.
Therefore when Christians Are about to become Sureties for other men, they must First fit down and wisely Consider with themselves of these three points.
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First, thine own abilitie, if thou be a single man.
First, thine own ability, if thou be a single man.
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Secondly, the estate and condition of thine owne familie, if thou haue one to looke vnto.
Secondly, the estate and condition of thine own family, if thou have one to look unto.
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Thirdly, the estate and condition of that partie for whom thou art to giue thy word.
Thirdly, the estate and condition of that party for whom thou art to give thy word.
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Thy owne abilitie is to be considered, for what wise man will vndertake to beare more thē he is able to carry? As in vowes to God, mē must cōsider whether it be in their power or no, to performe that which they vow,
Thy own ability is to be considered, for what wise man will undertake to bear more them he is able to carry? As in vows to God, men must Consider whither it be in their power or no, to perform that which they Voelli,
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so in making of promises to men, thou must consider whether thou be able to performe that which thou hast promised,
so in making of promises to men, thou must Consider whither thou be able to perform that which thou hast promised,
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if it be required at thy hands:
if it be required At thy hands:
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for when thou doest promise, thou must thinke that it may fall vppon thee by one meanes or other.
for when thou dost promise, thou must think that it may fallen upon thee by one means or other.
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Further, in regard of thy owne credit, it will stand thee in hand to looke to thy owne estate,
Further, in regard of thy own credit, it will stand thee in hand to look to thy own estate,
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as he that is about to build a house, must first sit downe and cast his account,
as he that is about to built a house, must First fit down and cast his account,
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whether he be able to finish it or no, lest when it is begun, it stand still at a staie,
whither he be able to finish it or no, lest when it is begun, it stand still At a stay,
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and so turne to the reproach of the builder.
and so turn to the reproach of the builder.
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Thy owne estate is further to be considered in respect of thy person, and in regard of thy profession:
Thy own estate is further to be considered in respect of thy person, and in regard of thy profession:
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for if thou be not able to performe that which thou hast promised for an other man,
for if thou be not able to perform that which thou hast promised for an other man,
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then thy person must answere the matter in prison, or if the fairest come, thou art driuen for feare to keepe thy house,
then thy person must answer the matter in prison, or if the Fairest come, thou art driven for Fear to keep thy house,
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or with shame to flie thy countrey:
or with shame to fly thy country:
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which way so euer thou goest, be sure that feare, care, and shame, will attend vpon thee.
which Way so ever thou goest, be sure that Fear, care, and shame, will attend upon thee.
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And if thou be a yoong man, discredite wil hunt thee, but if thou be an old man, sorrow & griefe will surprise thy soule:
And if thou be a young man, discredit will hunt thee, but if thou be an old man, sorrow & grief will surprise thy soul:
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heauinesse will lodge in thy heart, vexation of spirit will be sawce to thy meate,
heaviness will lodge in thy heart, vexation of Spirit will be sauce to thy meat,
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and many troublesome thoughtes will busie thy head (if grace do not preuent them) and all these will gnaw vpō thee as a dog vpon a bone,
and many troublesome thoughts will busy thy head (if grace do not prevent them) and all these will gnaw upon thee as a dog upon a bone,
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vntil thy bones be dried vp, and thy health be decaied, and thy bodie be consumed,
until thy bones be dried up, and thy health be decayed, and thy body be consumed,
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& thy strength be wasted, and thy heart be broken, and thy life ended, and thy olde age carried with dishonour to the graue,
& thy strength be wasted, and thy heart be broken, and thy life ended, and thy old age carried with dishonour to the graven,
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and therefore in regard of thy person, take heede what thou doest promise, lest thou become a murtherer of thy selfe.
and Therefore in regard of thy person, take heed what thou dost promise, lest thou become a murderer of thy self.
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Againe, thou must remember that when thy person is arrested, thy profession is also arested therewithall.
Again, thou must Remember that when thy person is arrested, thy profession is also arrested therewithal.
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Therefore, for thy profession sake thou shouldest looke vnto thy selfe, lest the name of God be euil spoken of by thy fal,
Therefore, for thy profession sake thou Shouldst look unto thy self, lest the name of God be evil spoken of by thy fall,
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as it was by Dauids. For what wil the enemy of the Gospell say? or rather, what will he not say to make the profession thereof to becom odious? Is this the man that was so strict & precise in all his waies? Is this the wisedom of the Gospel? & is this the life of a professor? doth it become a Christian to be so vnaduised? or doth rashnesse and vaine glorie beseeme the sonnes of God?
as it was by David. For what will the enemy of the Gospel say? or rather, what will he not say to make the profession thereof to become odious? Is this the man that was so strict & precise in all his ways? Is this the Wisdom of the Gospel? & is this the life of a professor? does it become a Christian to be so unadvised? or does rashness and vain glory beseem the Sons of God?
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And surely it is no maruell, though religion thriue no better in many which are accounted good men:
And surely it is no marvel, though Religion thrive no better in many which Are accounted good men:
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for through their rashnesse & foolish kindnesse, they are so ouer reached and entangled, that afterward their heads are wholly possessed with care, partly how to keep credit,
for through their rashness & foolish kindness, they Are so over reached and entangled, that afterwards their Heads Are wholly possessed with care, partly how to keep credit,
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and partly how to recouer themselues again:
and partly how to recover themselves again:
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like the vniust steward in the Gospel that could not tel what to do whē he had wasted his maisters goods:
like the unjust steward in the Gospel that could not tell what to do when he had wasted his masters goods:
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to labour some cannot, & some wil not, and to beg some are ashamed.
to labour Some cannot, & Some will not, and to beg Some Are ashamed.
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And, ifthere be no remedie, but either some protection must be procured, or some collection must be made for one that is decaied by suertiship (workes of charitie no doubt) but what infamie and slaunder do fall vnto the Gospell thereby, besides the wounding of many a weake conscience, who doth not see by daily and woful experience? Thus we see how our profession as wel as our person, doth earnestly craue this at our hands, that we will take, heed, how, and what, we do promise.
And, ifthere be no remedy, but either Some protection must be procured, or Some collection must be made for one that is decayed by suretyship (works of charity no doubt) but what infamy and slander do fallen unto the Gospel thereby, beside the wounding of many a weak conscience, who does not see by daily and woeful experience? Thus we see how our profession as well as our person, does earnestly crave this At our hands, that we will take, heed, how, and what, we do promise.
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The 2. thing that a christian is to consider of before he become suertie, is the state of his owne familie, ouer which the lord hath made him an ouerseer.
The 2. thing that a christian is to Consider of before he become surety, is the state of his own family, over which the lord hath made him an overseer.
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He is worse then an infidel saith the Apostle, and hath denied the faith which will not prouide for his familie, that is,
He is Worse then an infidel Says the Apostle, and hath denied the faith which will not provide for his family, that is,
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for his wife, for his children and for his seruantes.
for his wife, for his children and for his Servants.
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Then what account shalbe made of thē that do whollie defeat their families of their right,
Then what account shall made of them that do wholly defeat their families of their right,
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or shal willingly & carelesly put that in hazard, which is alreadie prouided for their maintenāce? Therfore as S. Paul saith, Do good to all men,
or shall willingly & carelessly put that in hazard, which is already provided for their maintenance? Therefore as S. Paul Says, Do good to all men,
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but especially to the houshold of faith. but especially to the household of faith.
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So againe, he restraneth that doing of good, more especially to thy owne houshold, because he that doth not good especially to his own houshold, hath denied the faith. So again, he restraneth that doing of good, more especially to thy own household, Because he that does not good especially to his own household, hath denied the faith.
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Therefore as Ioseph sent meat to all his brethren, so we must help (to our power) all our brethren, both according to the flesh, & according to the faith:
Therefore as Ioseph sent meat to all his brothers, so we must help (to our power) all our brothers, both according to the Flesh, & according to the faith:
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but as Beniamins messe had fiue times so much as the rest of his brethren, because he loued him best.
but as Benjamites mess had fiue times so much as the rest of his brothers, Because he loved him best.
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So our care must be for our family, fiue times greater then for any body else,
So our care must be for our family, fiue times greater then for any body Else,
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or else we cannot say that we loue our familie best.
or Else we cannot say that we love our family best.
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And whom should a man loue better then his owne wife and children? When the famine was in Samaria, the womē went to the king with their children in their armes, crying most pitifully, Helpe O king, we perish else:
And whom should a man love better then his own wife and children? When the famine was in Samaria, the women went to the King with their children in their arms, crying most pitifully, Help Oh King, we perish Else:
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Some bread, O king we die else.
some bred, Oh King we die Else.
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Now euerie mā in his own family is as a king, whose office is not onely to make lawes for his family,
Now every man in his own family is as a King, whose office is not only to make laws for his family,
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but to prouide also all necessaries for the same.
but to provide also all necessaries for the same.
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And when want shal come, to whō shall the wife go but to her husband, to whom shall the children go but to their father? to whō shall the seruant go,
And when want shall come, to whom shall the wife go but to her husband, to whom shall the children go but to their father? to whom shall the servant go,
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but to his maister? And wil not all of them call & cry vnto thee? Husband giue vs bread,
but to his master? And will not all of them call & cry unto thee? Husband give us bred,
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or else we perish, shall thy wife say:
or Else we perish, shall thy wife say:
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father giue vs meate or else we die, shall thy children say, Maister giue me my meate & drinke,
father give us meat or Else we die, shall thy children say, Master give me my meat & drink,
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and giue me my wages, or else I starue, or else I must beg, shall thy seruant say.
and give me my wages, or Else I starve, or Else I must beg, shall thy servant say.
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What a lamentable hearing wil this be? but what answere wilt thou giue vnto them? whē the woman of Samaria cried vnto the king, his answere was:
What a lamentable hearing will this be? but what answer wilt thou give unto them? when the woman of Samaria cried unto the King, his answer was:
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Seeing the Lord doth not succour thee, how should I helpe thee with the barne,
Seeing the Lord does not succour thee, how should I help thee with the bairn,
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or with the wine presse? That is, seeing God doth deny thee meat and drinke,
or with the wine press? That is, seeing God does deny thee meat and drink,
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how should I giue it thee? but thou canst not say so, for God gaue thee things necessarie for thy family,
how should I give it thee? but thou Canst not say so, for God gave thee things necessary for thy family,
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but through thy folly & rashnesse, strangers haue seazed vppon them, therefore thou maist say to thy own shame,
but through thy folly & rashness, Strangers have seized upon them, Therefore thou Mayest say to thy own shame,
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and to their litle comfort) O my wife and children, seeing as suertiship hath eaten vp me,
and to their little Comfort) Oh my wife and children, seeing as suretyship hath eaten up me,
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how should I succour you? And (when that day commeth) thou wilt saie, that the mā which is brought into the fooles paradise, by the allurements of a harlot, is in as happy a case as thou art,
how should I succour you? And (when that day comes) thou wilt say, that the man which is brought into the Fools paradise, by the allurements of a harlot, is in as happy a case as thou art,
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and thou art at as good a staie as he, and all one:
and thou art At as good a stay as he, and all one:
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For the lips of a strange woman (saith Salomon) drop as an hony combe,
For the lips of a strange woman (Says Solomon) drop as an honey comb,
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& her mouth is more soft then oyle, but the foolish man doth not consider, that the end of her is bitter as wormewood, and sharp as a two edged sword. & her Mouth is more soft then oil, but the foolish man does not Consider, that the end of her is bitter as wormwood, and sharp as a two edged sword.
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So the lips of a strange man may drop words vpon thee as sweet as hony,
So the lips of a strange man may drop words upon thee as sweet as honey,
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and his mouth may be more soft then oyle:
and his Mouth may be more soft then oil:
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but remember & be wel aduised, for if thou haue a family, & thou be not able, the ende will be as bitter as wormewood,
but Remember & be well advised, for if thou have a family, & thou be not able, the end will be as bitter as wormwood,
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and sharpe as a two edged sword.
and sharp as a two edged sword.
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Therefore take now that counsel which is there giuen to that man, & that is this:
Therefore take now that counsel which is there given to that man, & that is this:
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If rashnesse & vainglory do entise thee, to be suertie for a straunger, or for anie bodie else to thy owne vndoing:
If rashness & vainglory do entice thee, to be surety for a stranger, or for any body Else to thy own undoing:
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Keepe thy way farre from them, and come not neare the doore of their house, lest thou giue thy honour vnto others, and thy yeares vnto the cruell:
Keep thy Way Far from them, and come not near the door of their house, lest thou give thy honour unto Others, and thy Years unto the cruel:
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lest the straunger should be filled with thy strength, & thy labours be in the house of a straunger:
lest the stranger should be filled with thy strength, & thy labours be in the house of a stranger:
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and thou mourne at thy end, euen when all is gone, and say:
and thou mourn At thy end, even when all is gone, and say:
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How haue I wanted [ I say not hated ] instruction, and my heart despised correction.
How have I wanted [ I say not hated ] instruction, and my heart despised correction.
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And thus we see, how our familie doth also request this at our hands: namely, that we take great heed, both how, and for whom we passe our promise.
And thus we see, how our family does also request this At our hands: namely, that we take great heed, both how, and for whom we pass our promise.
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The third thing that Christians are to consider of, in becomming suerties, is the condition and dispositiō of the partie for whom he doth promise,
The third thing that Christians Are to Consider of, in becoming sureties, is the condition and disposition of the party for whom he does promise,
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for else thou maist be soone ouerreached with counterfet cōpanions, as Ioshua was with the Gibeonites, who made him beleeue that they had trauelled from a far,
for Else thou Mayest be soon overreached with counterfeit Sodales, as Ioshua was with the Gibeonites, who made him believe that they had traveled from a Far,
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when indeed they dwelt fast by, so some in the world perhaps may make thee beleeue that they are in more need thē they be, of purpose to deceiue thee.
when indeed they dwelled fast by, so Some in the world perhaps may make thee believe that they Are in more need them they be, of purpose to deceive thee.
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As S. Paul said to Timothy in another case:
As S. Paul said to Timothy in Another case:
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Lay not hāds rashly vpon euery one: so I say to thee, giue not thy hand rashly to euery one, but know him well. Lay not hands rashly upon every one: so I say to thee, give not thy hand rashly to every one, but know him well.
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In the party for whom thou woldest be suerty, cōsider 3. things. 1. His cause. 2. His abilitie. 3. His religiō.
In the party for whom thou Wouldst be surety, Consider 3. things. 1. His cause. 2. His ability. 3. His Religion.
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As touching his cause, so it be lawful before God and man, or else, the filthinesse therof wil cleaue vnto thee,
As touching his cause, so it be lawful before God and man, or Else, the filthiness thereof will cleave unto thee,
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as the leprosie of Naamā did cleaue to Gehezi. And he that vndertaketh for a bad man in a bad matter, shalbe suspected to be but litle better thē an accessary vnto it: as for example:
as the leprosy of Naamam did cleave to Gehazi. And he that undertaketh for a bad man in a bad matter, shall suspected to be but little better them an accessary unto it: as for Exampl:
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what if two be consenting in euil, & agreed vpō the price? as Iudah & Thamar his daughter in law were:
what if two be consenting in evil, & agreed upon the price? as Iudah & Tamar his daughter in law were:
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Iudah promiseth Thamar akid of the goats, for the vnlawful vse of her body: Iudah promises Tamar ached of the Goats, for the unlawful use of her body:
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who shalbe suerty for Iudah to Thamar, for the paiment of the goat at the day appointed:
who shall surety for Iudah to Tamar, for the payment of the goat At the day appointed:
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or what if Iudah wold giue ready mony, that Thamar shall meete him in such a place at such a time,
or what if Iudah would give ready money, that Tamar shall meet him in such a place At such a time,
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for such a purpose? who shal (without suspitiō of a common bawde) make promise for such a harlot? Again:
for such a purpose? who shall (without suspicion of a Common bawd) make promise for such a harlot? Again:
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what if a broker bring a gētlemā & the vsurer togither for the loue of mony,
what if a broker bring a gentleman & the usurer together for the love of money,
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or the price of any fained cōmoditie? ye gētlemā & the vsurer be agreed for the vsury,
or the price of any feigned commodity? you gentleman & the usurer be agreed for the Usury,
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if he cā find suerties for M. vserer.
if he can find sureties for M. usurer.
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And what if thou be required to come in bonds for thy friend to the vsurer? Maist thou (knowing the case) without checke of cōscience, vphold them in sin? And he that is suertie for his neighbor in such a case, what doth he but hold his brother fast, that the vsurer like some wild beast may pray vpō.
And what if thou be required to come in bonds for thy friend to the usurer? Mayest thou (knowing the case) without check of conscience, uphold them in since? And he that is surety for his neighbour in such a case, what does he but hold his brother fast, that the usurer like Some wild beast may pray upon.
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Therfore if thou become suertie for any, see whether his cause be good or no. Next, if the cause begood, see whether he be able to discharge thee or no,
Therefore if thou become surety for any, see whither his cause be good or no. Next, if the cause begood, see whither he be able to discharge thee or not,
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for who will giue his word yt a begger which goeth frō doore to doore, shal giue a 1000. poūd for a purchase,
for who will give his word that a beggar which Goes from door to door, shall give a 1000. pound for a purchase,
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except he meaneth to pay it himself? If the party be welthy, cōsider whether that abūdāce of wealth which he possesseth, be his owne or no,
except he means to pay it himself? If the party be wealthy, Consider whither that abundance of wealth which he Possesses, be his own or no,
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or whether he came vnto it with a good conscience, lest the spoiles of the poore come into thy possession,
or whither he Come unto it with a good conscience, lest the spoils of the poor come into thy possession,
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while thou become Suertie (perhaps) for a theefe, or for a vile person.
while thou become Surety (perhaps) for a thief, or for a vile person.
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And then feare lest the cry of the poore preuaile against both him & thee too.
And then Fear lest the cry of the poor prevail against both him & thee too.
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And know for a certaine, that the vengeance of the Almightie doth hang ouer thy house,
And know for a certain, that the vengeance of the Almighty does hang over thy house,
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while thou keep in possession the goods of other mē, although thou takest them to be his goods.
while thou keep in possession the goods of other men, although thou Takest them to be his goods.
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As the plague of God hanged ouer the house of Abimelech the king of Gerar, for keeping of Abrahams wife,
As the plague of God hanged over the house of Abimelech the King of Gerar, for keeping of Abrahams wife,
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though he tooke her but for Abrahams sister, and therfore thought it lawful inough for him to keep her.
though he took her but for Abrahams sister, and Therefore Thought it lawful enough for him to keep her.
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And consider againe, that some are like the diuell in promising, for, as hee shewed Christ the kingdomes of the world and said:
And Consider again, that Some Are like the Devil in promising, for, as he showed christ the kingdoms of the world and said:
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All these will I giue thee, if thou wilt fall downe and worship me: when indeede he had no right to any part or parcell thereof. All these will I give thee, if thou wilt fallen down and worship me: when indeed he had no right to any part or parcel thereof.
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So it may be some may come to thee, or haue thee home, and shew thee a great deale more then is his owne, and say:
So it may be Some may come to thee, or have thee home, and show thee a great deal more then is his own, and say:
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All this wil I pledge to thee, if thou wilt be my Suertie for so much, &c. whē in truth it is not his to pledge,
All this will I pledge to thee, if thou wilt be my Surety for so much, etc. when in truth it is not his to pledge,
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& then thou art in the briers.
& then thou art in the briers.
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Therfore whē thou wouldest enter into Suertiship without any hurt to thy selfe & thy family, know thy friend wel,
Therefore when thou Wouldst enter into Suretyship without any hurt to thy self & thy family, know thy friend well,
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& how able he is in truth to discharge thee.
& how able he is in truth to discharge thee.
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Last of all, if his cause be good, & his wealth his owne before God and man,
Last of all, if his cause be good, & his wealth his own before God and man,
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then cōsider of his religion, that is, whether he be a man fearing God or no,
then Consider of his Religion, that is, whither he be a man fearing God or no,
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and one that in trueth without hypocrisie, worshippeth God:
and one that in truth without hypocrisy, Worshippeth God:
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for he that is a stranger, or a professor of a strange religion, is the greatest stranger in the world,
for he that is a stranger, or a professor of a strange Religion, is the greatest stranger in the world,
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and he that is false to God, wil hardly be true to men, especially to those that are of a contrary religion, no more then Hagar and Sarah could dwell quietly in one house togither.
and he that is false to God, will hardly be true to men, especially to those that Are of a contrary Religion, no more then Hagar and Sarah could dwell quietly in one house together.
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And yet I deny not out an idolater, as Papists, &c. may, and many of them do keepe their word,
And yet I deny not out an idolater, as Papists, etc. may, and many of them do keep their word,
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and so do many of the Turkes, &c. keepe promise better then many others do.
and so do many of the Turkes, etc. keep promise better then many Others doe.
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And this is but Sathans pollicie to credite a bad religion, with the shewe of a good life,
And this is but Satan's policy to credit a bad Religion, with the show of a good life,
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as also to discredite the truth with some shew of euill in the professours of the same,
as also to discredit the truth with Some show of evil in the professors of the same,
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& so much for thy frends cause, abilitie, & religiō.
& so much for thy Friends cause, ability, & Religion.
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Many men complaine and sorrow for their goods, because they are gone from them, as Rachel mourned for her children because they were not,
Many men complain and sorrow for their goods, Because they Are gone from them, as Rachel mourned for her children Because they were not,
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but they haue more cause to weepe then Rachel had, because she lost her children whē she could not keepe them,
but they have more cause to weep then Rachel had, Because she lost her children when she could not keep them,
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but they through their owne folly haue lost their goods when they might haue kept them still,
but they through their own folly have lost their goods when they might have kept them still,
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for they were in their owne power (as Peter said to Ananias) & they were no more cōstrained to giue their word, thē Ananias was compelled to lie vnto God.
for they were in their own power (as Peter said to Ananias) & they were not more constrained to give their word, them Ananias was compelled to lie unto God.
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Amongst men which complaine of their losses by sueriship, commonly the burden of their dolefull song is this:
among men which complain of their losses by sueriship, commonly the burden of their doleful song is this:
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I will take heede while I liue how and for whom I giue my word againe:
I will take heed while I live how and for whom I give my word again:
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which in effect is but this much, if they had bene well aduised at the first, they had done wel enough.
which in Effect is but this much, if they had be well advised At the First, they had done well enough.
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And so it is indeede, that for want of consulting with the word of God, it commeth to passe that many in a vaine vaine, to be coūted kind hearted (& I cannot tell what) do feed others till they starue themselues, they cloth others and goe naked themselues, they saue others from drowning,
And so it is indeed, that for want of consulting with the word of God, it comes to pass that many in a vain vain, to be counted kind hearted (& I cannot tell what) do feed Others till they starve themselves, they cloth Others and go naked themselves, they save Others from drowning,
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and sinke themselues, they discharge others and charge themselues, they also release others and lie by it themselues:
and sink themselves, they discharge Others and charge themselves, they also release Others and lie by it themselves:
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what shall I say? they doe for others and vndoo themselues: like the builders of Noes Arke which prepared for others, and perished themselues.
what shall I say? they do for Others and undo themselves: like the Builders of Noes Ark which prepared for Others, and perished themselves.
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On the other side it commeth to passe, that they which listen to Gods counsell and follow that, they lend,
On the other side it comes to pass, that they which listen to God's counsel and follow that, they lend,
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and borrow not, they giue and take not, they feast and fast not, they redeeme others,
and borrow not, they give and take not, they feast and fast not, they Redeem Others,
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and come in no bondage themselues:
and come in no bondage themselves:
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yea, they doo for others, and neuer vndoo themselues, but the more they helpe, the more they may helpe,
yea, they do for Others, and never undo themselves, but the more they help, the more they may help,
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like the blessed widow of Sarepta, whose oile and meale were no whit diminished, but rather encreased,
like the blessed widow of Sarepta, whose oil and meal were no whit diminished, but rather increased,
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and yet were daily spent of for the nourishing of Elias and herselfe, all hir debts discharged. The reason hereof was this:
and yet were daily spent of for the nourishing of Elias and herself, all his debts discharged. The reason hereof was this:
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if she had bestowed her meale and her oile vppon euerie one that had come, without respect of persons, to haue bene counted a good fellow,
if she had bestowed her meal and her oil upon every one that had come, without respect of Persons, to have be counted a good fellow,
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or a kind hearted woman (as the manner of some is) no doubt but all had bene consumed long before:
or a kind hearted woman (as the manner of Some is) no doubt but all had be consumed long before:
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but she kept her liberalitie for Elias the Lords Prophet, who was in great distresse, and could no where else be relieued but at her hands:
but she kept her liberality for Elias the lords Prophet, who was in great distress, and could no where Else be relieved but At her hands:
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and then she succoured him according to her poore abilitie, of loue and conscience for the Lordes sake,
and then she succored him according to her poor ability, of love and conscience for the lords sake,
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and therefore the Lord blessed her. So let vs do, & God will likewise blesse vs:
and Therefore the Lord blessed her. So let us do, & God will likewise bless us:
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wouldest thou then giue to others and not want thy selfe? wouldest thou redeeme others and be at libertie thy selfe? wouldest thou feede others,
Wouldst thou then give to Others and not want thy self? Wouldst thou Redeem Others and be At liberty thy self? Wouldst thou feed Others,
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and not starue thy selfe? wouldest thou reioice others, & not mourne thy selfe? In a word (because the duties of loue are infinit) wouldest thou do for others and not vndo thy selfe? then giue not to al, lend not to all, prouide not for all, promise not for all,
and not starve thy self? Wouldst thou rejoice Others, & not mourn thy self? In a word (Because the duties of love Are infinite) Wouldst thou do for Others and not undo thy self? then give not to all, lend not to all, provide not for all, promise not for all,
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lest in the end thou be driuen to pay for all, and then be constrained to beg of all, not onely thy goods but thy selfe too,
lest in the end thou be driven to pay for all, and then be constrained to beg of all, not only thy goods but thy self too,
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when thou shalt be shut vp, and thrust out from the companie of all:
when thou shalt be shut up, and thrust out from the company of all:
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but giue to those to whom God hath appointed thee to giue, and God will giue it thee againe:
but give to those to whom God hath appointed thee to give, and God will give it thee again:
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help those whom God hath sent vnto thee to be relieued, and that according to thy abilitie,
help those whom God hath sent unto thee to be relieved, and that according to thy ability,
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and God will helpe thee againe.
and God will help thee again.
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To conclude this point, be thou aduised by thy heauēly father, and take counsell of his word:
To conclude this point, be thou advised by thy heavenly father, and take counsel of his word:
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and in so doing thou shalt both saue thy selfe, and helpe others. The sinnes which Gods spirit reproueth in suerties are especially two:
and in so doing thou shalt both save thy self, and help Others. The Sins which God's Spirit Reproveth in sureties Are especially two:
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the one is amibition, the other is rashnesse, the one begetteth the other, when a mās friend commeth vnto him, he giueth his word,
the one is amibition, the other is rashness, the one begetteth the other, when a men friend comes unto him, he gives his word,
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because hee would seeme to be courtous and kind hearted, to bepraised of men, not considering whether he be able to discharge it or no,
Because he would seem to be courteous and kind hearted, to bepraised of men, not considering whither he be able to discharge it or no,
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nor his familie, nor the dsposition of the partie: this is ambitious and vaineglorious vanity which poisoneth all, euen our best •••ons.
nor his family, nor the dsposition of the party: this is ambitious and vainglorious vanity which poisoneth all, even our best •••ons.
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And herein they are not like the builders of Babel, who •••ld make a tower whose top should reach to heauen, and onely 〈 ◊ 〉 get a name:
And herein they Are not like the Builders of Babel, who •••ld make a tower whose top should reach to heaven, and only 〈 ◊ 〉 get a name:
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but because they vndertake that (in the pride of their heart) which is aboue their reach:
but Because they undertake that (in the pride of their heart) which is above their reach:
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therefore they must looke that Babel (that is to say, confusion) shall fall vpon their heads.
Therefore they must look that Babel (that is to say, confusion) shall fallen upon their Heads.
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But this is our comfort, that God hath geuen to his children such grace as they will neuer let it raigne in them,
But this is our Comfort, that God hath given to his children such grace as they will never let it Reign in them,
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but will alwaies beate it downe, and kepe it vnder, that they may say as Dauid said, By this I know (O Lord) that thou louest me, because my enemie doth not triumph against me.
but will always beat it down, and keep it under, that they may say as David said, By this I know (Oh Lord) that thou love me, Because my enemy does not triumph against me.
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So by this Gods children do know, that God doth loue them, not because vainglorie doth neuer trouble them,
So by this God's children do know, that God does love them, not Because vainglory does never trouble them,
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but because this enemie of ambition doth not triumph against them.
but Because this enemy of ambition does not triumph against them.
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The Philosophers are wōt to say, Gloria calcar habet, that is, they account vainglorie a spurre,
The Philosophers Are wont to say, Gloria calcar habet, that is, they account vainglory a spur,
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and a pricke to help forward a sharpe witte:
and a prick to help forward a sharp wit:
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and so do our profane professors think it a good thing too ▪ that it be done wisely and handsomly (as 〈 ◊ 〉 manner of some men is to dispraise the g••d giftes and graces of God in themselue• 〈 ◊ 〉 purpose onely to heare other men praise •••m, and commend them:
and so do our profane professors think it a good thing too ▪ that it be done wisely and handsomely (as 〈 ◊ 〉 manner of Some men is to dispraise the g••d Gifts and graces of God in themselue• 〈 ◊ 〉 purpose only to hear other men praise •••m, and commend them:
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and this is a prettie kind of seeking after ambition and vanitie.
and this is a pretty kind of seeking After ambition and vanity.
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It is a good thing (I confesse) for men to see soberly and modestly, what gifts God hath bestowed vpon them:
It is a good thing (I confess) for men to see soberly and modestly, what Gifts God hath bestowed upon them:
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but to giue the glorie to God, and see that we seeing the mercies of God in vs, may with sobrietie and modestie bee stirred vp to vse the giftes,
but to give the glory to God, and see that we seeing the Mercies of God in us, may with sobriety and modesty be stirred up to use the Gifts,
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and graces of God in vs to the glorie of God.
and graces of God in us to the glory of God.
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The 2. sin (with which Suerties are ouertaken) is rashnesse, that is, when wee promise for him that we know not:
The 2. since (with which Sureties Are overtaken) is rashness, that is, when we promise for him that we know not:
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and rashnesse commeth of ambitiō, for ambition is the root of rashnesse: therefore when we haue done any thing rashly, let vs suspect that ambition went before.
and rashness comes of ambition, for ambition is the root of rashness: Therefore when we have done any thing rashly, let us suspect that ambition went before.
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Therefore to escape this rocke of mischiefe Salomons counsel is to be folowed, Ponder the path of thy feet,
Therefore to escape this rock of mischief Solomon's counsel is to be followed, Ponder the path of thy feet,
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and let all thy waies he ordered aright:
and let all thy ways he ordered aright:
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for a good man is mercifull and lendeth (saith Dauid) but therewith he addeth, that he ordereth al his affaires, iudgement and deliberation to teach vs, that all things done rashly and vaingloriously are euer out of order, for a good man is merciful and dares (Says David) but therewith he adds, that he Ordereth all his affairs, judgement and deliberation to teach us, that all things done rashly and vaingloriously Are ever out of order,
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because discretion is wanting, which should marshall them, and set them in order:
Because discretion is wanting, which should marshal them, and Set them in order:
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& where there is no order in our dealinges, what can wee looke for but confusion in the ende.
& where there is no order in our dealings, what can we look for but confusion in the end.
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Now let vs see brieflie how men in ancient time became Suerties one for an other.
Now let us see briefly how men in ancient time became Sureties one for an other.
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It appeareth in the wordes of the Text, that they did but strike handes together,
It appears in the words of the Text, that they did but strike hands together,
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and giue their word one to another, whereby they were so snared, that they could not breake their bondes.
and give their word one to Another, whereby they were so snared, that they could not break their bonds.
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Such was the simplicitie of ancient times, in making of bargaines:
Such was the simplicity of ancient times, in making of bargains:
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which practice bewraieth the notable trecherie of our time, which is such, that no bond or writing is so sure for most men now,
which practice bewrayeth the notable treachery of our time, which is such, that no bound or writing is so sure for most men now,
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as the touching of the hand, or speaking the word was then.
as the touching of the hand, or speaking the word was then.
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Men think that fraud doth so ouerflow, that the cānot vse too many words in their bonds, and bargaines.
Men think that fraud does so overflow, that the cannot use too many words in their bonds, and bargains.
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And on the contrarie side they thinke that fraud lyeth and lurketh in multitude of words:
And on the contrary side they think that fraud lies and lurks in multitude of words:
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and that they be fit matter for wrangling heads to worke vppon.
and that they be fit matter for wrangling Heads to work upon.
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And yet as men do sweare much because one man wil not trust another, so in bargaining men do vse manie words,
And yet as men do swear much Because one man will not trust Another, so in bargaining men do use many words,
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because one man doth vse to deceaue another.
Because one man does use to deceive Another.
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Whatsoeuer is added in communication (saith the Lord Iesus) more then yea and nay, is of the Deuill.
Whatsoever is added in communication (Says the Lord Iesus) more then yea and nay, is of the devil.
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So in bargaining, whatsoeuer is vrged more then a mans promise, it doth shew, that there is falshood and deceite in the world.
So in bargaining, whatsoever is urged more then a men promise, it does show, that there is falsehood and deceit in the world.
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It was most for the Centurions credit, when he said to Christ:
It was most for the Centurions credit, when he said to christ:
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Lord trouble not thy selfe to come home vnto me, only speake the word, and my seruant shal be whole. Lord trouble not thy self to come home unto me, only speak the word, and my servant shall be Whole.
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So likewise this would make most for the credit of Christians, if we could say one to another, trouble not your selfe for bondes making, &c. Onely speake the word, and I do beleeue you:
So likewise this would make most for the credit of Christians, if we could say one to Another, trouble not your self for bonds making, etc. Only speak the word, and I do believe you:
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But deceit delighteth in multitude of wordes, and starting holes, when truth seeketh no corners like Balaam (whose false heart sought for a bribe & therfore he must haue seuen alters built here,
But deceit delights in multitude of words, and starting holes, when truth seeks no corners like balaam (whose false heart sought for a bribe & Therefore he must have seuen alters built Here,
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& seuen more built there, and vpon euery alter must be offred forsooth a bullock,
& seuen more built there, and upon every altar must be offered forsooth a bullock,
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and a ramme, and partly to couer his owne hipocrisie, and partly to deliuer the king of Moab (as Monkes and Friers deluded men in poperie) wheras indeed he knew before how the matter stood.
and a ram, and partly to cover his own hypocrisy, and partly to deliver the King of Moab (as Monks and Friars deluded men in popery) whereas indeed he knew before how the matter stood.
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Furthermore in the Text it is said, that the Suertie was taken and snared with the wordes of his mouth.
Furthermore in the Text it is said, that the Surety was taken and snared with the words of his Mouth.
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Now wordes are counted but wind:
Now words Are counted but wind:
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and men will aske, what haue you to shew for it? &c. but wordes are bondes and snares that men cannot vntie:
and men will ask, what have you to show for it? etc. but words Are bonds and snares that men cannot untie:
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and Salomon noteth that a man is taken with the wordes of his mouth as sure as with an obligation, that he cannot breake it without trecherie, by which we may perceiue that God seeth all our wordes,
and Solomon notes that a man is taken with the words of his Mouth as sure as with an obligation, that he cannot break it without treachery, by which we may perceive that God sees all our words,
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and will call vs to reckoning for them.
and will call us to reckoning for them.
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Againe, some will say, it is no howling among Wolues, he is a cosoner, &c. he beguiled me with deceit,
Again, Some will say, it is no howling among Wolves, he is a cosoner, etc. he beguiled me with deceit,
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and therefore I will meet with him, let him get it how he can, &c. so because (fraud is driuen out with fraud) they thinke themselues discharged.
and Therefore I will meet with him, let him get it how he can, etc. so Because (fraud is driven out with fraud) they think themselves discharged.
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But here Gods spirit meeteth with such fellowes:
But Here God's Spirit meeteth with such Fellows:
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for because thou wert ambitious or rash, & not so circumspect as thou shouldest haue bene.
for Because thou Wertenberg ambitious or rash, & not so circumspect as thou Shouldst have be.
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And forasmuch as the follie of thine owne mouth hath entangled thee: therefore thou must stand to it.
And forasmuch as the folly of thine own Mouth hath entangled thee: Therefore thou must stand to it.
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If he had lied vnto thee, and so deceaued thee, the law would haue helped thee.
If he had lied unto thee, and so deceived thee, the law would have helped thee.
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In other sinnes, we are readie to lay the fault vpon others as Adam did,
In other Sins, we Are ready to lay the fault upon Others as Adam did,
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but now it will not be, thou art holden with the cordes of thine owne sinne:
but now it will not be, thou art held with the cords of thine own sin:
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for howsoeuer others did entice thee, thou hast lurking sinnes in thine owne heart, which Dauid called his secret sinnes.
for howsoever Others did entice thee, thou hast lurking Sins in thine own heart, which David called his secret Sins.
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If we were so precise and strict as we ought to bee in all our waies, none could deceaue vs,
If we were so precise and strict as we ought to be in all our ways, none could deceive us,
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for no man is hurt but of himselfe, and (as Saint Paul saith) euerie man is tempted,
for no man is hurt but of himself, and (as Saint Paul Says) every man is tempted,
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when hee is drawen away and entised by his owne concupiscence. It is impossible that the secret thoughtes of another should hurt vs, as wee thinke:
when he is drawn away and enticed by his own concupiscence. It is impossible that the secret thoughts of Another should hurt us, as we think:
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no man maketh a snare for him selfe, and whatsoeuer euill is in vs, it commeth from our owne heart.
no man makes a snare for him self, and whatsoever evil is in us, it comes from our own heart.
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Therefore it is in vain for men to trāsferre their sinnes vnto others, and say this and that, &c. but know that thine own sinne hath brought thee to that that thou art come vnto:
Therefore it is in vain for men to transfer their Sins unto Others, and say this and that, etc. but know that thine own sin hath brought thee to that that thou art come unto:
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Thou art snared with the words of thine owne mouth: Thou art snared with the words of thine own Mouth:
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and so much brieflie of the simplicitie which was vsed in ancient time in bargenning and becomming of Suertie one for another,
and so much briefly of the simplicity which was used in ancient time in bargenning and becoming of Surety one for Another,
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as also the trecherie of our time, because no man will trust another.
as also the treachery of our time, Because no man will trust Another.
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Now let vs see what counsell God giueth vnto such men as are snared with suertiship, which followeth in the 3. verse in these wordes.
Now let us see what counsel God gives unto such men as Are snared with suretyship, which follows in the 3. verse in these words.
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Do this now my son, & deliuer thy selfe, seeing thou art come into the hand of thy neighbour, go and humble thy selfe, & sollicite thy friends &c. In this third verse, wee see the fatherlie loue of God and of Salomon to the sonne. Do this now my son, & deliver thy self, seeing thou art come into the hand of thy neighbour, go and humble thy self, & solicit thy Friends etc. In this third verse, we see the fatherly love of God and of Solomon to the son.
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He first checketh him with the wordes of his owne mouth:
He First checketh him with the words of his own Mouth:
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Thou seest hovv thou art taken vvith thine ovvne vvords, and snared in thine ovvne follie: Thou See how thou art taken with thine own words, and snared in thine own folly:
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thou must take it to thy selfe.
thou must take it to thy self.
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Then hauing thus checked him for his fault he doth not here leaue him to himselfe, but giueth him a remedie.
Then having thus checked him for his fault he does not Here leave him to himself, but gives him a remedy.
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By this practise of the holie Ghost in Salomon are manie reprehended which will say when men are in trouble, thou through thine owne follie hast brought thy selfe into trouble, get out as thou canst for all me.
By this practice of the holy Ghost in Solomon Are many reprehended which will say when men Are in trouble, thou through thine own folly hast brought thy self into trouble, get out as thou Canst for all me.
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They will lay out the follie of their brethren and set their sinnes before thē, but they wil not helpe to binde vp their woundes, like the good Samaritane.
They will lay out the folly of their brothers and Set their Sins before them, but they will not help to bind up their wounds, like the good Samaritan.
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They can point and laugh at the nakednesse of their bretheron, as Ham that cursed child of Noah did at his fathers nakednes,
They can point and laugh At the nakedness of their bretheron, as Ham that cursed child of Noah did At his Father's nakedness,
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but they wil not take any paines to couer their nakednesse, as blessed Sem and Iapheth did.
but they will not take any pains to cover their nakedness, as blessed Sem and Japheth did.
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But on the cōtrarie the godly wil help vp their brethrē which are fallē through occasion,
But on the contrary the godly will help up their brothers which Are fallen through occasion,
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& that with the spirit of meeknesse considering themselues (as the Apostle saith) lest they also be tempted.
& that with the Spirit of meekness considering themselves (as the Apostle Says) lest they also be tempted.
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And here is a holy difference betweene charitable vpbraiding, and vncharitable condēning.
And Here is a holy difference between charitable upbraiding, and uncharitable Condemneth.
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For Sathā can tel mē of their follie ▪ & when they are down he can lay loads vpon them:
For Sathā can tell men of their folly ▪ & when they Are down he can lay loads upon them:
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yea it is his ioy to see the chidren of God vnder feet:
yea it is his joy to see the Children of God under feet:
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& surely it is a deuillish imitation when men see their brethrē down, they wil check them,
& surely it is a devilish imitation when men see their brothers down, they will check them,
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but they will not put their little finger to helpe them vp againe. And this (I say) is a verie deuillish imitation indeede.
but they will not put their little finger to help them up again. And this (I say) is a very devilish imitation indeed.
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It is farre otherwise with the children of God, they imitate their mercifull God and Father in heauen,
It is Far otherwise with the children of God, they imitate their merciful God and Father in heaven,
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for God indeede will not spare his people, but hee will also tell them how to rise againe,
for God indeed will not spare his people, but he will also tell them how to rise again,
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as in Esay the 1. When the Lord had told the Iewes of their hipocrisie,
as in Isaiah the 1. When the Lord had told the Iewes of their hypocrisy,
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and with what bloudie handes and hartes they kept his sabboths, his new Moones and other daies appinted, all which his soule did abhorre,
and with what bloody hands and hearts they kept his Sabbaths, his new Moons and other days appointed, all which his soul did abhor,
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because of their wickednes, yet in the end he saith:
Because of their wickedness, yet in the end he Says:
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Wash you and be cleane, and then let vs reason together, & then though your sinnes were as red as scarlet, Wash you and be clean, and then let us reason together, & then though your Sins were as read as scarlet,
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yet I will make them as white as snow. yet I will make them as white as snow.
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So the children of God will tell their brethrēof their sinnes, and raise thē vp againe to their power,
So the children of God will tell their brethrenof their Sins, and raise them up again to their power,
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and comfort thē with the bloud of Iesus Christ:
and Comfort them with the blood of Iesus christ:
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For if there be charitie in vs, we wil not choke them with their sinnes but admonish them of their sinnes.
For if there be charity in us, we will not choke them with their Sins but admonish them of their Sins.
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And in any case wee must take heede that we do not so presse them downe,
And in any case we must take heed that we do not so press them down,
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as that there be no roume for our handes to go vnder to lift them vp againe.
as that there be no room for our hands to go under to lift them up again.
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And we must not rebuke them slenderlie neither, but lay out thy brothers sinnes to the most, that when hee shall see them vncased and vnfolded hee may see the hiddē mischiefs that were wrapped vp in them before,
And we must not rebuke them slenderly neither, but lay out thy Brother's Sins to the most, that when he shall see them uncased and unfolded he may see the hidden mischiefs that were wrapped up in them before,
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and so take better heede of them another time, but still take pitie of him. Now men wil charge the preacher with railing & malice, & I know not what,
and so take better heed of them Another time, but still take pity of him. Now men will charge the preacher with railing & malice, & I know not what,
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if he be earnest in rebuking mens sinnes, and in telling thee what the Lord saith as to ring the larum bel,
if he be earnest in rebuking men's Sins, and in telling thee what the Lord Says as to ring the alarm bel,
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when he seeth the enemie comming vpō thee:
when he sees the enemy coming upon thee:
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but how can this be? Is Paul become your enemie because he telleth you the truth? what? doth the Preacher reproue thy faultes? he doth so:
but how can this be? Is Paul become your enemy Because he Telleth you the truth? what? does the Preacher reprove thy Faults? he does so:
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but doth hee not also giue thee a remedie for thy sinne, as he rebuketh thy sinne? why dost thou say then, hee hath a delight to checke and and taunt,
but does he not also give thee a remedy for thy sin, as he Rebuketh thy sin? why dost thou say then, he hath a delight to check and and taunt,
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and to be girding at thee when thy conscience is bitten a little?
and to be girding At thee when thy conscience is bitten a little?
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And this also sheweth how man ought to deale with man, & thou oughtest to make a profite of thy verie enemies, as men make phisicke of poisons.
And this also shows how man ought to deal with man, & thou Ought to make a profit of thy very enemies, as men make physic of poisons.
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For thine enemies will tell thee of that which thy worldly frendes will not tell thee for feare they should displease thee,
For thine enemies will tell thee of that which thy worldly Friends will not tell thee for Fear they should displease thee,
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and although he speake in enuie and malice vnto thee (which is his fault) yet see whether it be so and then know, that God hath opened his eies for thy welfare,
and although he speak in envy and malice unto thee (which is his fault) yet see whither it be so and then know, that God hath opened his eyes for thy welfare,
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as he opened the mouth of Balams Asse for the good of his master. Now to the counsell it selfe, wherin we haue to obserue two thinges.
as he opened the Mouth of Balams Ass for the good of his master. Now to the counsel it self, wherein we have to observe two things.
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First, what be the particular points therof. Secondly, what be the reasons for the same.
First, what be the particular points thereof. Secondly, what be the Reasons for the same.
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As touching the particular points of the counsell which God giueth vnto Suerties they are three. 1. Go humble thy selfe. 2. Sollicite thy frends. 3. Giue no sleepe to thine eies,
As touching the particular points of the counsel which God gives unto Sureties they Are three. 1. Go humble thy self. 2. Solicit thy Friends. 3. Give no sleep to thine eyes,
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nor slumber to thine eie lids. nor slumber to thine eye lids.
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First he faith, Go humble thy felfer his meaning is, that hee must go to his creditor,
First he faith, Go humble thy felfer his meaning is, that he must go to his creditor,
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& in good words submit himselfe to his curtesie, crauing some respite to pay the debt,
& in good words submit himself to his courtesy, craving Some respite to pay the debt,
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or the thing that was promised.
or the thing that was promised.
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This is hard counsel, if wee consider to whom it is giuen, namely to ambitious minded mā, that stands vpon his credit, such a one as wil not heare cōmonly of any such matter for stomach,
This is hard counsel, if we Consider to whom it is given, namely to ambitious minded man, that Stands upon his credit, such a one as will not hear commonly of any such matter for stomach,
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but indeed (saith God by Salomon) this is the way, to go and humble thy selfe, and to beat downe that ambitious humor,
but indeed (Says God by Solomon) this is the Way, to go and humble thy self, and to beatrice down that ambitious humour,
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yea, if thou goest in silks and veluets, or if thou wearest gold and siluer, this is the counsell that God giueth thee: Go and humble thy selfe.
yea, if thou goest in silks and velvets, or if thou wearest gold and silver, this is the counsel that God gives thee: Go and humble thy self.
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But the world can shift it many waies better then this:
But the world can shift it many ways better then this:
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shal I go and humble my selfe saith one? not I, I cā cōuey away my goods vnder a col lution,
shall I go and humble my self Says one? not I, I can convey away my goods under a col lution,
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& a false title, & then let him do what he cā, & this is a cunning shift:
& a false title, & then let him do what he can, & this is a cunning shift:
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whē search is made, ther is nothing to be foūd but a blocks end & a pillow stuft with goats haire.
when search is made, there is nothing to be found but a blocks end & a pillow stuffed with Goats hair.
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Shal I go hūble my self, saith another? not I, I wil go to prison and lie ther while I liue, rather thē I wil pay the debt:
Shall I go humble my self, Says Another? not I, I will go to prison and lie there while I live, rather them I will pay the debt:
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I wil hold him tack with his owne. So there they wil lie & spēd their creditors money.
I will hold him tack with his own. So there they will lie & spend their creditors money.
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And surely this is a spiteful shift, and a common shift of all banckrupts, wil they go humble thēselues and seek for fauor? no:
And surely this is a spiteful shift, and a Common shift of all Bankrupts, will they go humble themselves and seek for favour? no:
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then wil they build & go brauely in their extreame pouertie.
then will they built & go bravely in their extreme poverty.
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And when they owe a thousand pound more then they are worth, they will defie their creditors to their face,
And when they owe a thousand pound more then they Are worth, they will defy their creditors to their face,
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& set all at sixe and seuen, thinking that they can but goe to prison.
& Set all At sixe and seuen, thinking that they can but go to prison.
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These men seeke to ouerthrow all lawes, they will do what they list, they will spende other mens money at dice and cardes, they cā delude the lawes,
These men seek to overthrow all laws, they will do what they list, they will spend other men's money At dice and cards, they can delude the laws,
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and mock magistrates in despight of their teeth. Therefore these men would be hamperd by the godly magistrate:
and mock Magistrates in despite of their teeth. Therefore these men would be hampered by the godly magistrate:
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for the prison ought not to be a place of pleasure for bankerupts and cosoners to liue in as the list in spending of their owne goods and their creditors also.
for the prison ought not to be a place of pleasure for Bankrupts and cozeners to live in as the list in spending of their own goods and their creditors also.
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Others will humble themselues before they neede, & all to defraude other men of their right.
Others will humble themselves before they need, & all to defraud other men of their right.
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They can cunningly agree for iiij. s.
They can cunningly agree for iiij. s.
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in the pound, or such a trifle, paying a litle for a great deale, truly these are intollerable in a common-welth,
in the pound, or such a trifle, paying a little for a great deal, truly these Are intolerable in a commonwealth,
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for these men when they owe a hundred, or a thousand, can handle, the matter so handsomly that their creditors shalbe driuen to say, take thy bil & write but fiftie,
for these men when they owe a hundred, or a thousand, can handle, the matter so handsomely that their creditors shall driven to say, take thy bil & write but fiftie,
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or twentie, or ten, not like the vniust steward who had wasted his maisters goods, but like vniust debters which can paie, but will not.
or twentie, or ten, not like the unjust steward who had wasted his masters goods, but like unjust debtors which can pay, but will not.
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And when they haue agreed with men for litle or nothing, they can set vp their saile againe,
And when they have agreed with men for little or nothing, they can Set up their sail again,
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and liue as merily as can be, but then the wise Magistrate, and other men may see their hipocrisie,
and live as merrily as can be, but then the wise Magistrate, and other men may see their hypocrisy,
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and constraine them to paie to euery byrd his owne feather againe.
and constrain them to pay to every bird his own feather again.
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These fellowes are lyke the counterfait and cosoning Gibeonites, who made Ioshua beleeue that they came from a farre country,
These Fellows Are like the counterfeit and cozening Gibeonites, who made Ioshua believe that they Come from a Far country,
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when they dwelt hard by, and by their old bottles, moulded bread, and ragged cloathes, seemed to him poorer by many degrees, then they were indeed:
when they dwelled hard by, and by their old bottles, moulded bred, and ragged clothes, seemed to him Poorer by many Degrees, then they were indeed:
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but when they were once knowne, Ioshua set them to draw water, and to hew wood for all the congregation of Israel, & if these men were serued so too, Ioshua should do well.
but when they were once known, Ioshua Set them to draw water, and to hew wood for all the congregation of Israel, & if these men were served so too, Ioshua should do well.
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For that which the Gibeonites did, was for exceeding feare of their liues, but that which these fellowes do, is of a couetous affectiō to saue their goods,
For that which the Gibeonites did, was for exceeding Fear of their lives, but that which these Fellows do, is of a covetous affection to save their goods,
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and of a malicious intent to deceiue their creditors, which is a cursed thing in the sight of God and man.
and of a malicious intent to deceive their creditors, which is a cursed thing in the sighed of God and man.
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But the poore debter can take no better course, then to goe and humble himselfe.
But the poor debtor can take no better course, then to go and humble himself.
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And if we stand so much vpon our selues, that we wil not stoupe, we are vnworthy to be helped.
And if we stand so much upon our selves, that we will not stoop, we Are unworthy to be helped.
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And surely, he that will not stoupe to help himselfe, hath no charitie in him to helpe another:
And surely, he that will not stoop to help himself, hath no charity in him to help Another:
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for now he is cōstrained to help himselfe, and if he will not yeeld, when he is thus bitten, he will not yeeld,
for now he is constrained to help himself, and if he will not yield, when he is thus bitten, he will not yield,
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nor stoupe, nor yet once cast his eyes vppon his poore neighbour to helpe him at his need,
nor stoop, nor yet once cast his eyes upon his poor neighbour to help him At his need,
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or to lift him out of the dust.
or to lift him out of the dust.
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And there is no childe of God, but if he hath any bowels of mercy in him, wil be good to his poore debter,
And there is no child of God, but if he hath any bowels of mercy in him, will be good to his poor debtor,
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when he doth thus humble himselfe vnto him.
when he does thus humble himself unto him.
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And he that will not shew him mercy when he doth hūble himself & entreat for mercy,
And he that will not show him mercy when he does humble himself & entreat for mercy,
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surely that hard hearted man must looke for no mercy himselfe, either of God or man.
surely that hard hearted man must look for no mercy himself, either of God or man.
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For seeing as the Lord hath pitie on vs to forgiue vs all, ought not we also to haue pitie on our fellowes and brethren,
For seeing as the Lord hath pity on us to forgive us all, ought not we also to have pity on our Fellows and brothers,
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if not to forgiue them all, yet at the leastwise to forbeare them, till they may be able to paie? But he that will take his poore debter by the throate,
if not to forgive them all, yet At the leastwise to forbear them, till they may be able to pay? But he that will take his poor debtor by the throat,
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and say pay that thou owest, or else thou shall lye in prison till thou rottest,
and say pay that thou owest, or Else thou shall lie in prison till thou rottest,
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and I will make dice of thy bones except thou do paie me.
and I will make dice of thy bones except thou do pay me.
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Now verely God shall shut vp the harts of other men against him likewise, when he is in distresse,
Now verily God shall shut up the hearts of other men against him likewise, when he is in distress,
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and God himselfe shall take him by the throat, as it were, and deliuer him vp to the iayler of hell (if he repent not) neither shall he come foorth vntil he hath paid the vttermost farthing.
and God himself shall take him by the throat, as it were, and deliver him up to the jailer of hell (if he Repent not) neither shall he come forth until he hath paid the uttermost farthing.
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For this is a principle neuer to be altered: There shalbe iudgement mercilesse, to him that sheweth no mercy. Go and humble thy selfe:
For this is a principle never to be altered: There shall judgement merciless, to him that shows no mercy. Go and humble thy self:
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Humilitie is contrary to pride, and to be humbled, is contrary to being exalted.
Humility is contrary to pride, and to be humbled, is contrary to being exalted.
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And he that exalteth himselfe shalbe brought lowe, saith the scripture, but he that humbleth himselfe shalbe exalted.
And he that Exalteth himself shall brought low, Says the scripture, but he that Humbleth himself shall exalted.
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Now therefore here let vs note againe, that Salomon dealeth with such a one as careth not how farre he rusheth.
Now Therefore Here let us note again, that Solomon deals with such a one as Careth not how Far he Rushes.
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And therefore he rebuketh him, because he seeketh for nothing but for credit: this was because he was not humbled, a proud folly.
And Therefore he Rebuketh him, Because he seeks for nothing but for credit: this was Because he was not humbled, a proud folly.
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But marke how low God bringeth him, he would be aloft:
But mark how low God brings him, he would be aloft:
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now God biddeth [ Him ] come downe, and humble himselfe, who before thought to set himselfe aloft by a vaine kindnesse.
now God bids [ Him ] come down, and humble himself, who before Thought to Set himself aloft by a vain kindness.
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Now are the words of Salomon found true: When pride commeth, then commeth shame: but with the lowly is wisedome, to shew that all proude men are but fooles.
Now Are the words of Solomon found true: When pride comes, then comes shame: but with the lowly is Wisdom, to show that all proud men Are but Fools.
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Againe, in another place he saith:
Again, in Another place he Says:
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The pride of a man shall bring him lovv, but the humble in spirit shal enioy glorie. The pride of a man shall bring him low, but the humble in Spirit shall enjoy glory.
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So here, his pride was so great, that he cared not what danger he did incurre, So Here, his pride was so great, that he cared not what danger he did incur,
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so he might be counted kinde and liberall, & I know not what.
so he might be counted kind and liberal, & I know not what.
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And thus doth God deale with his childrē, and though he were thus ouershot, yet he calleth him his sonne, that is appliable to doctrine, and giuen to serue God.
And thus does God deal with his children, and though he were thus overshot, yet he calls him his son, that is appliable to Doctrine, and given to serve God.
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Whereby we may note, that ambition waiteth vppon Gods children, as the shadow doth vpon the bodie:
Whereby we may note, that ambition waits upon God's children, as the shadow does upon the body:
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yea, they haue a continuall battle with it, for the force thereof is not so soone abated,
yea, they have a continual battle with it, for the force thereof is not so soon abated,
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but therefore God doth as it were, pricke the bladder, and let out their windinesse.
but Therefore God does as it were, prick the bladder, and let out their windiness.
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This humour wayted on Peter, when he boasted to dye with Christ, for not long after, this vaine man was brought to shame, his courage was cooled,
This humour waited on Peter, when he boasted to die with christ, for not long After, this vain man was brought to shame, his courage was cooled,
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and his bladder prickt, that his proud winde went out at the voice of a silly damosell.
and his bladder pricked, that his proud wind went out At the voice of a silly damosel.
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Thus we see how pride and shame go togither foote by foote:
Thus we see how pride and shame go together foot by foot:
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for shame was not long after this vaine brag which Peter made in the fond conceit of his owne strength.
for shame was not long After this vain brag which Peter made in the found conceit of his own strength.
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Now, if this did so grow vp in a greene tree ful of the sap of Gods spirit, what is in the dry and seare trees, which haue nothing of the spirit of God? truly though they see it not now,
Now, if this did so grow up in a green tree full of the sap of God's Spirit, what is in the dry and sear trees, which have nothing of the Spirit of God? truly though they see it not now,
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yet their pride shalbe their cōfusion, and shame shal fall vppon them, when credit and estimation (which they so much hunt after,) shal flie away from them. But now, some wil say:
yet their pride shall their confusion, and shame shall fallen upon them, when credit and estimation (which they so much hunt After,) shall fly away from them. But now, Some will say:
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shal I be humble? why then all men wil tread vppon me, and no man wil esteeme me.
shall I be humble? why then all men will tread upon me, and no man will esteem me.
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Indeed the wicked wil like of none but such as ioyne with them in the purchase of folly and shame,
Indeed the wicked will like of none but such as join with them in the purchase of folly and shame,
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and they speake euil of all that wil not run with them to the same excesse of ryot,
and they speak evil of all that will not run with them to the same excess of riot,
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and therfore they speake euil of them saith the Apostle Peter. But if we ioyne with the proud,
and Therefore they speak evil of them Says the Apostle Peter. But if we join with the proud,
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and will not come vnder the yoke of humilitie, it is the next way to bring shame vpon our heads,
and will not come under the yoke of humility, it is the next Way to bring shame upon our Heads,
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for God himselfe doth make war with the proud, and wil bend their owne bowes against their faces:
for God himself does make war with the proud, and will bend their own bows against their faces:
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so yt the next way to get glorie is, to go by the way of humilitie,
so that the next Way to get glory is, to go by the Way of humility,
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for as Salomon saith, That pride bringeth shame, so if thou be hūble, thou shalt say, I am lifted vp (saith Iob) when others are cast downe, for god shal saue the hūble person:
for as Solomon Says, That pride brings shame, so if thou be humble, thou shalt say, I am lifted up (Says Job) when Others Are cast down, for god shall save the humble person:
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as if he shuld say the humble mā indeed is vnder euery bodies feet, that none would thinke he shuld escape,
as if he should say the humble man indeed is under every bodies feet, that none would think he should escape,
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but yet he shalbe lifted vp, for God himselfe will saue him. We vse to say, it is good beating a proud man:
but yet he shall lifted up, for God himself will save him. We use to say, it is good beating a proud man:
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for indeed pride is odious, that it is abhominable in all sorts of men. The children of God cānot abide him, nor the wicked cannot abide a proud man,
for indeed pride is odious, that it is abominable in all sorts of men. The children of God cannot abide him, nor the wicked cannot abide a proud man,
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& in the end God wil set a greater iudgement vppon him, for Absoloms haire shalbe Absoloms halter,
& in the end God will Set a greater judgement upon him, for Absoloms hair shall Absoloms halter,
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and the proud shalbe troden downe vnder the feete of God, to the bottome of hell, which is without bottome,
and the proud shall trodden down under the feet of God, to the bottom of hell, which is without bottom,
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therfore (My sonne) go and humble thy selfe. The second part of Gods counsell is this:
Therefore (My son) go and humble thy self. The second part of God's counsel is this:
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Sollicite thy friends. Some thinke this to be read in the plurall number, but it is not so, though it may be so. Solicit thy Friends. some think this to be read in the plural number, but it is not so, though it may be so.
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Sollicite thy frend of thy neighbor (as Tremelius saith) that is, stir him vp (for whom thou hast giuē thy word) & neuer leaue him vntil he hath paid his debt & discharged thee.
Solicit thy friend of thy neighbour (as Tremelius Says) that is, stir him up (for whom thou hast given thy word) & never leave him until he hath paid his debt & discharged thee.
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This point noteth out, how carelesse the world is, whē they haue vnburdened themselues vpon other mens shoulders,
This point notes out, how careless the world is, when they have unburdened themselves upon other men's shoulders,
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for then they sleep sincerely vpon both elbowes, not caring how their debt be paid, nor how their frend may be discharged.
for then they sleep sincerely upon both elbows, not caring how their debt be paid, nor how their friend may be discharged.
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There is thē no respect of Christianitie, no respect of their own profit, & as litle regard of their brothers profit.
There is them no respect of Christianity, no respect of their own profit, & as little regard of their Brother's profit.
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They care not, sincke he or swim he, many are at a point: therfore we must haue a care whom we take to be our friends.
They care not, sink he or swim he, many Are At a point: Therefore we must have a care whom we take to be our Friends.
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Again, some wil say, I had rather loose it, then aske it so often.
Again, Some will say, I had rather lose it, then ask it so often.
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This may seem at the first sight a good affection, & indeed it may be so, in some childrē of god,
This may seem At the First sighed a good affection, & indeed it may be so, in Some children of god,
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for it is not good to be too churlish like Naball: but for the most part, it is a signe of ambition in manie men,
for it is not good to be too churlish like Nabal: but for the most part, it is a Signen of ambition in many men,
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for they are so ambitious yt they wil not, because they would be counted patient & kind harted, &c. But indeed here is a fault in neglecting and loosing of that which God hath sent thee for thy selfe, and for thy family.
for they Are so ambitious that they will not, Because they would be counted patient & kind hearted, etc. But indeed Here is a fault in neglecting and losing of that which God hath sent thee for thy self, and for thy family.
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And here God teacheth vs, that it is no shame to aske our owne, but that we may aske it,
And Here God Teaches us, that it is no shame to ask our own, but that we may ask it,
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yea and that we ought to be euen vrgent in the cause. The third part of Gods counsell is in the fourth verse.
yea and that we ought to be even urgent in the cause. The third part of God's counsel is in the fourth verse.
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Giue no sleepe to thy eyes, nor slumber to thy eye lids, &c. Some think they may rest,Give no sleep to thy eyes, nor slumber to thy eye lids, etc. some think they may rest,
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if they haue spoken once to him, for whom they haue promised:
if they have spoken once to him, for whom they have promised:
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no, no, it is not inough, thou must not leaue, till he haue found some remedie to paie his debts,
no, no, it is not enough, thou must not leave, till he have found Some remedy to pay his debts,
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& that is the meaning of this point.
& that is the meaning of this point.
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For the burthen of a promise is so great, that wee ought not to sleep, till we haue found out some remedie to performe that promise,
For the burden of a promise is so great, that we ought not to sleep, till we have found out Some remedy to perform that promise,
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for Dauid saith, he is a iust mā that seeketh to keep his promise, though it be to his own hinderance.
for David Says, he is a just man that seeks to keep his promise, though it be to his own hindrance.
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But he sets the contrarie, as a brande vppon a wicked mans forehead, and makes it a note to knowe a wicked man by.
But he sets the contrary, as a brand upon a wicked men forehead, and makes it a note to know a wicked man by.
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The wicked borroweth, and paieth not againe, but the good man is merciful and lendeth ▪ to shewe that how soeuer there is mercy and goodnesse in lending to our brother in time of neede, The wicked borroweth, and payeth not again, but the good man is merciful and dares ▪ to show that how soever there is mercy and Goodness in lending to our brother in time of need,
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yet he that borroweth must haue a care to restore againe at the day:
yet he that borroweth must have a care to restore again At the day:
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but if hee shall thinke all fish that commeth to his net (as the maner of some is) the holy Ghost hath branded that man for a cruel and a wicked man.
but if he shall think all Fish that comes to his net (as the manner of Some is) the holy Ghost hath branded that man for a cruel and a wicked man.
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And therefore, as holy soeuer as wee pseeme to be, if this bein vs, there is no feare of God before our eies.
And Therefore, as holy soever as we pseeme to be, if this bein us, there is no Fear of God before our eyes.
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And therefore we must not onely paie, but striue to paie at the daie for God wil haue mercy,
And Therefore we must not only pay, but strive to pay At the day for God will have mercy,
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and not sacrifice, mercy I meane, in paying to others that which is their owne.
and not sacrifice, mercy I mean, in paying to Others that which is their own.
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If thou canst not, (being preuented in the meane time, as thou maiest by sicknesse,
If thou Canst not, (being prevented in the mean time, as thou Mayest by sickness,
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or losses vnlooked for, &c.) then signifie so much vnto thy Creditor, go and humble thy selfe vnto him at the least.
or losses unlooked for, etc.) then signify so much unto thy Creditor, go and humble thy self unto him At the least.
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And so much shortly, for the third pointe of Gods counsell vnto Suerties, and not only to Suerties,
And so much shortly, for the third point of God's counsel unto Sureties, and not only to Sureties,
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but to all debters, and whosoeuer else maketh anie promise vnto his neighbour. The reason of the former counsel, followeth in the next verse:
but to all debtors, and whosoever Else makes any promise unto his neighbour. The reason of the former counsel, follows in the next verse:
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Deliuer thy selfe as a Doe from the hand of the hunter, and as a bird from the hand of the fowler. Deliver thy self as a Doe from the hand of the hunter, and as a bird from the hand of the Fowler.
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The effect of the reason is this, If we do follow Gods counsell, deliuerance will come vnto vs,
The Effect of the reason is this, If we do follow God's counsel, deliverance will come unto us,
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but if we do not follow it, destruction wil come vpon vs. And it standeth thee in hande to looke obout thee, if thou be in suertiship:
but if we do not follow it, destruction will come upon us And it Stands thee in hand to look obout thee, if thou be in suretyship:
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For as easily shall the Doe escape out of the hunters hands, and a bird out of the hand of the fowler,
For as Easily shall the Doe escape out of the Hunters hands, and a bird out of the hand of the Fowler,
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as thou shalt get out of some mens bonds, whē thou art once in them. And therfore follow Gods counsell, and afterward be as wary of their wiles and snares,
as thou shalt get out of Some men's bonds, when thou art once in them. And Therefore follow God's counsel, and afterwards be as wary of their wiles and snares,
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as the Doe is of the hunter, or the bird of the fowler.
as the Doe is of the hunter, or the bird of the Fowler.
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And therefore thou oughtest to be wary and verie circumspect, because the world is full of fowlers and hunters, which are not without their snares, their ginnes, their trappes, and their huntsmen.
And Therefore thou Ought to be wary and very circumspect, Because the world is full of fowlers and Hunters, which Are not without their snares, their begins, their traps, and their huntsmen.
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But by the way, we may obserue here, that the best way to escape them is the way of God, or else no way:
But by the Way, we may observe Here, that the best Way to escape them is the Way of God, or Else no Way:
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therefore he which walketh according to the word of God, doth walke most safely:
Therefore he which walks according to the word of God, does walk most safely:
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neither is there any man so entangled, but by vsing of Gods meanes in his word,
neither is there any man so entangled, but by using of God's means in his word,
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and relying vppon Gods promises, he may escape and get at libertie againe: for God blesseth his owne meanes, when all waies else shall be accursed.
and relying upon God's promises, he may escape and get At liberty again: for God Blesses his own means, when all ways Else shall be accursed.
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In this verse he compareth couetous men, craftie heads, and cruell persons, to hunters and fowlers,
In this verse he compareth covetous men, crafty Heads, and cruel Persons, to Hunters and fowlers,
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because they go about to praie vppon simple men.
Because they go about to pray upon simple men.
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There be of hunters, as there be of fishers, some are hunters of beastes, and some of men,
There be of Hunters, as there be of Fishers, Some Are Hunters of beasts, and Some of men,
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as Peter was a fisher of men, but there is great difference.
as Peter was a fisher of men, but there is great difference.
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Some are called mightie hunters, as Nimrod was, some are called cunning hunters, as Esaw was.
some Are called mighty Hunters, as Nimrod was, Some Are called cunning Hunters, as Esau was.
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So, of these hunters whereof Salomon speaketh, some be mightie hunters as Nimrod was.
So, of these Hunters whereof Solomon speaks, Some be mighty Hunters as Nimrod was.
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Whereof some hunt for the goods, some for the offices, some for the liuings, and some for the liues of men:
Whereof Some hunt for the goods, Some for the Offices, Some for the livings, and Some for the lives of men:
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Of which the Prophet Michah complaineth in his time. 7. Chapter.
Of which the Prophet Micah Complaineth in his time. 7. Chapter.
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Verse 2. The good man is perished out of the earth, there is none righteous among men:
Verse 2. The good man is perished out of the earth, there is none righteous among men:
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they all lye in vvait for blood, euery man hunteth his brother with a net. These are ful of craft & crueltie, craftie,they all lie in wait for blood, every man hunts his brother with a net. These Are full of craft & cruelty, crafty,
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because they hunt with nets, that is, with deuises hidden and couered as nets be: cruell, because they lie in wait for blood.
Because they hunt with nets, that is, with devises hidden and covered as nets be: cruel, Because they lie in wait for blood.
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And therefore in Ieremy, the enemies of Gods people (with whom there is no mercie) are called hunters.
And Therefore in Ieremy, the enemies of God's people (with whom there is no mercy) Are called Hunters.
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I vvil send out many hunters saith the Lord, and they shall hunt them from euery mountain; I will send out many Hunters Says the Lord, and they shall hunt them from every mountain;
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& frō euery hill, & out of the caues of the rockes. & from every hill, & out of the caves of the Rocks.
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Now if we hunt our brethren with nets as they did in Micha his daies, let vs feare lest the Lord send out manie hunters to hunt vs,
Now if we hunt our brothers with nets as they did in Micah his days, let us Fear lest the Lord send out many Hunters to hunt us,
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as he did threaten his people in Ieremy his daies.
as he did threaten his people in Ieremy his days.
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The fowler also laith nets for the fowle, and to these are flatterers compared in Prou. 29. 5. Amā that flattereth his neighbour spreadeth a net for his steps.
The Fowler also laith nets for the fowl, and to these Are Flatterers compared in Prou. 29. 5. Amam that Flattereth his neighbour spreadeth a net for his steps.
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Sometime men are called not onely fowlers which lay nets, but the verie nets and snares themselues as though the Deuill were the fowler,
Sometime men Are called not only fowlers which lay nets, but the very nets and snares themselves as though the devil were the Fowler,
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and men were his nets, and snares to catch soules withall:
and men were his nets, and snares to catch Souls withal:
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such were the wicked gouernors, the flattering teachers, and the deceitfull people of Israel, against whom the Prophet Hose denounceth the iudgemēt of God;
such were the wicked Governors, the flattering Teachers, and the deceitful people of Israel, against whom the Prophet Hose Denounceth the judgement of God;
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because they had bene a snare on Mizpah, and a net spread vpon Tabor. Because they had be a snare on Mizpah, and a net spread upon Tabor.
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When a simple man walketh in the streets, and heareth how men call chapmen, & offreth them good peniworths, let him take heed, because a net is spread.
When a simple man walks in the streets, and hears how men call chapmen, & Offereth them good pennyworth, let him take heed, Because a net is spread.
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Of these fowlers the Prophet Ieremie complaineth thus: As a cage is full of Birdes, so are their houses full of deceit:
Of these fowlers the Prophet Ieremie Complaineth thus: As a cage is full of Birds, so Are their houses full of deceit:
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thereby they are become great, and waxen rich. thereby they Are become great, and waxed rich.
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The fowle is in danger many waies, for if he flie from one, he is in danger of another, either of the net which is couered,
The fowl is in danger many ways, for if he fly from one, he is in danger of Another, either of the net which is covered,
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or of the limetwigs, or of the peece which commeth creeping vnto him as though hee did him great obeisance.
or of the limetwigs, or of the piece which comes creeping unto him as though he did him great obeisance.
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Some are like sparrow catchers that sit vnder the hedge with their cal counterfeiting in such sort the sparrows note, that the poore birdes resort vnto him, thinking it to be one of their own companie.
some Are like sparrow catchers that fit under the hedge with their call counterfeiting in such sort the sparrows note, that the poor Birds resort unto him, thinking it to be one of their own company.
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So, many can so cunninglie bemone the wants of others, as if they had but one heart,
So, many can so cunningly bemoan the Wants of Others, as if they had but one heart,
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and one voice betweene them both, which deceiueth many a simple man.
and one voice between them both, which deceiveth many a simple man.
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Some by extreme couenants & bargaines do seaze vppon goods, lands, bodies and liues too if they might be suffered,
some by extreme Covenants & bargains do seize upon goods, Lands, bodies and lives too if they might be suffered,
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like the Scribes and Pharisies which vnder pretēce of long praier, deuoure widowes howses.
like the Scribes and Pharisees which under pretence of long prayer, devour Widows houses.
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Such are the vvaies of euerie one that is greedie of gaine (saith Salomon) he vvould take avvay the life of the ovvners thereof. Such Are the ways of every one that is greedy of gain (Says Solomon) he would take away the life of the owners thereof.
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In Esay these persons are compared to milstones ▪ which grind the corne to powder:
In Isaiah these Persons Are compared to millstones ▪ which grind the corn to powder:
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What haue yee to do, that ye beat my people to pieces, and grind the faces of the poore, saith the Lord, euen the Lord of hostes. What have ye to do, that you beatrice my people to Pieces, and grind the faces of the poor, Says the Lord, even the Lord of hosts.
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In Micah these people are compared to wolues, or to some other rauenous beast: They plucke off their skinnes from them, and their flesh from their bones.
In micah these people Are compared to wolves, or to Some other ravenous beast: They pluck off their skins from them, and their Flesh from their bones.
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And they eate also the flesh of my people, and flay off their skin from them,
And they eat also the Flesh of my people, and flay off their skin from them,
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and they breake their bones, & chop them in pieces, as to the pot, and as flesh within the Caldron. and they break their bones, & chop them in Pieces, as to the pot, and as Flesh within the Caldron.
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They are worse then beastes, yea worse then wilde and any sauadge beast: for though beastes do rauen being hungry, yet they giue ouer when they are full: but couetousnesse is neuer satisfied.
They Are Worse then beasts, yea Worse then wild and any savage beast: for though beasts do raven being hungry, yet they give over when they Are full: but covetousness is never satisfied.
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Deliuer thy selfe as a Doe from the hand of the hunter, &c. The practises that are now vsed in the world, do make this propertie of hunters and fowlers to fit couetous men verie wel:Deliver thy self as a Doe from the hand of the hunter, etc. The practises that Are now used in the world, do make this property of Hunters and fowlers to fit covetous men very well:
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for first, how do they hunt to entrap vnaduised men in bonds for houses and landes? Secondly,
for First, how do they hunt to entrap unadvised men in bonds for houses and Lands? Secondly,
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how do creditors perswade their debters, and make thē get some to pay their desperat debt?
how do creditors persuade their debtors, and make them get Some to pay their desperate debt?
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And this is a subtill pollicie, Dauid doth notably paint out these men in the 10. Psalme vers. 8. 9. 10. Hee lieth in waite in the villages:
And this is a subtle policy, David does notably paint out these men in the 10. Psalm vers. 8. 9. 10. He lies in wait in the villages:
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in the secret places doth hee murther the innocent: his eies are bent against the poore. in the secret places does he murder the innocent: his eyes Are bent against the poor.
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9. Hee lieth in waite secretly, euen as a Lion in his den, he lieth in waite to spoile the poore, he doth spoile the poore,
9. He lies in wait secretly, even as a lion in his den, he lies in wait to spoil the poor, he does spoil the poor,
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when he doth draw him into his net. 10. Hee croucheth and boweth: therefore heaps of poore do fall by his might. when he does draw him into his net. 10. He Croucheth and boweth: Therefore heaps of poor do fallen by his might.
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So play these couetous vsurers, which liue vpon extortion, and feede vppon the people, eating them as if they were bread.
So play these covetous usurers, which live upon extortion, and feed upon the people, eating them as if they were bred.
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And in their dronken matches, how do they wrap men in their bondes?
And in their drunken Matches, how do they wrap men in their bonds?
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How are yong gentlemen and vnthrifts taken in the vsurers nets, and the broker is his bawd & the huntsman too.
How Are young gentlemen and unthrifts taken in the usurers nets, and the broker is his bawd & the huntsman too.
c-crq vbr j n2 cc n2 vvn p-acp dt ng1 n2, cc dt n1 vbz po31 n1 cc dt n1 av.
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789
The broker can feed a yong gentleman, & emptie his purse as fast as he can fil it,
The broker can feed a young gentleman, & empty his purse as fast as he can fill it,
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790
and all at the brothell howses: hee shall want none: but surely he shall buy his gold too deare:
and all At the brothel houses: he shall want none: but surely he shall buy his gold too deer:
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791
therefore take heede of these fowlers and hunters. It is a sin to venture rashly into their handes.
Therefore take heed of these fowlers and Hunters. It is a since to venture rashly into their hands.
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792
God hath forewarned you to flee from the couetous, and yet you will venture, therefore are you not iustly serued,
God hath forewarned you to flee from the covetous, and yet you will venture, Therefore Are you not justly served,
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793
if you be deuoured of them?
if you be devoured of them?
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794
Some say they must needs deale with the vsurer, they cannot liue else, and vsurie is counted no sinne:
some say they must needs deal with the usurer, they cannot live Else, and Usury is counted no sin:
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795
but thou must be then iustly plagued and deuoured, all that thou hast, because thou wilt not follow Gods counsell. Againe, on the other side:
but thou must be then justly plagued and devoured, all that thou hast, Because thou wilt not follow God's counsel. Again, on the other side:
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796
If it bee a sinne to bee wittingly deceiued, how much greater sinne is it to deceiue wittingly and willingly?
If it be a sin to be wittingly deceived, how much greater sin is it to deceive wittingly and willingly?
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797
Therefore consider thus with thy self, if I would haue no man lay snares and nettes for me,
Therefore Consider thus with thy self, if I would have no man lay snares and nets for me,
av vvi av p-acp po21 n1, cs pns11 vmd vhi dx n1 vvi n2 cc n2 p-acp pno11,
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798
then I must laie none for others.
then I must lay none for Others.
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799
He that deceiueth a simple man, doth not him so much mischiefe, as he hath himselfe.
He that deceiveth a simple man, does not him so much mischief, as he hath himself.
pns31 cst vvz dt j n1, vdz xx pno31 av av-d n1, c-acp pns31 vhz px31.
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800
The simple man is deceiued, but the hunter, & the fowler is more deceiued: for while he hunteth after the poore silly man, the diuell hunteth after his soule.
The simple man is deceived, but the hunter, & the Fowler is more deceived: for while he hunts After the poor silly man, the Devil hunts After his soul.
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801
And if his soule be caught in the snares of the diuel, had he not better loose all the world? For what shall it profit a man to winne the whole world,
And if his soul be caught in the snares of the Devil, had he not better lose all the world? For what shall it profit a man to win the Whole world,
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802
and loose his ovvne soule? Last of all, here we may learne to be very careful for our soules. and lose his own soul? Last of all, Here we may Learn to be very careful for our Souls.
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803
For if the spirit of God be so carefull to make vs take heed of him that hūteth after our goods:
For if the Spirit of God be so careful to make us take heed of him that hunts After our goods:
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804
how much more would he haue vs to take heed of him that hunteth after our soules? They are foolish and blockish, that can seeke to escape the snares of mē,
how much more would he have us to take heed of him that hunts After our Souls? They Are foolish and blockish, that can seek to escape the snares of men,
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805
and yet neuer seeke to escape the snares of the diuel. If we must take heed of the earthly fowler, much more of the hellish fowler.
and yet never seek to escape the snares of the Devil. If we must take heed of the earthly Fowler, much more of the hellish Fowler.
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806
This maketh the childrē of God so sad, and to be so troubled in spirit as they are manie times,
This makes the children of God so sad, and to be so troubled in Spirit as they Are many times,
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807
because they see that they are takē in the snares of Sathan.
Because they see that they Are taken in the snares of Sathan.
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808
For can the prisoner sleepe so quic• with his boltes vpon him, as when 〈 ◊ 〉 at libertie? The wicked are taken 〈 ◊ 〉 it not,
For can the prisoner sleep so quic• with his bolts upon him, as when 〈 ◊ 〉 At liberty? The wicked Are taken 〈 ◊ 〉 it not,
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809
but go on as though they were a• libertie, as some fish being taken of th• fisher goeth on at his scope, with th• hooke in his belly:
but go on as though they were a• liberty, as Some Fish being taken of th• fisher Goes on At his scope, with th• hook in his belly:
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810
& at last he is taken• We are all taken in his snares eueri• day,
& At last he is taken• We Are all taken in his snares eueri• day,
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811
but through the blood of Iesu• Christ we are set at libertie againe, if w• haue faith in his name: blessed be Go• for euer.
but through the blood of Iesu• christ we Are Set At liberty again, if w• have faith in his name: blessed be Go• for ever.
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812
And thus much of the reaso• of that counsell which God giueth to Suerties: and thus much be spoken of Suertiship if selfe. FINIS.
And thus much of the reaso• of that counsel which God gives to Sureties: and thus much be spoken of Suretyship if self. FINIS.
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