THis text is a schoole, wher­in Suerties are taught to flie such discommodities and annoyaunces as common­ly come to Suerties by vn­discretenesse [Page 4] and rashnesse. And it may be called the Suerties text, because it prouideth for the securitie of Suerties, as Suerties prouide for the securitie of o­thers, wherein almightie God giueth counsell vnto Suerties as vnto his chil­dren, which if they follow: then are they sure to stand when other are like to fall. Therfore as S. Paul saith to Timothy in an other case. Take heede to thy selfe & to learning, and continue therein, for in so 1. Tim. 4. 16. doing thou shalt saue thy selfe & them that heare thee. So, I say, to Suerties, take heed to your selues and to your heauenly Fa­thers counsell, and continue therein, for in so doing you shall saue, both your selues and others. 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, 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. So, he to whom the word of God is a lanterne, & a light, shall helpe himselfe and others, when he Psal. 119. that ventureth without it, shall put out [Page 5] his owne light, and the light of others also.

Here therefore the Lord doth teach mē to auoide such discommodities, and annoyances, as many through rashnesse, and for want of discretion do fall into, for the Lordes people must be a wise people. And God would not haue thee to helpe thy neighbour without any care to saue thy selfe: for although he hath said. Loue thy neighbour as thy selfe, Deut. 4. 6. yet he neuer said loue thy neighbour better thē thy selfe, or loue thy selfe lesse then thy neighbour, but loue him as thy selfe, that is, helpe him and saue thy selfe too, or else thou shouldest loue him and hate thy selfe, which in the same wordes is condemned. For this end and purpose it hath pleased the Lord that dwelleth in the heauens, to stoupe downe so low, 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: though it be an oeconomicall thing, yet it is not a base thing as some [Page 6] haue thought the spirite of God to oc­cupie himselfe in base matters. But by this we may perceiue, how carefull the spirite of God is for vs, in all things, he is become our ouerseer, and would keepe vs euen in the smallest things, that we are to take in hād. He hath giuen vs this warning, as if he were an ouerseer of our money, and our losses: but yet he doth not so much prouide for the benefite of the body as of the soule. God hath set down a perfect rule for all things, which is able to make the man of God perfect: yea, he hath vouchsafed to stoupe so low, as to come home into euery mans familie, and to haue a care of our dome­sticall affaires, that though we care not how we go to worke, 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, and a light vnto our pathes.

This being true, as it is most true, we Three cō ­clusions. may be bold to lay downe these three conclusions following. First, that the word of God containeth a perfect rule for the ordering of all our affaires: And [Page 7] whatsoeuer is requisite either to be be­leeued 1. What­soeuer is necessarie to salua­tion. 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 in that schoole most exactly, and perfectly taught.

It teacheth the King to raigne, the Iudge to giue iudgemēt, the Magistrate to beare rule, & the subiect to obey. The Minister from hence may learne how to preach, and the people may learne how to heare. Here the Captaine may learne how to pitch his battaile, and the com­mon Math. 3. souldier is taught his dutie. 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. The word of God hath layd downe most absolute instru­ctions for fathers and children, for ma­sters and seruaunts, for superiours, and inferiours, and for all estates. 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 [Page 8] thy selfe. Here is order taken for our ea­ting and drinking, for feasting and fa­sting, for sportes and pastimes, how to recreat the body and how to solace the minde, for the apparell we put on, and for the very haire of our head, for the ge­stures Esay. 3. 1. Cor. 11. Prou. 6. of our body, and the whole beha­uiour of our life. It hath taken order for buying and selling, for borrowing and lēding, for giuing & taking, for finding and loosing, there is a rule layd downe in the word of God how to become Suertie, 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, or to Christianitie, for this life or for the life to come, it is most exquisitly, most plen­tifully, and most plainly layd downe in the booke of God. If thou delightest to read Histories or Chronicles, read Gods booke. 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 louest to tell, and to heare of famous Kings & Captaines, of wonderfull battailes and victories, of [Page 9] excellent Iudges, and Magistrates, of re­nowned Preachers, and Prophets, of cō ­stant professours and martyrs, peruse the booke of God. If thou wouldest see cō ­mon-wealthes? florishing, and going to ruine with the causes of both, be ac­quainted with the booke of God. 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, and her friends, be not straunge to the word of God. 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. If thou wouldest know thy maker thy redee­mer, thy sāctifier: if thou wouldest know the vanitie, the miserie, and the wicked­nesse of the world, with the subtilties & sleightes of Sathan: if thou wouldest know the happinesse, the ioyes, and feli­cities of heauen and finde the way thi­ther: if thou wouldst know the paines & tormēts of hell, and how to escape them, enquire of Moses and the Prophets and [Page 10] they will tell thee. What shall I say? for one thing ouer-taketh another in such sort, that confusion wil ouerwhelme vs, 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: 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, and when we haue so done, we will say as the wo­man of Samaria said, whē she had reaso­ned with the Lord Iesus. Be hold one that hath told me all that euer I did, and more, Ioh. 4. euē al that euer I should do. Therfore let no man maruell, what we meane (being the Ministers of God) to speake of such and such matters, or to medle in the bu­sinesse and dealings of mē, for the word of God doth take order for all our af­faires, neither wonder who told tales of thee, as the king of Aram did, for the word doth rifle the hiddē corners of the heart. But how are our aduersaries the Papistes deceiued, which hold that the word of God doth not containe all [Page 11] 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, 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.

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 [Page 12] rightly our common businesse, and dayly affaires of this life, but we shalbe snared, and entangled with our owne 2. By nature we know not what to do. words, or ouertakē one way or other, to our own hinderance, so foolish & igno­rant is man by nature. And againe whē we are snared, and brought into danger, we know not how to helpe our selues, 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. Adam ha­uing transgressed, will thinke to hide Gen. 3. himselfe frō God in the trees of the gar­den, & to couer his nakednesse with fig leaues. 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, so foolish was Adam, and so are all his posteritie. Cain will incurre the ven­geance Gen. 4. of God by killing of his brother, & when he hath done, he thinkes to saue himselfe by outfacing of the matter: but it will not be, and so do all Cains brood, Saul will disobey Gods cōmaundement, 1. Sam. 15. like an hypocrite, and then (like a foole) [Page 13] he will say he ment no harme, he did it of a good intent, and such fooles are we all by nature. We are become like foolish marriners which will runne vpon the rockes to auoide the sandes. We are be­come like Sisera, who flying for his life, Iudg. 4. 20. 21. will runne into Iaells tent for succour, where the nayle and the hammer is pre­pared for his head, and whē he thinketh to take vp his rest, and sleepe most soūd­ly then is he nearest his destruction. We are like children and sicke folkes, which do desire nothing so much, as those things which may hurt them. We are become like the Philistines, which were most merry when the house was ready Iudg. 16. 25. to fall vpon their heades. We are secure like the men of Laish which mistrusted nothing, vntill the children of Dan did Iudg. 18. 27. smite them with the edge of the sword, and burnt their Citie with fire. 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, as he led Israell by the cloud, and warne vs by his messengers; as he warned the wisemē by his Angell, [Page 14] we know not how to order our commō businesse, & the affaires of this life: much lesse do we know by nature how to serue the Lord our God, and how to worship him aright. If by all our cunning which we haue by nature we cānot auoide the Note. snares of men, 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 thinke to get out of spiritual dāger without Gods direction? for there is no craftinesse like spiritual craftinesse, as there was no beast so subtill as the serpent. Againe, if we cā Gen. 3. not of our selues get out of trouble whē we are in trouble, 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, Prou. 5. that is, there is such varietie and store of them to bewitch men, that we can ne­uer know which is which, so in the crooked wayes of the deuill there be so many windings and turnings, that whē [Page 15] a man is once in, he cānot finde the way out againe, vntil the Lord do bring him out againe. 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, for it is the easiest thing in the word for a man to deceiue his owne soule, and so much for the 2. point.

Thirdly, we may learne here, that al­mightie God doth not leaue his childrē 3. God doth not leaue his chil­dren to thēselues. to thēselues, but (cōsidering how simple they are by nature) he doth take paines to teach them, how and which way to helpe themselues in euery action, and for this cause hath he set down rules, and instructions for all their affaires in his word. Our heauenly Father (I say) doth not adopt any in Christ Iesus to be his sonnes and daughters, and then leaue thē to thēselues to be guided (or rather beguiled) by the counsell of their owne hearts, nor by custome, nor by world­ly reason, nor by the examples of their forefathers in any thing, whether it con­cerneth this life, or the life to come, for then there were no difference betweene [Page 16] the elect, and the reprobate, whom God hath deliuered vp vnto a reprobate minde, to do those things that are not conuenient, because they regarded not Rom. 1. 28. to know God. But the Lord wil instruct his children in the way, which he hath Psal. 32. 8. appointed for them, and wil guide them with his eye. Yea, with his counsell he will guide them, and afterward receiue them to glory, and therefore will he Psal. 73. 24 guide them with his counsell, that he may receiue them into glory: because (ordinarily) no man is glorified in hea­uen, that is not first sanctified by the word of God vpō earth. Therefore doth Ioh. 17. 17. the Prophet Dauid call the word of God a lanterne to his feete, and a light vnto his Psal. 119. 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 as holy as Dauid was: yet without the discretion of Gods word, we do but grope in the darke like the men of So­dome, Gen. 9. and go we cannot tell whither, like the mē of Samaria. In another place, he calleth the statutes of the Lord his Psal. 119. [Page 17] coūsellers, as if he knew not what to do without thē. 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, vntill he went to schoole in the house of God, where he learned that holy wisedome, which he had not before: so that this point is manifest and plaine, that God doth not leaue his childrē to themselues in any thing, but (as a most mercifull fa­ther) doth teach and instruct them by his word and spirite. And therefore who soeuer shall either refuse to be ordered by the same, or shal prefer his own wise­dome, or any mans workes before it, or cōpare them with it, may iustly suspect himselfe to be none of Gods children vntill he repent: for the children of God knowing their owne ignorāce & weak­nesse euery manner of way, are glad to be counselled by their heauenly father.

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, [Page 18] & wil he leaue vs to our selues in greater matters? will he not let vs serue one ano­ther otherwise then himselfe hath ap­pointed, 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 building of the Tēple, to that end that they might do euery thing or any thing thereunto belonging as they listed? no surely, and therfore he himselfe set down an order for the very vessells, for the ashe-pannes, the beesomes, the flesh­hookes, yea and euery pinne about the worke, beyōd which paterne they might not go: 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, 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. To conclude, he that hath in his word set downe or­ders for oeconomical matters, no doubt, [Page 19] but he hath also in his word set downe orders for Ecclesiasticall matters, 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, 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, and perpetuall in­structiōs for the other: if we do not put some thing before our eyes, and say, we cānot see. And so much for this 3. point. Now we will come to the matter of Suertiship it selfe.

Concerning Suertiship we will con­sider vpon this text of VI points.

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 [Page 20] men are hindred by Suertiship. 6. We will see what counsell God giueth vnto Suerties for their safetie.

As touching the first point. To be­come What it is to be a Suertie. 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: or to put a man out of doubt so farre as law and equitie will require) for the recei­uing, or enioying, or recouering of some thing, whereof he stood in doubt before, & therefore it is called securitie. 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, but when Suerties cānot be gotten, then men lay somewhat to pledge, that is better or as good as the debt commeth vnto. And if the partie faileth, the pledge must answere the debt, sometime a pledge is layd, because the thing is so small that one would be loth to haue his friend come in bandes, 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 [Page 21] poore men. 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, as Iudah promi­sed his daughter in law Thamar a kid of the goates vpō cōditiō that he might lye with her, but he knew her not, well (saith Thamar) if thou vvilt giue me a pledge till Gen. 38. 17. 18. thou send it, that is, if thou wilt put me in good securitie, and that must be by some pledge at this time, 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. 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, then to recouer it with so much infamie, as he was sure would ensue. The end of Suer­tiship and pledges, &c. is that all men might haue their owne, without which no trade, nor traffique, nor Suertie, nor peace could be preserued amongest mē, 2. How ma­ny sorts of Suerties there be. and so much for the first point.

Now as touching the second point, in a word. There be diuerse kindes of [Page 22] 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, or to receiue such punish­ment as is already awarded for his mis­demeanour. In such cases commonly the prison is the best Suerty. Some are Suer­ties for mens debtes and bargaines, that they shalbe payd, and performed accor­dingly as they be made and promised. Some are Suerties for mens behauiour, that it shalbe good, honest, and peacea­ble towardes all men in generall, or to­wardes some one especiall partie, and to­wardes his goods and familie: and this is cōmōly required, of notorious offēders, in cases of slandering, and quarrelling a­gainst a mans person, or deprauing of a mās good name, lest a mans good name should be more impeached, and his cre­dite more hindred then it was before. Men in such cases, become Suerties for their friendes, in hope of their amende­ment. And Suertiship in such cases, do more binde a mans toung, then the pri­son can, because most men (if there be [Page 23] but common ciuilitie in them) will for­beare many times, for their friendes sake lest they should be endamaged to whō they are so much beholding, then for all the extremitie that can be vsed.

There is no man so wicked, but he shall finde some body ready to promise for him, as one theefe for another, or one bankerupt for another, or one beastly person for the honestie of another, or one rakehel for another: now this it but a mockery, as if one should say: 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, neither shall all per­sons and causes passe and repasse vnder Suerties, for though some might flie to the hornes of the alter, & haue the bene­fite of a priuiledged place: yet Ioab the man of bloud shalbe smitten before the 1. King. 2. 30. alter, neither shall the sanctuarie saue his life when he flieth vnto it, much lesse shall any Suerties giue their word for him. We are all bound, to do what we can to winne men to God, and to per­swade [Page 24] all men vnto holy obedience, 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, and so much for the 2. point.

Now, for the lawfulnesse of Suerti­ship, The law­fulnesse of Suertiship. we are to know, that it is a dutie both Christian and necessarie, and ther­fore it cannot be vnlawfull.

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. The rule of charitie we know: and that is to do for others as we would be done Mat. vnto our selues. 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.

To become Suertie for mēs persons, is no doubt a worke of charity, for what if mē be arrested of mallice, & euill will as many be? or what if such extreme actiōs be layd by vnreasonable men vpon thy neighbour, as shall make a man afrayde [Page 25] 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, if thou wilt not rescue him, and shrowde him vnder the shadow of thy wings, 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, and then thou wilt cōfesse that Suertiship in such a case is a worke of charitie.

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, 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. Now if any man thinke it vnlawfull to giue his neighbour leaue to refresh himselfe, and to saue his life, his goodes, and his good name, vnder the shadow of his credite & protection of his promise, let him ima­gine [Page 26] himselfe to be the man that is so handled, and then he will confesse that Suertiship for mēs persons is a worke of charitie, and therefore lawfull. 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, nay, are we not Gen. bound in such a case to redeeme the li­bertie of our brother, with our word or bonds, 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 any thinke so, let him know that Iosephs case may one day Ioseph. proue his case, and then he will confesse that Suertiship for mens persons, is a worke of charitie and therefore lawfull.

But what if my brother be in debt, & must either go to prison or finde Suer­ties, for the payment of the debt by a day? Surely if he be a Christian, he is thy brother, & how canst thou see thy Chri­stian brother by languishing in prison, where he doth onely spend, but not get? when if he were abroad to worke in his [Page 27] calling he might both helpe himselfe, and pay his debtes. Imagine that rich Iob were the man, when all was gone frō Iob. him, and he left as naked in the world, as he was when he came into the world, what if his creditors should then take him by the throate, and say, pay that thou owest, or else put me in sufficient Suerties, lest thou go to prison (as the manner of many is, 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, but may be brought low, as there is no full sea, but hath his ebbing, 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. But put case that my brother hath offended some body by word or deede, and must either finde Suerties for his good beha­uiour, [Page 28] or else go to prison: 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, & the law of loue will forbid thee to denie him. And if this be not sufficiēt to moue thee, then remember that he which thinkes that he stādeth may fall, and when his case shall proue thy case, thou wilt then plead for thy selfe, and say that except thou mayst be at libertie, there can be no triall of thy amendement, 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 therefore lawfull, and thus we see that Suertiship is proued lawfull by the rule of charitie.

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. When Iacob was loth to part from his sonne Benia­min: Gen. 42. 37. first Reuben entreateth him, and of­freth himselfe to become Suertie for his [Page 29] safe rerurne, and for his greater securitie, he leaueth his owne sonnes as a pledge instead of Beniamin, if his offer would haue bene accepted. Afterward cōmeth Iudah to entreat Iacob, I vvill be Suertie Gen 43. 9. for him (saith he): of mine hand shalt thou require him, if I bring him not to thee, and set him before thee, then let me beare the blame for euer. Againe, Paule, perswa­ding Philemon to receiue his old seruant Onesimus, doth offer himselfe to become Suertie for him, If he hath hurt thee (saith Phile. ver. 18. the Apostle) or oweth thee ought, that put on mine accountes. What is that but thus much, if he be not able to pay thee, I will pay thee for him.

Last of all, our Sauiour Christ doth not onely approue it, but he seemeth al­so Luke. 10. 35. to commaund the same, in the parable of the Samaritane and the man that fell amongest theeues. 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, and made prouisiō for him, he gaue his hoste some money in hand, and bad him see that he [Page 30] lacked nothing that was needefull for him, and (saith he) looke what thou pro­uidest for him, take my word for it, I will see thee recompenced for it. 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.

By these reasons and examples the lawfulnesse of Suertiship is sufficiently established. 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. Such are those men which vtterly refuse it being required thereunto, because (forsooth) they haue made a vow to the contrary; or they haue forsworne it, or they haue bounde themselues to such a friend of theirs, and he againe is bound againe to him, that neither of them both shal euer become Suerties for any mā while they liue, so that if their owne father or mo­ther require this dutie at their handes, they haue but a cold sute of it, for their child hath boūd himselfe to the contra­ry. [Page 31] But let vs see: is it lawfull for a Chri­stian to binde himselfe by vow, or by oth, or by bond from a dutie so necessa­rie, so charitable, and so Christian? many good men haue bound themselues from sinne, as Iob tooke bonde of his eyes that Iob. they should not wantonly behold a mayde: and Dauid vowed to serue the Lord his God. And Dauid and Daniell both did as it were binde themselues to pray so many times a day to God, but we shall neuer read of any man fearing God, which did euer binde themselues from seruing of God. Men count it a shame, and so it is, to be bounde to the good behauiour, 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 Obiect. (they say) therfore haue they boūd thēselues frō being Suerties for any mā. By the same reasō, why do they not also Answer. binde themselues from eating and drin­ging, because many men by eating and drinking do surfet themselues? Or why do they not binde themselues neuer to come neare any water, because some mē [Page 32] haue desperately drowned themselues, &c. but what slauerie, do these men en­dure, which haue bound themselues frō relieuing of others, and themselues like the Iewes which vowed neither to eate nor drinke, vntill they had killed Paule. For how can they with cōmon honestie Act. denie their brother so Christian a dutie, 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?

But as the deuill had Scripture for that he said, so haue these mē too, for, A man destitute of vnderstanding toucheth the hand, and becommeth Suertie for his Prou. 17. 18. neighbour, saith Salomon. Therfore Suer­tiship is vnlawfull (said they) for euery Obiect. one that becommeth Suertie for his neighbour is a foolish man, and voide of vnderstanding. But the reason halteth Answer. right downe, and if we shall make such a conclusion in other matters, we shall shew our selues to be destitute of vnder­standing indeed, for a man voide of vn­derstanding, pulleth off his clothes, and [Page 33] goeth into the water, to swimme before he be taught, and perhaps is drowned: is euery one therefore a foole that goeth into the water to swimme? The deuill confessed Christ to be the sonne of God: 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 euery one therefore a riotous person that bor­roweth and oweth? Or, a mad man wal­keth vp and downe with a sword: is e­uery one therefore which walketh with a sword become a mad man? Or, a schol­ler of Cambridge goeth in blacke: ther­fore is euery one that goeth in blacke a scholler of Cambridge? and many moe Fallacia accidētis. such absurde cōclusions might be made like vnto that: but how feeble they are who doth not see? But indeede Salomons meaning is nothing lesse then to con­demne Suertiship, but rather to shew that it must be done with aduise, and good deliberation, & not rashly we care not for whom, nor for what. And if any man thinke that there belōgeth no more to the matter then to touch the hand & [Page 34] to become Suertie, that man is a man de­stitute of vnderstanding, but yet euery one is not destitute of vnderstanding that becommeth Suertie, for wise men are wel aduised in that they do. 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, and looketh with a wry mouth.

But yet they do obiect, and say, that Obiect. by the rule of charitie, one man ought to beleeue another vpō his word, and cha­ritie is not suspitious, and the Apostle 1. Cor. 13. 5. 7. saith, that loue thinketh no euil, but iud­geth the best, and hopeth the best, ther­fore if one promise payment, or if one promise appearance by a day, or if one promise amendement of his fault, we ought to beleeue him without any fur­ther bōds, or Suerties: And if we do not, it is a signe that we suspect his credite, or his honestie, or that he will not do as he said, but will breake promise & so de­ceiue [Page 35] vs, and if we thinke so of him, then we iudge vncharitably of him, for chari­tie is not suspitious. Now for an answer, this I say: First, as charitie is not suspiti­ous Answer. without cause, so charitie is not blockish, and foolish, whē there is cause, but doth and may learne to iudge of one thing by another. Our Sauiour Christ would not commit himselfe vnto the Iewes, because he knew what was in mā: Ioh. 2. 24. 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, though we do not commit our selues to the curtesie of all men, without the vse of some ho­nest meanes for our safetie. Now that which he knew, was by his diuine knowledge without any signe or token, 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 Vers. 25. man, for he knew what was in man: 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: I answere, that charitie is not suspitious, 2. Answer. [Page 36] but yet charitie worketh by ordinarie meanes, and iudgeth according to the working of meanes, & when one seeth a smoke, he suspecteth presently that there is fire, but what saith the Lord? Can the Ierem. 13. 23. 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. 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, 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. And because the Prophet saith that all men are lyers, therefore there is cause of suspitiō in all, yea and in our selues too. Thirdly, I answere, that this rule of the Apostle may be returned vpon them­selues, thus: Charitie is not suspitious, & loue thinketh no euill, but iudgeth and hopeth the best. Therefore if their bro­ther 3. Answer. shall require their word, or bonde in time of need, and shall promise them [Page 37] 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: 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, then he iudgeth euill, and therefore vncharitably of his neigh­bour, & doth not (according to the rule of loue) iudge the best, & hope the best. Last of all to this it may be answered, that there ought to be (indeede) such 4. Answer. faithfulnesse, such constancie, and such vpright▪ and simple hearted dealing a­mongest men, that euery mans word should be as sure as his bonde, and the bonds of Suerties with him. But it is not so, and therefore were bondes, and Suer­ties appointed. 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, but there is not, therfore lockes and keyes were ordained. There ought to be such peace & vnitie amōgst men, that there should neede no bearing of weapons, but there is not, therefore [Page 38] weapons are ordained, and for this cause were walled Cities, strong holdes, and all prouision of warre appointed. 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, and so many lawyers amongst men. If Adam had kept his first innocen­cie, and puritie, shame had not entred with his transgression, and if shame had not come with sinne, he might still haue bene naked and neuer haue blushed at his nakednesse: but he did not keepe his Gen. 3. first innocēcie therfore shame came vpō him and so apparell was ordained to co­uer his shame withall. So that all these meanes which are now appointed for mans honestie, for mans safetie, and se­curitie, what are they else but badges, & tokēs of mans shame and dishonestie, of Suertiship is a badge of treche rie & de­ceit. mans crueltie & trecherie? so we see how, sinne and deceit brought in Suertiship and Suertiship is a badge of sinne and deceit, when man kept not touch with God, God would neuer haue had any [Page 39] thing to do with him againe, neither would he trust him with any of his crea­tures except his own sonne Iesus Christ had become Suertie for man. And ther­fore, whē mē became trecherous against God, no maruell though they be so vn­faithful & full of trechery one against an other: 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 It should hūble vs. hearts vnto men. In a word, as the theefe hath no cause to be proude of his prison and fetters, 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, and so much for the lawfulnesse of Suertiship.

WE haue heard already what Suertiship is, how many sortes of Suerties there be and the lawfulnesse of Suertiship, as▪ also how selfe-loue doth play her part in those men, which do binde themselues from so necessarie, and so Christian a duty, we will now consider how it commeth to passe that so many men are hindred by it, 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, and lastly Gods counsell vnto Suerties for their safetie.

As touching the first point of these three: 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, but what­soeuer [Page 41] he hath ordained, is for the sin­gular benefite and comfort of man: but such is our corruption, that we abuse all the ordinances of our most gracious God to our owne hinderance and de­struction. 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. Water is appointed for mē to wash themselues in, not to drowne themselues: yet many foole-hardie men by venturing too far haue bene drowned, when by taking heede they might haue bene saued. The horse is made to carrie, but if he be o­uerladen he will sinke downe vnder the burden. 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. 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, therefore, when a man seeth his neighbour in this [Page 42] deepe, let him do what he can to helpe him out, but so as hee may saue him­selfe: let him not run in at all aduen­tures, but first feele the bottom as hee goeth, lest he be drowned together with his neighbour. Zacheus (because he is a Luke 19. little man, and of a low stature) must runne vp into a tree to see Christ as hee passed by, when tall men may goe vpon the plaine ground and see him. And the child must be carried in his fathers arms amidst the prease if he will see as much as his father: 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.

Some men wil by suertiship take vp­pon them to beare other men, when they had more neede to be borne them­selues like children: Some are as little, and as low in credit, and welth, and abi­litie euerie way, as Zacheus was in bodi­ly stature, and yet they will presume to goe amongst the highest and strongest, when they had more neede clime vp in­to a tree to saue themselues: and hereof [Page 43] commeth all their ruine and decay: And to speake more plainlie, the cause why manie men are impouerished by suerti­ship is, because they are not so carefull and circumspect in giuing their word as they should be: Therefore (saith Salo­mon) A māvoid of vnderstanding▪ toucheth the hand, and is suertie for his neighbour, Pro. 17. 18. to shew that such matters must not rashly be taken in hand, but euerie man must vnderstand what he doth, and not promise rashlie, and vaingloriouslie we care neither what, nor yet for whom. Therefore in another place hee saith, Take his garment that is suertie for a Pro. 20. 16. 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. And he nameth [his garment:] to shew, that if a man pro­mise, he must performe his promise, though it be to his owne hinderance, e­uen to the losse of the garment from his backe, which can worst be spared. And therefore it standeth Christians in hand (which make a consciēce of their word) to take great heede both what they pro­mise [Page 44] and for whom they giue their word. In all these places the Lords mea­ning is, that we must not so vnaduised­lie (as manie doo) giue our wordes, or passe our promise, for such deceiuers as care not whether euer or neuer their debtes be paid, and hauing once vnbur­dened themselues vppon other mens shoulders, would neuer trauel or labour to get any thing to pay their debt. 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. First, thine own abilitie, if thou be a sin­gle 3. things to bee conside­red in su­ertiship. man. Secondly, the estate and con­dition of thine owne familie, if thou haue one to looke vnto. Thirdly, the e­state and condition of that partie for whom thou art to giue thy word.

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, so in making of promises to men, thou must consider Our owne abilitie. [Page 29] whether thou be able to performe that which thou hast promised, if it be requi­red at thy hands: for when thou doest promise, thou must thinke that it may fall vppon thee by one meanes or other. Further, in regard of thy owne credit, it will stand thee in hand to looke to thy owne estate, as he that is about to build a house, must first sit downe and cast his account, whether he be able to finish it or no, lest when it is begun, it stand still Luk. 14. 28 at a staie, and so turne to the reproach of the builder.

Thy owne estate is further to be con­sidered in respect of thy person, and in regard of thy profession: for if thou be not able to performe that which thou hast promised for an other man, then thy person must answere the matter in pri­son, or if the fairest come, thou art driuen for feare to keepe thy house, or with shame to flie thy countrey: which way so euer thou goest, be sure that feare, care, and shame, will attend vpon thee. And if thou be a yoong man, discredite wil hunt thee, but if thou be an old man, sorrow & griefe will surprise thy soule: [Page 46] heauinesse will lodge in thy heart, vexa­tion of spirit will be sawce to thy meate, and many troublesome thoughtes will busie thy head (if grace do not preuent them) and all these will gnaw vpō thee Pro. 17. 22. as a dog vpon a bone, vntil thy bones be dried vp, and thy health be decaied, and thy bodie be consumed, & thy strength be wasted, and thy heart be broken, and thy life ended, and thy olde age carried with dishonour to the graue, and there­fore in regard of thy person, take heede what thou doest promise, lest thou be­come a murtherer of thy selfe.

Againe, thou must remember that when thy person is arrested, thy profes­sion is also arested therewithall. There­fore, for thy profession sake thou shoul­dest looke vnto thy selfe, lest the name of God be euil spoken of by thy fal, as it 2. Sam. 12. 11. 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 [Page 47] Christian to be so vnaduised? or doth rashnesse and vaine glorie beseeme the sonnes of God?

And surely it is no maruell, though religion thriue no better in many which are accounted good men: 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, and partly how to recouer themselues a­gain: like the vniust steward in the Gos­pel Luke 16. 3. that could not tel what to do whē he had wasted his maisters goods: to labour some cannot, & some wil not, and to beg some are ashamed. 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, [Page 48] how, and what, we do promise.

The 2. thing that a christian is to con­sider of before he become suertie, is the state of his owne familie, ouer which Our fami­lie. the lord hath made him an ouerseer. He is worse then an infidel saith the Apo­stle, 1. Tim. 5. 8. and hath denied the faith which will not prouide for his familie, that is, for his wife, for his children and for his seruantes. Then what account shalbe made of thē that do whollie defeat their families of their right, 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, but especially to the houshold of faith. Gal. 6. 10. 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. 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: but as Beniamins messe had fiue times so much as the rest of his brethren, Gen. 43. 34 because he loued him best. So our care [Page 49] must be for our family, fiue times grea­ter then for any body else, or else we can­not say that we loue our familie best. 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: Some 2. King. 6. 26. bread, O king we die else. Now euerie mā in his own family is as a king, whose office is not onely to make lawes for his family, but to prouide also all necessaries for the same. 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, but to his maister? And wil not all of them call & cry vnto thee? Husband giue vs bread, or else we perish, shall thy wife say: father giue vs meate or else we die, shall thy children say, Maister giue me my meate & drinke, and giue me my wages, or else I starue, or else I must beg, shall thy seruant say. What a lamentable hearing wil this be? but what answere wilt thou giue vnto them? whē the wo­man [Page 50] of Samaria cried vnto the king, his answere was: Seeing the Lord doth not succour thee, how should I helpe thee 2. King. 6. 27. with the barne, or with the wine presse? That is, seeing God doth deny thee meat and drinke, how should I giue it thee? but thou canst not say so, for God gaue thee things necessarie for thy family, but through thy folly & rashnesse, strangers haue seazed vppon them, therefore thou maist say to thy own shame, and to their litle comfort) O my wife and children, seeing as suertiship hath eaten vp me, 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, and thou art at as good a staie as he, and all one: For the lips of a strange woman (saith Sa­lomon) Prou. 5. 3. drop as an hony combe, & her mouth is more soft then oyle, but the foolish man doth not consider, that the end of her is bit­ter 4. as wormewood, and sharp as a two edged sword. So the lips of a strange man may drop words vpon thee as sweet as hony, and his mouth may be more soft then [Page 51] oyle: but remember & be wel aduised, for if thou haue a family, & thou be not able, the ende will be as bitter as worme­wood, and sharpe as a two edged sword. Therefore take now that counsel which is there giuen to that man, & that is this: If rashnesse & vainglory do entise thee, Verse 8 9. to be suertie for a straunger, or for anie 10. bodie else to thy owne vndoing: Keepe 11. thy way farre from them, and come not 12. neare the doore of their house, lest thou giue thy honour vnto others, and thy yeares vnto the cruell: lest the straunger should be filled with thy strength, & thy labours be in the house of a straunger: and thou mourne at thy end, euen when all is gone, and say: How haue I wanted [I say not hated] instruction, and my heart despised correction. 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.

The third thing that Christians are 3. to consider of, in becomming suerties, is The party for whom. the condition and dispositiō of the par­tie for whom he doth promise, for else [Page 52] thou maist be soone ouerreached with counterfet cōpanions, as Ioshua was with Iosh. 9. 6. the Gibeonites, who made him beleeue that they had trauelled from a far, 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. As S. Paul said to Timothy in another case: Lay not hāds Tim. rashly vpon euery one: so I say to thee, giue not thy hand rashly to euery one, but know him well. In the party for whom In him cō ­sider three things. thou woldest be suerty, cōsider 3. things. 1. His cause. 2. His abilitie. 3. His religiō. As touching his cause, so it be lawful be­fore God and man, or else, the filthinesse therof wil cleaue vnto thee, as the lepro­sie of Naamā did cleaue to Gehezi. And 2. Kin. 5. 27 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: what if two be consenting in euil, & agreed vpō the price? as Iudah & Thamar his daughter in law were: Iudah Gen. 38. 17. 18. promiseth Thamar akid of the goats, for the vnlawful vse of her body: who shalbe suerty for Iudah to Thamar, for the pai­ment [Page 53] of the goat at the day appointed: or what if Iudah wold giue ready mony, that Thamar shall meete him in such a place at such a time, for such a purpose? who shal (without suspitiō of a common bawde) make promise for such a harlot? Again: what if a broker bring a gētlemā & the vsurer togither for the loue of mo­ny, or the price of any fained cōmoditie? y ^e gētlemā & the vsurer be agreed for the vsury, if he cā find suerties for M. vserer. 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. 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, for who will giue his word y ^t a beg­ger which goeth frō doore to doore, shal giue a 1000. poūd for a purchase, except he meaneth to pay it himself? If the party be welthy, cōsider whether that abūdāce [Page 54] of wealth which he possesseth, be his owne or no, or whether he came vnto it with a good conscience, lest the spoiles of the poore come into thy possession, while thou become Suertie (perhaps) for a theefe, or for a vile person. And then feare lest the cry of the poore preuaile against both him & thee too. And know for a certaine, that the vengeance of the Almightie doth hang ouer thy house, while thou keep in possession the goods of other mē, although thou takest them to be his goods. As the plague of God hanged ouer the house of Abimelech the king of Gerar, for keeping of Abra­hams Gen. 20. 6. 7. wife, though he tooke her but for Abrahams sister, and therfore thought it lawful inough for him to keep her. And consider againe, that some are like the diuell in promising, for, as hee shewed Christ the kingdomes of the world and said: All these will I giue thee, if thou wilt Mat. 4. 9. fall downe and worship me: when indeede he had no right to any part or parcell thereof. 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 [Page 55] say: All this wil I pledge to thee, if thou wilt be my Suertie for so much, &c. whē So some cosoners come by their wiues in truth it is not his to pledge, & then thou art in the briers. Therfore whē thou wouldest enter into Suertiship without any hurt to thy selfe & thy family, know thy friend wel, & how able he is in truth to discharge thee.

Last of all, if his cause be good, & his wealth his owne before God and man, then cōsider of his religion, that is, whe­ther he be a man fearing God or no, and one that in trueth without hypocrisie, worshippeth God: for he that is a stran­ger, or a professor of a strange religion, is the greatest stranger in the world, 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 Gen. 21. and Sarah could dwell quietly in one house togither. And yet I deny not out an idolater, as Papists, &c. may, and ma­ny of them do keepe their word, and so do many of the Turkes, &c. keepe pro­mise better then many others do. And this is but Sathans pollicie to credite a bad religion, with the shewe of a good [Page 56] life, as also to discredite the truth with some shew of euill in the professours of the same, & so much for thy frends cause, abilitie, & religiō. Many men complaine and sorrow for their goods, because they are gone from them, as Rachel mourned Mat. 2. 18. for her children because they were not, but they haue more cause to weepe then Rachel had, because she lost her children whē she could not keepe them, but they through their owne folly haue lost their goods when they might haue kept them still, for they were in their owne power (as Peter said to Ananias) & they were no Act. 5. 4. more cōstrained to giue their word, thē Ananias was compelled to lie vnto God.

Amongst men which complaine of their losses by sueriship, commonly the burden of their dolefull song is this: I will take heede while I liue how and for whom I giue my word againe: which in effect is but this much, if they had bene well aduised at the first, they had done wel enough. 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 [Page 57] (& I cannot tell what) do feed others till they starue themselues, they cloth o­thers and goe naked themselues, they saue others from drowning, and sinke themselues, they discharge others and charge themselues, they also release o­thers and lie by it themselues: what shall I say? they doe for others and vn­doo themselues: like the builders of Noes Arke which prepared for others, Gen. 7. and perished themselues.

On the other side it commeth to passe, that they which listen to Gods counsell and follow that, they lend, and borrow not, they giue and take not, they feast and fast not, they redeeme others, and come in no bondage themselues: yea, they doo for others, and neuer vndoo themselues, but the more they helpe, the more they may helpe, like the blessed widow of Sarepta, whose oile and meale 1. King. 17. 14. were no whit diminished, but rather en­creased, and yet were daily spent of for 2. Kin. 4. 7. the nourishing of Elias and herselfe, all hir debts discharged. The reason hereof was this: if she had bestowed her meale and her oile vppon euerie one that had [Page 58] come, without respect of persons, to haue bene counted a good fellow, or a kind hearted woman (as the manner of some is) no doubt but all had bene con­sumed long before: 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: and then she succoured him according to her poore abilitie, of loue and consci­ence for the Lordes sake, and therefore the Lord blessed her. So let vs do, & God will likewise blesse vs: 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, 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, 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, when thou shalt be shut vp, and thrust [Page 59] out from the companie of all: but giue to those to whom God hath appointed thee to giue, and God will giue it thee againe: help those whom God hath sent vnto thee to be relieued, and that accor­ding to thy abilitie, and God will helpe thee againe. To conclude this point, be thou aduised by thy heauēly father, and take counsell of his word: and in so do­ing thou shalt both saue thy selfe, and helpe others.

The sinnes which Gods spirit repro­ueth Twoo things to be avoi­ded by Su­erties. in suerties are especially two: the one is amibition, the other is rashnesse, the one begetteth the other, when a mās friend commeth vnto him, he giueth his word, because hee would seeme to be 1. Ambiti­on. courtous and kind hearted, to bepraised 2. Rashnes of men, not considering whether he be able to discharge it or no, nor his fami­lie, nor the dsposition of the partie: this is ambitious and vaineglorious vanity which poisoneth all, euen our best [...] ­ons. And herein they are not like the builders of Babel, who [...]ld make a tower whose top should reach to hea­uen, Gen. 11. and onely [...] get a name: but be­cause [Page 60] they vndertake that (in the pride of their heart) which is aboue their reach: therefore they must looke that Babel (that is to say, confusion) shall fall vpon their heads.

But this is our comfort, that God hath geuen to his children such grace as they will neuer let it raigne in them, 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 Psal. 41. me, because my enemie doth not triumph a­gainst me. So by this Gods children do know, that God doth loue them, not be­cause vainglorie doth neuer trouble them, but because this enemie of am­bition doth not triumph against them.

The Philosophers are wōt to say, Glo­ria calcar habet, that is, they account vainglorie a spurre, and a pricke to help forward a sharpe witte: 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 Note that God in themselue [...] [...] purpose onely to heare other men praise [...]m, and com­mend [Page 61] them: and this is a prettie kind of seeking after ambition and vanitie.

It is a good thing (I confesse) for men to see soberly and modestly, what gifts God hath bestowed vpon them: 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, and graces of God in vs to the glorie of God.

The 2. sin (with which Suerties are o­uertaken) is rashnesse, that is, when wee Rashnesse promise for him that we know not: 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. Therefore to escape this rocke of mis­chiefe Salomons counsel is to be folowed, Prou. 4. 26. Ponder the path of thy feet, and let all thy waies he ordered aright: for a good man is mercifull and lendeth (saith Dauid) but therewith he addeth, that he ordereth al Psal. 112. 5 his affaires, iudgement and deliberati­on to teach vs, that all things done rash­ly and vaingloriously are euer out of or­der, because discretion is wanting, which [Page 62] should marshall them, and set them in order: & where there is no order in our dealinges, what can wee looke for but confusion in the ende.

Now let vs see brieflie how men in ancient time became Suerties one for an other. It appeareth in the wordes of the Text, that they did but strike handes together, and giue their word one to an­other, whereby they were so snared, that they could not breake their bondes.

Such was the simplicitie of ancient times, in making of bargaines: which practice bewraieth the notable trecherie of our time, which is such, that no bond or writing is so sure for most men now, as the touching of the hand, or speaking the word was then. Men think that fraud doth so ouerflow, that the cā ­not vse too many words in their bonds, and bargaines. And on the contrarie side they thinke that fraud lyeth and lurketh in multitude of words: and that they be fit matter for wrangling heads to worke vppon. And yet as men do sweare much because one man wil not trust another, so in bargaining men do [Page 63] vse manie words, because one man doth vse to deceaue another. Whatsoeuer is added in communication (saith the Lord Iesus) more then yea and nay, is of the Deuill. So in bargaining, whatsoeuer Matth. 5. is vrged more then a mans promise, it doth shew, that there is falshood and de­ceite in the world.

It was most for the Centurions cre­dit, when he said to Christ: Lord trou­ble not thy selfe to come home vnto me, only Luke. 7. speake the word, and my seruant shal be whole. 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: 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, & Num. 24. 1 seuen more built there, and vpon euery alter must be offred forsooth a bullock, and a ramme, and partly to couer his owne hipocrisie, and partly to deliuer the king of Moab (as Monkes and [Page 64] Friers deluded men in poperie) wheras indeed he knew before how the matter stood.

Furthermore in the Text it is said, that the Suertie was taken and snared with the wordes of his mouth. Now wordes are counted but wind: and men will aske, what haue you to shew for it? &c. but wordes are bondes and snares that men cannot vntie: 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 will call vs to reckoning for them.

Againe, some will say, it is no how­ling among Wolues, he is a cosoner, &c. he beguiled me with deceit, 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. But here Gods spirit meeteth with such fellowes: for because thou wert ambitious or rash, & not so circumspect as thou shouldest haue bene. And forasmuch as the follie [Page 65] of thine owne mouth hath entangled thee: therefore thou must stand to it. If he had lied vnto thee, and so deceaued thee, the law would haue helped thee. In other sinnes, we are readie to lay the fault vpon others as Adam did, but now it will not be, thou art holden with the cordes of thine owne sinne: for howso­euer others did entice thee, thou hast lurking sinnes in thine owne heart, Psal. 19. which Dauid called his secret sinnes.

If we were so precise and strict as we ought to bee in all our waies, none could deceaue vs, for no man is hurt but of himselfe, and (as Saint Paul saith) e­uerie man is tempted, 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: no man ma­keth a snare for him selfe, and whatsoe­uer euill is in vs, it commeth from our owne heart. 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: Thou [Page 66] art snared with the words of thine owne mouth: and so much brieflie of the sim­plicitie which was vsed in ancient time in bargenning and becomming of Su­ertie one for another, as also the tre­cherie of our time, because no man will trust another. 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. Do this now my son, & deliuer thy selfe, seeing thou Text. vers. 3 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. He first checketh him with the wordes of his owne mouth: Thou seest hovv thou art taken vvith thine ovvne vvords, and snared in thine ovvne follie: thou must take it to thy selfe. Then ha­uing thus checked him for his fault he doth not here leaue him to himselfe, but giueth him a remedie.

By this practise of the holie Ghost in Salomon are manie reprehended which will say when men are in trouble, thou [Page 67] through thine owne follie hast brought thy selfe into trouble, get out as thou canst for all me.

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 can point and laugh at the naked­nesse of their bretheron, as Ham that cur­sed Luke. child of Noah did at his fathers na­kednes, but they wil not take any paines Gen 9. 22. 23. to couer their nakednesse, as blessed Sem and Iapheth did.

But on the cōtrarie the godly wil help vp their brethrē which are fallē through Gal. 6. 1. occasion, & that with the spirit of meek­nesse considering themselues (as the A­postle saith) lest they also be tempted. And here is a holy difference betweene charitable vpbraiding, and vncharitable condēning. For Sathā can tel mē of their follie▪ & when they are down he can lay loads vpon them: yea it is his ioy to see the chidren of God vnder feet: & surely it is a deuillish imitation when men see their brethrē down, they wil check them, but they will not put their little finger [Page 68] to helpe them vp againe. And this (I say) is a verie deuillish imitation indeede. It is farre otherwise with the children of God, they imitate their mercifull God and Father in heauen, for God in­deede will not spare his people, but hee will also tell them how to rise againe, as in Esay the 1. When the Lord had told Esay. 1. the Iewes of their hipocrisie, and with what bloudie handes and hartes they kept his sabboths, his new Moones and other daies appinted, all which his soule did abhorre, because of their wickednes, yet in the end he saith: Wash you and be cleane, and then let vs reason together, & then though your sinnes were as red as scarlet, yet I will make them as white as snow. So the children of God will tell their brethrēof their sinnes, and raise thē vp againe to their power, and comfort thē with the bloud of Iesus Christ: For if there be charitie in vs, we wil not choke them with their sinnes but admonish them of their sinnes. And in any case wee must take heede that we do not so presse them downe, as that there be no roume for our handes to go vnder to [Page 69] lift them vp againe.

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 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, if he be earnest in rebuking mens sinnes, and in telling thee what the Lord saith as to ring the larum bel, when he seeth the enemie comming vpō thee: 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 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, and to be girding at thee when thy conscience is bitten a little?

And this also sheweth how man ought to deale with man, & thou ough­test to make a profite of thy verie ene­mies, [Page 70] as men make phisicke of poisons. For thine enemies will tell thee of that which thy worldly frendes will not tell thee for feare they should displease thee, 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, as he opened the mouth of Balams Num. 23. Asse for the good of his master.

Now to the counsell it selfe, wher­in we haue to obserue two thinges. First, what be the particular points ther­of. Gods coū ­sell to Suerties. Secondly, what be the reasons for the same. As touching the particular Vers. 3. points of the counsell which God gi­ueth Vers. 4. vnto Suerties they are three. 1. Go humble thy selfe. 2. Sollicite thy frends. 3. Giue no sleepe to thine eies, nor slumber to thine eie lids.

First he faith, Go humble thy felfer his meaning is, that hee must go to his creditor, & in good words submit him­selfe to his curtesie, crauing some respite to pay the debt, or the thing that was promised. This is hard counsel, if wee consider to whom it is giuen, namely to [Page 71] ambitious minded mā, that stands vpon his credit, such a one as wil not heare cō ­monly of any such matter for stomach, but indeed (saith God by Salomon) this is the way, to go and humble thy selfe, and to beat downe that ambitious humor, 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. But the world can Of shifting debters. The 1. sort shift it many waies better then this: shal I go and humble my selfe saith one? not I, I cā cōuey away my goods vnder a col lution, & a false title, & then let him do what he cā, & this is a cunning shift: whē search is made, ther is nothing to be foūd but a blocks end & a pillow stuft with goats haire. Shal I go hūble my self, saith another? not I, I wil go to prison and lie 2. sort. ther while I liue, rather thē I wil pay the debt: I wil hold him tack with his owne. So there they wil lie & spēd their credi­tors A spitefull shifte of bāckrupts. money. And surely this is a spiteful shift, and a common shift of all banck­rupts, wil they go humble thēselues and seek for fauor? no: then wil they build & go brauely in their extreame pouertie. [Page 72] And when they owe a thousand pound more then they are worth, they will de­fie their creditors to their face, & set all at sixe and seuen, thinking that they can but goe to prison. 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, and mock magistrates in despight of their teeth.

Therefore these men would be ham­perd by the godly magistrate: 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.

Others will humble themselues be­fore they neede, & all to defraude other men of their right. They can cunningly agree for iiij. s. in the pound, or such a trifle, paying a litle for a great deale, tru­ly A third sort. these are intollerable in a common-welth, 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, or twentie, or ten, not [Page 73] like the vniust steward who had wasted his maisters goods, but like vniust deb­ters which can paie, but will not. And when they haue agreed with men for li­tle or nothing, they can set vp their saile againe, and liue as merily as can be, but then the wise Magistrate, and other men may see their hipocrisie, and constraine them to paie to euery byrd his owne fea­ther againe. These fellowes are lyke the counterfait and cosoning Gibeonites, who made Ioshua beleeue that they came Iosh. 9. 21. from a farre country, 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: 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. For that which the Gibeonites did, was for verse. 4. exceeding feare of their liues, but that which these fellowes do, is of a couetous affectiō to saue their goods, and of a ma­licious intent to deceiue their creditors, which is a cursed thing in the sight of [Page 74] God and man.

But the poore debter can take no better course, then to goe and humble himselfe. And if we stand so much vpon our selues, that we wil not stoupe, we are vnworthy to be helped. And sure­ly, he that will not stoupe to help him­selfe, hath no charitie in him to helpe a­nother: for now he is cōstrained to help himselfe, and if he will not yeeld, when he is thus bitten, he will not yeeld, nor stoupe, nor yet once cast his eyes vppon his poore neighbour to helpe him at his need, or to lift him out of the dust. And there is no childe of God, but if he hath any bowels of mercy in him, wil be good to his poore debter, when he doth thus humble himselfe vnto him. And he that will not shew him mercy when he doth hūble himself & entreat for mercy, surely that hard hearted man must looke for no mercy himselfe, either of God or man. 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, if not to forgiue them all, yet at the least­wise to forbeare them, till they may be [Page 75] able to paie? But he that will take his poore debter by the throate, and say pay Mat. 18. 32 33. 34 that thou owest, or else thou shall lye in prison till thou rottest, and I will make dice of thy bones except thou do paie me. Now verely God shall shut vp the harts of other men against him likewise, when he is in distresse, 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. For this is a principle neuer to be altered: There shalbe iudgement merci­lesse, Iam. 2. 13. to him that sheweth no mercy.

Go and humble thy selfe: Humilitie is contrary to pride, and to be humbled, is contrary to being exalted. And he that exalteth himselfe shalbe brought lowe, saith the scripture, but he that humbleth himselfe shalbe exalted. Now therefore here let vs note againe, that Salomon dea­leth with such a one as careth not how farre he rusheth. And therefore he rebu­keth him, because he seeketh for nothing but for credit: this was because he was not humbled, a proud folly. But marke [Page 76] how low God bringeth him, he would be aloft: now God biddeth [Him] come downe, and humble himselfe, who before thought to set himselfe aloft by a vaine kindnesse. Now are the words of Salomon found true: When pride commeth, then commeth shame: but with the lowly is Pro. 11. 3. wisedome, to shew that all proude men are but fooles. Againe, in another place he saith: The pride of a man shall bring him lovv, but the humble in spirit shal enioy glo­rie. Pro. 29. 23. So here, his pride was so great, that he cared not what danger he did incurre, so he might be counted kinde and libe­rall, & I know not what. 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. Whereby we may note, that ambition waiteth vppon Gods children, as the shadow doth vpon the bodie: yea, they haue a continuall battle with it, for the force thereof is not so soone abated, but therefore God doth as it were, pricke the bladder, and let out their windinesse. This humour wayted Mat. 26. 69 on Peter, when he boasted to dye with [Page 77] Christ, for not long after, this vaine man was brought to shame, his courage was cooled, and his bladder prickt, that his proud winde went out at the voice of a silly damosell. Thus we see how pride and shame go togither foote by foote: for shame was not long after this vaine brag which Peter made in the fond con­ceit of his owne strength. 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, yet their pride shalbe their cō ­fusion, 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: shal I be hum­ble? Obiect. why then all men wil tread vppon me, and no man wil esteeme me. Indeed the wicked wil like of none but such as Answer. ioyne with them in the purchase of fol­ly and shame, and they speake euil of all that wil not run with them to the same excesse of ryot, and therfore they speake euil of them saith the Apostle Peter. But 1. Pet. 4. 4. [Page 78] if we ioyne with the proud, and will not come vnder the yoke of humilitie, it is the next way to bring shame vpon our heads, for God himselfe doth make war with the proud, and wil bend their owne bowes against their faces: so y ^t the next way to get glorie is, to go by the way of humilitie, for as Salomon saith, That pride bringeth shame, so if thou be hūble, thou shalt say, I am lifted vp (saith Iob) when o­thers Iob 22. 29. are cast downe, for god shal saue the hūble person: as if he shuld say the hum­ble mā indeed is vnder euery bodies feet, that none would thinke he shuld escape, but yet he shalbe lifted vp, for God him­selfe will saue him. We vse to say, it is good beating a proud man: for indeed pride is odious, that it is abhominable in all sorts of men. The children of God cā ­not abide him, nor the wicked cannot a­bide a proud man, & in the end God wil set a greater iudgement vppon him, for Absoloms haire shalbe Absoloms halter, and the proud shalbe troden downe vn­der the feete of God, to the bottome of hell, which is without bottome, therfore (My sonne) go and humble thy selfe.

[Page 79] The second part of Gods counsell is this: Sollicite thy friends. Some thinke this The 2. par [...] of Gods counsell. to be read in the plurall number, but it is not so, though it may be so. 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.

This point noteth out, how carelesse the world is, whē they haue vnburdened themselues vpon other mens shoulders, for then they sleep sincerely vpon both elbowes, not caring how their debt be paid, nor how their frend may be dischar­ged. There is thē no respect of Christia­nitie, no respect of their own profit, & as litle regard of their brothers profit. 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.

Again, some wil say, I had rather loose it, then aske it so often. This may seem at the first sight a good affection, & indeed it may be so, in some childrē of god, 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 they are [Page 80] so ambitious y ^t 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. And here God teacheth vs, that it is no shame to aske our owne, but that we may aske it, yea and that we ought to be euen vrgent in the cause.

The third part of Gods counsell is in The third part of Gods coū ­sel. the fourth verse. Giue no sleepe to thy eyes, nor slumber to thy eye lids, &c. Some think they may rest, if they haue spoken once Verse 4. to him, for whom they haue promised: no, no, it is not inough, thou must not leaue, till he haue found some remedie to paie his debts, & that is the meaning of this point. 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 Dauid saith, he is a iust mā that seeketh to keep his promise, though it be to his own hin­derance. But he sets the contrarie, as a brande vppon a wicked mans forehead, and makes it a note to knowe a wicked Psal. 15. man by. The wicked borroweth, and paieth Psal. 37. 21 [Page 81] 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, yet he that borroweth must haue a care to re­store againe at the day: 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. 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 we must not onely paie, but striue to paie at the daie for God wil haue mercy, and not sacrifice, mercy I meane, in paying to others that which is their owne. If thou canst not, (being preuented in the meane time, as thou maiest by sicknesse, or losses vnlooked for, &c.) then signifie so much vnto thy Creditor, go and humble thy selfe vnto him at the least. And so much shortly, for the third pointe of Gods counsell vnto Suerties, and not only to Suerties, but to all debters, and whosoeuer else maketh anie promise vnto his neigh­bour.

[Page 84] The reason of the former counsel, fol­loweth in the next verse: Deliuer thy Verse. 5. selfe as a Doe from the hand of the hunter, and as a bird from the hand of the fowler. The effect of the reason is this, If we do The rea­son of the counsell. follow Gods counsell, deliuerance will come vnto vs, 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: For as easily shall the Doe escape out of the hunters hands, and a bird out of the hand of the fowler, 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 the Doe is of the hunter, or the bird of the fowler. 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. But by the way, we may obserue here, that the best way to escape them is the way of God, or else no way: therefore he which walketh accor­ding to the word of God, doth walke [Page 85] most safely: neither is there any man so entangled, but by vsing of Gods meanes in his word, 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.

In this verse he compareth couetous men, craftie heads, and cruell persons, to hunters and fowlers, because they go a­bout to praie vppon simple men. There be of hunters, as there be of fishers, some are hunters of beastes, and some of men, as Peter was a fisher of men, but there is great difference. Some are called migh­tie hunters, as Nimrod was, some are cal­led Gen. 10. 9. cunning hunters, as Esaw was. So, of Gen. 25. 27 these hunters whereof Salomon speaketh, some be mightie hunters as Nimrod was. Whereof some hunt for the goods, some for the offices, some for the liuings, and some for the liues of men: Of which the Prophet Michah complaineth in his time. 7. Chapter. Verse 2. The good man Mich. 7. 2. is perished out of the earth, there is none righteous among men: they all lye in vvait for blood, euery man hunteth his brother [Page 88] with a net. These are ful of craft & cruel­tie, craftie, because they hunt with nets, that is, with deuises hidden and couered as nets be: cruell, because they lie in wait for blood. And therefore in Ieremy, the enemies of Gods people (with whom there is no mercie) are called hunters. I vvil send out many hunters saith the Lord, and they shall hunt them from euery moun­tain; Ier. 16. 16. & frō euery hill, & out of the caues of the rockes. 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, as he did threaten his people in Ieremy his daies.

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. Some­time men are called not onely fowlers which lay nets, but the verie nets and snares themselues as though the Deuill were the fowler, and men were his nets, and snares to catch soules withall: such were the wicked gouernors, the flatte­ring teachers, and the deceitfull people of Israel, against whom the Prophet [Page 89] Hose denounceth the iudgemēt of God; Hose. 5. [...] because they had bene a snare on Miz­pah, and a net spread vpon Tabor.

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. Of these fowlers the Prophet Ieremie complaineth thus: As a cage is full of Birdes, so are their houses full of deceit: thereby they are become great, and waxen rich.

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, or of the limetwigs, or of the peece which commeth creeping vnto him as though hee did him great obei­sance.

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. So, many can so cunninglie be­mone the wants of others, as if they had but one heart, and one voice betweene [Page 92] them both, which deceiueth many a sim­ple man.

Some by extreme couenants & bar­gaines do seaze vppon goods, lands, bo­dies and liues too if they might be suf­fered, like the Scribes and Pharisies which vnder pretēce of long praier, de­uoure widowes howses. Such are the Pro. 1. 19. vvaies of euerie one that is greedie of gaine (saith Salomon) he vvould take avvay the life of the ovvners thereof. In Esay these persons are compared to milstones▪ which grind the corne to powder: What haue yee to do, that ye beat my people to pie­ces, Esa. 3. 15. and grind the faces of the poore, saith the Lord, euen the Lord of hostes.

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. And Mic. 3. 3. they eate also the flesh of my people, and flay off their skin from them, and they breake their bones, & chop them in pieces, as to the pot, and as flesh within the Caldron.

They are worse then beastes, yea worse then wilde and any sauadge beast: for though beastes do rauen being hungry, [Page 93] yet they giue ouer when they are full: but couetousnesse is neuer satisfied.

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: for first, how do they hunt to entrap vnaduised men in bonds for hou­ses and landes? Secondly, how do cre­ditors perswade their debters, and make thē get some to pay their desperat debt?

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: in the secret places doth hee Psa. 10. 8. 9. 10. murther the innocent: his eies are bent a­gainst the poore. 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, when he doth draw him into his net. 10. Hee croucheth and boweth: therefore heaps of poore do fall by his might. So play these couetous vsurers, which liue vpon extortion, and feede vppon the people, eating them as if they were bread. And in their dronken matches, how do they [Page 96] wrap men in their bondes?

How are yong gentlemen and vn­thrifts taken in the vsurers nets, and the broker is his bawd & the huntsman too. The broker can feed a yong gentleman, & emptie his purse as fast as he can fil it, and all at the brothell howses: hee shall want none: but surely he shall buy his gold too deare: therefore take heede of these fowlers and hunters.

It is a sin to venture rashly into their handes. God hath forewarned you to flee from the couetous, and yet you will venture, therefore are you not iustly serued, if you be deuoured of them?

Some say they must needs deale with the vsurer, they cannot liue else, and vsu­rie is counted no sinne: 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: If it bee a sinne to bee wittingly deceiued, how much greater sinne is it to deceiue wit­tingly and willingly?

Therefore consider thus with thy self, if I would haue no man lay snares and [Page 97] nettes for me, then I must laie none for others. He that deceiueth a simple man, doth not him so much mischiefe, as he hath himselfe. 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. 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 Mat. 16. 26 loose his ovvne soule?

Last of all, here we may learne to be very careful for our soules. For if the spi­rit of God be so carefull to make vs take heed of him that hūteth after our goods: 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, 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. This maketh the childrē of God so sad, and to be so troubled in spirit as they are manie times, because they see that they are takē in the snares of Sathan. [Page 98] [...] [Page] [...] [Page 98] For can the prisoner sleepe so quic [...] with his boltes vpon him, as when [...] at libertie? The wicked are taken [...] it not, 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: & at last he is taken [...] We are all taken in his snares eueri [...] day, 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. And thus much of the reaso [...] of that counsell which God giueth to Suerties: and thus much be spoken of Suertiship if selfe.