A caueat for suerties two sermons of suertiship, made in Bristoll, by VV. Burton.

A CAVEAT FOR SVERTIES .

Two Sermons of Suertiship , made in Bristoll , by W. Burton .

LONDON Printed by Richard Field , for Tobie Cooke dwelling in Paules Church-yard , at the signe of the Tygers-head . 1593.

ACAVEAT FOR SVERTIES . Prou. 6. 1. My sonne , if thou be Suerty for thy neighbour , and hast stricken hands with the straunger . 2. Thou art snared with the wordes of thy mouth : thou art euen taken with the wordes of thy own mouth . 3. Do this now , my sonne , and deliuer thy selfe : seeing thou art come into the hand of thy neighbour , go and humble thy selfe and sollicite thy friends . 4. Giue no sleepe to thy eyes , nor slumber to thy eye liddes . 5. Deliuer thy selfe as a Doe , from the hand of the hunter , & as a bird from the hande of the fowler .

THis text is a schoole , wherin Suerties are taught to flie such discommodities and annoyaunces as commonly come to Suerties by vndiscretenesse 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 lanterne , shall light many candels , & yet loose no part of his owne light , be the winde neuer so boisterous , but that candle that is open 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 his owne light , and the light of others also .

Here therefore the Lord doth teach men 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 than 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 vpon 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 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 hand . 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 conclusions . 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 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 iudgement , 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 husband . 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 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 lending , 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 excellent Iudges , and Magistrates , of renowned Preachers , and Prophets , of constant professours and martyrs , peruse the booke of God . If thou wouldest see common-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 sanctifier : 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 & torments of hell , and how to escape them , enquire of Moses and the Prophets and 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 , when she had reasoned with the Lord Iesus . Be hold one that hath told me all that euer I did , and more , Ioh. 4. euen 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 men , 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 hidden corners of the heart . But how are our aduersaries the Papistes deceiued , which hold that the word of God doth not containe all things necessarie to the saluation of the elect ? but ô Lord , what spirite of Atheisme and blasphemie doth possesse those men , which durst compare Plimes Philosophie with the bookes of Moses , Aristotles Ethickes and Politiques , with the Prouerbes of Salomon ? Marcus Aurelius with Marke the Euangelist ? Marlins Prophesies , with the Prophesies of Esay , and the rest ? the eloquence of Cicero , or Demostenes with the eloquence 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 .

Secondly , we may learne here that except God doth teach vs , & direct vs , as it were by line & by leuell , by precept vpon precept , by litle and by litle ( as the Prophet speaketh ) we know not how to order rightly our common businesse , and dayly affaires of this life , but we shal be snared , and entangled with our owne 2. By nature we know not what to do . words , or ouertaken one way or other , to our own hinderance , so foolish & ignorant is man by nature . And againe when 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 than we were in before . Adam hauing transgressed , will thinke to hide Gen. 3. himselfe from 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 vpon 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 commaundement , 1. Sam. 15. like an hypocrite , and then ( like a foole ) 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 when he thinketh to take vp his rest , and sleepe most soundly 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 wisemen by his Angell , we know not how to order our common 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 cannot 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 danger without Gods direction , how shall we thinke to get out of spiritual danger without Gods direction ? for there is no craftinesse like spiritual craftinesse , as there was no beast so subtill as the serpent . Againe , if we can Gen. 3. not of our selues get out of trouble when 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 , which are moueable ( saith Salomon ) & thou canst not know them , 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 when a man is once in , he cannot 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 children 3. God doth not leaue his children to themselues . to themselues , but ( considering 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 them to themselues 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 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 vpon 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 men of Samaria . In another place , he calleth the statutes of the Lord his Psal. 119. counsellers , as if he knew not what to do without them . And surely so it was , for in another place ( when he was ruled by his owne heart & affection ) 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 children 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 compare them with it , may iustly suspect himselfe to be none of Gods children vntill he repent : for the children of God knowing their owne ignorance & weaknesse euery manner of way , are glad to be counselled by their heauenly father .

But what ? hath the lord taken order for Suertiship , and all other of our worldly businesse ? and hath he not likewise taken order for his owne businesse ? will he not leaue vs to our selues in the lesser things , & wil he leaue vs to our selues in greater matters ? will he not let vs serue one another otherwise then himselfe hath appointed , 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 Temple , 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 flesh-hookes , yea and euery pinne about the worke , beyond 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 , 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 mens 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 instructions for the other : if we do not put some thing before our eyes , and say , we cannot see . And so much for this 3. point . Now we will come to the matter of Suertiship it selfe . My sonne , if thou be Suertie for thy neighbour , &c.

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 Christians to become Suerties one for another . 4. How men in Salomons time became Suerties . 5. How men are hindred by Suertiship . 6. We will see what counsell God giueth vnto Suerties for their safetie .

As touching the first point . 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 cannot 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 amongest rich men , may be a great matter amongest poore men . And sometimes pledges are vsed in things vnlawful & dishonest , & that is when men do promise a thing vpon such conditions as they are ashamed to make knowen vnto any , as Iudah promised his daughter in law Thamar a kid of the goates vpon condition that he might lye with her , but he knew her not , well ( saith Thamar ) if thou wilt 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 staffe 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 men , 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 Suerties , for some are Suerties for mens persons , that they shal be forth comming by a day , either to answere such matters as shal be 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 shal be payd , and performed accordingly as they be made and promised . Some are Suerties for mens behauiour , that it shal be good , honest , and peaceable towardes all men in generall , or towardes some one especiall partie , and towardes his goods and familie : and this is commonly required , of notorious offenders , in cases of slandering , and quarrelling against a mans person , or deprauing of a mans 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 but common ciuilitie in them ) will forbeare many times , for their friendes sake lest they should be endamaged to whom 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 man 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 shal be 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 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 , secondly by the examples 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 mens persons , is no doubt a worke of charity , for what if men be arrested of mallice , & euill will as many be ? or what if such extreme actions be layd by vnreasonable men vpon thy neighbour , as shall make a man afrayde to speake for him , as many do ? or what if such practises be vsed of purpose to discredite thy neighbour in a strange place where he is not knowen ? shall it not be then lawful to relieue thy neighbour by thy word vntil his cause may be knowen ? 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 confesse 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 himselfe to be the man that is so handled , and then he will confesse that Suertiship for mens 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 calling he might both helpe himselfe , and pay his debtes . Imagine that rich Iob were the man , when all was gone from 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 , 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 sufficient to moue thee , then remember that he which thinkes that he standeth 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 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 commeth Iudah to entreat Iacob , I will 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 prouision for him , he gaue his hoste some money in hand , and bad him see that he 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 commit against God , and how much those men 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 man 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 bound himselfe to the contrary . 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 bound themselues from being Suerties for any man . By the same reason , 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 men haue desperately drowned themselues , &c. but what slauerie , do these men endure , which haue bound themselues from 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 common honestie Act. denie their brother so Christian a dutie , so on the other side , with what faces can they craue any reliefe of any man 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 men 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 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 accidentis . such absurde conclusions 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 belongeth no more to the matter then to touch the hand & 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 man , shall we now conclude that he which refuseth to become Suertie for euery one , hath no loue to God nor his neighbour ? this conclusion is but of a bad constitution , 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 vpon 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 bonds , 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 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 , when 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 man : Ioh. 2. 24. shall we therefore say that our Sauiour Christ brake the rule of charitie ? so when 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 man , by his wordes and his deedes . Secondly : I answere , that charitie is not suspitious , 2. Answer . 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 change his skinne ? and the Leopard his spots ? then 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 common 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 suspition 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 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 mens houses , that nothing should neede to stand vnder locke and key , but there is not , therfore lockes and keyes were ordained . There ought to be such peace & vnitie amongst men , that there should neede no bearing of weapons , but there is not , therefore 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 innocencie therfore shame came vpon 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 , & tokens 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 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 , when men 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 humble 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 .

THE SECOND SERMON .

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 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 men 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 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 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 conscience of their word ) to take great heede both what they promise 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 than he is able to carry ? As in vowes to God , men must consider 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 . 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 : 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 vpon 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 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 when 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 , 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 shal be made of them that do whollie defeat their families of their right , or shal willingly & carelesly put that in hazard , which is alreadie prouided for their maintenance ? 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 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 women 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 man 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 whom shall the wife go but to her husband , to whom shall the children go but to their father ? to whom 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 ? when the woman 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 man 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 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 disposition of the partie for whom he doth promise , for else thou maist be soone ouerreached with counterfet companions , 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 than they be , of purpose to deceiue thee . As S. Paul said to Timothy in another case : Lay not hands 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 consider three things . thou woldest be suerty , consider 3. things . 1. His cause . 2. His abilitie . 3. His religion . 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 , shal be suspected to be but litle better than an accessary vnto it : as for example : what if two be consenting in euil , & agreed vpon 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 shal be suerty for Iudah to Thamar , for the paiment 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 suspition of a common bawde ) make promise for such a harlot ? Again : what if a broker bring a gentleman & the vsurer togither for the loue of mony , or the price of any fained commoditie ? the gentleman & the vsurer be agreed for the vsury , if he can 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 conscience , 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 vpon . 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 that a begger which goeth from doore to doore , shal giue a 1000. pound for a purchase , except he meaneth to pay it himself ? If the party be welthy , consider whether that abundance 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 men , 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 say : All this wil I pledge to thee , if thou wilt be my Suertie for so much , &c. when So some cosoners come by their wiues in truth it is not his to pledge , & then thou art in the briers . Therfore when 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 consider 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 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 , & religion . 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 when 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 constrained to giue their word , than 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 counted kind hearted ( & I cannot tell what ) do feed others till they starue themselues , they cloth others and goe naked themselues , they saue others from drowning , and 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 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 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 heauenvly 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 mans 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 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 wont 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 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 ambition , 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 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 cannot 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 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 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 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 transferre 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 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 how thou art taken with thine owne words , and snared in thine owne 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 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 them , 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 contrarie the godly wil help vp their brethren which are fallen 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 condemning . For Sathan can tel men of their follie ▪ & when they are down he can lay loads vpon them : yea it is his ioy to see the children of God vnder feet : & surely it is a deuillish imitation when men see their brethren down , they wil check them , but they will not put their little finger 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 brethren of their sinnes , and raise them vp againe to their power , and comfort them 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 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 hidden 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 vpon 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 , 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 counsell 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 ambitious minded man , that stands vpon his credit , such a one as wil not heare commonly 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 can conuey away my goods vnder a collution , & a false title , & then let him do what he can , & this is a cunning shift : when search is made , ther is nothing to be found but a blocks end & a pillow stuft with goats haire . Shal I go humble my self , saith another ? not I , I wil go to prison and lie 2. sort . ther while I liue , rather than I wil pay the debt : I wil hold him tack with his owne . So there they wil lie & spend their creditors A spitefull shifte of banckrupts . money . And surely this is a spiteful shift , and a common shift of all banckrupts , wil they go humble themselues and seek for fauor ? no : then wil they build & go brauely in their extreame pouertie . 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 can 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 shal be driuen to say , take thy bil & write but fiftie , or twentie , or ten , not like the vniust steward who had wasted his maisters goods , but like vniust debters which can paie , but will not . 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 affection to saue their goods , and of a malicious intent to deceiue their creditors , which is a cursed thing in the sight of 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 constrained 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 humble 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 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 shal be 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 shal be brought lowe , saith the scripture , but he that humbleth himselfe shal be 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 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 low , 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 children , 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 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 shal be their confusion , 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. 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 that 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 humble , thou shalt say , I am lifted vp ( saith Iob ) when others Iob 22. 29. are cast downe , for god shal saue the humble person : as if he shuld say the humble man indeed is vnder euery bodies feet , that none would thinke he shuld escape , but yet he shal be 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 cannot abide him , nor the wicked cannot abide a proud man , & in the end God wil set a greater iudgement vppon him , for Absoloms haire shal be Absoloms halter , and the proud shal be troden downe vnder the feete of God , to the bottome of hell , which is without bottome , therfore ( My sonne ) go and humble thy selfe .

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 giuen thy word ) & neuer leaue him vntil he hath paid his debt & discharged thee .

This point noteth out , how carelesse the world is , when 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 then 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 children 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 so ambitious that 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 counsel . 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 man 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 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 .

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 about 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 , when 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 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 wait for blood , euery man hunteth his brother 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 wil send out many hunters saith the Lord , and they shall hunt them from euery mountain ; Ier. 16. 16. & from 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. Amam 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 Hose denounceth the iudgement 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 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 pretence of long praier , deuoure widowes howses . Such are the Pro. 1. 19. waies of euerie one that is greedie of gaine ( saith Salomon ) he would take away the life of the owners 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 , 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 them 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 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 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 owne 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 hunteth 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 men , 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 children of God so sad , and to be so troubled in spirit as they are manie times , because they see that they are taken in the snares of Sathan . 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 .

FINIS .

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