A Caveat for Sureties

ACAVEAT FOR SVERTIES.

T His text is a school, wherein Suerties are taught to fly such discommodities and annoyaunces as commonly come to Suerties by vndiscretenesse and rashness. And it may be called the Suerties text, because it provideth for the security of Suerties, as Suerties provide for the security of others, wherein almighty God giveth counsel unto Suerties as unto his children, which if they follow: then are they sure to stand when other are like to fall. Therefore as S. Paul saith to Timothy in another case. Take heed to thyself & to learning, and continue therein, for in so doing thou shalt save thyself & them that hear thee. So, I say, to Suerties, take heed to yourselves and to your heavenly Fathers counsel, and continue therein, for in so doing you shall save, both yourselves and others. The candle that is carried in a lāterne, shall light many candels, & yet loose no part of his own light, be the wind never so boisterous, but that candle that is opē to the weather, a little puff of wind, or one drop of rain shall put it out, that it can neither give light to others nor to it self. So, he to whom the word of God is a lantern, & a light, shall help himself and others, when he that ventureth without it, shall put out his own light, and the light of others also.

Here therefore the Lord doth teach mē to avoid such discommodities, and annoyances, as many through rashness, and for want of discretion do fall into, for the Lord's people must be a wise people. And God would not have thee to help thy neighbor without any care to save thyself: for although he hath said. Love thy neighbor as thyself, yet he never said love thy neighbor better thē thyself, or love thyself less then thy neighbor, but love him as thyself, that is, help him and save thyself too, or else thou shouldest love him and hate thyself, which in the same words is condemned. For this end and purpose it hath pleased the Lord that dwelleth in the heavens, to stoop down so low, as to take order for our business here vpō earth, that we following his orders, it might go well with us, and our children forever.

And this counsel concerning Suerties: though it be an economical thing, yet it is not a base thing as some have thought the spirit of God to occupy himself in base matters. But by this we may perceive, how careful the spirit of God is for us, in all things, he is become our overseer, and would keep us even in the smallest things, that we are to take in hand. He hath given us this warning, as if he were an overseer of our money, and our losses: but yet he doth not so much provide for the benefit of the body as of the soul. 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 stoop so low, as to come home into every man's family, and to have a care of our domestical affairs, that though we care not how we go to work, yet our heavenly Father hath a care, that we should walk according to his word, which he hath set up, to be a lantern to our feet, and a light unto our paths.

This being true, as it is most true, we may be bold to lay down these three conclusions following. First, that the word of God containeth a perfect rule for the ordering of all our affairs: And whatsoever is requisite either to be believed in matters of doctrine, or to be practiced in matters of manners, either towards God or man, is from that fountain to be drawn, and in that school most exactly, and perfectly taught.

It teacheth the King to reign, the Judge to give judgment, the Magistrate to bear rule, & the subject to obey. The Minister from hence may learn how to preach, and the people may learn how to hear. Here the Captain may learn how to pitch his battle, and the common soldier is taught his duty. If thou be a husband, here thou mayst learn how to rule thy wife, and the wife may see in this glass how to obey, and to please her husband. The word of God hath laid down most absolute instructions for fathers and children, for masters and servants, for superiors, and inferiors, and for all estates. In prosperity and adversity, in sickness and in health, in war & in peace, in youth & in old age, in the field & at home, at bed and at bord, in all places and at all times, thou mayst here learn how to behave thyself. Here is order taken for our eating and drinking, for feasting and fasting, for sportes and pastimes, how to recreate the body and how to solace the mind, for the apparel we put on, and for the very hair of our head, for the gestures of our body, and the whole behavior of our life. It hath taken order for buying and selling, for borrowing and lēding, for giving & taking, for finding and loosing, there is a rule laid down in the word of God how to become Suertie, and how to escape the danger of Suertiship, here may the man of God be instructed, in a word whatsoever belongeth to policy, to civility, or to Christianity, for this life or for the life to come, it is most exquisitly, most plentifully, and most plainly laid down in the book of God. If thou delightest to read Histories or Chronicles, read God's book. If thou wouldest see the creation of the world, and how the same is preserved, and the nature of the creatures, read God's book. If thou lovest to tell, and to hear of famous Kings & Captains, of wonderful battles and victories, of excellent Judges, and Magistrates, of renowned Preachers, and Prophets, of constant professors and martyrs, peruse the book of God. If thou wouldest see common-wealths? flourishing, and going to ruin with the causes of both, be acquainted with the book of God. If thou wouldest see the Church of God in her infancy, and in her riper age, in her rags and in her robes, cleansed and polluted, increasing and decreasing, with her enemies, and her friends, be not strange to the word of God. Would any see the noble acts of God, the wonderful deliverances of God's people, and the horrible confusion of wicked men? let him hearken to the word of God. If thou wouldest know thy maker thy redeemer, thy sāctifier: if thou wouldest know the vanity, the misery, and the wickedness of the world, with the subtleties & sleights of Satan: if thou wouldest know the happiness, the joys, and felicities of heaven and find the way thither: if thou wouldst know the pains & torments of hell, and how to escape them, inquire of Moses and the Prophets and they will tell thee. What shall I say? for one thing over-taketh another in such sort, that confusion will overwhelm us, before we can tell what riches are contained in the storehouse of God's book, for who can sound the depth of a bottomless sea? but in a word: if a man desire to know himself thoroughly within and without in all his affairs between God and man, let him behold himself in the glass of God's book, and when we have so done, we will say as the woman of Samaria said, whē she had reasoned with the Lord Jesus. Be hold one that hath told me all that ever I did, and more, evē all that ever I should do. Therefore let no man marvel, what we mean (being the Ministers of God) to speak of such and such matters, or to medle in the business and dealings of mē, for the word of God doth take order for all our affairs, neither wonder who told tales of thee, as the king of Aram did, for the word doth rifle the hid̄ corners of the heart. But how are our adversaries the Papists deceived, which hold that the word of God doth not contain all things necessary to the salvation of the elect? but ô Lord, what spirit of Atheism and blasphemy doth possess those men, which durst compare Plimes Philosophy with the books of Moses, Aristotle's Ethickes and Politics, with the Proverbs of Salomō? Marcus Aurelius with Mark the Evangelist? Marlins Prophesies, with the Prophesies of Isaiah, 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 doctors or fathers before the Doctors and Fathers of the Bible? For what is lead to gold? what is water to wine? what is ignorance to learning? what is darkness to light? what is the chaff to the wheat? what is falsehood to truth? what is earth to heaven? & what comparison can there be between God and man? and so much for that point.

Secondly, we may learn here that except God doth teach us, & direct us, as it were by line & by level, by precept vpō precept, by little and by little (as the Prophet speaketh) we know not how to order rightly our common business, and daily affairs of this life, but we shall be snared, and entangled with our own words, or overtakē one way or other, to our own hindrance, so foolish & ignorant is man by nature. And again whē we are snared, and brought into danger, we know not how to help our selves, except the Lord do teach us, but if he should let us alone, to shift for our selves, we would never leave until we had wrapped our selves in ten times more danger thē we were in before. Adam having transgressed, will think to hide himself frō God in the trees of the garden, & to cover his nakedness with fig leaves. His fault he will excuse by the fault of another, and rather (then fail) he will not stick to lay it vpō God him self, so foolish was Adam, and so are all his posterity. Cain will incur the vengeance of God by killing of his brother, & when he hath done, he thinks to save himself by outfacing of the matter: but it will not be, and so do all Cain's brood, Saul will disobey God's commandment, like an hypocrite, and then (like a fool) he will say he meant no harm, he did it of a good intent, and such fools are we all by nature. We are become like foolish mariners which will run upon the rocks to avoid the sandes. We are become like Sisera, who flying for his life, will run into Iaells tent for succor, where the nail and the hammer is prepared for his head, and whē he thinketh to take up his rest, and sleep most soundly then is he nearest his destruction. We are like children and sick folks, 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 to fall upon their heads. We are secure like the men of Laish which mistrusted nothing, until the children of Dan did smite them with the edge of the sword, and burnt their City 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 heavenly father doth direct us by his counsel, as he led Israel by the cloud, and warn us by his messengers; as he warned the wisemē by his Angel, we know not how to order our commō business, & the affairs of this life: much less do we know by nature how to serve the Lord our God, and how to worship him aright. If by all our cunning which we have by nature we cannot avoid the snares of men, how shall we think by our natural wit and cunning to avoid the snares of the devil? if we know not how to get out of bodily danger without God's direction, how shall we think to get out of spiritual danger without God's direction? for there is no craftiness like spiritual craftiness, as there was no beast so subtle as the serpent. Again, if we cā not of our selves get out of trouble whē we are in trouble, how do we think of our selves to wind out of the temptations of Satan except God do teach us. For all the ways of sin, are like the ways of a harlot, which are movable (saith Salomō) & thou canst not know thē, that is, there is such variety and store of them to bewitch men, that we can never know which is which, so in the crooked ways of the devil there be so many windings and turnings, that whē a man is once in, he cannot find the way out again, until the Lord do bring him out again. And yet everyone thinketh that he may adventure upon any temptation, and he shall easily get out again when he list by his mother wit, &c. and no marvel, for it is the easiest thing in the word for a man to deceive his own soul, and so much for the 2. point.

Thirdly, we may learn here, that almighty God doth not leave his childrē to thenselves, but (considering how simple they are by nature) he doth take pains to teach them, how and which way to help themselves in every action, and for this cause hath he set down rules, and instructions for all their affairs in his word. Our heavenly Father (I say) doth not adopt any in Christ Jesus to be his sons and daughters, and then leave thē to thenselves to be guided (or rather beguiled) by the counsel of their own hearts, nor by custom, nor by worldly reason, nor by the examples of their forefathers in anything, whether it concerneth this life, or the life to come, for then there were no difference between the elect, and the reprobate, whom God hath delivered up unto a reprobate mind, to do those things that are not convenient, because they regarded not to know God. But the Lord will instruct his children in the way, which he hath appointed for them, and will guide them with his eye. Yea, with his counsel he will guide them, and afterward receive them to glory, and therefore will he guide them with his counsel, that he may receive them into glory: because (ordinarily) no man is glorified in heaven, that is not first sanctified by the word of God vpō earth. Therefore doth the Prophet David call the word of God a lantern to his feet, and a light unto his paths, as if the Lord should go before his children with a candle and a lantern to guide their feet into the ways of peace, to teach us, that if we were as wise, and as holy as David was: yet without the discretion of God's word, we do but grope in the dark like the men of Sodom, and go we cannot tell whither, like the mē of Samaria. In another place, he calleth the statutes of the Lord his coūsellers, as if he knew not what to do without thē. And surely so it was, for in another place (when he was ruled by his own heart & affectiō) he saith, that he played both the fool & the beast, until he went to school in the house of God, where he learned that holy wisdom, which he had not before: so that this point is manifest and plain, that God doth not leave his childrē to themselves in anything, but (as a most merciful father) doth teach and instruct them by his word and spirit. And therefore who soever shall either refuse to be ordered by the same, or shall prefer his own wisdom, or any man's works before it, or compare them with it, may justly suspect himself to be none of God's children until he repent: for the children of God knowing their own ignorance & weakness every manner of way, are glad to be counseled by their heavenly father.

But what? hath the lord takē order for Suertiship, and all other of our worldly business? and hath he not likewise takē order for his own business? will he not leave us to our selves in the lesser things, & will he leave us to our selves in greater matters? will he not let us serve one another otherwise then himself hath appointed, and will he be content that we shall serve his majesty, otherwise then he hath appointed himself? Would he give a pattern and direction to his people for making of the Tabernacle, and building of the Tēple, to that end that they might do everything or anything thereunto belonging as they listed? no surely, and therefore he himself set down an order for the very vessels, for the ashe-pannes, the beesomes, the fleshhookes, yea and every pin about the work, beyond which pattern they might not go: much less hath he left his worship under the Gospel unto our discretion, and he that is so careful as that he would not leave men to themselves, and to their own devises in matters of Suertiship, & affairs of the world, surely he would never be so careless as to leave men to themselves, in the ordering and governing of his Church. To conclude, he that hath in his word set down orders for economical matters, no doubt, but he hath also in his word set down orders for Ecclesiastical matters, for seeing as he will not allow men to have more care for the ordering of other mens houses then their own, far be it from us, that we should think so of the Lord, that he would have greater care for the ordering of our houses, then for the government of his own house which is his Church, but as we find certain rules and perpetual directions for the one▪ so shall we find in the same book, most certain rules, and perpetual instructions for the other: if we do not put something 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 self.

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

1. What Suertiship is. 2. How many sorts of Suerties there be. 3. Whether it be lawful for Christians to become Suerties one for another. 4. How men in Solomon's time became Suerties. 5. How men are hindered by Suertiship. 6. We will see what counsel God giveth unto Suerties for their safety.

As touching the first point. To become a Suertie, is nothing else but by word or writing or by pledge to make another sure (so far as man can) of that which before he was not sure of: or to put a man out of doubt so far as law and equity will require) for the receiving, or enjoying, or recovering of something, whereof he stood in doubt before, & therefore it is called security. I reckon pledges amongst Suerties, because a pledge is a kind of Suertie, for if the principal do fail, the Suertie must answer the debt, but when Suerties cannot be gotten, then men lay somewhat to pledge, that is better or as good as the debt cometh unto. And if the party faileth, the pledge must answer the debt, sometime a pledge is laid, because the thing is so small that one would be loath to have his friend come in bands, or give his word for the same, and yet that which is but a small matter amongst rich men, may be a great matter amongst poor men. And sometimes pledges are used in things unlawful & dishonest, & that is when mē do promise a thing vpō such conditions as they are ashamed to make know̄ unto any, as Judah promised his daughter in law Tamar a kid of the goats vpō cōditiō that he might lie with her, but he knew her not, well (saith Tamar) if thou wilt give me a pledge till thou send it, that is, if thou wilt put me in good security, and that must be by some pledge at this time, so he gave her his signet, his cloak, and his stasse for a pledge, that if the kid came not, they must answer the matter. And this was such a matter, that when she was gone, Judah was ashamed to send after her for his pledge, he had rather loose it, then to recover it with so much infamy, as he was sure would ensue. The end of Suertiship and pledges, &c. is that all men might have their own, without which no trade, nor traffic, nor Suertie, nor peace could be preserved amongst mē, and so much for the first point.

Now as touching the second point, in a word. There be diverse kinds of Suerties, for some are Suerties for men's persons, that they shall be forth coming by a day, either to answer such matters as shall be objected against them before some Judge, or to receive such punishment as is already awarded for his misdemeanor. In such cases commonly the prison is the best Suerty. Some are Suerties for men's debts and bargains, that they shall be paid, and performed accordingly as they be made and promised. Some are Suerties for men's behavior, that it shall be good, honest, and peaceable towards all men in general, or towards someone especial party, and towards his goods and family: and this is commonly required, of notorious offenders, in cases of slandering, and quarrelling against a man's person, or depraving of a mans good name, lest a man's good name should be more impeached, and his credit more hindered then it was before. Men in such cases, become Suerties for their friends, in hope of their amendment. And Suertiship in such cases, do more bind a man's tongue, then the prison can, because most men (if there be but common civility in them) will forbear many times, for their friends sake lest they should be endamaged to whō they are so much beholding, then for all the extremity that can be used.

There is no man so wicked, but he shall find somebody ready to promise for him, as one thief for another, or one bankrupt for another, or one beastly person for the honesty of another, or one rakehel for another: now this it but a mockery, as if one should say: Ask my fellow if I be thief, or if I be dishonest, or if I be not a mā of my word, &c. And therefore have Christian laws well provided that every man's word or bond is not to be admitted, neither shall all persons and causes pass and repass under Suerties, for though some might fly to the horns of the alter, & have the benefit of a privileged place: yet Joab the man of blood shall be smitten before the alter, neither shall the sanctuary save his life when he flieth unto it, much less shall any Suerties give their word for him. We are all bound, to do what we can to win men to God, and to persuade all men unto holy obedience, but to answer unto God whatsoever his law can charge us withal, is a thing which belongeth only and properly to the Lord Jesus Christ that great Suertie of mankind, and so much for the 2. point.

Now, for the lawfulness of Suertiship, we are to know, that it is a duty both Christian and necessary, and therefore it cannot be unlawful.

That it is a duty of Christianity, may appear two ways, first, by the rule of charity, secondly by the examples of godly men, which have practiced the same. The rule of charity we know: and that is to do for others as we would be done unto our selves. If therefore Christians would be glad of a Suertie when they are in necessity, then Christians must also (when need requireth) do so much for others.

To become Suertie for mens persons, is no doubt a work of charity, for what if mē be arrested of malice, & evil will as many be? or what if such extreme actions be laid by unreasonable men upon thy neighbor, as shall make a man afraid to speak for him, as many do? or what if such practices be used of purpose to discredit thy neighbor in a strange place where he is not known? shall it not be then lawful to relieve thy neighbor by thy word until his cause may be know̄? verily, if thou wilt not rescue him, and shroud him under the shadow of thy wings, but let the prison consume his body and wicked men make a pray of his goods, thou thyself mayst one day come into the like predicament, and then thou wilt confess that Suertiship in such a case is a work of charity.

But further, what if thy Christian brother be arrested upon suspicion of evil? when notwithstanding he is innocent? if he go to prison his good name is called into question, if he lie in prison his goods go to wrack, his health is in hazard, his life is in danger, both he and his are like to smart for it. Now if any man think it unlawful to give his neighbor leave to refresh himself, and to save his life, his goods, and his good name, under the shadow of his credit & protection of his promise, let him imagine himself to be the man that is so handled, and then he will confess that Suertiship for mens persons is a work of charity, and therefore lawful. But yet further, what if thy Christian brother be falsely accused, and wrongfully imprisoned (as Joseph was) and it is yet unknown? is it not lawful, nay, are we not bound in such a case to redeem the liberty of our brother, with our word or bonds, if it may be? or what if a man had been Suertie, for Joseph's appearance if his liberty might have been obtained, shall we say that such a man had sinned? God forbid, if any think so, let him know that Joseph's case may one day prove his case, and then he will confess that Suertiship for men's persons, is a work of charity and therefore lawful.

But what if my brother be in debt, & must either go to prison or find 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 only spend, but not get? when if he were abroad to work in his calling he might both help himself, and pay his debts. Imagine that rich Job were the man, when all was gone frō 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 throat, 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 debtors fall in decay:) shall we say that he should have sinned against the law of charity (which is the rule of Christianity) that should have given his word with Job for the payment of his debt by such a time and in such a reasonable manner as might be agreed upon? If this be not sufficient to persuade thee, remember that no man is so high, but may be brought low, as there is no full sea, but hath his ebbing, and Job's case may prove thy case, and then thou wilt hold that Suertiship is a duty both necessary and Christian, and therefore very lawful. But put case that my brother hath offended somebody by word or deed, and must either find Suerties for his good behavior, or else go to prison: Surely, if he be sorry for his offense, and if he shall crave the help of thy word for his enlargement, brotherly kindness will persuade thee to succor him, & the law of love will forbid thee to deny him. And if this be not sufficient to move thee, then remember that he which thinks that he standeth may fall, and when his case shall prove thy case, thou wilt then plead for thyself, and say that except thou mayst be at liberty, there can be no trial of thy amendment, and except thou mayst be bailed by Suerties, thou canst not be enlarged, and then thou wilt think that Suertiship is a duty both Christian and necessary in every common wealth, and therefore lawful, and thus we see that Suertiship is proved lawful by the rule of charity.

As this point is sufficiently proved by the rule of charity: so it is no less confirmed by sundry examples of holy men which feared God. When Jacob was loath to part from his son Benjamin: first Reuben entreateth him, and offereth himself to become Suertie for his safe rerurne, and for his greater security, he leaveth his own sons as a pledge instead of Benjamin, if his offer would have been accepted. Afterward cometh Judah to entreat Jacob, I will be Suertie 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 bear the blame forever. Again, Paul, persuading Philemon to receive his old servant Onesimus, doth offer himself to become Suertie for him, If he hath hurt thee (saith the Apostle) or oweth thee ought, that put on mine accounts. What is that but thus much, if he be not able to pay thee, I will pay thee for him.

Last of all, our Savior Christ doth not only approve it, but he seemeth also to command the same, in the parable of the Samaritan and the man that fell amongst thieves. For the Samaritan (seeing the man wounded by thieves) came unto him, poured wine and oil into his wounds, he set him on his beast, he brought him to his Inn, and made prouisiō for him, he gave his host some money in hand, and bad him see that he lacked nothing that was needful for him, and (saith he) look what thou prouidest for him, take my word for it, I will see thee recompensed for it. This man did the part indeed of a neighbor (saith the Lawyer that came to tempt the Lord Jesus) then said the Lord Jesus, go, and do thou likewise.

By these reasons and examples the lawfulness of Suertiship is sufficiently established. By which we may easily perceive what sin they commit against God, and how much those mē do offend against the rule of charity, which do hold it as a thing unlawful. Such are those men which utterly refuse it being required thereunto, because (forsooth) they have made a vow to the contrary; or they have forsworn it, or they have bound themselves to such a friend of theirs, and he again is bound again to him, that neither of them both shall ever become Suerties for any mā while they live, so that if their own father or mother require this duty at their hands, they have but a cold suit of it, for their child hath bound himself to the contrary. But let us see: is it lawful for a Christian to bind himself by vow, or by oth, or by bond from a duty so necessary, so charitable, and so Christian? many good men have bound themselves from sin, as Job took bond of his eyes that they should not wantonly behold a maid: and David vowed to serve the Lord his God. And David and Daniel both did as it were bind themselves to pray so many times a day to God, but we shall never read of any man fearing God, which did ever bind themselves from serving of God. Men count it a shame, and so it is, to be bound to the good behavior, but what a shame is it for a Christian to bind himself from performing the duties of a Christian? But because many are decayed by Suertiship (they say) therefore have they bound thenselves frō being Suerties for any mā. By the same reasō, why do they not also bind themselves from eating and dringing, because many men by eating and drinking do surfeit themselves? Or why do they not bind themselves never to come near any water, because some mē have desperately drowned themselves, &c. but what slavery, do these men endure, which have bound themselves frō relieving of others, and themselves like the Jews which vowed neither to eat nor drink, until they had killed Paul. For how can they with common honesty deny their brother so Christian a duty, so on the other side, with what faces can they crave any relief of any mā in their need, seeing as they have bound them selves from helping of every man what need soever he hath?

But as the devil had Scripture for that he said, so have these mē too, for, A man destitute of understanding toucheth the hand, and becometh Suertie for his neighbor, saith Solomon. Therefore Suertiship is unlawful (said they) for every one that becometh Suertie for his neighbor is a foolish man, and void of understanding. But the reason halteth right down, and if we shall make such a conclusion in other matters, we shall show our selves to be destitute of understanding indeed, for a man void of understanding, pulleth off his clothes, and goeth into the water, to swim before he be taught, and perhaps is drowned: is everyone therefore a fool that goeth into the water to swim? The devil confessed Christ to be the son of God: is everyone therefore a devil that confesseth Christ to be the son of God? A riotous person borroweth money of his neighbor, and is in debt: is everyone therefore a riotous person that borroweth and oweth? Or, a mad man walketh up and down with a sword: is everyone therefore which walketh with a sword become a mad man? Or, a scholar of Cambridge goeth in black: therefore is everyone that goeth in black a scholar of Cambridge? and many moe such absurd conclusions might be made like unto that: but how feeble they are who doth not see? But indeed Solomon's meaning is nothing less then to condemn Suertiship, but rather to show that it must be done with advise, and good deliberation, & not rashly we care not for whom, nor for what. And if any man think that there belongeth no more to the matter then to touch the hand & to become Suertie, that man is a man destitute of understanding, but yet everyone is not destitute of understanding that becometh Suertie, for wise men are well advised in that they do. So again on the other side, some man that hath no love to God, nor his neighbor refuseth to become Suertie for any mā, shall we now conclude that he which refuseth to become Suertie for everyone, hath no love to God nor his neighbor? this conclusion is but of a bad cōstitutiō, and looketh with a wry mouth.

But yet they do object, and say, that by the rule of charity, one man ought to believe another vpō his word, and charity is not suspicious, and the Apostle saith, that love thinketh no evil, but judgeth the best, and hopeth the best, therefore if one promise payment, or if one promise appearance by a day, or if one promise amendment of his fault, we ought to believe him without any further bōds, or Suerties: And if we do not, it is a sign that we suspect his credit, or his honesty, or that he will not do as he said, but will break promise & so deceive us, and if we think so of him, then we judge uncharitably of him, for charity is not suspicious. Now for an answer, this I say: First, as charity is not suspicious without cause, so charity is not blockish, and foolish, whē there is cause, but doth and may learn to judge of one thing by another. Our Savior Christ would not commit himself unto the Jews, because he knew what was in mā: shall we therefore say that our Savior Christ brake the rule of charity? so whē we know what is in men, we shall not break the rule of charity, though we do not commit our selves to the courtesy of all men, without the use of some honest means for our safety. Now that which he knew, was by his divine knowledge without any sign 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 testify of man, for he knew what was in man: but he hath taught us to judge the tree by the fruits, that is, to know what is in mā, by his words and his deeds. Secondly: I answer, that charity is not suspicious, but yet charity worketh by ordinary means, and judgeth according to the working of means, & when one seeth a smoke, he suspecteth presently that there is fire, but what saith the Lord? Can the black more change his skin? and the Leopard his spots? thē may ye also do good, that are accustomed to do evil, as if he should say it is impossible. Therefore if we see a man that hath accustomed to do evil, or that is a common liar, a common cosoner and deceiver, a common barriter, a common beast, &c. Charity is not suspicious, but by the Lord's own rule, we may doubt of his goodness, and we may suspect his credit and his bonesty, &c. because he is accustomed to do evil. And because the Prophet saith that all men are liars, therefore there is cause of suspitiō in all, yea and in our selves too. Thirdly, I answer, that this rule of the Apostle may be returned upon themselves, thus: Charity is not suspicious, & love thinketh no evil, but judgeth and hopeth the best. Therefore if their brother shall require their word, or bond in time of need, and shall promise them that it shall no way be a hindrance unto them, they ought not to deny them for fear that they shall be driven to answer the debt: for if they think of their Christian, that he will either run away, or suffer the matter to fall upon the head of his friend, then he judgeth evil, and therefore uncharitably of his neighbor, & doth not (according to the rule of love) judge the best, & hope the best. Last of all to this it may be answered, that there ought to be (indeed) such faithfulness, such constancy, and such upright▪ and simple hearted dealing amongst men, that every man's word should be as sure as his bond, and the bonds of Suerties with him. But it is not so, and therefore were bonds, and Suerties appointed. There ought to be such trustiness in servants, and children, and in all comers and goers to mens houses, that nothing should need to stand under lock and key, but there is not, therefore locks and keys were ordained. There ought to be such peace & unity amongst men, that there should need no bearing of weapons, but there is not, therefore weapons are ordained, and for this cause were walled Cities, strong holds, and all provision of war appointed. If there were no coveting of other men's goods, and hatred of other men's persons, what need we have doors and bars to our houses? if there were that peace and love, which ought to be, what needed so many laws, and so many lawyers amongst men. If Adam had kept his first innocence, and purity, shame had not entered with his transgression, and if shame had not come with sin, he might still have been naked and never have blushed at his nakedness: but he did not keep his first innocency therefore shame came vpō him and so apparel was ordained to cover his shame withal. So that all these means which are now appointed for man's honesty, for man's safety, and security, what are they else but badges, & tokens of man's shame and dishonesty, of man's cruelty & treachery? so we see how, sin and deceit brought in Suertiship and Suertiship is a badge of sin and deceit, when man kept not touch with God, God would never have had any thing to do with him again, neither would he trust him with any of his creatures except his own son Jesus Christ had become Suertie for man. And therefore, whē mē became treacherous against God, no marvel though they be so unfaithful & full of treachery one against another: therefore there is no cause why we should be proud of our sureties, but rather take occasion thereby to bewail that horrible corruption of Adam, and all Adams posterity, the very name of a Suertie should humble us, howsoever the Lord doth in mercy incline men's hearts unto men. In a word, as the thief hath no cause to be proud of his prison and fetters, so hath no man cause to be proud of suretyship, but yet that is lawful to be used, which must also serve to humble us, and so much for the lawfulness of Suertiship.

THE SECOND SERMON.

W E have heard already what Suertiship is, how many sortes of Suerties there be and the lawfulness of Suertiship, as▪ also how self-love doth play her part in those men, which do bind themselves from so necessary, and so Christian a duty, we will now consider how it cometh to pass that so many men are hindered by it, yea and beggared by it, as by daily experience we see in the world, then we will see how men in ancient time became Suerties, and lastly God's counsel unto Suerties for their safety.

As touching the first point of these three: we are to know, that the God of all wisdom, and Lord of mercy hath not commanded anything for the undoing and destroying of men, but whatsoever he hath ordained, is for the singular benefit and comfort of man: but such is our corruption, that we abuse all the ordinances of our most gracious God to our own hindrance and destruction. Meats and drinks were appointed to sustain nature, but not to surfeit nature, yet many do surfeit of their excessive eating and drinking, and immoderate dieting of themselves. Water is appointed for mē to wash themselves in, not to drown themselves: yet many fool-hardie men by venturing too far have been drowned, when by taking heed they might have been saved. The horse is made to carry, but if he be overladen he will sink down under the burden. And so is suretyship a burden which hath made many to lie down, but that was when the burden was too heavy, and themselves were too weak. Suertiship is like a deep water and a mighty stream, that hath drowned some, & carried other some away (God knows whither) that they could never recover themselves again, therefore, when a man seeth his neighbor in this deep, let him do what he can to help him out, but so as he may save himself: let him not run in at all adventures, but first feel the bottom as he goeth, lest he be drowned together with his neighbor. Zacchaeus (because he is a little man, and of a low stature) must run up into a tree to see Christ as he passed by, when tall men may go upon the plain ground and see him. And the child must be carried in his fathers arms amidst the press if he will see as much as his father: but if he will presume to go upon the ground as well as his father, a thousand to one but the throng of people will bear him down, and tread upon him.

Some men will by suretyship take upon them to bear other men, when they had more need to be borne themselves like children: Some are as little, and as low in credit, and wealth, and ability every way, as Zacchaeus was in bodily stature, and yet they will presume to go amongst the highest and strongest, when they had more need clime up into a tree to save themselves: and hereof cometh all their ruin and decay: And to speak more plainly, the cause why many men are impoverished by suretyship is, because they are not so careful and circumspect in giving their word as they should be: Therefore (saith Solomon) A manvoid of understanding▪ toucheth the hand, and is surety for his neighbor, to show that such matters must not rashly be taken in hand, but every man must understand what he doth, and not promise rashlie, and vaingloriouslie we care neither what, nor yet for whom. Therefore in another place he saith, Take his garment that is surety for a stranger, and take a pledge of him for the stranger, as if he were not to be trusted without a pledge that will promise he care not for whom. And he nameth [his garment:] to show, that if a man promise, he must perform his promise, though it be to his own hindrance, even to the loss of the garment from his back, which can worst be spared. And therefore it standeth Christians in hand (which make a conscience of their word) to take great heed both what they promise and for whom they give their word. In all these places the Lord's meaning is, that we must not so vnaduisedlie (as many do) give our words, or pass our promise, for such deceivers as care not whether ever or never their debts be paid, and having once unburdened themselves upon other men's shoulders, would never travel or labor to get anything to pay their debt. Therefore when Christians are about to become Suerties for other men, they must first sit down and wisely consider with themselves of these three pointes. First, thine own ability, if thou be a single man. Secondly, the estate and condition of thine own family, if thou have one to look unto. Thirdly, the estate and condition of that party for whom thou art to give thy word.

Thy own ability is to be considered, for what wise man will undertake to bear more thē he is able to carry? As in vows to God, mē must consider whether it be in their power or no, to perform that which they vow, so in making of promises to men, thou must consider whether thou be able to perform that which thou hast promised, if it be required at thy hands: for when thou doest promise, thou must think that it may fall upon thee by one means or other. Further, in regard of thy own credit, it will stand thee in hand to look to thy own estate, as he that is about to build a house, must first sit down and cast his account, whether he be able to finish it or no, lest when it is begun, it stand still at a stay, and so turn to the reproach of the builder.

Thy own estate is further to be considered in respect of thy person, and in regard of thy profession: for if thou be not able to perform that which thou hast promised for another man, then thy person must answer the matter in prison, or if the fairest come, thou art driven for fear to keep thy house, or with shame to fly thy country: which way so ever thou goest, be sure that fear, care, and shame, will attend upon thee. And if thou be a young man, discredit will hunt thee, but if thou be an old man, sorrow & grief will surprise thy soul: heaviness will lodge in thy heart, vexation of spirit will be sauce to thy meat, and many troublesome thoughts will busy thy head (if grace do not prevent them) and all these will gnaw vpō thee as a dog upon a bone, until thy bones be dried up, and thy health be decayed, and thy body be consumed, & thy strength be wasted, and thy heart be broken, and thy life ended, and thy old age carried with dishonor to the grave, and therefore in regard of thy person, take heed what thou doest promise, lest thou become a murderer of thyself.

Again, thou must remember that when thy person is arrested, thy profession is also arrested therewithal. Therefore, for thy profession sake thou shouldest look unto thyself, lest the name of God be evil spoken of by thy fall, as it was by David's. For what will the enemy of the Gospel say? or rather, what will he not say to make the profession thereof to become odious? Is this the man that was so strict & precise in all his ways? Is this the wisdom of the Gospel? & is this the life of a professor? doth it become a Christian to be so unadvised? or doth rashness and vain glory beseem the sons of God?

And surely it is no marvel, though religion thrive no better in many which are accounted good men: for through their rashness & foolish kindness, they are so over reached and entangled, that afterward their heads are wholly possessed with care, partly how to keep credit, and partly how to recover themselves again: like the unjust steward in the Gospel that could not tell what to do whē he had wasted his masters goods: to labor some cannot, & some will not, and to beg some are ashamed. And, ifthere be no remedy, but either some protection must be procured, or some collection must be made for one that is decayed by suretyship (works of charity no doubt) but what infamy and slander do fall unto the Gospel thereby, besides the wounding of many a weak conscience, who doth not see by daily and woeful experience? Thus we see how our profession as well as our person, doth earnestly crave 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 surety, is the state of his own family, over which the lord hath made him an overseer. He is worse then an infidel saith the Apostle, and hath denied the faith which will not provide for his family, that is, for his wife, for his children and for his servants. Then what account shall be made of thē that do wholly defeat their families of their right, or shall willingly & carelessly put that in hazard, which is already provided for their maintenance? Therefore as S. Paul saith, Do good to all men, but especially to the household of faith. So again, he restraneth that doing of good, more especially to thy own household, because he that doth not good especially to his own household, hath denied the faith. Therefore as Joseph 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 Benjamin's mess had five times so much as the rest of his brethren, because he loved him best. So our care must be for our family, five times greater then for anybody else, or else we cannot say that we love our family best. And whom should a man love better then his own wife and children? When the famine was in Samaria, the womē went to the king with their children in their arms, crying most pitifully, Help O king, we perish else: Some bread, O king we die else. Now every mā in his own family is as a king, whose office is not only to make laws for his family, but to provide also all necessaries for the same. And when want shall come, to whō shall the wife go but to her husband, to whom shall the children go but to their father? to whō shall the servant go, but to his master? And will not all of them call & cry unto thee? Husband give us bread, or else we perish, shall thy wife say: father give us meat or else we die, shall thy children say, Master give me my meat & drink, and give me my wages, or else I starve, or else I must beg, shall thy servant say. What a lamentable hearing will this be? but what answer wilt thou give unto them? whē the woman of Samaria cried unto the king, his answer was: Seeing the Lord doth not succor thee, how should I help thee with the barn, or with the wine press? That is, seeing God doth deny thee meat and drink, how should I give it thee? but thou canst not say so, for God gave thee things necessary for thy family, but through thy folly & rashness, strangers have seized upon them, therefore thou mayest say to thy own shame, and to their little comfort) O my wife and children, seeing as suretyship hath eaten up me, how should I succor you? And (when that day cometh) thou wilt say, that the mā which is brought into the fools paradise, by the allurements of a harlot, is in as happy a case as thou art, and thou art at as good a stay as he, and all one: For the lips of a strange woman (saith Solomon) drop as an honey comb, & her mouth is more soft then oil, but the foolish man doth not consider, that the end of her is bitter as wormwood, and sharp as a two edged sword. So the lips of a strange man may drop words upon thee as sweet as honey, and his mouth may be more soft then oil: but remember & be well advised, for if thou have a family, & thou be not able, the ende will be as bitter as wormwood, and sharp as a two edged sword. Therefore take now that counsel which is there given to that man, & that is this: If rashness & vainglory do entice thee, to be surety for a stranger, or for any body else to thy own undoing: Keep thy way far from them, and come not near the door of their house, lest thou give thy honor unto others, and thy years unto the cruel: lest the stranger should be filled with thy strength, & thy labors be in the house of a stranger: and thou mourn at thy end, even when all is gone, and say: How have I wanted [I say not hated] instruction, and my heart despised correction. And thus we see, how our family doth also request this at our hands: namely, that we take great heed, both how, and for whom we pass our promise.

The third thing that Christians are to consider of, in becoming sureties, is the condition and dispositiō of the party for whom he doth promise, for else thou mayest be soon ouerreached with counterfeit companions, as Joshua was with the Gibeonites, who made him believe that they had traveled from a far, when indeed they dwelt fast by, so some in the world perhaps may make thee believe that they are in more need thē they be, of purpose to deceive thee. As S. Paul said to Timothy in another case: Lay not hands rashly upon everyone: so I say to thee, give not thy hand rashly to everyone, but know him well. In the party for whom thou wouldest be surety, consider 3. things. 1. His cause. 2. His ability. 3. His religiō. As touching his cause, so it be lawful before God and man, or else, the filthiness thereof will cleave unto thee, as the leprosy of Naamā did cleave to Gehazi. And he that undertaketh for a bad man in a bad matter, shall be suspected to be but little better thē an accessory unto it: as for example: what if two be consenting in evil, & agreed vpō the price? as Judah & Tamar his daughter in law were: Judah promiseth Tamar akid of the goats, for the unlawful use of her body: who shall be surety for Judah to Tamar, for the payment of the goat at the day appointed: or what if Judah would give ready money, that Tamar shall meet him in such a place at such a time, for such a purpose? who shall (without suspitiō of a common bawde) make promise for such a harlot? Again: what if a broker bring a gētlemā & the usurer together for the love of money, or the price of any feigned commodity? y ^e gētlemā & the usurer be agreed for the usury, if he cā find sureties for M. vserer. And what if thou be required to come in bonds for thy friend to the usurer? Mayest thou (knowing the case) without check of conscience, uphold them in sin? And he that is surety for his neighbor in such a case, what doth he but hold his brother fast, that the usurer like some wild beast may pray vpō. Therefore if thou become surety 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 give his word y ^t a beggar which goeth frō door to door, shall give a 1000. pound for a purchase, except he meaneth to pay it himself? If the party be wealthy, consider whether that abūdāce of wealth which he possesseth, be his own or no, or whether he came unto it with a good conscience, lest the spoils of the poor come into thy possession, while thou become Suertie (perhaps) for a thief, or for a vile person. And then fear lest the cry of the poor prevail against both him & thee too. And know for a certain, that the vengeance of the Almighty doth hang over thy house, while thou keep in possession the goods of other mē, although thou takest them to be his goods. As the plague of God hanged over the house of Abimelech the king of Gerar, for keeping of Abraham's wife, though he took her but for Abraham's sister, and therefore thought it lawful enough for him to keep her. And consider again, that some are like the devil in promising, for, as he shown Christ the kingdoms of the world and said: All these will I give thee, if thou wilt fall down and worship me: when indeed he had no right to any part or parcel thereof. So it may be some may come to thee, or have thee home, and show thee a great deal more then is his own, and say: All this will I pledge to thee, if thou wilt be my Suertie for so much, &c. whē in truth it is not his to pledge, & then thou art in the briers. Therefore whē thou wouldest enter into Suertiship without any hurt to thyself & thy family, know thy friend well, & how able he is in truth to discharge thee.

Last of all, if his cause be good, & his wealth his own before God and man, then consider of his religion, that is, whether he be a man fearing God or no, and one that in truth without hypocrisy, 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, will hardly be true to men, especially to those that are of a contrary religion, no more then Hagar and Sarah could dwell quietly in one house together. And yet I deny not out an idolater, as Papists, &c. may, and many of them do keep their word, and so do many of the Turks, &c. keep promise better then many others do. And this is but Satan's policy to credit a bad religion, with the show of a good life, as also to discredit the truth with some show of evil in the professors of the same, & so much for thy friends cause, ability, & religiō. Many men complain and sorrow for their goods, because they are gone from them, as Rachel mourned for her children because they were not, but they have more cause to weep then Rachel had, because she lost her children whē she could not keep them, but they through their own folly have lost their goods when they might have kept them still, for they were in their own power (as Peter said to Ananias) & they were no more constrained to give their word, thē Ananias was compelled to lie unto God.

Amongst men which complain of their losses by sueriship, commonly the burden of their doleful song is this: I will take heed while I live how and for whom I give my word again: which in effect is but this much, if they had been well advised at the first, they had done well enough. And so it is indeed, that for want of consulting with the word of God, it cometh to pass that many in a vain vain, to be counted kind hearted (& I cannot tell what) do feed others till they starve themselves, they cloth others and go naked themselves, they save others from drowning, and sink themselves, they discharge others and charge themselves, they also release others and lie by it themselves: what shall I say? they do for others and undo themselves: like the builders of Noes Ark which prepared for others, and perished themselves.

On the other side it cometh to pass, that they which listen to God's counsel and follow that, they lend, and borrow not, they give and take not, they feast and fast not, they redeem others, and come in no bondage themselves: yea, they do for others, and never undo themselves, but the more they help, the more they may help, like the blessed widow of Sarepta, whose oil and meal were no whit diminished, but rather increased, and yet were daily spent of for the nourishing of Elias and herself, all hir debts discharged. The reason hereof was this: if she had bestowed her meal and her oil upon everyone that had come, without respect of persons, to have been counted a good fellow, or a kind hearted woman (as the manner of some is) no doubt but all had been consumed long before: but she kept her liberality for Elias the Lord's Prophet, who was in great distress, and could nowhere else be relieved but at her hands: and then she succoured him according to her poor ability, of love and conscience for the Lord's sake, and therefore the Lord blessed her. So let us do, & God will likewise bless us: wouldest thou then give to others and not want thyself? wouldest thou redeem others and be at liberty thyself? wouldest thou feed others, and not starve thyself? wouldest thou rejoice others, & not mourn thyself? In a word (because the duties of love are infinite) wouldest thou do for others and not undo thyself? then give not to all, lend not to all, provide not for all, promise not for all, lest in the end thou be driven to pay for all, and then be constrained to beg of all, not only thy goods but thyself too, when thou shalt be shut up, and thrust out from the company of all: but give to those to whom God hath appointed thee to give, and God will give it thee again: help those whom God hath sent unto thee to be relieved, and that according to thy ability, and God will help thee again. To conclude this point, be thou advised by thy heavenly father, and take counsel of his word: and in so doing thou shalt both save thyself, and help others.

The sins which God's spirit reproveth in sureties are especially two: the one is amibition, the other is rashness, the one begetteth the other, when a mans friend cometh unto him, he giveth his word, because he would seem to be courtous and kind hearted, to bepraised of men, not considering whether he be able to discharge it or no, nor his family, nor the dsposition of the party: this is ambitious and vainglorious vanity which poisoneth all, even our best ••• ons. And herein they are not like the builders of Babel, who ••• ld make a tower whose top should reach to heaven, and only 〈◊〉 get a name: but because they undertake that (in the pride of their heart) which is above their reach: therefore they must look that Babel (that is to say, confusion) shall fall upon their heads.

But this is our comfort, that God hath given to his children such grace as they will never let it reign in them, but will always beat it down, and keep it under, that they may say as David said, By this I know (O Lord) that thou lovest me, because my enemy doth not triumph against me. So by this God's children do know, that God doth love them, not because vainglorie doth never trouble them, but because this enemy of ambition doth not triumph against them.

The Philosophers are wont to say, Gloria calcar habet, that is, they account vainglorie a spurr, and a prick to help forward a sharp wit: and so do our profane professors think it a good thing too▪ that it be done wisely and handsomely (as 〈◊〉 manner of some men is to dispraise the g •• d gifts and graces of God in themselue • 〈◊〉 purpose only to hear other men praise ••• m, and commend them: and this is a pretty kind of seeking after ambition and vanity.

It is a good thing (I confess) for men to see soberly and modestly, what gifts God hath bestowed upon them: but to give the glory to God, and see that we seeing the mercies of God in us, may with sobriety and modesty be stirred up to use the gifts, and graces of God in us to the glory of God.

The 2. sin (with which Suerties are overtaken) is rashness, that is, when we promise for him that we know not: and rashness cometh of ambitiō, for ambition is the root of rashness: therefore when we have done anything rashly, let us suspect that ambition went before. Therefore to escape this rock of mischief Solomon's counsel is to be followed, Ponder the path of thy feet, and let all thy ways he ordered aright: for a good man is merciful and lendeth (saith David) but therewith he addeth, that he ordereth all his affairs, judgment and deliberation to teach us, that all things done rashly and vaingloriously are ever out of order, because discretion is wanting, which should marshall them, and set them in order: & where there is no order in our dealings, what can we look for but confusion in the ende.

Now let us see briefly how men in ancient time became Suerties one for another. It appeareth in the words of the Text, that they did but strike hands together, and give their word one to another, whereby they were so snared, that they could not break their bonds.

Such was the simplicity of ancient times, in making of bargains: which practice bewrayeth the notable treachery 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 overflow, that the cannot use too many words in their bonds, and bargains. And on the contrary side they think that fraud lieth and lurketh in multitude of words: and that they be fit matter for wrangling heads to work upon. And yet as men do swear much because one man will not trust another, so in bargaining men do use many words, because one man doth use to deceive another. Whatsoever is added in communication (saith the Lord Jesus) more then yea and nay, is of the Devil. So in bargaining, whatsoever is urged more then a man's promise, it doth show, that there is falsehood and deceit in the world.

It was most for the Centurions credit, when he said to Christ: Lord trouble not thyself to come home unto me, only speak the word, and my servant shall be whole. So likewise this would make most for the credit of Christians, if we could say one to another, trouble not yourself for bonds making, &c. Only speak the word, and I do believe you: But deceit delighteth in multitude of words, and starting holes, when truth seeketh no corners like Balaam (whose false heart sought for a bribe & therefore he must have seven alters built here, & seven more built there, and upon every alter must be offered forsooth a bullock, and a ram, and partly to cover his own hypocrisy, and partly to deliver the king of Moab (as Monks and Friers deluded men in popery) whereas indeed he knew before how the matter stood.

Furthermore in the Text it is said, that the Suertie was taken and snared with the words of his mouth. Now words are counted but wind: and men will ask, what have you to show for it? &c. but words are bonds and snares that men cannot untie: and Solomon noteth that a man is taken with the words of his mouth as sure as with an obligation, that he cannot break it without treachery, by which we may perceive that God seeth all our words, and will call us to reckoning for them.

Again, some will say, it is no howling among Wolves, 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 driven out with fraud) they think themselves discharged. But here God's spirit meeteth with such fellows: for because thou wert ambitious or rash, & not so circumspect as thou shouldest have been. And forasmuch as the folly of thine own mouth hath entangled thee: therefore thou must stand to it. If he had lied unto thee, and so deceived thee, the law would have helped thee. In other sins, we are ready to lay the fault upon others as Adam did, but now it will not be, thou art holden with the cords of thine own sin: for howsoever others did entice thee, thou hast lurking sins in thine own heart, which David called his secret sins.

If we were so precise and strict as we ought to be in all our ways, none could deceive us, for no man is hurt but of himself, and (as Saint Paul saith) every man is tempted, when he is drawn away and enticed by his own concupiscence. It is impossible that the secret thoughts of another should hurt us, as we think: no man maketh a snare for him self, and whatsoever evil is in us, it cometh from our own heart. Therefore it is in vain for men to trāsferre their sins unto others, and say this and that, &c. but know that thine own sin hath brought thee to that that thou art come unto: Thou art snared with the words of thine own mouth: and so much briefly of the simplicity which was used in ancient time in bargenning and becoming of Suertie one for another, as also the treachery of our time, because no man will trust another. Now let us see what counsel God giveth unto such men as are snared with suretyship, which followeth in the 3. verse in these words. Do this now my son, & deliver thyself, seeing thou art come into the hand of thy neighbor, go and humble thyself, & solicit thy friends &c.

In this third verse, we see the fatherly love of God and of Solomon to the son. He first checketh him with the words of his own mouth: Thou seest how thou art taken with thine own words, and snared in thine own folly: thou must take it to thyself. Then having thus checked him for his fault he doth not here leave him to himself, but giveth him a remedy.

By this practice of the holy Ghost in Solomon are many reprehended which will say when men are in trouble, thou through thine own folly hast brought thyself into trouble, get out as thou canst for all me.

They will lay out the folly of their brethren and set their sins before thē, but they will not help to bind up their wounds, like the good Samaritan. They can point and laugh at the nakedness of their bretheron, as Ham that cursed child of Noah did at his fathers nakedness, but they will not take any pains to cover their nakedness, as blessed Sem and Japheth did.

But on the contrary the godly will help up their brethrē which are fall̄ through occasion, & that with the spirit of meekness considering themselves (as the Apostle saith) lest they also be tempted. And here is a holy difference between charitable upbraiding, and uncharitable condemning. For Sathā can tell mē of their folly▪ & when they are down he can lay loads upon them: yea it is his joy to see the chidren of God under feet: & surely it is a devilish imitation when men see their brethrē down, they will check them, but they will not put their little finger to help them up again. And this (I say) is a very devilish imitation indeed. It is far otherwise with the children of God, they imitate their merciful God and Father in heaven, for God indeed will not spare his people, but he will also tell them how to rise again, as in Isaiah the 1. When the Lord had told the Jews of their hypocrisy, and with what bloody hands and hearts they kept his sabboths, his new Moons and other days appinted, all which his soul did abhor, because of their wickedness, yet in the end he saith: Wash you and be clean, and then let us reason together, & then though your sins were as red as scarlet, yet I will make them as white as snow. So the children of God will tell their brethrenof their sins, and raise thē up again to their power, and comfort thē with the blood of Jesus Christ: For if there be charity in us, we will not choke them with their sins but admonish them of their sins. And in any case we must take heed that we do not so press them down, as that there be no room for our hands to go under to lift them up again.

And we must not rebuke them slenderlie neither, but lay out thy brothers sins to the most, that when he shall see them uncased and unfolded he may see the hid̄ mischiefs that were wrapped up in them before, and so take better heed of them another time, but still take pity of him.

Now men will charge the preacher with railing & malice, & I know not what, if he be earnest in rebuking men's sins, and in telling thee what the Lord saith as to ring the larum bel, when he seeth the enemy coming vpō thee: but how can this be? Is Paul become your enemy because he telleth you the truth? what? doth the Preacher reprove thy faults? he doth so: but doth he not also give thee a remedy for thy sin, as he rebuketh thy sin? why dost thou say then, he hath a delight to check and and taunt, and to be girding at thee when thy conscience is bitten a little?

And this also showeth how man ought to deal with man, & thou oughtest to make a profit of thy very enemies, as men make physic of poisons. For thine enemies will tell thee of that which thy worldly friends will not tell thee for fear they should displease thee, and although he speak in envy and malice unto thee (which is his fault) yet see whether it be so and then know, that God hath opened his eyes for thy welfare, as he opened the mouth of Balaam's Ass for the good of his master.

Now to the counsel it self, wherein we have to observe two things. First, what be the particular points thereof. Secondly, what be the reasons for the same. As touching the particular points of the counsel which God giveth unto Suerties they are three. 1. Go humble thyself. 2. Sollicite thy friends. 3. Give no sleep to thine eyes, nor slumber to thine eye lids.

First he faith, Go humble thy felfer his meaning is, that he must go to his creditor, & in good words submit himself to his courtesy, craving some respite to pay the debt, or the thing that was promised. This is hard counsel, if we consider to whom it is given, namely to ambitious minded mā, that stands upon his credit, such a one as will not hear commonly of any such matter for stomach, but indeed (saith God by Solomon) this is the way, to go and humble thyself, and to beat down that ambitious humor, yea, if thou goest in silks and veluets, or if thou wearest gold and silver, this is the counsel that God giveth thee: Go and humble thyself. But the world can shift it many ways better then this: shall I go and humble myself saith one? not I, I cā cōuey away my goods under a col lution, & a false title, & then let him do what he cā, & this is a cunning shift: whē search is made, there is nothing to be found but a blocks end & a pillow stuffed with goats hair. Shall I go humble myself, saith another? not I, I will go to prison and lie there while I live, rather thē I will pay the debt: I will hold him tack with his own. So there they will lie & spend their creditors money. And surely this is a spiteful shift, and a common shift of all banckrupts, will they go humble thenselves and seek for favor? no: then will they build & go bravely in their extreme poverty. And when they owe a thousand pound more then they are worth, they will defy their creditors to their face, & set all at six and seven, thinking that they can but go to prison. These men seek to overthrow all laws, they will do what they list, they will spend other men's money at dice and cards, they cā delude the laws, and mock magistrates in despite of their teeth.

Therefore these men would be hampered by the godly magistrate: for the prison ought not to be a place of pleasure for bankerupts and cosoners to live in as the list in spending of their own goods and their creditors also.

Others will humble themselves before they need, & all to defraud other men of their right. They can cunningly agree for iv. s. in the pound, or such a trifle, paying a little for a great deal, truly these are intolerable in a common-wealth, for these men when they owe a hundred, or a thousand, can handle, the matter so handsomely that their creditors shall be driven to say, take thy bill & write but fifty, or twenty, or ten, not like the unjust steward who had wasted his masters goods, but like unjust debtors which can pay, but will not. And when they have agreed with men for little or nothing, they can set up their sails again, and live as merrily as can be, but then the wise Magistrate, and other men may see their hypocrisy, and contstrain them to pay to every byrd his own feather again. These fellows are like the counterfeit and cosoning Gibeonites, who made Joshua believe that they came from a far country, when they dwelt hard by, and by their old bottles, molded bread, and ragged clothes, seemed to him poorer by many degrees, then they were indeed: but when they were once known, Joshua set them to draw water, and to hew wood for all the congregation of Israel, & if these men were served so too, Joshua should do well. For that which the Gibeonites did, was for exceeding fear of their lives, but that which these fellows do, is of a covetous affectiō to save their goods, and of a malicious intent to deceive their creditors, which is a cursed thing in the sight of God and man.

But the poor debtor can take no better course, then to go and humble himself. And if we stand so much upon our selves, that we will not stoop, we are unworthy to be helped. And surely, he that will not stoop to help himself, hath no charity in him to help another: for now he is constrained to help himself, and if he will not yield, when he is thus bitten, he will not yield, nor stoop, nor yet once cast his eyes upon his poor neighbor to help him at his need, or to lift him out of the dust. And there is no child of God, but if he hath any bowels of mercy in him, will be good to his poor debtor, when he doth thus humble himself unto him. And he that will not show him mercy when he doth humble himself & entreat for mercy, surely that hard hearted man must look for no mercy himself, either of God or man. For seeing as the Lord hath pity on us to forgive us all, ought not we also to have pity on our fellows and brethren, if not to forgive them all, yet at the leastwise to forbear them, till they may be able to pay? But he that will take his poor debtor by the throat, and say pay that thou owest, or else thou shall lie in prison till thou rottest, and I will make dice of thy bones except thou do pay me. Now verily God shall shut up the harts of other men against him likewise, when he is in distress, and God himself shall take him by the throat, as it were, and deliver him up to the iayler of hell (if he repent not) neither shall he come forth until he hath paid the uttermost farthing. For this is a principle never to be altered: There shall be judgment merciless, to him that showeth no mercy.

Go and humble thyself: Humility is contrary to pride, and to be humbled, is contrary to being exalted. And he that exalteth himself shall be brought low, saith the scripture, but he that humbleth himself shall be exalted. Now therefore here let us note again, that Solomon dealeth with such a one as careth not how far 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 mark how low God bringeth him, he would be aloft: now God biddeth [Him] come down, and humble himself, who before thought to set himself aloft by a vain kindness. Now are the words of Solomon found true: When pride cometh, then cometh shame: but with the lowly is wisdom, to show that all proud men are but fools. Again, in another place he saith: The pride of a man shall bring him low, but the humble in spirit shall enjoy glory. So here, his pride was so great, that he cared not what danger he did incur, so he might be counted kind and liberal, & I know not what. And thus doth God deal with his childrē, and though he were thus ouershot, yet he calleth him his son, that is appliable to doctrine, and given to serve God. Whereby we may note, that ambition waiteth upon God's children, as the shadow doth upon the body: yea, they have a continual battle with it, for the force thereof is not so soon abated, but therefore God doth as it were, prick the bladder, and let out their windiness. This humor waited on Peter, when he boasted to die with Christ, for not long after, this vain man was brought to shame, his courage was cooled, and his bladder pricked, that his proud wind went out at the voice of a silly damsel. Thus we see how pride and shame go together foot by foot: for shame was not long after this vain brag which Peter made in the fond conceit of his own strength. Now, if this did so grow up in a green tree full of the sap of God's spirit, what is in the dry and sear trees, which have nothing of the spirit of God? truly though they see it not now, yet their pride shall be their confusion, and shame shall fall upon them, when credit and estimation (which they so much hunt after,) shall fly away from them.

But now, some will say: shall I be humble? why then all men will tread upon me, and no man will esteem me. Indeed the wicked will like of none but such as join with them in the purchase of folly and shame, and they speak evil of all that will not run with them to the same excess of riot, and therefore they speak evil of them saith the Apostle Peter. But if we join with the proud, and will not come under the yoke of humility, it is the next way to bring shame upon our heads, for God himself doth make war with the proud, and will bend their own bows against their faces: so y ^t the next way to get glory is, to go by the way of humility, for as Solomon saith, That pride bringeth shame, so if thou be humble, thou shalt say, I am lifted up (saith Job) when others are cast down, for god shall save the humble person: as if he should say the humble mā indeed is under everybody's feet, that none would think he should escape, but yet he shall be lifted up, for God himself will save him. We use 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 will set a greater judgment upon him, for Absolom's hair shall be Absolom's halter, and the proud shall be trodden down under the feet of God, to the bottom of hell, which is without bottom, therefore (My son) go and humble thyself.

The second part of God's counsel is this: Sollicite thy friends. Some think this to be read in the plural number, but it is not so, though it may be so. Sollicite thy friend of thy neighbor (as Tremellius saith) that is, stir him up (for whom thou hast givē thy word) & never leave him until he hath paid his debt & discharged thee.

This point noteth out, how careless the world is, whē they have unburdened themselves upon other men's shoulders, for then they sleep sincerely upon both elbows, not caring how their debt be paid, nor how their friend may be discharged. There is thē no respect of Christianity, no respect of their own profit, & as little regard of their brothers profit. They care not, sink he or swim he, many are at a point: therefore we must have a care whom we take to be our friends.

Again, some will say, I had rather loose it, then ask it so often. This may seem at the first sight a good affection, & indeed it may be so, in some childrē of god, for it is not good to be too churlish like Nabal: but for the most part, it is a sign of ambition in many men, for they are so ambitious y ^t they will not, because they would be counted patient & kind hearted, &c. But indeed here is a fault in neglecting and loosing of that which God hath sent thee for thyself, and for thy family. And here God teacheth us, that it is no shame to ask our own, but that we may ask it, yea and that we ought to be even urgent in the cause.

The third part of God's counsel is in the fourth verse. Give no sleep to thy eyes, nor slumber to thy eye lids, &c. Some think they may rest, if they have spoken once to him, for whom they have promised: no, no, it is not enough, thou must not leave, till he have found some remedy to pay his debts, & that is the meaning of this point. For the burden of a promise is so great, that we ought not to sleep, till we have found out some remedy to perform that promise, for David saith, he is a just mā that seeketh to keep his promise, though it be to his own hindrance. But he sets the contrary, as a brande upon a wicked man's forehead, and makes it a note to know a wicked man by. The wicked borroweth, and payeth not again, but the good man is merciful and lendeth▪ to show that how soever there is mercy and goodness in lending to our brother in time of need, yet he that borroweth must have a care to restore again at the day: but if he shall think all fish that cometh to his net (as the manner of some is) the holy Ghost hath branded that man for a cruel and a wicked man. And therefore, as holy soever as we pseeme to be, if this bein us, there is no fear of God before our eyes. And therefore we must not only pay, but strive to pay at the day for God will have mercy, and not sacrifice, mercy I mean, in paying to others that which is their own. If thou canst not, (being prevented in the mean time, as thou mayest by sickness, or losses unlooked for, &c.) then signify so much unto thy Creditor, go and humble thyself unto him at the least. And so much shortly, for the third pointe of God's counsel unto Suerties, and not only to Suerties, but to all debtors, and whosoever else maketh any promise unto his neighbor.

The reason of the former counsel, followeth in the next verse: Deliver thy self as a Do 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 follow God's counsel, deliverance will come unto us, but if we do not follow it, destruction will come upon us. And it standeth thee in hand to look obout thee, if thou be in suretyship: For as easily shall the Do escape out of the hunters hands, and a bird out of the hand of the fowler, as thou shalt get out of some men's bonds, whē thou art once in them. And therefore follow God's counsel, and afterward be as wary of their wiles and snares, as the Do is of the hunter, or the bird of the fowler. And therefore thou oughtest to be wary and very circumspect, because the world is full of fowlers and hunters, which are not without their snares, their ginnes, their traps, and their huntsmen. But by the way, we may observe 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 walk most safely: neither is there any man so entangled, but by using of God's means in his word, and relying upon God's promises, he may escape and get at liberty again: for God blesseth his own means, when all ways else shall be accursed.

In this verse he compareth covetous men, crafty heads, and cruel persons, to hunters and fowlers, because they go about to pray upon simple men. There be of hunters, as there be of fishers, some are hunters of beasts, and some of men, as Peter was a fisher of men, but there is great difference. Some are called mighty hunters, as Nimrod was, some are called cunning hunters, as Esau was. So, of these hunters whereof Solomon speaketh, some be mighty hunters as Nimrod was. Whereof some hunt for the goods, some for the offices, some for the livings, and some for the lives of men: Of which the Prophet Michah complaineth in his time. 7. Chapter. Verse 2. The good man is perished out of the earth, there is none righteous among men: they all lie in wait for blood, every man hunteth his brother with a net. These are full of craft & cruelty, crafty, because they hunt with nets, that is, with devises hidden and covered as nets be: cruel, because they lie in wait for blood. And therefore in Jeremiah, the enemies of God's people (with whom there is no mercy) are called hunters. I will send out many hunters saith the Lord, and they shall hunt them from every mountain; & frō every hill, & out of the caves of the rocks. Now if we hunt our brethren with nets as they did in Micah his days, let us fear lest the Lord send out many hunters to hunt us, as he did threaten his people in Jeremiah his days.

The fowler also laith nets for the fowl, and to these are flatterers compared in Prov. 29. 5. Amā that flattereth his neighbor spreadeth a net for his steps. Sometime men are called not only fowlers which lay nets, but the very nets and snares themselves as though the Devil were the fowler, and men were his nets, and snares to catch souls withal: such were the wicked governors, the flattering teachers, and the deceitful people of Israel, against whom the Prophet Hose denounceth the judgment of God; because they had been a snare on Mizpah, and a net spread upon Tabor.

When a simple man walketh in the streets, and heareth how men call chapmen, & offereth them good peniworths, let him take heed, because a net is spread. Of these fowlers the Prophet Jeremiah complaineth thus: As a cage is full of Birds, so are their houses full of deceit: thereby they are become great, and waxen rich.

The fowl is in danger many ways, for if he fly from one, he is in danger of another, either of the net which is covered, or of the limetwigs, or of the piece which cometh creeping unto him as though he did him great obeisance.

Some are like sparrow catchers that sit under the hedge with their cal counterfeiting in such sort the sparrows note, that the poor birds resort unto him, thinking it to be one of their own company. So, many can so cunninglie bemoan the wants of others, as if they had but one heart, and one voice between them both, which deceiveth many a simple man.

Some by extreme covenants & bargains do seize upon goods, lands, bodies and lives too if they might be suffered, like the Scribes and Pharisees which under pretence of long prayer, devour widows houses. Such are the ways of everyone that is greedy of gain (saith Solomon) he would take away the life of the owners thereof. In Isaiah these persons are compared to millstones▪ which grind the corn to powder: What have ye to do, that ye beat my people to pieces, and grind the faces of the poor, saith the Lord, even the Lord of hosts.

In Micah these people are compared to wolves, or to some other ravenous beast: They pluck off their skins from them, and their flesh from their bones. And they eat also the flesh of my people, and flay off their skin from them, and they break their bones, & chop them in pieces, as to the pot, and as flesh within the Caldron.

They are worse then beasts, yea worse then wild and any sauadge beast: for though beasts do rauen being hungry, yet they give over when they are full: but covetousness is never satisfied.

Deliver thyself as a Do from the hand of the hunter, &c.

The practices that are now used in the world, do make this property of hunters and fowlers to fit covetous men very well: for first, how do they hunt to entrap unadvised men in bonds for houses and lands? Secondly, how do creditors persuade their debtors, and make thē get some to pay their desperate debt?

And this is a subtle policy, David doth notably paint out these men in the 10. Psalm verse. 8. 9. 10. He lieth in wait in the villages: in the secret places doth he murder the innocent: his eyes are bent against the poor. 9. He lieth in wait secretly, even as a Lion in his den, he lieth in wait to spoil the poor, he doth spoil the poor, when he doth draw him into his net. 10. He croucheth and boweth: therefore heaps of poor do fall by his might. So play these covetous userers, which live upon extortion, and feed upon the people, eating them as if they were bread. And in their drunken matches, how do they wrap men in their bonds?

How are young gentlemen and vnthrifts taken in the userers nets, and the broker is his bawd & the huntsman too. The broker can feed a young gentleman, & empty his purse as fast as he can fil it, and all at the brothell houses: he shall want none: but surely he shall buy his gold too dear: therefore take heed of these fowlers and hunters.

It is a sin to venture rashly into their hands. God hath forewarned you to flee from the covetous, and yet you will venture, therefore are you not justly served, if you be devoured of them?

Some say they must needs deal with the usurer, they cannot live else, and usury is counted no sin: but thou must be then justly plagued and devoured, all that thou hast, because thou wilt not follow God's counsel.

Again, on the other side: If it be a sin to be wittingly deceived, how much greater sin is it to deceive wittingly and willingly?

Therefore consider thus with thyself, if I would have no man lay snares and nets for me, then I must lay none for others. He that deceiveth a simple man, doth not him so much mischief, as he hath himself. The simple man is deceived, but the hunter, & the fowler is more deceived: for while he hunteth after the poor silly man, the devil hunteth after his soul. And if his soul be caught in the snares of the devil, had he not better loose all the world? For what shall it profit a man to win the whole world, and loose his own soul?

Last of all, here we may learn to be very careful for our souls. For if the spirit of God be so careful to make us take heed of him that hūteth after our goods: how much more would he have us to take heed of him that hunteth after our souls? They are foolish and blockish, that can seek to escape the snares of mē, and yet never seek to escape the snares of the devil. If we must take heed of the earthly fowler, much more of the hellish fowler. This maketh the childrē of God so sad, and to be so troubled in spirit as they are many times, because they see that they are takē in the snares of Satan. 〈1 page duplicate〉 〈1 page duplicate〉 For can the prisoner sleep so quic • with his boltes upon him, as when 〈◊〉 at liberty? The wicked are taken 〈◊〉 it not, but go on as though they were a • liberty, as some fish being taken of th • fisher goeth on at his scope, with th • hook in his belly: & at last he is taken • We are all taken in his snares eueri • day, but through the blood of Jesus • Christ we are set at liberty again, if w • have faith in his name: blessed be Go • forever. And thus much of the reaso • of that counsel which God giveth to Suerties: and thus much be spoken of Suertiship if self.